A Short History of Monks and Monasteries

o convince the governments of Europe that monasticism was worthy to survive the destruction awaiting so many medieval institutions. The spread of reformatory

existing abuses by enforcing primitive rules. But while Rome practically failed in her attempted reformations, the Protestant reformers i

onastic revenue and power. The results of this hostility have been so disastrous, that monasticism has never regained its former prestige and influence. Several of the older orders have risen from the ruins, and a few new communities have appeared, some of which are distinguished by their mos

o English history. Penetrating beneath the varying externalities attending the ruin of the monasteries in Germany, Spain, France, Switzerland, Italy, and other countries, it will be found that the underlying cause of the destruction of the monasteries was that the monastic ideal conflicted with the spirit of the modern era. A conspicuous and dramatic ex

y the most unconstitutional, the most vicious king that ever wore the English crown." Forgetting the inevitable cost of human freedom, and lightly passing over the iniquities of the monastic system, they fondly dwell upon the departed glory of the ancient abbeys. They recall with sadness the days when the monks chanted their songs of praise in the chap

ess logic will never enable one to do justice to the sentiments of those who cannot restrain their tears as they stand uncovered before the maj

cter of H

and which can explain all the contradictions exhibited in his conduct,--which can explain how he could be rapacious yet sometimes generous, the Defender of the Faith yet under sentence of excommunication, a burner of heretics yet a heretic himself, the pope's advocate yet the pope's greatest enemy, a bloodthirsty tyrant yet the best friend to liberty of thought in religion, an enthusiast yet a turncoat, a libertine and yet all but a Puritan. He was sensual because his forefathers had been sensual from time immemorial, rough in speech and action because there had been but few men in Britain who had been otherwise since the Romans abandoned the island. He was superstitious and credulous because few were philosophical or gifted with intellectual courage. Yet he had, what was possessed by his contemporaries, a faint and intermittent thirst for knowle

If he had possessed less intelligence, courage and ambition, he would not now be so conspicuous for his vices, but the history of human liberty and free institutions, especially in England, would have been vastly different. His praisew

ajesti

the bonds

ceding the

o the demolition of the monasteries. Only a few of them can be given here, and they must b

t Rome. Four years later Henry wrote a treatise in defence of the Seven Sacraments and in opposition to the German r

is desire for male offspring, and later, his passion for Anne Boleyn, prompted him to seek release from his queen. In 1529, Henry and Catharine stood before a papal tribunal, presided over by Cardinal Wolsey, the king's prime minister, and Cardinal Campeggio, from Rome, for the

igues, widened rapidly. Henry began to assume an attitude of bold defiance to

horror of heresy and schism, and inclined them to support their king. Another factor that assisted in preparing the English people for the destruction of the monasteries was Lollardism. As an organized sect, the Lollards had ceased to exist, but the spirit and the doctrine

The king was surrounded with perils. The princes of the Continent were eagerly awaiting the bull for his excommunication

am not, Caesar," he encouragingly declared to Emperor Charles V., "that all generous hearts are quenched in England; that faith and piety are dead. In you is their trust, in your noble nature, and in your zeal for God--they hold their land till you shall come." Thus, on the testimony

icah, warn you that the dogs will lick your blood as they did Ahab's." While the courage of this friar is unquestioned, his defiant attitude illustrates the position occupied by the monks toward those who favored separation from Rome. The whole country was at white heat

England. "It is true," he wrote, "that the clergy have added to the declaration that they did so only so far as permitted by the law of God. But that is all the same, as far as the king is concerned, as if they had made no reservation, for no one will now be so bold as to contest with his lord the importance of the reservation." Later on, Chapuys says that the king told the pope's nuncio th

r, correct, restrain, or amend all errors, heresies, abuses, offences, contempts, and enormities, which fell under any spiritual authority or jurisdiction

church and state. This resulted in the death of some prominent men in the realm, among them Sir Thomas More. In the preamble of the oath prescribed by law, the legality of the king's marriage with Anne was asserted, thus implying th

