The Longer Rules

The Longer Rules

Basil of Caesarea

c. AD 330–379

Bishop of Caesarea; one of the three Cappadocian fathers.

Introduction

1 St Basil the Great Translated by W. K. L. Clarke, The Ascetic Works of Saint Basil (London: SPCK, 1925), pp. 145–228. Public domain in the United States (published 1925). 2 Preface I. — Concerning the Order and Sequence of the Lord's Commandments II. — Concerning Love towards God, and that the Inclination and Power to Keep the Lord's Commandments are in Men Naturally III. — Concerning Love towards One's Neighbour IV. — Concerning the Fear of God V. — Concerning the Avoidance of Distraction VI. — The Necessity of Retirement VII. — That it is Necessary, with a View to Pleasing God, to Live with Like-minded Persons, and that Solitude is Difficult and Dangerous VIII. — Must a Man First Renounce All and then Come to the Life that is after God's Will? Concerning Renunciation IX. — Should the Man who Joins those who are Consecrated to the Lord Relinquish his Property to his Relations without Distinctions, even to the Bad among Them? X. — Should All who Come be Received? Or if Not, which Persons? And Should they be Admitted at Once or after Probation? If after Probation, of What Sort? XI. — Concerning Slaves XII. — How the Married are to be Received XIII. — That the Practice of Silence is Beneficial for Novices XIV. — Concerning those who after Making a Profession to God Try to Annul their Profession XV. — At What Age Should we Allow Professions to be Made, and When May we Consider the Profession of Virginity to be Valid?

3 XVI. — Whether Continence is Necessary for the Man who would Lead a Religious Life XVII. — That it is Necessary also to Refrain from Laughter XVIII. — That it is Necessary to Eat All that is Set before Us XIX. — What is the Measure of Continence? XX. — What is the Method of Receiving Guests, so far as Food is Concerned XXI. — The Necessary Arrangements for Sitting and Reclining at the Time of Lunch and Dinner XXII. — What is the Clothing Fitting for a Christian? 4 XXIII. — Concerning the Girdle XXIV. — Now that these Matters have been Sufficiently Explained to Us, we Should Like to Learn Next about the Manner of Our Life Together XXV. — That a Superior who does not Rebuke Sinners will Undergo a Fearful Condemnation XXVI. — That All Things, even the Secrets of the Heart, are to be Revealed to the Superior XXVII. — That even the Superior Himself, Should he Stumble, must be Admonished by the Pre-eminent among the Brethren XXVIII. — The Attitude of the Community towards a Disobedient Brother XXIX. — Concerning Him who Works with Pride or Murmuring XXX. — With What State of Mind the Superiors Should Care for the Brethren XXXI. — That it is Necessary to Accept the Services Rendered by the Superior XXXII. — How we Should Behave towards Relations according to the Flesh XXXIII. — The Manner of Intercourse with the Sisters XXXIV. — The Character of those who Administer the Necessities of Life in the Brotherhood XXXV. — Whether Several Brotherhoods Should be Formed in the Same Parish XXXVI. — Concerning those who Secede from the Brotherhood XXXVII. — Whether we must Neglect Work for the Sake of the Prayers and Psalmody, and What Times are Suitable for Prayer, and First of All whether we Should Work at All XXXVIII. — We have Learned from the Instruction both that Prayer Should Never be Omitted and that Work is Necessary;

5 It Remains that we Should be Taught What Arts Befit Our Profession XXXIX. — How we Ought to Manage the Sale of the Products of Our Work and the Necessary Journeys XL. — Concerning Business Transacted at Conventions XLI. — Concerning Authority and Obedience XLII. — The Aim and Intention with which the Workers must Work XLIII. — The Method of Arranging about Work has been Sufficiently Explained to Us, unless we Should be Led by the Teaching of Actual Experience to Make Further Inquiries. But we Wish a Full Discussion of the Character of the Superiors of the Brotherhood, and How they Should Lead their Fellows XLIV. — To Whom May Journeys be Allowed? And How must the Travellers be Questioned on their Return? 6 XLV. — That after the Superior there must be Another who When he is Absent or Engaged May be Able to Undertake the Care of the Brethren XLVI. — That a Man must not Hide his Sins from his Brother or Himself XLVII. — Concerning those who do not Accept the Regulations of the Superior XLVIII. — That we must not Interfere with the Arrangements of the Superior but Attend to Our Own Work XLIX. — Concerning Matters of Dispute among the Brethren L. — How the Superior Should Administer Rebuke LI. — In What Manner the Offence of the Sinner must be Corrected LII. — With What Disposition we are to Bear Punishments LIII. — How Instructors in Arts are to Correct Delinquent Boys LIV. — How that the Superiors of the Brotherhoods must Refer their Concerns to One Another LV. — Whether the Use of Medical Remedies is Consistent with the Ideal of Piety

Preface

7 SINCE, by the grace of God, we who have set before ourselves one and the same end, namely, the life of piety, are met together in one place in the name of our Lord Jesus Christ; and you indeed are plainly desirous to learn somewhat of the things that concern salvation; I for my part must proclaim the righteous acts of God, remembering night and day how the apostle said: “By the space of three years I ceased not to admonish every one night and day with tears.” And the present time is most convenient for us, and this place provides quiet and complete freedom from the disturbances of the outside world. Let us therefore pray together, so that we may give to our fellow servants their portion of food in due season, and that you having received the word may, like the good ground, bring forth the perfect and manifold fruit of righteousness, as it is written.

8 I beseech you, therefore, through the love of our Lord Jesus Christ, Who gave Himself for our sins, let us apply ourselves to care for our souls. Let us lament the vanity of our past life. Let us strive for such things as will be for the glory of God, and of His Christ, and of the adorable and Holy Spirit. Let us not remain in this slothful ease, always losing through our slothfulness the present opportunity, and putting off to the morrow or distant future the beginning of our works, lest, being found unprovided with good works by Him Who demands our souls, we be cast forth from the joy of the bridechamber, shedding vain and useless tears, and lamenting our ill-spent life, at a time when repentance can no longer avail. “Now is the acceptable time,” says the apostle, “now is the day of salvation. This is the age of repentance, that of reward: this of labour, that of recompense: this of patience, that of comfort. Now God is the helper of such as turn from the evil way: then He will be the terrible and inexorable examiner of all human deeds, words and thoughts. Now we enjoy His long-suffering: then we shall know His justice, when we shall rise again, some to eternal punishment, others to eternal life, and each shall receive according to his works. How long shall we defer our obedience to Christ, Who has called us to His heavenly Kingdom? Shall we not rouse ourselves to sobriety?

9 Shall we not recall ourselves from our accustomed manner of life to the careful life of the Gospel? Shall we not set before our eyes that terrible and notable day of the Lord, on which those who by their good works come to the Lord’s right hand shall be received into the Kingdom of heaven, but those who by their lack of good works have been set on His left hand shall be enveloped in the fire of hell and everlasting darkness? “There,” it says, “shall be the weeping and gnashing of teeth.” 10 Now we say we desire the Kingdom of heaven, but we have no care for those things by which it may be gained. And though we undertake no labour to fulfil the Lord’s commands yet we imagine in the folly of our heart that we shall receive equal honours with those who have resisted sin even unto death. Who has ever remained at home idle or asleep at the time of sowing, and then, when harvest has come, filled his bosom with sheaves? Who has ever gathered grapes from a vine which he has not planted and laboured for? Those who have laboured receive the fruits; honours and crowns are for conquerors. Who would ever crown him who had not even stripped to meet a foe? For it is necessary not only to conquer, but also to contend lawfully, according to the words of the apostle; that is, not to neglect even the smallest of such things as are commanded, but to do each thing even as we have been ordered. For it is said: “Blessed is that servant, whom the Lord when he cometh shall find,” not doing anywise, but “so doing.” And “if thou hast offered rightly, but hast not divided aright, thou hast sinned.”

11 But we, thinking perhaps that we have fulfilled one commandment—I would not say having actually fulfilled, for the commandments are joined one to another according to the sound meaning of Scripture, so that, if one be broken, the others are of necessity also broken—do not expect the wrath of God for those which we have transgressed, while for the keeping of one commandment we actually look for honours. 12 He who from the ten talents entrusted to him has retained one or two, and has restored the others, is not declared to be good because he has restored the greater part, but is shown to be both wicked and grasping because he has kept back the smaller part. Why do I say “kept back”? He that was entrusted with one talent, and gave back that very one whole and unharmed as he had received it, is nevertheless condemned because he did not add anything to that which was given him. He that has honoured his father for ten years and then inflicts one single blow upon him is not honoured as a benefactor, but is condemned as a parricide. “Go ye,” said the Lord, “and make disciples of all the nations, teaching them,” not to observe some things and neglect others, but “to observe all things whatsoever I commanded you.” And the apostle writes in like manner: “Giving no occasion of stumbling in anything, that our ministration be not blamed; but in everything commending ourselves as ministers of God.” For if all these things had not been necessary for the attainment of our salvation, all the commandments would not have been written; nor would they all have been prescribed of necessity for our observance. What is the use of my other virtues, if through calling my brother a fool I am in danger of hell? What is the use of being free from the majority of sins, if one is held in bondage by one single sin? For it is said, “Every one that committeth sin is the bond servant of sin.” And what gain has he who is free from many diseases, if his body is afflicted with one disease?

