Book Fourth · Chapter 13 · Of Vows. The Miserable Entanglements Caused By Vowing Rashly. · 4

14. Still there was nothing with the Fathers less intended than to establish that kind of perfection which was afterwards fabricated by cowled monks, in order to rear up a species of double Christianity. For as yet the sacrilegious dogma was not broached which compares the profession of monasticism to baptism, nay, plainly asserts that it is the form of a second baptism. Who can doubt that the Fathers with their whole hearts abhorred such blasphemy? Then what need is there to demonstrate, by words, that the last quality which Augustine mentions as belonging to the ancient monks--viz. that they in all things accommodated themselves to charity--is most alien from this new profession? The thing itself declares that all who retire into monasteries withdraw from the Church. For how? Do they not separate themselves from the legitimate society of the faithful, by acquiring for themselves a special ministry and private administration of the sacraments? What is meant by destroying the communion of the Church if this is not? And to follow out the comparison with which I began, and at once close the point, what resemblance have they in this respect to the ancient monks? These, though they dwelt separately from others, had not a separate Church; they partook of the sacraments with others, they attended public meetings, and were then a part of the people. But what have those men done in erecting a private altar for themselves but broken the bond of unity? For they have excommunicated themselves from the whole body of the Church, and contemned the ordinary ministry by which the Lord has been pleased that peace and charity should be preserved among his followers. Wherefore I hold that as many monasteries as there are in the present day, so many conventicles are there of schismatics, who have disturbed ecclesiastical order, and been cut off from the legitimate society of the faithful. And that there might be no doubt as to their separation, they have given themselves the various names of factions. They have not been ashamed to glory in that which Paul so execrates, that he is unable to express his detestation too strongly. Unless, indeed, we suppose that Christ was not divided by the Corinthians, when one teacher set himself above another (1 Cor. 1:12, 13; 3:4); and that now no injury is done to Christ when, instead of Christians, we hear some called Benedictines, others Franciscans, others Dominicans, and so called, that while they affect to be distinguished from the common body of Christians, they proudly substitute these names for a religious profession.

15. The differences which I have hitherto pointed out between the ancient monks and those of our age are not in manners, but in profession. Hence let my readers remember that I have spoken of monachism rather than of monks; and marked, not the vices which cleave to a few, but vices which are inseparable from the very mode of life. In regard to manners, of what use is it to particularise and show how great the difference? This much is certain, that there is no order of men more polluted by all kinds of vicious turpitude; nowhere do faction, hatred, party-spirit, and intrigue, more prevail. In a few monasteries, indeed, they live chastely, if we are to call it chastity, where lust is so far repressed as not to be openly infamous; still you will scarcely find one in ten which is not rather a brothel than a sacred abode of chastity. But how frugally they live? Just like swine wallowing in their sties. But lest they complain that I deal too unmercifully with them, I go no farther; although any one who knows the case will admit, that in the few things which I have said, I have not spoken in the spirit of an accuser. Augustine though he testifies, that the monks excelled so much in chastity, yet complains that there were many vagabonds, who, by wicked arts and impostures, extracted money from the more simple, plying a shameful traffic, by carrying about the relics of martyrs, and vending any dead man's bones for relics, bringing ignominy on their order by many similar iniquities. As he declares that he had seen none better than those who had profited in monasteries; so he laments that he had seen none worse than those who had backslidden in monasteries. What would he say were he, in the present day, to see now almost all monasteries overflowing, and in a manner bursting, with numerous deplorable vices? I say nothing but what is notorious to all; and yet this charge does not apply to all without a single exception; for, as the rule and discipline of holy living was never so well framed in monasteries as that there were not always some drones very unlike the others; so I hold that, in the present day, monks have not so completely degenerated from that holy antiquity as not to have some good men among them; but these few lie scattered up and down among a huge multitude of wicked and dishonest men, and are not only despised, but even petulantly assailed, sometimes even treated cruelly by the others, who, according to the Milesian proverb, think they ought to have no good man among them.

16. By this contrast between ancient and modern monasticism, I trust I have gained my object, which was to show that our cowled monks falsely pretend the example of the primitive Church in defence of their profession; since they differ no less from the monks of that period than apes do from men. Meanwhile I disguise not that even in that ancient form which Augustine commends, there was something which little pleases me. I admit that they were not superstitious in the external exercises of a more rigorous discipline, but I say that they were not without a degree of affectation and false zeal. It was a fine thing to cast away their substance, and free themselves from all worldly cares; but God sets more value on the pious management of a household, when the head of it, discarding all avarice, ambition, and other lusts of the flesh, makes it his purpose to serve God in some particular vocation. It is fine to philosophise in seclusion, far away from the intercourse of society; but it ill accords with Christian meekness for any one, as if in hatred of the human race, to fly to the wilderness and to solitude, and at the same time desert the duties which the Lord has especially commanded. Were we to grant that there was nothing worse in that profession, there is certainly no small evil in its having introduced a useless and perilous example into the Church.

