The Longer Rules

The Longer Rules

continued

XVI. — Whether Continence is Necessary for the Man who would Lead a Religious Life

1 Clearly the rule of continence is necessary. In the first place the Apostle numbers it among the fruits of the Spirit. Secondly, he says that through continence it comes to pass that our ministration is not blamed—“in labours, in watchings, in fastings, in pureness.” And elsewhere: “In labour and travail, in watchings often, in hunger and thirst, in fastings often.” And again: “Every man that striveth in the games is temperate in all things.” And the buffeting of the body and bringing of it into bondage is accomplished by nothing so much as by continence. For the ferment of youth and its inability to resist impulses is controlled by continence as by a bit in a horse’s mouth. For “delicate living is not seemly for a fool,” as Solomon says. But what is more foolish than a comfortable body and youth at the mercy of impulses? Wherefore the Apostle says: “And make not provision for the flesh to fulfil the lusts thereof.” And, “she that giveth herself to pleasure is dead while she liveth.” And the example of the rich man’s luxury makes continence necessary for us, lest what was said to the rich man be said to us: “Thou in thy lifetime receivedst thy good things.”

2 That incontinence is a fearful thing, the Apostle showed, when he mentioned it among the characteristics of apostasy and said: “In the last days grievous times shall come. For men shall be lovers of self.” Then after enumerating various forms of vice he added, “slanderers, incontinent.” And Esau was accused of incontinence as the greatest of vices, since he sold his birthright for one meal. And the first disobedience came to man through incontinence. All the Saints were famous for continence. The life of all the Saints and holy men, and the example of the Lord Himself when He sojourned in the flesh, will help us in this respect. Moses received the Law as a result of long continence in fasting and prayer, and heard the words of God “as if a man spoke to his own friend.” Elijah was deemed worthy of the vision of God at a time when he too had practised a similar measure of continence. And what of Daniel? How did he come to behold marvellous visions? Was it not after the twentieth day of his fast? How did the Three Children quench the power of the fire? Was it not by continence? And John’s whole life was inaugurated by continence. Even the Lord began His appearance by this. In speaking of continence we mean not complete abstinence from food—for this entails a violent dissolution of life—but abstinence from pleasures practised with a view to destroying the mind of the flesh and achieving the end of godliness.

3 To sum up, what things those who live by lust desire to enjoy, continence in respect of these is necessary for such as order their life with a view to godliness. The practice of godliness does not refer only to the pleasures of the table, but extends also to abstinence from everything that hinders religion. So that the strictly continent man will not master his stomach and be worsted by human ambition; he will not overcome base lust only, but will no longer be subject to wealth, nor any other unworthy passion, whether anger or dejection or any of the things by which untrained souls are naturally enslaved. For I should be inclined to say that what we see in regard to all commandments, that they are closely connected and that it is impossible for one to be observed in isolation apart from the others, is seen most of all in the case of continence. For he that is continent as regards reputation is humble; he that is continently disposed towards money fulfils the Gospel measure of poverty; he that is continent as regards wrath and anger has put away anger. The strict method of continence ordains limits for the tongue, boundaries for the eyes, and restraint in hearing for the ears; he who does not observe these is incontinent and intemperate. Dost thou see how round this one commandment all the commandments are grouped as in a chorus?

4 ' See Gal. v. 23 (Gk. éyxpatewx, Eng. vss. temperance). 2 See 2 Cor. vi. 3. 3 See 2 Cor. vi. 5. 4D} Corexd oie 5 1 Cor. ix. 25. 6 Prov. xix. 10. 7 Rom. xin. 14. Salhi, eo6 ® Lk. xvi. 20. Tim. iii 13) 2tomit on 1 Ex. xxxill. 11 ae dv et tig AwAhoou (v.1. AxAhoer) TH Eavtd (v.l. Eavtod) ptrw (Sw.... mpdg tov Eavtod etdov); of. Deut. ix. 9. Pano: 3 See Rom. vui. 6. 4 A fuller definition of ¢yxpdétevw is found in.

