A Short History of Monks and Monasteries by Alfred Wesley Wishart
page 57 of 331 (17%)
page 57 of 331 (17%)
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A philosopher and teacher hears the same narrative, and his countenance
becomes grave; he seizes the arm of Alypius, his friend, and earnestly asks: "What, then, are we doing? How is this? What hast thou been hearing? These ignorant men rise; they take Heaven by force, and we, with our heartless sciences, behold us wallowing in the flesh and in our blood! Is it shameful to follow them, and are we not rather disgraced by not following them?" So, disgusted with his self-seeking career, his round of empty pleasures, he, too, is moved by this higher call to abandon his wickedness and devote his genius to the cause of righteousness. Ambrose, Paulinus, Chrysostom, Basil, Gregory, and many others, holding important official posts or candidates for the highest honors, abandoned all their chances of political preferment in order to preach the gospel of ascetic Christianity. Yes, for good or evil, Rome is profoundly stirred. The pale monk, in all his filth and poverty, is the master of the best hearts in the capital. Every one in whom aspiration is still alive, who longs for some new light, and all who vaguely grope after a higher life, hear his voice and become pliant to his will. "Great historic movements," says Grimke, "are born not in whirlwinds, in earthquakes, and pomps of human splendor and power, but in the agonies and enthusiasms of grand, heroic spirits." Monastic history, like secular, centers in the biographies of such great men as Anthony, Basil, Jerome, Benedict, Francis, Dominic and Loyola. To understand the character of the powerful forces set in motion by the coming of the monks to Rome, it is necessary to know the leading spirits whose preeminent abilities and lofty personalities made Western monasticism |
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