17. Now, then, let us see the nature of the vows by which the monks of the present day are initiated into this famous order. First, as their intention is to institute a new and fictitious worship with a view to gain favour with God, I conclude from what has been said above, that everything which they vow is abomination to God. Secondly, I hold that as they frame their own mode of life at pleasure, without any regard to the calling of God, or to his approbation, the attempt is rash and unlawful; because their conscience has no ground on which it can support itself before God; and "whatsoever is not of faith is sin" (Rom. 14:23). Moreover, I maintain that in astricting themselves to many perverse and impious modes of worship, such as are exhibited in modern monasticism, they consecrate themselves not to God but to the devil. For why should the prophets have been permitted to say that the Israelites sacrificed their sons to devils and not to God (Deut. 32:17; Ps. 106:37), merely because they had corrupted the true worship of God by profane ceremonies; and we not be permitted to say the same thing of monks who, along with the cowl, cover themselves with the net of a thousand impious superstitions? Then what is their species of vows? They offer God a promise of perpetual virginity, as if they had previously made a compact with him to free them from the necessity of marriage. They cannot allege that they make this vow trusting entirely to the grace of God; for, seeing he declares this to be a special gift not given to all (Mt. 19:11), no man has a right to assume that the gift will be his. Let those who have it use it; and if at any time they feel the infirmity of the flesh, let them have recourse to the aid of him by whose power alone they can resist. If this avails not, let them not despise the remedy which is offered to them. If the faculty of continence is denied, the voice of God distinctly calls upon them to marry. By continence I mean not merely that by which the body is kept pure from fornication, but that by which the mind keeps its chastity untainted. For Paul enjoins caution not only against external lasciviousness, but also burning of mind (1 Cor. 7:9). It has been the practice (they say) from the remotest period, for those who wished to devote themselves entirely to God, to bind themselves by a vow of continence. I confess that the custom is ancient, but I do not admit that the age when it commenced was so free from every defect that all that was then done is to be regarded as a rule. Moreover, the inexorable rigour of holding that after the vow is conceived there is no room for repentance, crept in gradually. This is clear from Cyprian. "If virgins have dedicated themselves to Christian faith, let them live modestly and chastely, without pretence. Thus strong and stable, let them wait for the reward of virginity. But if they will not, or cannot persevere, it is better to marry, than by their faults to fall into the fire." In the present day, with what invectives would they not lacerate any one who should seek to temper the vow of continence by such an equitable course? Those, therefore, have wandered far from the ancient custom who not only use no moderation, and grant no pardon when any one proves unequal to the performance of his vow, but shamelessly declare that it is a more heinous sin to cure the intemperance of the flesh by marriage, than to defile body and soul by whoredom.

18. But they still insist and attempt to show that this vow was used in the days of the apostles, because Paul says that widows who marry after having once undertaken a public office, "cast off their first faith" (1 Tim. 5:12). I by no means deny that widows who dedicated themselves and their labours to the Church, at the same time came under an obligation of perpetual celibacy, not because they regarded it in the light of a religious duty, as afterwards began to be the case, but because they could not perform their functions unless they had their time at their own command, and were free from the nuptial tie. But if, after giving their pledge, they began to look to a new marriage, what else was this but to shake off the calling of God? It is not strange, therefore, when Paul says that by such desires they grow wanton against Christ. In further explanation he afterwards adds, that by not performing their promises to the Church, they violate and nullify their first faith given in baptism; one of the things contained in this first faith being, that every one should correspond to his calling. Unless you choose rather to interpret that, having lost their modesty, they afterwards cast off all care of decency, prostituting themselves to all kinds of lasciviousness and pertness, leading licentious and dissolute lives, than which nothing can less become Christian women. I am much pleased with this exposition. Our answer then is, that those widows who were admitted to a public ministry came under an obligation of perpetual celibacy, and hence we easily understand how, when they married, they threw off all modesty, and became more insolent than became Christian women that in this way they not only sinned by violating the faith given to the Church, but revolted from the common rule of pious women. But, first, I deny that they had any other reason for professing celibacy than just because marriage was altogether inconsistent with the function which they undertook. Hence they bound themselves to celibacy only in so far as the nature of their function required. Secondly, I do not admit that they were bound to celibacy in such a sense that it was not better for them to marry than to suffer by the incitements of the flesh, and fall into uncleanness. Thirdly, I hold that what Paul enjoined was in the common case free from danger, because he orders the selection to be made from those who, contented with one marriage, had already given proof of continence. Our only reason for disapproving of the vow of celibacy is, because it is improperly regarded as an act of worship, and is rashly undertaken by persons who have not the power of keeping it.