XVII. — That it is Necessary also to Refrain from Laughter

1 This, neglected by most people, deserves no small watchfulness on the part of ascetics. For to be overcome by incontinent and immoderate laughter is a mark of incontinence and shows that a man has not his emotions under control, and does not suppress the frivolity of his soul by a strict rule. It is not unseemly to reveal merriment to the extent of a cheerful smile, though only so far as Scripture allows when it says: “When the heart is merry the face rejoices”; but to shout with loud laughter, and allow the body to shake involuntarily, does not befit one who has his soul under control, or is of proved virtue, or has command of himself. This sort of laughter also Ecclesiastes reprobates, as specially subversive of the stability of the soul—“I said of laughter, it is error.” And, “as the noise of thorns under the pot, so is the laughter of fools.” And the Lord seems to have experienced the necessary affections of the flesh and whatever emotions testify to virtue, such as weariness on the one hand and compassion for the afflicted on the other; but never to have made use of laughter, so far as we may judge from the narrative of the gospels. Rather He pronounced those who are controlled by it to be unhappy.

2 Let us not be deceived by the ambiguity of the word laughter. For it is often the custom of Scripture to call the joy of the soul, and its cheerful feelings at good fortune, laughter. So Sarah says: “God made laughter for me.” And, “Blessed are ye that weep now, for ye shall laugh.” And the passage in Job—“He will fill a true mouth with laughter.” For in all these places the word is used for spiritual joy in place of hilarity. Accordingly he who rises superior to all affections, and suffers, or at least betrays, no incitement from pleasure, but remains continent and firm in the face of every harmful pleasure, he is the true continent man. Such a man is obviously free from all sin. But sometimes one must refrain even from things permitted and necessary for life, when refraining means the benefit of our brethren. As the Apostle says: “If meat maketh my brother to stumble, I will eat no flesh for evermore.” And having a right to live of the gospel, he did not use the right, lest he should give offence to the gospel of Christ.

3 Continence therefore takes away sin, weans from lusts, mortifies the body with its natural passions and desires; it is the beginning of spiritual life, the introducer of eternal blessings, and it destroys the sting of pleasure. For pleasure is the great bait used by evil; owing to it we men most readily fall into sin; by it every soul is dragged to death as if by a hook. So whosoever is not unmanned or cozened by it has attained complete avoidance of sins. But if such a one has escaped most, but is mastered by one, he is not continent; just as he is not healthy who is troubled by one bodily illness, and he who is lorded by anyone, whoever it be, is not free. Other virtues being practised in secret are seldom apparent to men; but continence makes the possessor conspicuous the moment one meets him. For as firm flesh and clear skin characterise the athlete, so the Christian is betokened by emaciation of body and paleness, which is the bloom of continence, showing that he is truly an athlete of Christ’s commandments. For he overcomes his enemy by the weakness of his body, and displays his strength in the contests of religion, as it is written: “When I am weak, then I am strong.

4 How profitable it is only to see the continent man, reluctantly and sparingly using the necessaries of life, paying nature her dues as a burdensome service, discontented when the time comes to be occupied with them and quickly springing away from table to attend to his work. For I think that no words touch the heart of him who is intemperate in eating or move him to alter his habits so much as merely meeting the continent man. This, I think, is the meaning of eating and drinking to the glory of God; so that even at the table our good works shine forth to the glorifying of our Father Who is in heaven. 5 1 Prov. xv.'13. * Here follows in some texts, though absent from the best MSS. and deemed by Garnier a gloss: ‘Solomon, wisest of men, confirms the word saying, The fool lifteth up his voice in laughter, but a wise man will scarce smile quietly” (Eeclus. xxi. 20). Of. Ben. Reg. vii (tenth grade of humility) where the same passage is quoted. 2 Heels ui 2: * Kecl. vii. 6 &¢ gevh tév dxavOdv NAC (Sw. B om. tév), obta¢ 6 yéhwg AC (Sw. B om. 6). 5 See Lk. vi. 25, ® Gen. xxi. 6 6 Ocdg with Heb., Sw. Kugtoc. AY 9 a ge 8 Job viii. 21 dnO.wdy 88 ordux (Sw. drnOuwady). ° The sense is fixed by the context. Cf. yatpe gc trupdv of the famous hymn, familiar in B.’s circle (cf. Greg. Nyss. Vit. Macr. 986s). 1 1 Cor. viii. 138. 2 See 1 Cor. ix. 12. 3 For the monks as athletes cf. Hist. Laus. passim and especially ch. xviii Macarius of Alexandria. ‘‘ This was the method of his asceticism. If ever he heard of any feat, he did the same thing, perfectly.” Cf. also Basil’s 2nd Homily on Fasting 11a.

