IN the hope of making the following sketches of more general interest, it will be as well to review as concisely as possible the progress of Monasticism in connection with the Church from the earliest times, and to renew our acquaintance with the history of the early British Church during those years previous to the coming of St Augustine in 597—a period veiled in the minds of many people in a mist of obscurity. That such a Church did flourish we have the testimony of St Athanasius, St Jerome, St Chrysostom, and of Gildas, a British ecclesiastic of the 6th century, and the only historian up to that time. In the reign of Claudius CÆsar, who, as is well known, expelled the Druids from Britain, our Lord’s disciples were becoming known as “Christians.” To the constant communication between the chief towns of Britain and the imperial city of Rome, and to the intercourse between British prisoners and Christian Romans both in Britain and Rome—(particularly in the case of Caractacus the captive British King, who may possibly have met St Paul in CÆsar’s household)—we ascribe the introduction of Christian teaching in our land. The earliest introduction into England of Monasticism—originally founded in the East—has been attributed to Joseph of ArimathÆa, who is credited with the founding of the monastery at Glastonbury. If this somewhat mythical statement cannot claim general acceptance on account of its antiquity, it is During the time between the departure of the Romans and the coming of the Saxons, the conversion of Scotland and Ireland was begun by the Celts. “The Welsh Church at this time was essentially a monastic church, its whole organisation being built up round the monasteries. Its bishops were members, usually abbots, of monastic establishments, and they seem to have been non-diocesan. Its clergy also were attached to the monasteries, built on monastic land, served by So we see that the Anglo-Saxon invasion did not destroy the life of the British Church, but rather that the offshoots in Cornwall, Ireland and Scotland were, in reality, one body, bound together by frequent intercourse. At the end of the 6th century, the figure of St Augustine compels our attention, for through his instrumentality the preaching of the Western Church—at that time reconstructed by Gregory the Great—reached Saxon England, and Benedictine influences were introduced. Augustine converted Ethelbert, King of the Jutes in Kent, and in course of time was made first Archbishop of Canterbury. But though he endeavoured to preach the Gospel further afield, he, like Paulinus, the missionary sent to Britain by Gregory, who subsequently introduced Christianity to the Angles in Northumbria, did not live to extend his work much beyond one province. Augustine met with much opposition from the British bishops on such vexed questions as the tonsure, the date on which to celebrate Easter Day and the manner of Baptism, and Laurentius his successor failed also to ingratiate himself in their favour. For half a century the two Churches—the British and the Continental—worked independently At the end of the 7th century we find Christian teaching established throughout the land, and that chiefly through Celtic influence. The consolidation of the Church of England (now recognised as such) began, and in the following years the names of men such as Wilfrid, Cuthbert, Chad, Archibald, and especially that of Archbishop Theodore, come into prominence owing to their work, by which the steady growth of the Church was accomplished. Seventeen bishops took the place of a former nine—all of whom were drawn from the Celtic, Canterbury and East Anglian schools, and monasteries were founded in all parts of the country, such as Hexham, Ripon, Jarrow, Whitby, etc., which houses received careful regulation from Wilfrid, who, by bringing Roman order and culture into the monastic life, helped to further ecclesiastical civilisation, and promoted the love of architecture and art in the Church generally. “The monasteries,” says Mr Wakeman when writing on the subject of Saxon monasticism, “were not all of one type, nor did they owe their origin all to one ideal. Some, like those at Winchester, Dorchester and Selsey, were chiefly adjuncts to the cathedral, and maintained the cathedral services and institutions. Some, like St Hilda’s great foundation at Whitby and those of Coldingham, Ely, Barking, and Repton, were double foundations for men and women, who lived apart in separate buildings, but used the chapel in common and owed a common obedience to the same superior. Some, like the Benedictine houses of Wilfrid at Ripon and of Benedict Biscop at Wearmouth and Jarrow, were especially devoted to learning.... Hardly second to them, in the veneration of Englishmen, came the foundation of Malmesbury among the WilsÆtas, which trained the poet, the musician, and the preacher St “In this use of monasteries as the nursery of Church life we see the practical spirit which