13 So then, some one will say, is it not useless for the multitudes of Christians who do not keep all the commandments to keep any of them? In this connexion it is well to remember the blessed Peter, who, though he had done so many good deeds, and had received such great blessings, yet for his one fault was told: “If I wash thee not, thou hast no part with me.” And I need not say that the actual occasion showed no negligence or contempt, but was rather a proof of his reverence and devotion. 14 Yet some one may say that it is written: “Whosoever shall call upon the name of the Lord shall be saved,” so that the mere calling upon the name of the Lord is enough to save him that calls. Let him rather hearken to the apostle who says: “How shall they call upon him in whom they have not believed? And if thou believest, hear the Lord Who says: “Not every one that saith unto me Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. For indeed when a man does the will of God, but not as God wills, nor with a disposition of love towards God, his zeal for good works is fruitless, according to the will of our Lord Jesus Christ, Who says: “This they do that they may be seen of men; verily I say unto you, they have received their reward. Wherefore Paul was taught to say: “And if I bestow all my goods to feed the poor, and if I give my body to be burned, but have not love, it profiteth me nothing. And, in short, I perceive three different dispositions which by inevitable necessity lead us to obey. Either through fear of punishment we turn away from that which is evil, and so are of a slavish disposition; or, seeking to profit by the reward, we fulfil the commandments for the sake of our own benefit, and are accordingly like hirelings;

15 or else we do good for the sake of the good itself and from love of Him Who gave us the law, rejoicing that we are thus thought worthy to serve the glorious and great God, and so we have the disposition of sons. Nor will he who keeps the commandments from fear, and is always expecting the penalty of sloth, obey some orders and neglect others, but he will dread as equally terrible the judgment which comes upon every disobedience. Accordingly he is pronounced blessed who fears always with reverence. And he stands firm in the truth, for he can say: “I have seen God always before me, for he is on my right hand lest I should be shaken,” as never choosing to neglect anything that is right. Again, “Blessed is the man that feareth the Lord. Why? Because “he will delight greatly in his commandments. Wherefore it is not possible for those who fear to neglect any of God’s orders, or to perform them carelessly. Nor indeed will the hireling choose to transgress any of the commandments. For how will he win the reward of his labour in the vineyard, if he does not fulfil all he agreed to do? For if he come short in even one thing that is needful, he makes himself useless to his master. And who will pay a reward, so long as the damage remains, to him that has done the harm?

16 The third service is that of love. What son, seeking to please his father, and satisfying him in great things, will choose to grieve him in small matters? He will be all the more careful as he remembers the apostle’s words: “Grieve not the Holy Spirit of God, in Whom ye were sealed.” 17 In what category do those who transgress most of the commandments deserve to be classed? They neither serve God as Father, nor believe in Him as the promiser of great things, nor serve him as Master. “If I, then, be a father,” He says, “where is mine honour? and if I be a master, where is my fear? For “he that feareth the Lord will delight greatly in his commandments. But “through thy transgression of the law,” it says, “thou dishonourest God. And how, if we prefer the life of pleasure to the life of obedience to the commandments, can we expect for ourselves a life of blessedness, fellow-citizenship with the Saints and joy among the angels in the presence of Christ? Truly such imaginations bespeak a foolish mind. For how shall I be with Job, if I have not received even ordinary affliction with thankfulness? Or how shall I be with David, if I have not shown myself long-suffering toward my enemy? Or how with Daniel, if I have not sought God with constant abstinence and laborious prayer? Or how with any of the Saints, if I have not followed in their steps? Who is so unfair an umpire as to judge him who has never contended to be worthy of the same crown as the victor? What general ever invited those who never turned up for the fight to share equally in the spoil with those who have been victorious? God is good, but He is also just.

18 And it is the nature of the just to recompense worthily, as it is written: “Do well, O Lord, unto those that are good and true of heart. As for those that turn back unto crooked ways, the Lord shall lead them forth with the workers of lawlessness. He is merciful, but He is also a judge. For He says: “The Lord loveth mercy and judgment. And therefore it is said: “I will sing of mercy and judgment unto thee, O Lord. And we have learned who they are that receive mercy, for He says: “Blessed are the merciful, for they shall obtain mercy. Thou canst see with what discernment He uses mercy, being neither unjustly merciful nor mercilessly unjust. For “the Lord is both merciful and just. Let us not then know God by halves, nor make His kindness an occasion of sloth. For this cause are thunders and lightnings, that His goodness may not be despised. He that maketh the sun to rise also punishes with blindness. He that giveth the rain also rains fire. Those show His goodness, these His severity. Let us then either love Him for those, or fear Him for these, that it not be said to us: “Or despisest thou the riches of his goodness and forbearance and long-suffering, not knowing that the goodness of God leadeth thee to repentance? but after thy hardness and impenitent heart treasurest up for thyself wrath in the day of wrath.

19 Since then it is impossible to be saved, unless we do those works which are according to the commandment of God, nor is it without danger to neglect any precept—for it is terrible arrogance to make ourselves the judges of our Lawgiver, and to approve some of His laws and reject others—let us who endure the conflict of piety and lead the life of calm and rest, regard such a life with honour, as being our fellow worker in keeping the Gospel decrees, and one and all take careful heed that no commandment escape us. For if the man of God must be perfect—as it is written, and as our words have already shown—it is before all things necessary that he be made perfect in every commandment, according to “the measure of the stature of the fulness of Christ”; for by the divine law a beast with a blemish, even if he was clean, was not accepted as a sacrifice to God.

20 If therefore anyone think that he is lacking in anything, let him bring it forth that all may examine it in common. For it is easier through the careful scrutiny of the many to find out that which is hidden, seeing that God allows us to find that for which we seek, by means of the teaching and guidance of the Holy Spirit. Since, then, “necessity is laid upon me, and woe is unto me, if I preach not the gospel,” so also there is equal danger for you, if you are slothful in your search, or if you show yourselves careless and negligent in the keeping of tradition, or in fulfilling it by good works. Wherefore the Lord says: “The word which I spake, the same shall judge him in the last day.” And “that servant which knew not his Lord’s will, and did things worthy of stripes, shall be beaten with few stripes; but he that knew, and did not, neither made himself ready according to his will, shall be beaten with many stripes.” Let us pray then that I may blamelessly dispense the word, and that the teaching may bear fruit in you. And since, then, we know that the words of divine Scripture will rise up before us at the judgment seat of Christ—“For I will reprove thee,” He says, “and set before thee thy sins”—let us hearken diligently to that which is spoken, and seek earnestly to carry out the divine decrees; for we know not on what day or at what hour the Lord will come.

21 1 Kiusdem Regulae Fusius Tractatae (rod adtod xat& mA&tO<). 2 This section is translated by E. F. Morison, St. Basil and his Rule, pp. 138-144, to which the present version is indebted. 3 Acts xx. 31. 4 Lk. xii. 42. 5 Mt. xiii. 23 § zpooxvvntod. % 2 Cor, vi. 2. K 1 The phraseology is almost identical with that of B.’s baptismal symbol, 227c. 4 Mt. xxv. 30. 829 Tim. 11,39 41. 4 Lk. xii. 43 omit add after xbproc*. © Gen. iv. 7 é&v d90&¢ wey (uév not in Sw. or Brooke-Maclean) xa. 1 Mt. xxviii. 19, 20 (shortened). The reference to Baptism is omitted here, though it occurs in the other quotations of this passage, see Index. HD iCoravinios 4: 3 Jn. viii. 34. Gaol ge ch ated 5 Joel ii. 32. 6 Rom. x. 14 énuxadrécovtat for émuxargowvta K. * Mt. vii. 21. 2 Mt. vi. 5** (conflated with xxiii. 5). a Cor. xiii. 3 xév for xat dcdv. * Pe. xyis8:

22 > Ps. oxil. 1 Ocdjoer with R“*ART against Ort of Sw.’s (g9) text. ® Read Ett pevotang tig BAkBnc.? Eph. iv. 30. 1 Mal. i. 6. 2 Ps. exil. 1, see 330a. 3 Rom. ii. 23. 4-Ps. exxy, 4, 5; OUPAS ex xis alba Eo po eg a he a 8 Ps. exxvi. 5. B.’s order agrees with that of Q°ART against Sw.’s (&) text. 1 Rom. 1. 4; 5 éavr@ for ceavt*. This is quoted in Ben. Reg. prol. perhaps only by a coincidence, as this part of B.’s prologue is not in Rufinus. See Intr. p. 34. 2-2 Dime I. 3 Eph. iv. 13,9. * Rufinus begins at this point. > 1 Cor. ix. 16 §. The appropriation of this text by B., read in the light of Mor. Ixx. 1f., suggests that he is now a bishop. But see Intr. p. 16. 6 Jn. xii. 48. 7 Lk. xii. 47, 48 (the two clauses are transposed) **,

23 1 Ps. 1. 21. B. has tag dyneti«g cov with B*R?T (Sw.’s B. text omits). 2 This is probably more than a preacher’s commonplace. The eschatological motive played an important part in Fourth Century asceticism. Cf. Eusebius em. vang. i. 9, where celibacy is defended against heathen attacks. ‘‘ These things [v.e. the prosperity of the human race] are of little moment to us, who believe the world to be perishing and running down and reaching its last end.”

