29) Dr. Stephan Schiwietz,

Das morgenländische Mönchtum. Erster Band. Das Ascetentum der drei ersten christ. Jahrhunderte und das egyptische Mönchtum im vierten Jahrhundert. Mainz. 1904. The center of gravity of this rather extensive (352 SS.) and undeniably learned work lies in the study and systematic presentation of the historical development of the actual side of Christian asceticism, Eastern monasticism, mainly of the 4th century. 1847 As for the most important facts and characteristic manifestations of Christian asceticism of the first three Christian centuries, only 48 pages of the beginning of the book are devoted to their presentation, which, in their volume and nature, represent more of an introduction to the work than its first part, as the author says. Possessing extensive scientific information, standing at the height of scientific requirements, well acquainted with the vast literature on the issue - both sources and manuals, not excluding the latest ones, 1848 -Schiwietz conducts his research quite thoroughly and seriously. True, in comparison with Zöckler et al. researchers, he failed to say or note anything essentially new, but his task was only to systematically present the results achieved by modern science on this issue on the basis of a detailed, often scrupulous study of the literature - and he achieved this goal quite successfully. As coming from the pen of a Catholic, the named work has special significance for us in view of the fact that, when comparing the results of his research and the way of illuminating various facts, which is given in his work, with similar works of Protestant authors (Zöckler, Holl, etc.), the true, correct state of affairs is better highlighted. However, it should generally be recognized that Schiwietz in his work mentioned above reveals, generally speaking, a sufficient degree of scientific impartiality. The author does not adjust the facts to a certain point of view and prudently and honestly retreats under the pressure of indisputable facts. True, at the beginning of the work, Schiwietz decisively and categorically expresses a view on asceticism and monasticism, which is brightly colored by the peculiarities of the confessional Catholic point of view. In the words of Christ addressed to the rich young man (Matthew 19:16–21; cf. Luke 18:18–23; Mark 10:17–22), he sees an indication of two different paths of life. The obligatory path consists in fulfilling the commandments, and, as a reward, entry into eternal life is promised. The second path consists in renouncing earthly goods and property and following Christ more closely. It is not commanded, but is advised to those who want to be perfect. Since entering into it requires the highest degree of courage, a special place in heaven is promised for it, under the image of a treasure. 1849 The history of the first three Christian centuries shows that even then there were two different states in the church - the state of fulfilling the Gospel commandments, on the one hand, and advice, on the other. 1850 The fourth century is a new phase in the development of asceticism, since only from the end of the third century in the life of the Eremites or anchorites we see the beginning of a complete flight from the world. 1851 Analysis of the facts contained in the monuments of ascetic literature of the 4th century forces the author to significantly weaken and limit the absolutism of his statements indicated by us. According to his observation, the exaltation of the ascetic state in the monuments of Eastern monasticism does not mean the humiliation of life in the world. 1852 Marriage is a form of life that has the same right to exist as monasticism. Not a single Christian, no matter who he is, can do without asceticism. The asceticism of people living in marriage consists of moving away from everything that could violate the sanctity of the marital state. But whoever strives for the highest degree of perfection must become a monk and serve the Lord in all purity and truth. 1853 Further, Schiwietz makes an even greater concession in the sense of bringing monasticism and life in the world closer together. According to him, “in relation to the duties and the goal of perfection there is no difference (keinen Unterschied) between a monk and a lay Christian. There is only one perfection of Christian life, which consists in devotion to God and His holy will, or more specifically, in following Christ. The most important duties that constitute the perfection of a monk - love for God and neighbors, zeal for prayer, meekness, patience, humility - are in themselves the same as those of the laity. The only thing that is specific to monasticism is the special ascetic means, thanks to which the achievement of the goal is accomplished more energetically and easier. It is not external severity that decides the question of the measure of perfection, but the degree of love, the clarity of inner feeling - exactly the same for a monk and a layman. 1854 Here the author generally correctly and accurately formulates the essence of Christian teaching on this issue, but, in this case, he has to revise and re-evaluate his earlier statement about the fundamental difference between the two main ways of life. It is important for us here to state the undoubted fact of the clarity, accuracy and certainty of the ascetic teaching on this subject, so that even a Catholic could not draw any other conclusion from it. Holl's view of the unfavorable attitude of monasticism towards the church and hierarchy in Schiwietz - naturally - finds its limitation and even denial. The author emphasizes, for example, that St. Athanasius V. from the very beginning of his bishopric stood in internal communication with the monks. 1855 There was a danger that the monks, considering themselves perfect and self-sufficient, could become completely alien to church influence. But Anthony V. taught them by his own example to submit to the primate of the church. 1856 All the biography of Pachomius V. testifies that he looked at bishops as the fathers of Christianity, the vicars of God and the successors of the Apostles. 1857 If Pachomius, for example, strictly forbade his monks to accept hierarchical initiation, then this measure was not based on antipathy towards the clergy, but from the desire to thereby remove from his monks reasons for pride, envy and jealousy. 1858 Schiwietz did not fully clarify the reasons why monks sometimes moved away from bishops, churches, worship, etc., and the facts of this kind he cited are also far from complete, but this issue has already been considered in sufficient detail by us when discussing Holl’s book. 1859 We devoted considerable attention to the analysis of Schiwietz’s view on the origin and significance of the ascetic eastern scheme of the 8 main vices in a special treatise on this issue. 1860 Here we only note that, without independently studying the issue of ascetic creations, the author attached too much importance in the process of forming this scheme to the influence of Greek - especially Platonic - philosophy. In Schiwietz’s book, we were pleased to meet the agreement with some of our views, for example, on the issue that one of the reasons for the emergence of ancient Christians to retire into the desert was persecution, after which there was already some inclination to withdraw from the world into the desert. 1861 The author’s general view of asceticism is also correct. 1862 In general, Schiwietz’s book is quite interesting and serious. See especially SS.. 119–148. See the appendix to our Chapter II, pp. 212 et seq.