God only hath immortality. 1 Tim 6:16
"In that dismal mixture of downright heathenism, and the profession and forms of Christianity in the philosophical schools of Ammonius Saccas, Clement, and Origen, in Alexandria, there was given birth to the element which, above all other things, has ever been the mainstay of the papacy — monkery, or monasticism: from the Greek word "movachos" signifying "living alone, solitary; a man who retired from the world for religious meditation and the practice of religious duties in solitude; a religious hermit."
It will be remembered that in the philosophy of Ammonius, Clement, and Origen, all Scripture contains at least two meanings, — the literal and the hidden:
that the literal is the baser sense of the Scripture, and is therefore a hindrance to the proper understanding of the hidden meaning with its train of further hidden meanings, and, accordingly, was to be despised and separated as far as possible from the hidden sense, and counted as of the least possible worth: that "the source of many evils lies in adhering to the carnal or external part of Scripture;" ...therefore, "the Scriptures are of little use to those who understand them as they are written."
Now, the basis of that whole scheme was their conception of man himself. It was because that, in their philosophy, the body is the baser part of man, that the literal was counted the baser sense of Scripture. It was because that the body often betrays good men into sin, that, in their philosophy, the literal sense of Scripture was held to often lead men into error.
In their system of philosophy, the body of man was but a clog to the soul, and hindered it in its heavenly aspirations; and therefore was to be despised, and, by neglect, punishment, and starvation, was to be separated as far as possible from the soul. And from this it followed that the literal sense of Scripture — which corresponded to man's body, —
Q: Whence, then, came to them this philosophy of the nature of man?
A: It was the adoption entire of the heathen conception of the nature of man: it was the direct continuation, under the Christian profession, of the heathen philosophy of the immortality of the soul.
For, about the close of the second century, "a new philosophic body suddenly started up, which in a short time prevailed over a large
part of the Roman Empire, and not only nearly swallowed up the other sects, but likewise did immense injury to Christianity. Egypt was its birthplace, and particularly Alexandria, which for a long time had been the seat of literature and every science. Its followers chose to be called Platonics [or Platonists]. Yet they did not follow Plato implicitly, but collected from all systems whatever seemed to coincide with their own views. And they conceived Plato to have understood more correctly than any one besides, that most important branch of philosophy, which treats of God, and things remote from sensible apprehension. . . . ...they regarded Plato as wiser than all the rest, and as especially remarkable for treating the deity, the soul, and things remote from sense, so as to suit the Christian scheme." — Mosheim.
"This new species of philosophy, imprudently adopted by Origen and other Christians, did immense harm to Christianity.
--For it led the teachers of it to involve in philosophic obscurity many parts of our religion, which were in themselves plain and easy to be understood;
--and to add to the precepts of the Savior no few things, of which not a word can be found in the Holy Scriptures.
It also produced for us that gloomy set of men called mystics, whose system, if divested of its Platonic notions respecting the
origin and nature of the soul, ...It laid a foundation, too, for that indolent mode of life which was afterward adopted by many, and particularly by numerous tribes of monks; and it recommended to Christians various foolish and useless rites, suited only to nourish superstition, no small part of which we see religiously observed by many even to the present day.
And finally it alienated the minds of many, in the following centuries, from Christianity itself, and produced a heterogeneous species of religion, consisting of Christian and Platonic principles combined." — Mosheim.
"Plato had taught that the souls of heroes, of illustrious men, and eminent philosophers, alone, ascended after death into the mansions of light and felicity, while those of the generality, weighed down by their lusts and passions, sunk into the infernal regions, whence they were not permitted to emerge before they were purified from their turpitude and corruption. This doctrine was seized with avidity by the Platonic Christians, and applied as a commentary upon that of Jesus.
Hence a notion prevailed that only the martyrs entered upon a state of happiness immediately after death; and that, for the rest, a certain obscure region was assigned, in which they were to be imprisoned until the second coming of Christ, or, at least, until they were purified from their various pollutions. . . . Both men and women imposed upon themselves the most severe tasks, the most austere discipline, all of which, however, the fruit of pious intention, was, in the issue, extremely detrimental to Christianity. These persons were called ascetics, "epovdioi", "echlektoi" philosophers and even she-philosophers; not were they only distinguished by their title from other Christians, but also by their garb." — Mosheim.
"Egypt, the fruitful parent of superstition, afforded the first example of the monastic life." — Gibbon.
"From Egypt, this sour and unsocial discipline passed into Syria, and the neighboring countries, which also abounded with persons of the same dismal constitution with that of the Egyptians; and thence, in process of time its infection reached the European nations.
Hence arose that train of austere and superstitious vows and rites, that still, in many places, throw a veil over the beauty and simplicity of the Christian religion. Hence the celibacy of the priestly order, the rigor of unprofitable penances and mortifications, the innumerable swarms of monks, who, in the senseless pursuit of a visionary sort of perfection, refused their talents and labors to society.
Soon there arose certain orders amongst the monks themselves: Coenobites, Eremites or Hermits, Anchorites, and Sarabaites or Vagrants.