anhood were spent in a monastery. He devoted his splendid talents to a criticism of English society, and recommended freedom of conscience, yet he became an ardent foe of reform and even a persecutor of heretics, of whom he said: "I do so detest that class of men that, unless they repent, I am the worst enemy they have." When a man

ny years of painful internal strife and bloodshed were to elapse before the whole nation submitted to the new order of thin

s of Europe would seem to prove the contrary. As the facts stand it would appear that peace and progress were impossible with thousands of monks sowing seeds of discord, and employing every measure, fair or foul, to win the country back to Rome. Gairdner and others argue that Henry was far too powerful a king to have been successfully resisted by the pope, unless the pope was backed by a union of the Christian princes, which was then impractic

nd the Oath

persons suffered grievously. Perhaps the most pathetic incident in the sanguinary struggle between the king and the monks was the tragic fall of the Charterhouse of London. The facts are given at length by Froude, in his "History of England," who bases his account on the narrative of Maurice Channey, on

the other monastic orders they maintained a good discipline and preserved the spirit of their founders. "A thousand years of the world's history had rolled by," says Froude, "and these lonely islands of prayer had remained still anchored in the stream; the strands of the ro

world was nigh. Yes, the monk's world was drawing to a close; the mo

heaven and earth shall witness for us how unjustly we are cut off." Prior Houghton conceived a generous idea. "If it depends on me alone; if my oath will suffice for the house, I will throw myself on the mercy of God; I will make myself anathema, and to preserve you from these dangers, I will consent to the king's will." Thus did the noble old man consent to go into heaven with a lie on his conscience, hoping to escape by the mercy of God, because he sought to save the lives of his brethren. But all this was of no avail; Cromwell had determined that this monastery must fall, and fall it did. The monks prepared for their end calmly and nobly; beginning with the oldest brother, they knelt before each other and begged forgiveness for all unkindness and offence. "Not less deserving," says Froude, "the everlasting remembrances of mankind, than those three hundred, who, in the summer morning, sate combing their golden hair in the passes of Thermopyl?." But rebellion was blazing in Ireland, and the enemies of the king were praying and plotting for h

because the monks were immoral. Some spies in Cromwell's service offered to, bring in evidence against six of these monks of "laziness

to any invader. All Catholic subjects were ordered to take up arms against him. Although these censures were passed, the pope decided to defer their publication, hoping for a peaceful settlement. But Henry knew, and the Catholic princes of Europe knew, that the blow might fall at any time. He had to make

n, which will be described under the following heads: First, The royal commissioners and their methods of investigation; Second, The commissioners' report on the condition of affairs; Third, The action of Parliament; Fourth, The ef

ners and Their Meth

r the king, and for seven years he devoted his great administrative a

ttention of Cardinal Wolsey, who took him into his service. He was successively merchant, scrivener, money-lender, lawyer, member of parliament, master

re him was to subdue the church to the throne, to execute which he became the protector of Protestantism and the foe of Rome. Green says: "He had an absolute faith in the end he was pursuing, and he simply hews his way to it, as a woodman hews his way through the forest, axe in hand." Froude says: "To him ever belonged the rare privilege of genius to see what other men could not see, and theref

the reformatory movement, but that did not make Cromwell a Protestant any more than it did his master, Henry VIII. Foxe describes Cromw

us charge against one in his times. It is said that Henry used to say, when a knave was dealt to him in a game of cards, "Ah, I have a Cromwell!" Francis Aidan Gasquet, a Benedictine monk, in his valuable work on "Henry VIII. and

" His immediate duty was to enforce recognition of the king's supremacy. The monks and the clergy were now to be coerced into submission. A royal comm

ed of adversity. I think the priests were the worst of the whole party, although they had a good reputation at the time, but they were wicked, deceitful men. I am sorry to speak thus of my ow