I. — Concerning the Order and Sequence of the Lord's Commandments

1 Since the word has given us licence to put questions, we ask first of all to be taught whether there is any order or sequence in the commandments of God, so that one comes first, another second, and so on; or whether all are inter-dependent, and all may be regarded as equally important so far as making a start goes, so that a man who so desires may be safe in beginning at any point he likes in the circle. Your question is an old one and was propounded long ago in the gospels, when the lawyer came to the Lord and said: “Master, which is the first commandment in the law?” And the Lord answered: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind. This is the first and great commandment. And the second is like it. Thou shalt love thy neighbour as thyself.” The Lord Himself then assigned this order to His own commandments. He defined the commandment of love towards God to be the first and greatest; and next to it in order, and like it, or rather completing the first commandment and linked on to it, the commandment of loving one’s neighbour. Accordingly from what has been said, and from similar passages contained in the inspired Scriptures, it is possible to learn the order and sequence of all the Lord’s commandments.

2 1 The titles are not original. “ This title and the other similar ones are not found in old books. Nevertheless we found them in the printed editions and therefore preferred to make no change, all the more so because they seem to throw some light on things ” (Garnier). The questions, e.g. F. 15, are original, being found in Rufinus. F. 8, e.g., has the original question and the added title. 2 7.e. Rufinus has this as Ch. I in his composite book of Rules; see Intr. p. 29. 3 Cf. e.g. Deut. xxxii. 7. 4 Basil has just given them leave to do so, see 331p. 5 Mt. xxii. 36-39 conflated with Mk. xii. 28-81.

II. — Concerning Love towards God, and that the Inclination and Power to Keep the Lord's Commandments are in Men Naturally

1 Speak to us first then of love towards God. For we have heard that we must love, but we seek to learn how this may be done. 2 Love towards God cannot be taught. For neither have we learned from another to rejoice in the light and to cling to life, nor did anyone else teach us to love our parents or those that brought us up. In the same way, or much more so, the learning of the divine love does not come from outside; but when the creature was made (I mean man) a certain Word was disseminated among men, having within itself the tendency towards an adaptation to love. The pupils in the school of God’s commandments having received this Word are by God’s grace enabled to exercise it with care, to nourish it with knowledge, and to bring it to perfection. Wherefore we also, welcoming your zeal as necessary for attaining our end, by God’s gift and your assistance of us in your prayers will strive to stir up the spark of divine love hidden within you according to the power given us by the Spirit. You must know that this virtue, though only one, yet as regards power accomplishes and comprehends every commandment. For “he that loveth me,” saith the Lord, “will keep my commandments. And again: “On these two commandments hang all the law and the prophets. And we shall not now try to survey the whole field accurately (for thus we should miss the whole meaning of the commandments by concentrating on details), but in so far as it is in our power and befits our present purpose we shall remind you of the love due from us to God.

3 But let me say this first: as regards all the commandments given us by God, we have received already from Him power to keep them, that we may neither feel aggrieved as though anything strange were demanded of us, nor be elated as though we paid more than was given us. And by this power, if we work rightly and fittingly, we fulfil in godly manner the life of virtue; but if we corrupt its working we are carried away into vice. This is a definition of vice—an evil use, and one contrary to the command of the Lord, of things given us by God for good. Similarly, the virtue required by God may be defined as the use of them with a good conscience according to the commandment of the Lord. This being so, we may say the same about love. Having received a commandment —to love God—we possess the power to love implanted in us at the moment we were constituted. The proof of this is not external, but anyone can learn it from himself and within himself. For by nature we desire beautiful things though we differ as to what is supremely beautiful; and without being taught we have affection towards those near and dear to us, and we spontaneously show goodwill to all our benefactors.

4 Now what is more marvellous than the divine beauty? What thought has more charm than the magnificence of God? What yearning of the soul is so keen and intolerable as that which comes from God upon the soul which is cleansed from all evil and cries with true affection: “I am wounded with love”? Ineffable wholly and inexplicable are the flashes of the divine beauty; speech cannot express them, hearing cannot receive them. Though thou talk of the rays of the morning star, of the brightness of the moon or the light of the sun, all are worthless in comparison with its glory and fall short as far, compared with the true light, as the deep shades of a moonless night compared with the glow of the noonday sun. This beauty is unseen by fleshly eyes, and comprehended only by the soul and mind when perchance it has illumined some one of the Saints, and left in them the sting of intolerable yearning—Saints such as those who, weary of the present life, cried: “Woe is me, that my sojourning is prolonged.” “When shall I come and appear before the presence of God?” And again: “To depart and to be with Christ, which is far better.” And again: “My soul is athirst for God, the strong, the living One.” And: “Lord, now lettest thou thy servant depart.” Chafing at this life as it were a prison, those whose souls were touched by the divine yearning could thus scarce restrain their impulses. Yes, they had an insatiable desire to behold the divine beauty and prayed that their contemplation of the sweetness of the Lord might last on into life eternal. So then men are naturally desirous of beauty. But the good is properly fair and lovable. Now God is good, and all things desire good. Therefore all things desire God.

5 So then whatever is done rightly of free choice is also in us naturally, provided our thoughts have not been perverted by vice. 6 Therefore to love God is demanded of us as a necessary debt, which to the soul that cannot pay is the most intolerable of all evils. For to be alienated and estranged from God is more intolerable even than the punishments that await us in hell, and more burdensome to him that experiences it than deprivation of light is to the eye, though no pain be attached, or deprivation of life to the living creature. But if there is natural affection towards parents on behalf of children, and this is proved both by the habits of animals and the disposition of mankind in early youth towards the mother, shall we not seem more stupid than infants, even wilder than beasts, if we remain loveless and alienated as regards our Maker? Even if we have not known His nature from His goodness, we ought to love Him and cherish Him exceedingly from the very fact of having been made by Him, and to cling continually to Him, as children cling to their mothers. But a benefactor ranks higher than those who are loved by natural impulse. And this trait, attachment to those who have given some good, is characteristic not only of men but also of nearly all animals. “The ox knoweth his master, and the ass his lord’s crib. God forbid that the next words should be said of us: “but Israel doth not know me, and my people did not understand.

7 As for the dog and many similar animals, I need not say what great goodwill they show towards those that feed them. But if we naturally choose goodwill and affection towards our benefactors, and endure every labour in order to recompense them for what they have already done; what words can worthily describe the gifts of God, which are so many as to be innumerable, and so excellent that one alone is sufficient to make us render all thanks to the Giver? I will leave out the rest, which, though in themselves of surpassing extent and grace, are outshone by the greater gifts, as stars by the rays of the sun, and display an intrinsic grace less brilliant. For I have no leisure to leave the surpassing gifts and to measure the goodness of the Benefactor by the lesser. 8 Let us then pass over in silence the risings of the sun, the circuits of the moon, the varying temperatures of the air, the changes of the seasons, the water descending from the clouds or springing from the earth, the sea itself, the whole earth and what grows in it, the denizens of the waters, the tribes of the air, animals in their myriad variety, everything in fact that is ordained for the service of our life. But the supreme benefit (of creation) we could not pass over even if we wished. To be silent about it is absolutely impossible for any man with a sound mind and reasoning power; but to speak of it worthily is still more impossible. For God made man in His image and likeness, deemed him worthy of knowledge of Himself, equipped him with reason beyond all other creatures, allowed him to luxuriate in the inconceivable beauties of Paradise, made him ruler of all earthly things. Then when he had been deceived by the serpent and had fallen into sin, and through sin into death and its concomitants, God did not neglect him;

9 but first gave him a law as a help, set angels to guard him and care for him, sent prophets to reprove vice and teach virtue, frustrated the impulses of vice by threats, stirred up zeal for goodness by promises, made clear in advance the end of virtue and vice by the frequent examples of many persons who served as a warning for others, and, to crown these and such-like mercies, was not estranged from mankind abiding in disobedience. For we were not neglected by the goodness of the Master, nor even did we hinder His love towards us, though we had insulted our benefactor by callous indifference to His gifts. On the contrary, we were called back from death and made alive again by our Lord Jesus Christ Himself. In Whom also the manner of beneficence is even more marvellous; for “being in the form of God, he thought it not a prize to be on an equality with God, but emptied himself, taking the form of a servant.”

10 Moreover He took our weaknesses and bore our diseases, and was wounded on our behalf, that by His stripes we may be healed. And He redeemed us from the curse, having become a curse on our behalf, and underwent the most dishonourable death, that He might bring us to the life of glory. And He was not content merely to quicken us when we were dead, but He bestowed the dignity of divinity, and prepared eternal resting-places, surpassing all human thought in the greatness of their delight. What then shall we render to the Lord for all the benefits which He hath bestowed upon us? He is so good as to ask no recompense but is content merely with being loved in return for His gifts. When I think of all this—let me speak freely of my personal feelings—I fall into a fearful shuddering and terror, lest haply through carelessness of mind or absorption in vain things I should fall from the love of God and become a reproach to Christ. For he that now deceives us and is eager to make us forget our Benefactor, using every contrivance and worldly enticements, leaping upon us and attacking us to destroy our souls, will one day offer our carelessness as a reproach to the Lord, and will boast of our disobedience and apostasy. He neither created us nor died for us, yet he has kept us in his train following his disobedience and neglect of God’s commandments. This reproach against the Lord and this boasting of the enemy seem to me harder to bear than the punishment of hell, namely that we should become to the enemy of Christ a subject for boasting and an opportunity for elation against Him Who died for us and rose again, to Whom on this account we are more abundantly debtors, as it is written.