The Coenobites lived and ate together in the same house, and were associated under a leader and head, whom they called Father, or in the Egyptian tongue, Abbot.
The nuns [or female monks] also had their presidents, who were called Mothers.
The Eremites led a cheerless, solitary life in certain parts of the country, dwelling in hovels among the wild beasts.
The Anchorites were still more austere than the Eremites: these lived in desert places, with no kind of shelter; fed on roots and plants, and had no fixed residence, but lodged wherever night overtook them, so that visitors might not know where to find them. The Sarabaites, or Vagrants, roamed about the provinces, and from city to city, and got their living without labor, by pretended miracles, by trafficking in relies, and by other impositions." — Mosheim.
But there arose degrees of holiness even amongst the monks themselves: and the chief of these were the Mystics. These were a sect composed of extremes of the Eremites and Anchorites. They "argued from that known doctrine of the Platonic school, which also was adopted by Origen and his disciples, that the divine nature was diffused through all human souls; or, in other words, that the faculty of reason, from which the health and vigor of the mind proceed, was an emanation from God himself, and comprehended in it the principles and elements of all truth, human and divine. ... they maintained that silence, tranquillity, repose, and solitude accompanied with such acts of mortification as might tend to extenuate and exhaust the body, were the means by which the internal word ["lagos", or reason] was excited to produce its latent virtues, and to instruct men in the knowledge of divine things.
Antony, if not the first, was the chief, the great exemplar, and the
master of the monks in Egypt.
In A. D. 305 he began the work of organizing such of them as would admit of it, into a regular body. He "engaged them to live in society with each other, and prescribed rules for the direction of their conduct."
In 341, Athanasius, archbishop of Alexandria, the great champion of Catholic orthodoxy, "introduced into Rome the knowledge and practice of the monastic life; and a school of this new philosophy was opened by the disciples of Antony, who accompanied their primate to the holy threshold of the Vatican.
The strange and savage appearance of these Egyptians excited, at first, horror and contempt, and, at length, applause and zealous imitation.
It is incredible what rigorous and severe laws they imposed on themselves, in order to appease God, and deliver the celestial spirit from the body's bondage. To live among wild beasts — nay, in the manner of these beasts; to roam about like madmen, in desert places, and without garments; to feed their emaciated bodies with hay and grass; to shun the converse and even the sight of men; to stand motionless in certain places, for many years, exposed to the weather; to shut themselves up in confined cabins, till life ended; — this was accounted piety: this the true method of eliciting the [spark of] Deity from the secret recesses of the soul!
Among these examples of religious fatuity none acquired greater
veneration and applause than those who were called Pillar-Saints (Sancti Columnares), or in Greek, Stylites: persons of a singular spirit and genius, who stood motionless on the top of lofty columns during many years, even to the end, in fact, of life, to the great astonishment of the ignorant multitude. This scheme originated in the present [the fifth] century [395-451] with Simeon of Sysan, a Syrian; at first a shepherd, then a monk; who, in order to be nearer heaven, spent thirty-seven years in the most uncomfortable manner, on the tops of five different pillars, of six, twelve, twenty-two, thirty-six, and forty cubits' elevation; and in this way procured for himself immense fame and veneration. ...The top of Simeon's last pillar was three feet in diameter, and surrounded with a balustrade. Here he stood, day and night, and in all weathers. Through the night, and till nine A. M. he was constantly in prayer, often spreading forth his hands, and bowing so low that his forehead touched his toes. A bystander once attempted to count the number of these successive prostrations," and, "after numbering twelve hundred and forty-four repetitions, at length desisted from the endless account. At nine o'clock A. M., he began to address the admiring crowd below, to hear and answer their questions, to send messages and write letters, etc.; for he took concern in the welfare of all the churches, and corresponded with bishops, and even with emperors." — Gibbon."
A.T.Jones
It will be remembered that in the philosophy of Ammonius, Clement, and Origen, all Scripture contains at least two meanings, — the literal and the hidden:
that the literal is the baser sense of the Scripture, and is therefore a hindrance to the proper understanding of the hidden meaning with its train of further hidden meanings, and, accordingly, was to be despised and separated as far as possible from the hidden sense, and counted as of the least possible worth: that "the source of many evils lies in adhering to the carnal or external part of Scripture;" ...therefore, "the Scriptures are of little use to those who understand them as they are written."
Now, the basis of that whole scheme was their conception of man himself. It was because that, in their philosophy, the body is the baser part of man, that the literal was counted the baser sense of Scripture. It was because that the body often betrays good men into sin, that, in their philosophy, the literal sense of Scripture was held to often lead men into error.
In their system of philosophy, the body of man was but a clog to the soul, and hindered it in its heavenly aspirations; and therefore was to be despised, and, by neglect, punishment, and starvation, was to be separated as far as possible from the soul. And from this it followed that the literal sense of Scripture — which corresponded to man's body, —
Q: Whence, then, came to them this philosophy of the nature of man?