6 49 Cor, xii. 10.

XVIII. — That it is Necessary to Eat All that is Set before Us

We must of necessity lay down this principle also, that continence is indispensable for those that contend for piety if they are to achieve the requisite “buffeting” of the body. For “every man that striveth in the games is temperate in all things.” But to avoid falling into the same error as the enemies of God, who are branded in their conscience as with a hot iron, and therefore abstain from meats, which God created to be received by the faithful with thanksgiving, we should taste every kind of food when opportunity is given, to show to the onlookers that to the pure all things are pure and that every creature of God is good, and nothing is to be rejected if it be received with thanksgiving; for it is sanctified through the word of God and prayer. But in so doing we must continually keep continence in mind, using the cheaper foods and bare necessaries to the extent of our need, though even in them shunning the harmfulness of satiety, and refraining entirely from what ministers to pleasure. For thus we shall extirpate the vice of voluptuaries and cure, so far as lies in us, those who are branded in their conscience with a hot iron, and free ourselves from the suspicion of falling into either extreme. “For why is my liberty judged by another conscience?” Continence betokens a man who has died with Christ and mortified his members that are upon the earth. We know it to be the mother of temperance, the winner of health, the potent remover of hindrances to the bearing of good fruit in Christ. Since, as the Lord says, the cares of this world, and the pleasures of life, and the lusts of other things choke the word, and it becometh unfruitful. Even the demons flee continence, for the Lord Himself taught us that “this kind goeth not out save by prayer and fasting.”

XIX. — What is the Measure of Continence?

1 As regards the vices of the soul, there is one measure of continence, namely complete abstinence from all that tends to harmful pleasure. But as regards food, different men have different needs, which vary according to age and occupation and proportionately to the habit of the body; so also is the measure and fashion of the use of food. And so it is impossible that all who are being trained in godliness should be comprehended under the same rule. But having defined the measure to be observed by those of the ascetics who are in health, we allow those responsible for the discipline to make wise deviations from it to meet individual circumstances. For it is not possible to deal with every single case in my instructions, but only with the broad outlines of generally applicable teaching. For whether it be invalids wanting strengthening food, or a man otherwise exhausted after strenuous toil, or one who needs food to prepare him for labour such as a journey or other hard task, the superiors will always arrange according to the need, following the saying: “They were parted unto all according as each had need. It is impossible therefore to fix the same hour for taking food, or the same manner or measure; but let the satisfying of the need be the aim in each case. For to have the stomach full to excess, and weighed down with food, entails a curse, since the Lord said: “Woe unto you, ye that are full now”;

2 and renders the body itself useless for activities, prone to slumber, and exposed to injuries. Nor indeed should we make pleasure the end of eating, but utility in order to preserve life, avoiding the intemperance of pleasure. For to be enslaved to pleasures is nothing else than to make one’s belly one’s god. For since our body, being always emptied and diminished, needs to be filled—on which account our appetites for food are natural—the right principle of the use of food prescribes the filling up of what has been emptied in order to support the animal nature, whether the need be for dry or liquid nourishment. 3 Whatever then is calculated to free us from our need with the least trouble, that is to be employed. The Lord Himself shows this by the manner in which He entertained the wearied multitude in the desert, “lest they should faint in the way.” For though He had the power to extend the miracle in the desert by devising a sumptuous repast, He prepared a meal for them so frugal and simple as to consist of barley loaves and a little fish besides the bread. Drink is not even mentioned, since all could get water, which is available by nature for all, and is sufficient for our needs; unless indeed such a beverage is harmful to anyone owing to his infirmities and therefore to be avoided in accordance with Paul’s advice to Timothy. In fact all things which are manifestly harmful are to be avoided. For it is incongruous to take food in order to sustain the body and then by means of this very food to wage war with the body and hinder it in observing the commandments. The same principle teaches us to accustom our soul to avoid what is harmful, however pleasurable it be. We must however by all means prefer what is easily procured, so that we do not under pretext of continence take pains to get expensive foods, seasoning our dishes with costly condiments. But in each district we must choose what is easily procurable and cheap and ready for the use of the public, of imported foods using only such as are essential for life, such as oil and the like, and whatever is necessary for invalid’s diet, and that only if it can be got without fuss and disturbance and distraction.