is ever characteristic of Englishmen. They were not to be hermitages, nor the abode of recluses, but centres of active usefulness as well as of spiritual growth.” The names, too, of other writers, namely, Caedmon and the Venerable Bede, add their lustre at this period to those of Church dignitaries. Daily growing more prosperous, the Anglo-Saxon Church reached its golden age in the early part of the 8th century. But we read that— “Intemperance, impurity and greed of gold soon became rampant. The mixed company of worldly-minded and criminal persons, whose professed penitence gained them admission to those once pure homes of Christian life, defiled the monastic abodes which sheltered them. Many still more worthless men, with no knowledge nor care for the religious life, obtained grants of land from kings on the pretence of founding monasteries, so as to have the estate made over to them and their heirs for ever, gathering together in the buildings they erected all sorts of worthless persons; much scandal and vice resulting,”—English Church History (Rev. C. A. Lane). The Nemesis soon came in the shape of the Danish invasions which swept away practically all the monasteries in the land—Lindisfarne, Whitby, Wearmouth and Sheppey, in particular, suffering greatly from the marauders. St Edmund endured martyrdom at their hands; Peterborough, Ely, Winchester, London, Canterbury, Rochester, etc., all were pillaged, and the inhabitants massacred; while the whole country became a scene of desolation. Temporary peace was gained in the reign of Alfred the Great, King of “Silent men were observed about the country, or discovered in the forest, digging, cleaning and building; and other silent men, not seen, were sitting in the cold cloisters tiring their eyes and keeping their attention on the stretch, while they painfully deciphered, then copied and recopied the manuscripts which they had saved. There was no one that contended or cried out, or drew attention to what was going on; but by degrees the woody swamp became a hermitage, a religious house, a farm, an abbey, a village, a seminary, a school of learning and a city. Roads and villages connected it with the abbeys and cities which had similarly grown up. And then, when these patient, meditative men had in the course of many years gained their peaceful victories, perhaps invaders came, and with fire and sword undid their slow and persevering toil in an hour. Down in the dust lay the labour and civilisation of centuries—churches, colleges, cloisters and libraries—and nothing was left to them but to begin all over again; but this they did without grudging, so promptly, cheerfully and tranquilly as if it were by some law of nature that the restoration came; and they were like the flowers and shrubs and great trees, which they reared, and which, when ill-treated, do not take vengeance or remember evil, but give forth fresh branches, leaves and blossoms, perhaps in greater profusion or with richer quality, for the very same reason that the old were rudely broken off.” Dunstan, the great Church reformer and statesman, built and restored as many as forty monasteries; established several schools, and is supposed to have exercised jurisdiction over at least 3000 parish churches. He and Archbishop Odo reinstated the rules of St Benedict in the monasteries which had The Conquest did much to promote church interests and introduced a higher standard of religious thought throughout the country. Cathedrals and abbey churches were rebuilt. Norman landowners founded and endowed new monasteries, and monasticism, as a whole, was extended and reformed. New orders sprung up at the latter end of the 11th century, including the military orders, formed in response to the Crusaders and known as the Knights Templar and Knights of St John; also regular orders representing reforms of the Benedictine order. In 1077 the Cluniacs came, but being entirely dependent on the Mother house at Clugny, were regarded as foreigners and did not meet with much encouragement. On the other hand, the Cistercians, or “white monks,” in spite of their rigid rules and extreme austerity, found favour with the people and set up their first English house at Waverly in Surrey in 1129. The rules of the Carthusian monks were not popular—absolute silence, among other severities, was observed by the brethren, and only nine houses of the order were erected in this country. The Black Canons Regular of St Augustine with their branches of the PrÆmonstratensian and Gilbertine orders established many monasteries which flourished throughout the land. This extension of monasticism, which reached its culminating point in the middle of the 12th century, is thus vividly pictured by Mr Wakeman:— “The monasteries sprang up all over England with a life of their own, concentrated and exclusive, but rich and vigorous, bringing into the stagnant waters of rural society a profusion Deterioration in monastic life, however, set in at the opening of the 13th century. “From the end of the 12th century until the Reformation the monasteries remained magnificent hostelries; their churches were splendid chapels for noble patrons; their inhabitants were bachelor country gentlemen, more polished and charitable, but little more learned or pure in life than their lay neighbours, their estates were well managed.... But with a few noble exceptions there was nothing in the system that did spiritual service. Books were multiplied, but learning declined; prayers were offered unceasingly but the efficacious energy of real devotion was not found in the homes that it had reared.”