Justo Gonzalez, Ph.D.: "History of Christianity, Vol. 1:" Ch. 15--Monast...

1.     The Monastic Reaction, 157-172. We are told of 300 years of persecutions until Constantine. Afterwards, we are told of laxities and luxuries which displease some while, Eusebius, contrarily, rightly, views Constantine as a gift of divine providence. Out of this putative and alleged discontent, fellas run to deserts and seclusion. We hear the dreary stories of Paul and Anthony from Jerome and Athanasius, athletes of pietism if we may. Retreats, while necessary and enjoyable, we would argue, are not to be permanent. Jesus fasted forty days and forty nights but did not live in seclusion. One hears of Pachomius and communal monasticism. In time, we will hear of Benedictines retreat. Anchorites evolved into coenbitic communities—from solitude to communal solitude, from individual athletes to community athletes. A movement which once eschewed learning and books soon enrolled men like Jerome, Augustine, Basil and others. Once a lay movement eschewed orders, it would involve in time to set standards for disciplined ideals for Bishops. In time, monasticism would provide missionaries, scholars, teachers, manscript-transcribers, preservers of music, preservers of ancient traditions and, in some cases, settlers of new areas.