4 * 1 Cor. ix. 25. 2 See 1 Tim. iv. 2. 3 See Tit. 1. 15. * 1 Tim. iv. 5. Cf. B. 92 and Hom. Quod Deus non auctor est malorum. 5 Hither failure to lead an ascetic life or Manichean condemnation of what God has created. et Cor. x, 29: 7 See Col. iii. 3, 5. 8 Ga@pootvncg. 9 See Mk. iv. 19. 10 Mt. xvii. 21 added in K. 1 The spirit of this answer is reproduced by Benedict xxxiv, xxxix, xl. Acts iv. 35 is quoted in answer to the question, Should all fare alike 2? The measure (mensura) of food and drink is discussed. Special allowances are left to the discretion of the prior. For monastic fare in Bas.’ coenobia cf. Ep. ii. 6, cevii. 2 (compared unfavourably with Egypt).; 2 This applies to a great deal of the Rules. 3 Acts iv. 35. 4 Lk. vi. 25. 5 See Mt. xv. 32.

XX. — What is the Method of Receiving Guests, so far as Food is Concerned

1 Vainglory and men-pleasing and doing things for display are absolutely forbidden to Christians in every matter; since he who performs the actual command to be seen by men and receive glory, loses the attendant reward. And those who have accepted every form of humiliation because of the commandment of the Lord must be exceedingly careful to shun every form of vainglory. But since we see worldlings ashamed of the humility of poverty and providing plentiful and expensive food whenever they receive a guest, I fear lest the same disease may attack us unwittingly, and we be convicted of being ashamed of the poverty pronounced blessed by Christ. For just as it does not befit us to procure from outside silver vessels or crimson hangings or soft cushions or diaphanous robes, so also it is unfitting to devise food much different from our daily diet. For that we should run round seeking out what is not required for essential needs, but is devised for miserable pleasure and deadly vainglory, is not only disgraceful and inappropriate to our professed aim, but does no common harm, when the luxurious who measure happiness by the pleasures of the belly see us also engaged in the same cares as distract them. For if luxury is evil and to be avoided, we must never choose it. For nothing that is condemned can be right temporarily. For they that give themselves to pleasure and anoint themselves with the choicest myrrh and drink strained wine are condemned by the Scripture.

2 And because of pleasure the widow is said to be dead, though still alive. The rich man was deprived of Paradise owing to his luxury here. What then have we and costly expenditure in common? Has a stranger come to see us? If he is a brother and has the same ideals as ourselves, he will recognise the familiar table. For he will find with us what he left at home. But suppose he is tired after his journey? Then we give him just so much as will alleviate his fatigue. 3 Another has come from the life of the world. Let him learn from works what words did not teach him, and let him receive the pattern and example of our frugality. Let him have abiding memories of the table of Christians and poverty borne without shame for Christ’s sake. But if he takes no notice of these, but rather mocks at them, he will not trouble us a second time. But when we see certain rich men who put the enjoyment of pleasures in the forefront of blessings, we grieve much on their account because, spending all their life on folly and having made pleasure their god, they do not perceive that they are receiving their portion of blessings in this life, by their luxury here, and are speeding to the fire prepared for them and its scorching heat. If ever we get an opportunity, we do not hesitate to explain these things to them in person.