Oxford, was pilloried for perjury and died in jail. The other royal agents were also questionable characters. Dean Layton wrote the most disgusting letters to Cr

g to plunder. I rather suspect that vices are feigned, or exaggerated, when profit is looked for in the punishment--an enemy is a bad witness; a robber worse." Burke indignantly decl

eve such perjurers, adulterers and gamblers; men forsworn to bring in a bad report; men who were selected because the

raged the religious sentiments of the Catholics. They even used sacred altar-cloths for blankets on their horses, and rode across the country decorated in priestly and monkish garments. There seems to be some ground for the statement that Henry was ignorant, or at least not fully informed, of their unwarranted violence and gross sacrilege. The abbey of Glastonbury was one of the oldest and finest cloisters in England. It was a majestic pile of buildings in the midst of gardens and groves covering sixty acres; its aisles were vocal with the chanting of monks, who marched in gorgeous processions among the tall, gray pillars. The exterior of the buildings was profusely decorated with sculpture; monarchs, temple knights, mitered abbots, martyrs and apostles stood for centuries in their niches of stone while princes came and passed away, while kingdoms rose and fell. The nobles and bishops of the realm were laid to rest beneath the altars around which many generations of monks had assembled to praise and to pray. The royal commissioners one day appeared before the walls. The abbot, Richard Whiting, who was then eighty-four years of age, was at Sharphorn, another residence of the community. He was brought back and questione

of the Co

uses, which contained the most revolting revelations. Many of the commissioners' letters and various documents touching the suppression have been

y to divide among the monks. The number of servants sometimes exceeded that of the monks. Abbots bought and sold land in a fraudulent manner; gifts for hospitality were misapplied; licentiousness, gaming and drinking prevailed extensively. Crime and absolution for gold went hand in hand. One friar was said to have been the

nes, pieces of skin, three heads of St. Ursula, and other anatomical relics of departed saints, were said to cure every disease known to man. They had relics that could drive away plagues, give rain, hinder weeds, and in fact, render the natural world the plaything of decaying bones and shreds of dried skin. The monks of Reading had an angel with one wing, who had preserved the spear with which our Lord was pierced. Abbots were found to have concubines in or near the monasteries; midnight revels and drunken feasts were pleasant pastimes for monks weary with prayers and fasting. While it would b

on of Pa

Many of the abbots and monks were suspected of aiding in the rebellion against the king's authority by inciting the people to take up arms against him. Apprehending the coming doom, many abbots resigned; others were overcome by threats and yielded without a struggle. In many instances such monks received pensions varying from fifty-three shillings and four pence to four pounds a year. The investigations were constantly carried on, and all the foul stories that could be gathered were given to the people, to secure their approval of the king's action. With remorseless zeal the king and his commissioners, supported by various acts of parliament, persevered in their work of destruction, until even the monastic hospitals, chantries, free chapels and collegiate churches, fell into the king's hands. By the year 1545, the ruin was complete. The monastic institution of England was no more. The total number of monasterie

he Suppression

is true, his majesty is very gracious with me, but if only my head would give him another castle in France, it would not be long before it disappeared." Sympathy for the monks, an inborn conservatism, a natural love for ancient institutions, a religious dread of trampling upon that which was held sacred by the church, a secret antipathy to reform, al

first, however, there were few who dared to voice their protests. "As the royal policy disclosed itself," says Green, "as the monarchy trampled under foot the tradition and reverence of ages gone by, as its figure rose, bare and terrible, out of the wreck of old institutions, England simply held her breath. It is only through the stray depositions of royal spies that we catch a glimpse of the wrath

ll, while the clergy felt outraged by his monstrous claims of authority in ecclesiastical affairs. In a sense the conflict that ensued was but a continuation of the long-standing struggle

heir changing interests. At this time, the clergy, the nobles and the people in northern England, particularly, com

owers, their glory, slipping away from them; they joined their mutterings and discontent with that of the monks, and then the

he ranks. The masses were bound by oath "to stand together for the love which they bore to Almighty God, His faith, the Holy Church, and the maintenance thereof; to the preservation of the king's person and his issue; to the purifying of the nobility, and to expel all villein blood and evil counsellors from the king's presence; not from any private profit, nor to do his pleasure to any private person, nor to slay or murder through envy, but for the restitution of the Church, and the suppression of heretics and their opinions