11 Let this be enough about the love of God. For my purpose, as I said before, is not to say all—that is impossible—but under various heads to implant brief reminders in your souls, which shall stir up the divine longing. 2 ote 2: = F. 2-6 much shortened. 2 Lit. “‘a certain spermatic word was implanted in men.” The Christian use of this expression goes back to Justin Martyr IT aay 13. 3 Ju. xiv. 23 7. 4 Mt. xxil. 40 xal of mp. xpéuavtor for xpguatar xalb of m9. K. 1 Cant. ii. 5 tetpmpévn dydrng eyo ci, Sw.’s (B) text omits elu. 2 Ps. exx. 5. ° Ps, xlii2. * Phin 995-5 Payxkii2. © tee 29, 1 ey. ft. 3. 2 Creation. _ + A number of phrases in the following passage are found in the liturgical thanksgiving of St. Basil: cixdéva, tov &VOpwrov, tod mapadetcou, tod Opews, vouov Zdaxev elc Bonlerav, dy yédouc ExéEatyoEV, QUAAXhY npOMhTAs Tie dmeotpcpn, oby deraynov... Ax Pov (Brightman, Liturgies, p. 824f.). @ Phil, ii, 6,7. @ Isa. lii.4. 4 Gal. tik 184. © Ps. exvi. 12.

III. — Concerning Love towards One's Neighbour

1 To discourse on the commandment which is second in order and power will come next. We have said above that the law is the cultivator and nurseryman of those powers which have been implanted in us from the beginning like seeds. But since we have been commanded to love our neighbour as ourselves, let us learn whether we have power from God to fulfil this commandment too. Who does not know that man is a tame and sociable animal, and not a solitary and fierce one? For nothing is so characteristic of our nature as to associate with one another, to need one another, and to love our kind. So the Lord Himself first gave us the seeds of these things, and accordingly demands their fruits, saying: “A new commandment I give unto you, that ye love one another.” And wishing to stir up our souls to keep this commandment, He demanded as a proof that we are His disciples, not signs and marvellous works—and yet He bestowed the working of these too in the Holy Spirit—but what says He? “By this shall all men know that ye are my disciples, if ye have love one towards another.” And He links these commandments in such a way that He transfers to Himself benefits conferred on one’s neighbour. For He says: “I was an hungred and ye gave me to eat,” and so on. To which He adds: “Inasmuch as ye did it to one of the least of these my brethren, ye did it unto me.”

2 Consequently, in keeping the first commandment one keeps also the second; and through the second one returns again to the first. And he who loves the Lord loves also, so it follows, his neighbour. For “he that loveth me” said the Lord “will keep my commandments.” But “this” He says “is my commandment, that ye love one another, as I have loved you.”? But again he who loves his neighbour fulfils love towards God, since God accepts the favour as conferred on Himself. Wherefore Moses, the faithful servant of God, showed such love towards his brethren, that he chose to be blotted out of God’s book, in which he had been entered, unless the people were forgiven their sin. And Paul was bold enough to pray that he might be accursed from Christ on behalf of his brethren, kinsmen according to the flesh, wishing that he himself might be accepted as an equivalent for the salvation of all, after the pattern of the Lord. Though he knew all the time that it was impossible for a man to be alienated from God who has sacrificed the grace of God because of his love for God in order to keep the greatest of the commandments, and that for this very reason he would receive manifold more than he gave. What we have already said is abundant proof that the Saints reached this measure of love towards one’s neighbour.

3 1 See Rom. viii. 12. 2 Lit. “ monastic.” Cf. pict. Diss. ii. 10. Man is Céov juepov xat KOLaVixdy. 3. Jn. xiii, 34. 4 See Intr. p. 45. 5 Jn. xiii. 35. 6 Mt. xxv. 35. 7 Mt. xxv. 40.

IV. — Concerning the Fear of God

To those who are just being introduced to piety, instruction through fear is more profitable, according to the advice of Solomon, wisest of men, who said: “The fear of the Lord is the beginning of wisdom.” But you, who have passed the stage of infancy in Christ, and no longer need milk but are able to be perfected in the inner man by the solid food of teachings, require the more important commandments, in which the whole truth of the love in Christ is perfected; taking care, needless to say, lest the abundance of God’s gifts become a cause to you of heavier condemnation, if you show an ungrateful disposition towards your Benefactor. For, He says, “to whom they have committed much, of him will they ask the more.”

V. — Concerning the Avoidance of Distraction

1 This must indeed be recognised, that we cannot succeed in keeping any commandment at all, nor in the actual love towards God and our neighbour, if our minds are wandering now in one direction, now in another. For it is impossible to gain an accurate knowledge of any art or science, if one is always starting on fresh subjects; nor even to master one, without having recognised what befits the end in view. For it is necessary that actions should correspond with the aim since nothing right is accomplished by inappropriate methods. It is impossible to master the smith’s art through the works of pottery; nor are athletes’ crowns won by practising the flute. But for each end a proper and fitting labour is demanded. So also we practise successfully the art of being well-pleasing to God according to Christ’s gospel, by retirement from the cares of the world and complete estrangement from distractions. Wherefore the apostle, although he had allowed marriage and deemed it worthy of blessing, contrasted its preoccupations with the cares that are concerned with God, as if the two were inconsistent, saying: “He that is unmarried is careful for the things of the Lord, how he may please the Lord: but he that is married is careful for the things of the world, how he may please his wife.” So also the Lord bore witness to His disciples as regards their sincere and steady disposition, saying: “Ye are not of this world.” And, in opposition to this, He testified that it was impossible for the world to receive the knowledge of God, or the Holy Spirit. “O righteous Father,” He says, “the world knew thee not.” And, “the Spirit of truth, whom the world cannot receive.”

2 He then who would truly follow God must be loosed from the chains of attachment to this life. Now this is secured by complete retirement and forgetfulness of former habits. So that, unless we exile ourselves from fleshly relations and communications of this life, migrating as it were to another world in our habit of mind, as the apostle said—“Our citizenship is in heaven”—it is impossible that we should succeed in the aim of being well-pleasing to God, for the Lord said definitely: “So every one of you that renounceth not all that he hath cannot be my disciple.” Having done this, it befits us to keep our hearts with all watchfulness, so as never to lose the thought of God, or to defile the memory of His wonders with imaginations of vanity; but to bear about the holy thought of God with continual and pure memory imprinted in our souls, as it were an indelible seal. For thus we gain love towards God; which both stirs us up to work the Lord’s commandments and is in its turn preserved by them in permanence and security. And this the Lord shows, saying in one place: “If ye love me, keep my commandments,” and in another: “If ye keep my commandments, ye shall abide in my love”; adding with still more insistence: “Even as I have kept my Father’s commandments and abide in his love.”

3 He teaches us hereby to keep ever before us as the aim of the work set us the will of Him Who gave the order, and to direct our efforts towards Him, as also He says elsewhere: “I am come down from heaven, not to do mine own will, but the will of the Father that sent me. For as the arts of daily life, having set before themselves certain proper objects, accommodate their particular activities in accordance with these, so also, as there is one rule and canon prescribed for our works, to fulfil God’s commandments in a manner pleasing to Him, it is impossible for our work to be carefully done unless it is performed in accordance with the will of Him Who has prescribed it. But in the careful endeavour to do our work as God wills we shall be joined to God in memory. For just as a smith in making, say, an axe, mindful of the man who set the task and having him always in his thoughts, plans the right shape and size and directs the work according to the will of him that ordered it—for if he forgets he will produce something other than or different from what he set out to make—so also the Christian, directing all his energies small and great to the fulfilment of God’s will, at one and the same time accomplishes the work carefully and preserves the intention of Him Who gave the order and fulfils what was said:

4 “I have seen the Lord always before me, for he is on my right hand, lest I be shaken. And he performs what is commanded: “Whether ye eat or drink, or whatever ye do, do all to the glory of God. But if anyone corrupts the exactness of the commandment in doing it, clearly his memory of God is weakened. We ought therefore to fulfil every act as happening beneath the eyes of the Lord, and every thought as presided over by Him, remembering the voice of Him Who said: “Do not I fill heaven and earth? saith the Lord”; and: “I am a God at hand, and not a God far off”; and: “Where two or three are gathered together in my name, there am I in the midst of them. For thus fear will continue steadily, hating iniquity, as it is written, and insolence and arrogance and the ways of evil men, and love will be perfected, fulfilling the Lord’s words: “I seek not mine own will, but the will of the Father that sent me,” since the soul is steadily convinced that good deeds are acceptable with the Judge and Umpire of our life, while their opposites receive condemnation from the same source.

5 I think it must be added that even the commandments of the Lord cannot be performed with the intent of pleasing men. For no man turns to an inferior if he is convinced a superior is present; but, if it should happen that something is acceptable and pleasing to the more important person, but seems undesirable and reprehensible to the less important, then he values the acceptance of the superior man but disregards the censure of the inferior. But if this be the case with men, will any soul that is truly sober and healthy, convinced of the presence of God, leave off acting to please God and turn to the good opinion of men? Or will any such soul neglect God’s commandments and be enslaved to human customs or conquered by public opinion, or be talked over by dignitaries? Remember the state of mind of him who said: “The lawless spoke idle words, but not according to thy law, O Lord.” And again: “And I spoke in thy testimonies before kings and was not ashamed.”

