However it is probably that the transfer of the psychological values from Chiliasm was more to be ascribed to the rising asceticism of the early Church than to the concept of the Church as such, or even to the rise of the purgatory concept. Asceticism in some form is a permanent element in any wide spread religion and the values later expressed in Christian asceticism were in the earlier period mediated through Chiliasm. When St. Paul advocated abstinence from marriage 'because the time is short' he was not expressing asceticism. He was expressing a sensible idea based on belief in one of the chief Chiliastic doctrines, the immediate imminence of the Second Advent. In the case of such teachers as Tertullian the doctrine of marriage is the result of a combination of Chiliasm and asceticism. At a later date asceticism took over the doctrine of celibacy as meritorious on its own account but it never outgrew the original Chiliastic view that it was a logical preparation for the Second Advent. In other words restriction in matrimony whether Chiliastic or monastic is due to the same inherent element in human nature, i.e., the masochistic. Similarly those good Phrygian Chiliasts who abandoned all their possessions and went out into the desert to meet the Lord were moved by the same psychological impulse that actuated the monks of the Thebaid. Historically the one set of concepts imperceptibly gave way to the other. Those same Thebaid monks are a good illustration of the fact. Some of them, at least in the earlier stages of the movement, were influenced more by Chiliastic concepts than by monastic ones. Many were influenced by both. Here again the superior value of the ascetic concepts for the ecclesiastical organization determined the eventual survival of the monastic institution. But whatever the conceptual images employed to give expression to the masochistic impulse, that impulse was psychologically the same. Organized monachism furnished a more convenient outlet for the stronger masochistic impulses than Chiliasm and so superseded it. The fact that monachism grew in proportion as Chiliasm declined is in this respect merely a case of trans-shipment. The vehicle was different but the goods carried were the same. There are numerous other social and psychological, as well as economic causes for the declension of Chiliasm but they can perhaps be more conveniently considered in connection with the socialization of the early Church. FOOTNOTES: [1] F. Pollock, Essays in Jurisprudence and Ethics, p. 314. [2] Cf. I Enoch XCI-CIV. [3] Cf. Parables in I Enoch XXXVII-LXXI. [4] Cf. Apocalypse of Baruch; 4 Ezra, 4 Maccabees. [5] Irenaeus Adv. Haer. V 33. II Baruch XXIX. [6] Hist. of Dogma, Vol. III, p. 19. [7] Ens. H. E. VI 27-2. [8] Justin Martyn, Tertullian, Lactantius. [9] Ad. Celsus LXI. [10] Sib. Orac. VIII, 148 seq. [11] Hippolytus, Com. on Daniel. [12] Strom. VII, 17; VI 16; IV 25; V 6, 14. [13] De Princ, II, 11.