4 But if we too are to be guilty of the same fault and according to our opportunities both seek pleasures and make preparations for display, then I fear we shall seem to be building up what we are destroying, and in judging others shall condemn ourselves in that our life is insincere and we assume different guises from time to time, even going so far as changing our clothes when we have to meet illustrious persons. But if this is disgraceful, much more disgraceful is it that our table should be altered on account of luxurious-living men. The life of the Christian is consistent, and has one aim—the glory of God. “For whether ye eat or drink, or whatsoever ye do, do all to the glory of God,” says Paul speaking in Christ. Whereas the life of men of the world is inconsistent and varied, constantly altered in different ways to please chance-comers.

5 So also, if thou alterest thy table for thy brother’s pleasure piling up the food and fussing over it, thou art accusing him of being an epicure and by thy preparations reproaching him with gluttony, since thou art convicting him of delight in such things. Have we not often guessed who or what was expected after seeing the appearance and quality of the preparations? The Lord did not praise Martha, cumbered about much serving, but said: “Thou art anxious and troubled about many things; but few things, or only one, are needed”—“few,” referring to the preparations: “one,” referring to the end, the satisfying of the need. Thou knowest what food the Lord Himself put before the Five Thousand. Then there is Jacob’s prayer to God: “If thou wilt give me bread to eat and raiment to put on,” not “If thou wilt give luxuries and costly things. What says Solomon, wisest of men? “Give me neither poverty nor riches, but provide what is necessary and sufficient, lest I be filled and become false and say, Who seeth me? or lest I become poor and steal and use profanely the name of my God. He thus defines riches as satiety and poverty as complete absence of the necessaries of life; and means by sufficiency having neither a deficiency or superfluity of necessaries. But sufficiency has a different meaning in different cases according to the state of the body and its needs in view of the work to be done.

6 For one man needs food more in quantity and more nourishing on account of his toil, another lighter food suitable in every way to his condition because of his weakness; but all alike need the cheaper and easily procurable kinds. Howbeit on every occasion careful preparation and a hospitable table are essential, provided we never pass the bounds of what is necessary. Let this be the limit of our hospitality, what is required by the needs of each visitor. “As using this world,” we read, “and not abusing it. Now unnecessary expenditure is abuse. Have we no money? So let it be. Are our barns not full? Our life is lived from day to day, and the labours of our hands ensure its continuance. Why should we spend the food given by God to the hungry on the pleasures of the luxurious? In so doing we sin doubly, inflicting on the one side the sufferings caused by want and on the other the consequences of satiety.

7 1 See Jn. vi. 9. 2 See 1 Tim. v. 23. 3 In Ep. ii. 6 bread, water and vegetables are said to be enough. 4 Cf. Mor. xxxviii. 5 The monks are Christians par excellence; cf. 365a, 366d. 4 Cf. Mor. xxxviii. 1 Cf. Amos vi. 6. 2 See 1 Tim. v. 6. = 1.Cor..x: 31. tke Al muphitn for Bopubdty K, read drtyav 8é gor ypela 7 Evdc. * Gen. xxviii. 20 édv 86¢ wor &otov oauyeiv, xat udrtrov meprBarécban (Sw. édv... 6 Osd¢... 8 wor x7.) 8 Prov. xxx. 8; 9 Bas.... xal (Sw. B + vd) abtépm... nevouevog (Sw. mevnOetc)... tod Ocod pov (Sw.’om. pov). 4 1 Cor. vil. 31 &¢ xedpevor for xa! yp. **, cH xdouw for tov xdcpov K, nal py for dg ph **.