6 A dn: xiv. 23°94; 2 Jn. xv. 12 add éyo after xa8ac. $ HX. xxxai. 32. 4 See Rom. ix. 3. > Prov. i. 7 Kuptov with AC, Sw.’s (B) text cod. § See Heb. v. 12. 7 Lk. xii. 48 dratraoovew for aithoovow. 1 1 Cor. vii. 32, 33 d&pécer for d&péon (twice) K. 2 Jn. xv. 19 byeic odx eoté 2x tod xdcuov tTobtov**, S Ji rxvil, 20, 2 Jnl xiv. 17: = Phil, 111.720; 6 Lk. xiv. 33 trégyovew éavtod for adtod br., elvar before pov. 1 Jn. xiv. 15 thehoate for thpgcete K. ons XV 20. > Jn. vi. 38 éx for dné K, add matpdc after pe. > Ps. Xviz8: 61 Corcx.otr . © Jer, xxiii. 23 odyt (Sw. B. wh odyt). 7 Jer. xxiii. 24. Bas. with A xal od (Sw. B. odyt). 8 Mt. xviii. 20 &xov for of. 2 Pscemx. 165.

VI. — The Necessity of Retirement

1 A retired habitation is a help to the soul in avoiding distraction. For to have one’s life always mixed up with those who are fearlessly and scornfully disposed towards the exact observance of the commandments is shown to be harmful by the words of Solomon, who teaches us: “Be not a companion of an angry man, nor abide with a wrathful friend; lest thou learn his ways and get snares to thy soul.” And, “Come ye out from among them, and be ye separate, saith the Lord” points in the same direction. Accordingly our first step is to seek a retired habitation, lest through eyes or ears we receive incitements to sin and imperceptibly become accustomed to it, and impressions and forms of things seen or heard abide in the soul causing destruction and loss; and in order that we may be able to continue in prayer. For thus we should overcome previously formed habits, in which we lived alienated from the commandments of Christ—this entails no small struggle, to overcome one’s accustomed mode of life, for habit strengthened by lapse of time gains the strength of nature—and we shall be able to rub out the stains of sin by toiling in prayer and assiduous meditation upon the will of God; to which meditation and prayer it is impossible to attain in a crowd, which distracts the soul and introduces worldly cares. Who ever in a crowd could fulfil the precept: “If any man would come after me, let him deny himself”? For we must deny ourselves and take up the Cross of Christ, and thus follow Him.

2 But to deny oneself means complete forgetfulness of the past and retirement from one’s own will, in which it is very hard, almost impossible, for a man to succeed when he lives in promiscuous intercourse. Indeed mixing in such a life impedes even the taking of one’s cross and following Christ. For preparedness to die on Christ’s behalf, and the mortification of one’s members that are upon the earth, and to stand in battle array to meet every danger that comes upon us for the name of Christ, and to be indifferent towards this present life—this is to take up one’s cross; the obstacles put in the way of which by the intercourse of common life we see to be great. In addition to all the many other things, the soul, looking at the crowd of offenders, in the first place has no opportunity to perceive its own sins and to become contrite by penitence for its misdeeds, but by comparison with worse people acquires pretensions to virtue; secondly, led away from the precious memory of God by the tumults and distractions which common life naturally introduces, it is not only deprived of exultation and joy in God, and of delighting in the Lord, and tasting the sweetness of His words, so as to say: “I remembered God and rejoiced” and: “How sweet are thy words unto my throat, sweeter than honey unto my mouth”; but also it grows accustomed to complete contempt and forgetfulness of His judgments, than which it could suffer no greater or more deadly evil.

3 1 Jn. v. 30 add natpdc after ue K. 2) Pe, exix. 8d: 3 Ps. cxix. 46. 4 Cf. Ep. ii (to Greg. Naz.): “ Quiet is the first step in our sancti- fication.” 5 Prov. xxii. 24, 25. & 2 Cor. vi. 7. 1 Lk. ix. 23 én0civ for epyecOon K, dnapvynckobe for dpvnckoOw K. * Could B. have been a bishop when he wrote this? See Intr. p. 16. A modern bishop immersed in activities might well speak in similar terms. > As did the martyrs, see Intr. p. 43. - * cod xowod Biov. Cf. 346m where 6 xowavinds log = the community ife. > Ps. Ixxvii. 3. Bas. omits xhprov of Sw.’s (&) text with R@AT. 8 Ps. cxix. 103 nippdvOny, Sw. (B) cdppdvOny.

VII. — That it is Necessary, with a View to Pleasing God, to Live with Like-minded Persons, and that Solitude is Difficult and Dangerous

1 Since your words have convinced us that a life lived with those who are contemptuous of the commandments of God is fraught with danger, we want to learn in due course, whether the man who has retired from such should live privately by himself, or join with like-minded brethren who have chosen the object of religion. I recognise that the life of a number lived in common is more useful in many ways. To begin with, none of us is self-sufficient even as regards bodily needs, but we need one another’s help in getting necessaries. For just as the foot has certain powers but lacks others, and without the help of the other limbs neither finds its own strength sufficient for endurance nor has the support of what is lacking, so in the solitary life both what we have becomes useless and what we lack becomes unprocurable, since God the Creator ordained that we need one another, as it is written, in order that we may be linked with one another. But apart from this the fashion of the love of Christ does not allow us to look each at his own good. For “love” we read “seeketh not its own.” Now the solitary life has one aim, the service of the needs of the individual. But this is plainly in conflict with the law of love, which the apostle fulfilled when he sought not his own advantage but that of the many, that they might be saved.

2 Secondly, in such separation the man will not even recognise his defects readily, not having anyone to reprove him and to set him right with kindness and compassion. For it often happens that reproof even from an enemy induces in a good man a desire to be cured; but a skilful cure of sin is carried out by a man who has loved sincerely. “For he that loveth chasteneth diligently. Such a guide it is difficult to find in solitude, unless one has already formed a link with him in community life. There happens to him in consequence what has been said: “Woe to the solitary man, since if he fall there is none to raise him up. And many commandments are easily performed by a number living together, but not by a solitary man; for by doing one commandment another is hindered. For example, when we visit a sick man we cannot receive a stranger; when we bestow and distribute the necessaries of life—especially when these ministrations have to be performed at a distance—we neglect work; so that the greatest commandment of all and that which conduces to salvation is neglected, and neither is the hungry fed nor the naked clothed. Who then would choose the idle and fruitless life in preference to the fruitful life which is lived in accordance with the commandment of the Lord? Now all of us who have been received in one hope of our calling are one body having Christ as head, and we are severally members one of another.

3 But if we are not joined together harmoniously in the close links of one body in the Holy Spirit, but each of us chooses solitude, not serving the common welfare in a way well-pleasing to God but fulfilling the private desires of self-pleasing, how, when we are thus separated and divided off, can we preserve the mutual relation and service of the limbs one to another, or their subjection to our head, which is Christ? For it is impossible to rejoice with him that is glorified or to suffer with the sufferer when our life is thus divided, since it is impossible for the individual monk to know the affairs of his neighbour. In the next place, no single man is sufficient to receive all spiritual gifts, but according to the proportion of the faith that is in each man the supply of the Spirit is given; consequently, in the common life the private gift of each man becomes the common property of his fellows. “For to one is given the word of wisdom, to another the word of knowledge, to another faith, to another gifts of healing, etc. Each of which gifts the recipient has as much for others’ sake as for his own. So that of necessity in the community life the working of the Holy Spirit in one man passes over to all the rest at once.

4 Now all you who have read the Gospels know the great danger incurred by the man living alone, who has one gift perhaps, and makes it useless by idleness, digging a hole for it in himself. Whereas when a number live together a man enjoys his own gift, multiplying it by imparting it to others, and reaps the fruits of other men’s gifts as if they were his own. 5 Further, living together has other benefits, all of which are not easily enumerated. For it is both more useful than solitude for keeping the good things given us by God, and as regards warding off the external attacks of the enemy a rousing from sleep by the watchers is safer, should it happen to any man to slumber in that sleep which leads unto death, which we have been taught by David to pray may not be our fate, when he said: “Lighten mine eyes, lest I sleep in death.” Further, to the sinner it is easier to depart from sin when he fears the condemnation passed by a number in agreement, so that the words apply to him: “Sufficient to such a one is this punishment, which was inflicted by the many”; while the virtuous man receives much assurance when the many approve and assent to his work. For if in the mouth of two or three witnesses every word shall be established, much more stedfastly to be sure will he who accomplishes a good work be confirmed by the testimony of the many. But the solitary life has another danger besides what we have mentioned. First and greatest comes that of self-pleasing; for having no one to test his work, a man will think he has reached perfection in the commandment. And secondly, having shut up his character unexercised he neither recognises his defects nor knows his progress in good works, since he has taken away all the material for doing the commandments.

