Chapter V.

Of the founders who originated the order of Cœnobites.

And so the system of Cœnobites took its rise in the days of the preaching of the Apostles. For such was all that multitude of believers in Jerusalem, which is thus described in the Acts of the Apostles: “But the multitude of believers was of one heart and one soul, neither said any of them that any of the things which he possessed was his own, but they had all things common. They sold their possessions and property and divided them to all, as any man had need.” And again: “For neither was there any among them that lacked; for as many as possessed fields or houses, sold them and brought the price of the things that they sold and laid them before the feet of the Apostles: and distribution was made to every man as he had need.”  6  Chæremon is perhaps the same person of whom a short account is given in the Lausiac History of Palladius, c. xcii. Chæremon is perhaps the same person of whom a short account is given in the Lausiac History of Palladius, c. xcii. The whole Church, I say, was then such as now are those few who can be found with difficulty in Cœnobia. But when at the death of the Apostles the multitude of believers began to wax cold, and especially that multitude which had come to the faith of Christ from diverse foreign nations, from whom the Apostles out of consideration for the infancy of their faith and their ingrained heathen habits, required nothing more than that they should “abstain from things sacrificed to idols and from fornication, and from things strangled, and from blood,”  7  Acts xv. 29. and so that liberty which was conceded to the Gentiles because of the weakness of their newly-born faith, had by degrees begun to mar the perfection of that Church which existed at Jerusalem, and the fervour of that early faith cooled down owing to the daily increasing number both of natives and foreigners, and not only those who had accepted the faith of Christ, but even those who were the leaders of the Church relaxed somewhat of that strictness. For some fancying that what they saw permitted to the Gentiles because of their weakness, was also allowable for themselves, thought that they would suffer no loss if they followed the faith and confession of Christ keeping their property and possessions. But those who still maintained the fervour of the apostles, mindful of that former perfection left their cities and intercourse with those who thought that carelessness and a laxer life was permissible to themselves and the Church of God, and began to live in rural and more sequestered spots, and there, in private and on their own account, to practise those things which they had learnt to have been ordered by the apostles throughout the whole body of the Church in general: and so that whole system of which we have spoken grew up from those disciples who had separated themselves from the evil that was spreading. And these, as by degrees time went on, were separated from the great mass of believers and because they abstained from marriage and cut themselves off from intercourse with their kinsmen and the life of this world, were termed monks or solitaries from the strictness of their lonely and solitary life. Whence it followed that from their common life they were called Cœnobites and their cells and lodgings Cœnobia. That then alone was the earliest kind of monks, which is first not only in time but also in grace, and which continued unbroken for a very long period up to the time of Abbot Paul and Antony; and even to this day we see its traces remaining in strict cœnobia.