A: It was the adoption entire of the heathen conception of the nature of man: it was the direct continuation, under the Christian profession, of the heathen philosophy of the immortality of the soul.
For, about the close of the second century, "a new philosophic body suddenly started up, which in a short time prevailed over a large
"This new species of philosophy, imprudently adopted by Origen and other Christians, did immense harm to Christianity.
--For it led the teachers of it to involve in philosophic obscurity many parts of our religion, which were in themselves plain and easy to be understood;
--and to add to the precepts of the Savior no few things, of which not a word can be found in the Holy Scriptures.
It also produced for us that gloomy set of men called mystics, whose system, if divested of its Platonic notions respecting the
And finally it alienated the minds of many, in the following centuries, from Christianity itself, and produced a heterogeneous species of religion, consisting of Christian and Platonic principles combined." — Mosheim.
"Plato had taught that the souls of heroes, of illustrious men, and eminent philosophers, alone, ascended after death into the mansions of light and felicity, while those of the generality, weighed down by their lusts and passions, sunk into the infernal regions, whence they were not permitted to emerge before they were purified from their turpitude and corruption. This doctrine was seized with avidity by the Platonic Christians, and applied as a commentary upon that of Jesus.
Hence a notion prevailed that only the martyrs entered upon a state of happiness immediately after death; and that, for the rest, a certain obscure region was assigned, in which they were to be imprisoned until the second coming of Christ, or, at least, until they were purified from their various pollutions. . . . Both men and women imposed upon themselves the most severe tasks, the most austere discipline, all of which, however, the fruit of pious intention, was, in the issue, extremely detrimental to Christianity. These persons were called ascetics, "epovdioi", "echlektoi" philosophers and even she-philosophers; not were they only distinguished by their title from other Christians, but also by their garb." — Mosheim.
"Egypt, the fruitful parent of superstition, afforded the first example of the monastic life." — Gibbon.
"From Egypt, this sour and unsocial discipline passed into Syria, and the neighboring countries, which also abounded with persons of the same dismal constitution with that of the Egyptians; and thence, in process of time its infection reached the European nations.
Hence arose that train of austere and superstitious vows and rites, that still, in many places, throw a veil over the beauty and simplicity of the Christian religion. Hence the celibacy of the priestly order, the rigor of unprofitable penances and mortifications, the innumerable swarms of monks, who, in the senseless pursuit of a visionary sort of perfection, refused their talents and labors to society.
Soon there arose certain orders amongst the monks themselves: Coenobites, Eremites or Hermits, Anchorites, and Sarabaites or Vagrants.
The Coenobites lived and ate together in the same house, and were associated under a leader and head, whom they called Father, or in the Egyptian tongue, Abbot.
The nuns [or female monks] also had their presidents, who were called Mothers.
The Eremites led a cheerless, solitary life in certain parts of the country, dwelling in hovels among the wild beasts.
The Anchorites were still more austere than the Eremites: these lived in desert places, with no kind of shelter; fed on roots and plants, and had no fixed residence, but lodged wherever night overtook them, so that visitors might not know where to find them. The Sarabaites, or Vagrants, roamed about the provinces, and from city to city, and got their living without labor, by pretended miracles, by trafficking in relies, and by other impositions." — Mosheim.
But there arose degrees of holiness even amongst the monks themselves: and the chief of these were the Mystics. These were a sect composed of extremes of the Eremites and Anchorites. They "argued from that known doctrine of the Platonic school, which also was adopted by Origen and his disciples, that the divine nature was diffused through all human souls; or, in other words, that the faculty of reason, from which the health and vigor of the mind proceed, was an emanation from God himself, and comprehended in it the principles and elements of all truth, human and divine. ... they maintained that silence, tranquillity, repose, and solitude accompanied with such acts of mortification as might tend to extenuate and exhaust the body, were the means by which the internal word ["lagos", or reason] was excited to produce its latent virtues, and to instruct men in the knowledge of divine things.
Antony, if not the first, was the chief, the great exemplar, and the
In A. D. 305 he began the work of organizing such of them as would admit of it, into a regular body. He "engaged them to live in society with each other, and prescribed rules for the direction of their conduct."
In 341, Athanasius, archbishop of Alexandria, the great champion of Catholic orthodoxy, "introduced into Rome the knowledge and practice of the monastic life; and a school of this new philosophy was opened by the disciples of Antony, who accompanied their primate to the holy threshold of the Vatican.
The strange and savage appearance of these Egyptians excited, at first, horror and contempt, and, at length, applause and zealous imitation.
It is incredible what rigorous and severe laws they imposed on themselves, in order to appease God, and deliver the celestial spirit from the body's bondage. To live among wild beasts — nay, in the manner of these beasts; to roam about like madmen, in desert places, and without garments; to feed their emaciated bodies with hay and grass; to shun the converse and even the sight of men; to stand motionless in certain places, for many years, exposed to the weather; to shut themselves up in confined cabins, till life ended; — this was accounted piety: this the true method of eliciting the [spark of] Deity from the secret recesses of the soul!
Among these examples of religious fatuity none acquired greater
A.T.Jones