6 For wherewith shall a man show humility, if he has no one in comparison with whom to show himself humble? Wherewith shall he show compassion, when he is cut off from the communion of the many? How can he practise himself in long-suffering, when there is none to withstand his wishes? If a man says he finds the teaching of the divine Scriptures sufficient to correct his character, he makes himself like a man who learns the theory of building but never practises the art, or who is taught the theory of working in metals but prefers not to put his teaching into practice. To whom the apostle says: “Not the hearers of the law are just with God, but the doers of the law shall be justified.” 7 For, behold, the Lord for the greatness of His love of men was not content with teaching the word only, but that accurately and clearly He might give us a pattern of humility in the perfection of love He girded Himself and washed the feet of the disciples in person. Whose feet then wilt thou wash? Whom wilt thou care for? In comparison with whom wilt thou be last if thou livest by thyself? How will that good and pleasant thing, the dwelling of brethren together, which the Holy Spirit likens to unguent flowing down from the High Priest’s head, be accomplished by dwelling solitary? So it is an arena for athletics, a method of travelling forward, a continual exercise and practising in the Lord’s commandments, when the brethren dwell together. It has as its object the glory of God according to the commandment of our Lord Jesus Christ Who said: “Let your light so shine before men that they may see your good works and glorify your Father which is in heaven.” And it keeps the stamp of those Saints told of in the Acts, of whom it is written: “And all that believed were together and had all things common.” And again: “And the multitude of them that believed were of one heart and soul; and not one of them said that aught of the things which he possessed was his own; but they had all things common.”

8 1 B.’s clearest exposition of the advantages of Community life. See Intr. p. 44 and Hp. ccxcv, where common life is recommended to the monks as the life of the apostles. 2 grapauvOntov. The rendering comes from R. “neque quod deest ab aliquo possit requiri.” 3 Cf. 1 Cor. xi. 21 Cor, xii. 5, 5 Prov. xiii. 24. 6 uh mooevabévra xat& tov Blov. A spiritual guide is unobtainable by an ascetic who goes straight from the world to the desert. It os possible to leave the coenobium for the anchorite’s cell and to continue confessions to the spiritual guide who helped one in the coenobium. See Clarke, pp. 109-113, for a full discussion of this passage. The second class of monks in Ben. Reg. 1 is that of the anchorites who come to their life “monasterii probatione diuturna.” This was a regular practice in post-Basilian Greek monachism (see Clarke, p. 130). B. seems to be recognising without approving it.

9 1 Keel. iv. 10 obal 8& ta Evil, St. dv méoy, odn Zotw 6 eyelowy. Sw. (B) xat ovat abt tH Evi Stav néon xak uh } Sedtsp0g eyetoar adrdv. 2 An important passage, see Intr. p. 45; ef. 369c. 3 1 Cor. xii. 8-10 (shortened) §]. Charismatic gifts in the coenobium are presupposed, see Intr. p. 42f. * 7 xowavxd io, cf.. This very remarkable passage shows that in B.’s view the community as a whole could alone fulfil the Christian ideal. Coenobitism rests in the last resort on this, and not on economic or even spiritual advantages accruing to the individual from the presence of companions. 1 Ps. xiii. 3. Bas. reads wou after dp0adyotcg with RARU against Sw.’s (B) text. 2 9 Cor. li. 6 éexetdv for ixavov**. 3 wovactiny Caj. 4 Rom. ii. 13 add tod before vénov (twice) K.

VIII. — Must a Man First Renounce All and then Come to the Life that is after God's Will? Concerning Renunciation

1 Since our Lord Jesus Christ after much demonstration confirmed by many actions says to all: “If any man comes to me let him deny himself, and take up his cross, and follow me”; and again: “So therefore whosoever he be of you that renounceth not all that he hath, he cannot be my disciple,” we think that this commandment extends to the many things alienation from which is necessary. For first of all we who have given up the hidden things of shame renounce the devil and the lusts of the flesh, and physical relationships, and human friendships, and any manner of life which conflicts with the strictness of the gospel of salvation. And, what is still more necessary, he that has put off the old man with his works, which waxeth corrupt according to the lusts of deceit, renounces himself. He renounces also all affections of this world which can hinder the aim of godliness. Such a man will consider his true parents those who in Christ Jesus begat him through the Gospel; as his brethren, those who received the same spirit of adoption; and he will deem all possessions foreign to him, as indeed they are. In a word, how can he to whom the whole world has been crucified on account of Christ, and he to the world, be partaker any longer of the cares of the world? For our Lord Jesus Christ goes to extremes in hatred of the soul and denial of self, when He says:

2 “If any man will come after me, let him deny himself, and take up his cross”; and He added then: “And follow me. Again: “If any man cometh unto me, and hateth not his father, and mother, and wife, and children, and brothers, and sisters, yea, and his own life also, he cannot be my disciple. Accordingly perfect renunciation consists in a man’s attaining complete impassivity as regards actual living and having “the sentence of death,” so as to put no confidence in himself. Whereas its beginnings consist of alienation from external things, such as possessions, vainglory, the common customs of life, or attachment to useless things. Examples are given us by the holy disciples of the Lord: John and James, who left their father Zebedee and even the boat, their sole source of livelihood; Matthew, who rose up from the receipt of custom itself and followed the Lord, not only leaving the gains in the custom-house, but also despising the dangers that were likely to come upon himself and his family at the hands of the authorities for leaving the accounts of the custom-house in disorder; Paul, to whom the whole world was crucified, and he unto the world.

3 So he who is seized by the vehement desire of following Christ can no longer care for anything to do with this life. Not for the love of parents or relations, should it be in opposition to the commands of the Lord, for then the words apply: “If any man cometh unto me and hateth not his father and mother etc. Not for the fear of men, so that any part of his duty is affected by it, according to the example of the Saints who said: “We must obey God rather than men. Nor for mockery at good works on the part of those without, so as to be influenced by their contempt. But if anyone wishes to know with accuracy and clearness the vigour which is linked with the desire of those who follow the Lord let him remember the words of the apostle about himself, spoken for our instruction: “If any man thinketh to have confidence in the flesh, I yet more: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as touching the law a Pharisee; as touching zeal, persecuting the Church; as touching the righteousness which is in the law, found blameless. Howbeit what things were gain to me, these have I counted loss for Christ. Yea verily, and I count all things to be loss for the excellency of the knowledge of Christ Jesus our Lord;

4 for whom I suffered the loss of all things and do count them to be but dung, that I may gain Christ. Now let me say something bold but true. If the apostle likened the privileges given by God in the law for a season to the loathsome matters which are cast out from the body, which we hasten to remove out of sight, thinking them hindrances to the knowledge of Christ and the righteousness that is in Him and conformity with His death, what would anyone say about the regulations of men? And what need is there to confirm the word by arguments of ours and the examples of the Saints, when we are able to adduce the actual words of the Lord and convince by their means the trembling soul, as He declares clearly and unanswerably: “So therefore whosoever he be of you that renounceth not all that he hath, he cannot be my disciple”? And elsewhere He says first: “If thou wouldest be perfect,” and then adds: “Go, sell that thou hast, and give to the poor”; ending with “Come, follow me. And it is clear to every fair-minded man that the parable of the merchantmen conveys the same lesson. “The kingdom of heaven” it says “is like unto a man that is a merchant seeking goodly pearls: who having found one pearl of great price went and sold all that he had, and bought it.

5 For it is clear that the precious pearl is used as an example of the heavenly Kingdom, which the word of the Lord shows us we cannot attain unless we have first sacrificed, in order to win it, all our possessions together—riches, fame, family, and whatever else is commonly cherished. 6 In the next place, the Lord declared that it is impossible to gain one’s end when the mind is divided among a variety of cares, saying, “No man can serve two masters”; and again, “Ye cannot serve God and mammon. We must choose therefore the one heavenly treasure, that we may have our heart in it. “For where thy treasure is, there will thy heart be also. If then we reserve to ourselves some earthly possession and corruptible riches, our mind is buried therein as it were in mud, and in consequence our soul cannot see God, nor can it be stirred to desire the heavenly beauty and the good things stored up for us in God’s promises. In fact these things are unattainable without an undistracted and passionate desire leading us to ask for them and lightening the toil necessary to win them. Renunciation then, so we have seen, is a loosing of the chains which bind us to the present material and transitory life, a freeing from human obligations, making us more ready to start on the God-ward way. It is an opportunity without drawbacks of acquiring and using those precious things which are “more to be desired than gold and much precious stone. And, in brief, it is a removal of the human heart to the citizenship in heaven, so as to be able to say, “Our citizenship is in heaven. And, greatest of all, it is the beginning of our being made like unto Christ, Who “though he was rich, yet for our sakes became poor”;

7 which likeness unless we have first attained, it is impossible to reach the manner of living prescribed by the Gospel of Christ. For how can contrition of heart, or humility of mind, or freedom from anger, grief, worries, and, in brief, from all harmful passions of the soul, be achieved in the midst of wealth and the cares of this life, attachment to and familiarity with external things? Finally, when a man is not allowed to be careful even about necessary things, such as food and clothing, who could suppose that he may be detained by the bad cares of wealth as if by thorns, which hinder the seed sown by the Husbandman of our souls from bearing fruit? For our Lord said: “But these are they which fell among the thorns, which are choked by cares and riches and pleasures of life, and bring no fruit to perfection.” 8 ddl ere: 4 hh RF 2 Mt. v. 16. 3 Acts il. 44. * Acts iv. 32 add 4 before xapSix and duyh K. See Intr. p. 44 and Holl p. 161 for the Scriptural basis of B.’s common life. 5 Much shortened. 8 Mt. xvi. 24 conflated with Lk. xiv. 26. Lk xiy..33. 1 Mt. xvi. 24. 2 Lk. xiv. 26 civ before uxdyrh>. 3 For another definition see, and cf. 324. 4 Cf. 2 Cor.-i. 9. 5 Lk. xiv. 26. § Acts v. 29. 1 Phil. iii. 4 omit &doc*; 5 CHAov for CHAog K; 6, 7, 8 omit ve K, judy for wov*. 2 ike xiv. 33. 3 Mt. xix. 21 omit toic¢ before rrwyoic K. 4 Mt. xiii. 45, 46 6¢ ebpdy for ededv 8¢ K, éxdadnos for mémpaxe*. 5 Mt. vi, 24. 8 Mt. vi. 21 %otm after cov**,

IX. — Should the Man who Joins those who are Consecrated to the Lord Relinquish his Property to his Relations without Distinctions, even to the Bad among Them?