one of them, Sir John Russell, "for my lord admiral, he is so earnest in the matter that I dare say he cou

st fruits and tenths should not be paid to the crown. 4. Heretics, meaning Cranmer, Latimer and others, should cease to be bishops. 5. Catharine's daughter Mary should be restored as heiress to the crown. These and other demands, the g

a general amnesty was declared. But new insurrections broke out in various quarters, and the enraged king determined to stamp out the smoldering fires of s

n England; that henceforth English kings and not Italian popes were to govern the English people. True, the king was carrying things with a high hand, but one reform at a time; the yoke of papal power must first be l

complete overthrow of the monastic system b

osal of Mona

ed before him and specified what lands they wanted. They bribed Cromwell, who sold many of the estates at the rate of a twenty years' purchase, and in some instances presented valuable possessions to

surrection. 2. To aid his confederates, otherwise they would never assist him. 3. To reward his well-deserving servants. Now the project was, that if Parliament would give unto him all the abbeys, priories, friaries, nunneries, and other monasteries, that forever in time then to come he would take order that the same should not be converted to private uses, but first, that his exchequer, for the purpose aforesaid, should be enriched; secondly, the kingdom should be strengthened by a c

us or educational purposes. Small sums were set apart for Cambridge, Oxford and new grammar schools. Not-withstanding the pensions, there was much suffering; it is said many of the outcast monks and nuns starved and froze to death by the roadside. Latimer and others wanted the king to employ the revenues for religious purpo

ppression

can be discredited, or if it can be shown that the motives of the destroyers were selfish and their methods cruel, then it follows that the overthrow of the monasteries was a most iniquitous and unwarrantable proceeding. Reflection will show that t

uld be remembered that Roman Catholicism also has had its martyrs. Protestant powers have not been free from tyranny and bloodshed. That noble spi

aimed by the Protestants at all. Aside from his rejection of the pope's authority, he was thoroughly Catholic in conviction and in practice. His impatience with

ners were far from exemplary characters, and that they wer

series of transactions in which the sorrow, the waste, the impiety that were wrought, were enough to make the angels weep. It may be true that the monastic system had worn itself out for practical good; or at least, that it was unfitte

g's intention in this visitation was to find a pretext for abolishing the monasteries, we may naturally conclude that the reports of the commissioners are

ns. Employing these witnesses to confirm their opinions, the defenders of monasticism proceed with fervid, glowing rhetoric, breathing devotion and love on every page, to paint the sorrows and ruin of the Carthusian Fathers, and the abbots of Glastonbury and Reading. They ask, "Is this your boasted freedom, to slay these men in cold blood, not for immorality, but because they honestly did not a

cloths and decorate their horses? Did Rome never adorn men in garments of shame and parade them through streets to be mocked by the populace, and finally burned at the stake? Were the altar-cloths dear to Catholic hearts? Were not the Bibles burned in France, in Germany, in Spain, in Holland, in England, dear to the hear

t each other, the chronicles, letters and other extant literature, abound in such detailed, specific charges of monastic corruption that it is simply preposterous to reject the testimony. All the efforts at reformation, and they were many, had failed. Many bishops confessed their inability to cope with the growing disorders. It is beyond question that lay robbers were encouraged to perpetrate acts of sacrilege because the monks were frequently guilty of forgery and violence. Commenting

d shameless beggars of scandalous fame. This unenviable record was kept up down to the days of Wyclif, who charged the begging friars with representing themselves as holy and needy, while they were robust of body, rich in possessions, and dwelt in splendid houses, where they gave sumptuous banquets. What shall one say of the hysterical

e attempt shows the trend of public opinion on the question of abolishing the monasteries. In 1416, Parliament dissolved the alien priories and vested their estates in the crown. There is extant a letter of Cardinal Morton, Legate of the Apostolic See, and Archbishop of Canterbury, to the abbot of St. Albans, one of the mightiest abbeys in all England. It was written as the result of an investigation started by Innocent VIII., in 1489. In this communication the abbot and his monks were charged with the grossest licentiousness, waste and thiev

