Lecky, who devotes a part of the fourth chapter of his impartial humanitarian History of
European Morals to this subject, comes to the following conclusion (II. 79, 85): "Christianity for
the first time made charity a rudimentary virtue, giving it a leading place in the moral type, and in
the exhortations of its teachers. Besides its general influence in stimulating the affections, it effected
a complete revolution in this sphere, by regarding the poor as the special representatives of the
Christian Founder, and thus making the love of Christ, rather than the love of man, the principle
of charity .... The greatest things are often those which are most imperfectly realized; and surely
no achievements of the Christian Church are more truly great than those which it has effected in
the sphere of charity. For the first time in the history of mankind, it has inspired many thousands
of men and women, at the sacrifice of all worldly interests, and often under circumstances of extreme
discomfort or danger, to devote their entire lives to the single object of assuaging the sufferings of
humanity. It has covered the globe with countless institutions of mercy, absolutely unknown to the
whole Pagan world. It has indissolubly united, in the minds of men, the idea of supreme goodness
with that of active and constant benevolence. It has placed in every parish a religious minister who,
whatever may be his other functions, has at least been officially charged with the superintendence
of an organization of charity, and who finds in this office one of the most important as well as one
of the most legitimate sources of his power."
CHAPTER VII.
MONASTICISM.
See the Lit. on Monasticism in vol. II. 387, and III. 147 sq.
§ 82. Use of Convents in the Middle Ages.
The monks were the spiritual nobility of the church, and represented a higher type of virtue in
entire separation from the world and consecration to the kingdom of God. The patristic, ideal of
piety passed over into the middle ages; it is not the scriptural nor the modern ideal, but one formed
in striking contrast with preceding and surrounding heathen corruption. The monkish sanctity is a
flight from the world rather than a victory over the world, an abstinence from marriage instead of
a sanctification of marriage, chastity, outside rather than inside the order of nature, a complete
suppression of the sensual passion in the place of its purification and control. But it had a powerful
influence over the barbaric races, and was one of the chief converting and civilizing agencies. The
Eastern monks lost themselves in idle contemplation and ascetic extravagances, which the Western
climate made impossible; the Western monks were, upon the whole, more sober, practical, and
useful. The Irish and Scotch convents became famous for their missionary zeal, and furnished
founders of churches and patron saints of the people.
Convents were planted by the missionaries among all the barbarous nations of Europe, as
fast as Christianity progressed. They received special privileges and endowments from princes,
nobles, popes, and bishops. They offered a quiet retreat to men and women who were weary of the
turmoil of life, or had suffered shipwreck of fortune or character, and cared for nothing but to save
their souls. They exercised hospitality to strangers and travelers, and were a great blessing in times