1 Since the Lord said: “Sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow me”; and again: “Sell that ye have, and give alms”; I consider that the man who leaves his family with such an end in view ought not to feel contemptuously towards his possessions, but to make an accurate survey of them all, as consecrated henceforward to the Lord, and dispose of them with all care, either personally if he has the power and necessary experience, or through men who have been chosen for the work after careful testing and have given proof of their powers of faithful and wise administration. He must realise that it is dangerous either to leave them to his relations or to dispose of them through any chance-comer. For if the man who is entrusted with the care of the King’s property, though often he has filched nothing from the store but only lost by neglect the interest he might have gained, is not absolved from blame; what condemnation must we expect them to undergo who have been slothful and negligent in the administration of possessions already dedicated to the Lord? Will they not be subject to the condemnation of the negligent? As it is written: “Cursed is every one that doeth the works of the Lord negligently. We must be always on our guard lest under pretext of keeping one commandment we be found breaking another.

2 For it is fitting that we should neither fight nor spar with bad men, since “the Lord’s servant must not fight”; but he that is badly treated by his kinsmen according to the flesh must remember the Lord’s words: “There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands”—not just left them but “for my sake and the gospel’s, who shall not receive a hundred-fold in this time, and in the world to come eternal life. Certainly we should warn the bad men of the sin of sacrilege, according to the commandment of the Lord: “If thy brother sin, go, show him his fault etc.”; but to engage in litigation with them before secular tribunals is forbidden by the word of piety, when it says: “If any man would go to law with thee, and take away thy coat, let him have thy cloke also. And, “Dare any of you, having a matter against his neighbour, go to law before the unrighteous, and not before the Saints? And let us summon them to appear before the latter, paying more heed to our brother’s salvation than to the abundance of possessions. For the Lord having said: “If he hear thee,” added, “thou hast gained” not thy money, but “thy brother. But it often happens that to make the truth plain we condescend to plead, when the originator of the ill deed challenges us to arbitration;

3 we do not take the initiative, but obey the summons, not to satisfy our private feelings of anger or strife, but to reveal the truth. For thus we shall liberate even the aggressor, unwilling though he be, from evil, and shall not ourselves transgress the commandments, as ministers of God free from strife and covetousness, firmly insisting on the manifestation of the truth, and in no way transgressing the prescribed limits of zeal. 4 (Re 5)? © Ps? xx 10; 2 Phil. iii. 20. 2-2) Cor. vii 9.4 4 Lk. vii. 14 ** (loosely cited). 5 Rufinus renders: Si oportet eum qui seruis Dei sociari uult relinquere indifferenter propinquis suis portionem facultatum suarum? 6 Mt. xix. 21 omit toig before rrwyois K. ? Lk. xii. 33. 1 For B.’s teaching on property see B. 85, 92, 94, 187, 304, 305, 308; Mor. xxxi; cf. Clarke p. 82f. for a discussion of apparent inconsistencies. lik 6} as\ Kf. 6-4. 8 3 Jer. xviii. 10 Sw. (B) omits mé&c. 4 2 Tim. ii. 24 Y. 5 Mk. x. 29 ob% gotw Sori for od8eig got bc **, matéox before untéox K, add 7 yovaixa K, omit 2nd égvexev; 30 (shortened) ¢ od for édy, omit viv *, 6 Mt. xviii. 15 gunet7 for ducerhon *, omit etc ce. 7 Mt. v. 4U oe for oo. **,

X. — Should All who Come be Received? Or if Not, which Persons? And Should they be Admitted at Once or after Probation? If after Probation, of What Sort?

1 Since our loving God and Saviour Jesus Christ proclaims: “Come unto me, all ye that labour and are heavy laden, and I will give you rest,” it is perilous to reject those that come to the Lord through us and wish to take upon them His kindly yoke and the burden of His commandments that raises us to heaven. Yet we must not allow any to tread the hallowed ground of these precepts with unwashed feet. But just as our Lord Jesus Christ asked the young man that came to Him about his former life, and having learned that it was good, bade him fulfil what was still lacking to perfection and then allowed him to follow, so, obviously, it befits us to learn the former life of applicants. If they have already led a good life we shall deliver to them the more perfect precepts; but when they are turning from an evil life or have set out from a state of indifference towards the strict life of the knowledge of God, then we must examine their characters, whether they are unstable and prone to sudden decisions.

2 For we must suspect the shiftiness of such men as these, who in addition to their failing to benefit themselves actually cause harm to others, by producing reproaches and falsehoods and slanders about our work. But since all things are rectified by care and the fear of God masters every defect of the soul, we must not despair straightway even of these, but induce them to submit to an appropriate course of training, testing their decision by time and laborious exercises, so that we may accept them safely if we find in them stedfastness, and otherwise send them away while they are still outside the community; the test will then involve no risk to the brotherhood. We must find out whether a man who has been involved in sins confesses the hidden things of shame despising the same, and becomes his own accuser; by which he both puts to shame and renounces his companions in evil doing, according to the words of the Psalmist, “Depart from me, all ye workers of iniquity,” and makes his future life secure from a further fall into like sins. One method of testing may be applied to all, whether they are completely humble and devoid of false shame, so as to accept the lowliest tasks, if it be reasonably decided that their work at such tasks would be useful. And when each man, after full examination by those who are competent to make skilful investigation, has been accepted as a vessel serviceable unto the Master and ready for every good work, then let him be numbered with those who have dedicated themselves to the Lord. When a man from the higher ranks of society aspires to humility after the likeness of our Lord Jesus Christ, it is especially necessary to prescribe some task which is distasteful to worldlings, and to watch whether with full conviction he presents himself to God as a workman that needeth not to be ashamed.

3 tCor wil. 2 Mt. xviii. 15. 3 For the treatment of novices cf. F. 15, B. 97, 112; Cass. Inst. iv. 3; Ben. Reg. lviii. 4 Mt. xi. 28.

XI. — Concerning Slaves

1 When slaves who are under the yoke flee to the brotherhoods, they should be admonished and made better, and then restored to their masters. So doing we imitate the blessed Paul, who, though he had begotten Onesimus through the gospel, yet sent him back to Philemon, persuading the servant that the yoke of slavery borne in a manner well pleasing to the Lord renders him worthy of the Kingdom of heaven, and exhorting the master not only to forbear his threats against Onesimus, remembering the words of his true Master: “If ye forgive men their trespasses, your heavenly Father will also forgive your trespasses,” but also to have kinder feelings towards him—writing thus: “For perhaps he was therefore parted from thee for a season, that thou shouldest have him for ever, no longer as a servant, but more than a servant, a brother beloved.” Should, however, the master be evil, giving unlawful commands and constraining the slave to transgress the commandment of his true Master our Lord Jesus Christ, then it is necessary to take energetic measures to prevent the name of God being blasphemed by that servant’s doing anything displeasing to God. The measures will consist in preparing that slave to endure the sufferings that will be inflicted upon him if he is “to obey God rather than man,” or in the acceptance by those who have received him of the troubles that may come upon them on his account, as it pleases God.

2 pes: vis 8.0 2 See 2 Tim. ii, 21. ° No time limit is imposed for this noviciate. See Ep. xxiii for methods of treating novices. 4 Mt. vi. 14 omit suiv*, add td mapartdyata Sudy. DG NIE

XII. — How the Married are to be Received

1 Married men who want to be admitted to such a life as ours must be questioned whether their action is approved by their wives, according to the apostle’s commandment, “The husband hath not power over his own body,” after which the applicant may be received before a number of witnesses. For obedience towards God takes precedence of everything else. But if the other party dissent and resist the step caring little for pleasing God, then let the apostle’s words be remembered, “God hath called us in peace”; and let the Lord’s commandment be fulfilled, “If any man cometh unto me, and hateth not his own father, and mother, and wife, and children, and the rest, he cannot be my disciple.” For obedience towards God takes precedence of everything else. However, we have known many cases in which through earnest prayer and perseverance in fasting the life of chastity has been attained, since as a result of bodily austerities the Lord often leads the recalcitrant to acquiesce in a right decision.