essed the Protestant view of Henry's reforms in a letter written about the year 1546. "Our king," he says, "has destroyed the pope, but not popery.... The impious mass, the most shameful celibacy of the clergy, the invocation of saints, auricular confession, superstitious abstinence from meats, and purgatory, were never before held by the people in greater esteem than at the present moment." In other words, the

ns shared the spoils of their victory with their continental friends. English monasteries and churches were given to foreigners, who collected the rents and other kinds of income. These foreign prelates had no other interest in England than to derive all the profit they could from their possessions. They appointed whom they

time, aimed at the abuses of papal power. So steadfast and strong was the opposition to the interference of foreigners in English affairs, it would be possible to show that there was an evolution in the struggle against Rome that was certain to culminate in the separation, whether Henry had accomplished it or not. What might have occurred if the monks had reformed and the pope withdrawn his claims it is impossible to know. The fact is that the monks grew worse instead of better, and the arrogance of foreigners became more unendurable. "The corruption of the church establishment, in fact," says Lea, "had reached a point which the dawning enlightenment of the age could not much

o remain uplifted from her, if the insecure gains of the Reformation were to become established and glorious achiev

but in spite of the high character of its inmates, it was a part of an institution that stood for the right of foreigners to rule England. It was unfortunate they had thrown themselves down before the car of progress but there they were; they would not get up; the car must roll on, for so God himself had decreed, and hence they were crushed in its advance. Their martyrdom wa

the significance of his proceedings. He did not take up the cause of the English people with the pure and intelligent motive of encouraging free thought and free religion. He did not realize that he was leading the mighty army of Protestant reformers. He little

neral drift of reform, and the iniquity of the monks. They fell from natural causes and through the operation of laws which God alone controls. As Hill neatly puts

ch they obtained the religious and political liberty so necessary to the intellectual and social progress of the race, it cannot be denied that no sooner had the power of the papacy come to an end in England than the English nation entered upon that free develo

of conflicting ideals. The fall of the monasteries was an incident in the struggle. "The Catholics," says Froude, "had chosen the alternative, either to crush the free

n were a fetter on human liberty and industry, if the monasteries were "so many seminaries of superstition and of folly," there was but one thing to do--to break the fetters and to destroy the monasteries. To have succeeded in so radical a refor

of the D

h. Numerous unjust ecclesiastical privileges were swept aside, and in many respects the whole church was strengthened and purified. Credulity and superstition began to decline. Ecclesiastical criminals were no longer able to escape the just penalty for their crimes. Natura

tunate. But they ignore the fact that a blind and undiscriminating charity was the cause, and not the cure, of much of the miserable wretchedness of the poor. Modern society has learned that the monastic method is wholly wrong; that fraud an

in no sense true that they deserve all the credit for relieving distress. They received the money for alms in the shape of rents, gifts and other kinds of income. Hallam says, "There can be no doubt that many of the impotent poor derived support from their charity. But the blind eleemosynary spirit inculcated by the Romish church is notoriously the cause

d must be the soul of that man who permits his religious opinions to blind his eyes to the inestimable services of those heroic and self-sacrificing women. But even Roman Catholic students of social problems must recognize the folly of indiscriminate alms-giving. "In proportion as justice between man and ma

let the stranger in, and now we see a sign, 'no admittance,' lest a greedy rival purloin the tricks of trade." Montalembert, referring to the ruin of the cloisters in France, grieves thus: "Sometimes the spinning-wheel is installed under the ancient sanctuary. Instead of echoing night and day the praises of God, these dishonored arches too often repeat only the blasphemies of obscene cries." The element of truth in these laments gives them their sting, but one should beware of the fervid rhetoric o

of the world lies in the further development and completer realization of those great principles of human freedom that distinguish this century from the past. The history of monasticism clearly shows that the monasteries could not minister to that development of liberty, tr

, its last censer waved, its last congregation bent in rapt and lovely adoration before the altar." Its majestic and solemn ruins proclaim its departed grandeur. Its deeds of mercy, its conflicts with kings and bishops, its prayers and chants and penances, its virtues and its vices, its trials and

was the spot f

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