—Bishop Stubbs. But the coming of the Dominicans and of the Franciscans later in the 13th century brought new light into the Church. These orders differed from the earlier orders in that they had at first no settled homes of their own. The Dominicans inspired the desire of learning, and becoming teachers at the Universities, trained up many of the future clergy of the Church. The Franciscans, though at first professing to despise learning and devoting themselves more to evangelistic work among the poorer classes, soon followed the example set them by the Dominicans and Public opinion being against monastic life in the 16th century Wolsey’s proposals for the suppression of some of the smaller monasteries were supported by the people. The Cardinal appealed to Henry VIII. saying that there were many “exile and small monasteries wherein neither God is served nor religion kept,” with the result that he was permitted to suppress forty monasteries in various counties, and particularly those of the Benedictine and early orders. The Dissolution of the Monasteries in 1536-1540, on the cause and effect of which so much controversy has arisen, and about which difficult subject it is consequently wise not to expatiate, took place in two divisions. In 1536, 375 small houses were dissolved, provision being made for the monks, either by pensioning them or by removing them to other monasteries “where good religion is observed as shall “They tell us that the Lord of Hosts will not avenge His own, They tell us that He careth not for temples overthrown; Go! look through England’s thousand vales and show me, he that may, The Abbey lands that have not wrought their owner’s swift decay.” Neale. At the Parliament held in 1537, the Pope’s jurisdiction was terminated for ever in England, but it must be remembered that the “Seven years’ Parliament did not pass a single statute, nor clause of a statute, which had for its object the annihilation of the old religious body of the land or the formation of a new religious body; and that all changes received the prior assent of the old national church, through its representative assembly of convocation.”—English Church History (Rev. C. Arthur Lane). The Dissolution brought about the creation of six new Bishoprics—Westminster, Chester, Gloucester, Peterborough, Oxford and Bristol—the old abbey churches of which became cathedrals. Other monastic churches were made collegiate and some parochial—in the latter case the parishioners frequently purchased the church from the King’s Commissioners. There are many instances of the nave only being saved out of the general wreck, and these, to this day, form the bodies of churches so rescued from the wholesale destruction of monastic houses. It must be remembered that though these perhaps salutary changes were going on in the Church, none of the property taken from the monasteries was given to the Bishop or parochial clergy; and “in no one instance were the A revival of religious life for women took place in England in 1845, when a few women banded themselves together under certain rules to devote themselves to charitable works. In 1850 Dr Pusey laid the stone of the first house for Anglican sisters since the Reformation, at St Saviour’s, Osnaburg Street. Communities increased and the outcome of Dr Pusey’s “large conceptions and constructive force of The spirit of monasticism is the same to-day as in the days of Augustine—the growing need of the Church that the few should sacrifice themselves for the many, and, by their self-effacement, further the spiritual and material work of Christ on earth. Undoubtedly the civilisation of England from the earliest times is largely due to monastic influence. The monks promoted the love of architecture and art in every form; they achieved great things in literature, philanthropy, and agriculture, and furthered the prosperity of the country by their pioneer efforts in trading in wool. Wide-spread relief was extended to the poor, their hospitality to visitors and strangers being well known. In nearly every instance Dugdale’s Monasticon is the authority used for dates of foundation, monetary value of revenues, etc., and every care has been taken to mention the names of the authors from whose writings many valuable quotations have been drawn. ABBEYS OF GREAT BRITAIN |