2 1 Philemon 15, 16 (shortened). 2 See Acts v. 29. 3 Tf B.’s advice was followed, great friction must have arisen. The question was dealt with at Gangra (Can. 3). The Council of Chalcedon forbade the reception of a slave into a monastery without the master’s leave (Can. 4). Cf. Greg. Naz. Hp. Ixxix; Jer. Hp. Ixxxii. 6; Ben. Reg. ii. and Theod. Cant. Poen. viii: Graecorum monachi seruos non habent, Romani habent. 4 1 Cor. vi. 4. 5 1 Cor. vil. 15, taken to mean that the man who has been called to the monastic life must not allow scruples to interfere with his response. 6 Lk. xiv. 26 civoat before pabyth. 7 Garnier interprets this to mean that reception was provisional only, liable to be annulled if the consent of the partner was not obtained. But (a) nothing in the text supports this view, note the double pro-nouncement that obedience is unconditional; (b) such cases did exist and cause scandal, as is shown by the decrees of Gangra, directed against Hustathius, to whom B. owed much of his system; (c) in Mor. \xxiii. 1 B. allows separation if one is hindered in godliness; (d) F. 11 allows the reception of slaves on whom unlawful commands are imposed.

3 oo XIII.

XIII. — That the Practice of Silence is Beneficial for Novices

The practice of silence is beneficial for novices. For, if they control the tongue, they will both give sufficient proof of continence and will learn in quiet, eagerly and attentively, from those that are skilled in instruction, how they must ask questions and answer each individual question. For there is a tone of voice and symmetry of language and appropriateness of occasion and special vocabulary which are peculiar to the religious, and can only be learned by the man who has unlearned his former habits. Now silence both induces forgetfulness of the past through lack of practice and affords leisure to learn good habits. Accordingly a novice must keep silence, except of course for the psalmody, unless he is constrained either by a special need concerning the care of his own soul or the unavoidable necessity of the work he has in hand, or by some question that is put to him.

XIV. — Concerning those who after Making a Profession to God Try to Annul their Profession

1 Every such man that has been received into the brotherhood and then has annulled his profession must be looked on as sinning against God, before Whom and to Whom he made a profession and undertaking. “But if a man sin against God,” it says, “who shall pray for him?” For a man who dedicates himself to God and then springs away to another form of life has committed sacrilege, for he has stolen away himself and robbed God of His votive-offering. It is only reasonable that the brethren’s door be no longer opened to such men, not even for a mere sojourn for the sake of shelter as they pass by. For the apostolic rule is plain, which bids us withdraw from every unruly man, and refrain from intercourse with him, in order that he may be ashamed. 1 Cf. B. 208. Note that this Rule, with 26, 27, 38, 39, 49, 51, 53, 54 alone among the Longer Rules has no Scripture proof-texts.

2 2 R. uses the question and part of the answer of 15, with the concluding words of 14. 3 1 Sam. ii. 25. B. differs considerably from Sw.’s (B) text. x Vi

XV. — At What Age Should we Allow Professions to be Made, and When May we Consider the Profession of Virginity to be Valid?

1 Since the Lord says: “Suffer the children to come unto me,” and the Apostle praises him who from a babe has learned sacred letters, and elsewhere enjoins the bringing up of children in the nurture and admonition of the Lord, we judge every time, even that of early youth, to be fitting for the reception of novices. Those who are bereft of parents we accept without more ado, and become fathers of orphans after the example of Job’s zeal; but such as are under their parents’ control, when they are brought by them in person we receive in the presence of a number of witnesses, so as not to give a handle of accusation to those who seek one but rather to stop every unjust mouth that utters blasphemy against us. Accordingly we must receive them in accordance with the above principle, but it is expedient that they be not numbered and enrolled with the body of the brethren immediately—so that in case of failure on their part no reproaches fall on the life of godliness. They should be trained in all godliness as common children of the brotherhood, but both houses and meals, of boys and girls alike, should be kept separate, so that neither boldness nor excessive freedom towards their elders be engendered, but owing to rarity of meeting reverence for seniors be preserved. (Two other dangers will thus be obviated:

2 the encouragement to sin that arises from seeing the punishments inflicted on their elders for neglect of duty, should they ever happen to be careless, and the elation which often arises imperceptibly, when they see their seniors stumbling in matters where their own conduct is correct. For he that is childish in mind is no better than the child in years. So that it is not surprising if the same faults are often found in both. Furthermore it is inexpedient for the young through intercourse with their elders to show premature and rash zeal as regards those things in which their elders owing to their age are naturally decorous. 3 Therefore both for the above reasons and because it is seemly in other respects, it is right to keep the apartments of the boys and the elders separate. Besides, the house of the monks will not be disturbed by the repetition of lessons necessary for the young. But let the prayers ordered for daily use be common both to boys and elders. For both boys are commonly stirred up by the zeal of their elders and the seniors get no small help in prayer from the presence of children. But as regards sleep and rising, the hours of meals and their quantity and quality, let a separate régime and manner of life be prescribed suitable for boys. Let a monk of some age be put in charge of them, surpassing the rest in experience and with a reputation for patience; able to correct the sins of youth with fatherly compassion and skilled words, while he applies to each offence the appropriate remedies, so that at the same time he both punishes the sin and trains the soul in impassivity. For example: has a boy been angry with his comrade? Then let him be compelled to appease him and serve him in a manner befitting the offence. For the habit of humbling oneself cuts out, so to speak, anger from the soul, just as pride as a rule engenders it in us. Has a boy touched food between meals? Let him go without food for the best part of the day. Has he been caught eating in a greedy or rude fashion? Let him be debarred from food at meal time and be compelled to see the rest eating as usual, so that he is punished by abstinence and taught to behave himself. Has he uttered idle words, insulted his neighbour, told lies, or said any other forbidden thing? Let him be disciplined in the stomach and by enforced silence.

4 Moreover, their literary studies must be appropriate to their ideal. Thus their teachers will use the language of the Scriptures, and in place of myths will tell them stories of wonderful deeds and educate them by maxims drawn from the Proverbs and offer rewards for remembering both words and things, so that they accomplish their purpose with delight and mental relaxation finding neither tedium nor offence in their studies. And such pupils being rightly trained will easily attain attention and learn to avoid mental dissipation, if they are regularly examined by their tutors as to their thoughts and wanderings of imagination. For youth, being simple and guileless and unaccustomed to falsehood, confesses readily the secrets of the soul and, to avoid being caught frequently dwelling on forbidden subjects, a boy will avoid wrong thoughts and keep recalling his mind from them, fearing the shame entailed by the scoldings he will receive.

5 So the soul must be led to practise good immediately and from the outset, while it is still plastic and soft, pliable as wax, and easily moulded by the shapes pressed upon it. So that when reason is added and the power of discrimination it may run its course, starting from the elementary lessons it has already learned and the examples of religion delivered to it; reason will suggest utilitarian motives, habit will make success easy. At this point we must allow the profession of virginity, since it is now valid and takes place with the person’s own consent and judgment, reason being fully developed. Henceforward rewards and punishments are awarded by the righteous Judge to the virtuous and sinners according to their desert. We should bring in the Church authorities as witnesses of their consent, so that by their means the consecration of the body may be hallowed as an offering to God, and their witness may confirm the event. “For in the mouth of two or three witnesses shall every word be established. For thus the zeal of the brethren will avoid calumnies, and those who after making a profession try to annul it will be given no loophole for shameless conduct. But let him that does not accept the life of virginity, since he cannot care for the things of the Lord, be dismissed before the same witnesses.

6 Moreover, when a lad has made his profession after careful examination and consideration—which latter he should be allowed to have by himself for a number of days, so that we do not seem to snatch at him—then at last we must receive him and number him among the brotherhood, to share the same house and food as his seniors. One thing I omitted to say, and I had better add now. Since some crafts must be practised from childhood, when any of the boys seem fitted to learn, we do not forbid them to spend their days with the teachers of the craft. But at night we restore them to their comrades, with whom also they must take their meals. 7 1 2 Thess. iui. 6, 14 {. 2 BeBatav; perhaps = “ safe.” For the institution of permanent vows see Clarke pp. 107-109. Dom Butler Benedictine Monachism p. 122 retracts his former view. “Mr. Lowther Clarke shows reason for believing that St. Basil did institute formal monastic vows, and I have no difficulty in acquiescing in his judgment.” The chief evidence is found here and in Hp. cxcix. 18, 19, where B. is clearly introducing as a new principle, possible only because the Church is advancing, the irrevocable character of the monastic profession. A virgin breaking her vow is guilty of adultery. The innovation did not win general approval, so we judge from B.’s cautious expressions (“it is my judgment,” “we do not recognise,” “T think it becoming”). See also Hp. cexvil. 60. 3 See note to title of F. 14. 4 Mk.x.14. © See 2 Tim. iii. 15. 6 See Eph. vi. 4.? See Job xxix. 12.

8 8 The only reference to girls in the Rules. They were of course under the sisters who formed part of a double monastery. Elsewhere (Hp. excix. 18) 16 or 17 is mentioned as the age for a girl’s profession. 1 B. was offered a teaching post on his return from Athens (Ep. ccx. 2). A completely different ideal of education for Christians in the world is sketched in Hom. 22. 1 Cf. Greg. Nyss. Vit. Macr. 962p, where the Wisdom literature is said to have been studied by B.’s sister as a child. 2 cobs meoeatétas Tig éxxAnotac. Clearly the bishops (cf. Hus. H.H. vil. 5), but probably B. avoided naming the bishop of the diocese as if he had jurisdiction over B’s. foundations. This is an important landmark in monasticism. At this point it comes to terms with the official Church. 3 Cf. Ben. Reg. lix. offerant filium suum coram testibus.

9 4 Mt. xviii. 16 uaptieey after terdv, otabhoetat for orxOF. XVE-