XXI. — The Necessary Arrangements for Sitting and Reclining at the Time of Lunch and Dinner

1 Since we have a commandment of the Lord, Who in every place accustoms us to humility, that we should choose the lowest seat when we recline at lunch, the man who strives to do everything according to the commandment must of necessity not fail to observe this order. Should there be visitors from the world at table with us, it is fitting that we should become an example to them in this respect, that they should not be puffed up or seek the pre-eminence. But where all come together with the same object, so that at every opportunity they give a proof of their humility, it is incumbent on each according to the Lord’s commandment to choose the lowest seat; yet to push contentiously to secure it is to be reprobated as destructive of good order and the cause of confusion. And to be unwilling to give way to one another and to struggle for this will make us as bad as those who strive for the pre-eminence. Wherefore in this matter, carefully noting and practising what is fitting, we should leave the order of sitting down in the hands of him to whom it has been entrusted, as the Lord warned us when He said that the ordering of these things pertained to the master of the house. For in so doing we shall bear with one another in love, doing all things decently and in order; and we shall not show by our stubborn and vehement contradiction that we are practising humility to impress the multitude and win popular favour, but rather shall achieve genuine humility by our obedience. For contradiction is a greater proof of pride than occupying a chief seat, when we have taken it in obedience to orders.

2 1 golotwy 7% Setrvwv. Does B. mean that they had one meal or two? The title is not original, and the answer itself only speaks of detototg. B. 136 shows that a monk late for lunch (7d &ptortov) went hungry tillnextday. Hp.1i.6 speaks of one meal only. Benedict prescribed a single meal for half the year, mid-September to Lent, taken about 2.30 p.m. Undoubtedly B. aims at one meal only, but with considerable latitude for concessions. See F. 19 where ill-health or hard work entitles a monk to special treatment. The Egyptian Coenobia had two meals a day, see Ladeuze, Le Cénobitisme Pakhomien, p- 298f. The midday meal in Serm. Asc. 322a is at the 6th hour. 2 See Lk. xiv. 10.

XXII. — What is the Clothing Fitting for a Christian?

1 Our discourse has already shown the necessity of humility, and simplicity, and cheapness and economy in every direction, so that the causes of distractions occasioned by bodily needs may be few. Accordingly our discourse on clothing must follow the same objects. For if it behoves us to strive to be last of all, in this matter also, to be sure, the last place is to be chosen. For just as the vainglorious strive to attain reputation by their outward covering of clothes, ambitious to be gazed at and courted for the expensiveness of their garb, so clearly it befits him who has abased his life to the uttermost in humility to choose in this matter also the lowest possible. For just as the Corinthians are blamed, in the public feasts because by their extravagance they put to shame those who have nothing, so clearly in the common and conspicuous use of clothes adornment above the common standard puts the poor man to shame by comparison. Since the apostle says: “Mind not high things, but condescend to things that are lowly,” let each man examine himself, which it is more fitting Christians should resemble, those who live in kings’ houses and are clothed in soft raiment, or the messenger and herald of the Lord’s advent, than whom no greater has arisen among men born of women. I mean John, the son of Zacharias, whose clothing was of camel’s hair. Moreover the Saints of old went about in sheep-skins and goat-skins.

2 The apostle has taught us the end to be aimed at in a single phrase, saying: “Having food and raiment, we shall be therewith content,” as if to say that we need covering only; let us not fall any more into the forbidden vanity of embroidery and the ostentation which proceeds from it—to say nothing worse. For these evils were later importations into human life caused by vain contrivances. But the original use of coverings is clear, for God Himself gave it to those in need. For “God made them coats of skins,” it says. For the covering of our shameful parts such use of clothes was sufficient. But since there is another object also, that of being warmed by coverings, both things must have been aimed at, to cover our shameful parts, and to be protection against the inclemency of the weather. Since however of the actual clothes some are very useful, others less so, it befits us to prefer whatever can be made to serve several needs, so that the principle of poverty is in no way prejudiced; and that we do not have some things for show and others for use at home; or again one set of clothes for the day and another for the night; but that we decide to get such one garment as can suffice for all our needs, both for a decent covering by day and necessary warmth at night. From this it results that we have a similar garb, and that a distinctive mark, so to speak, is affixed to the Christian even in his clothing. For things that have the same object as far as possible agree with each other.

3 Further, it is useful to have a distinguishing mark in the clothes we wear, since they warn everyone, and declare in advance the profession of a godly life; so that those who meet us demand corresponding conduct. For the unfitting and disgraceful are not equally conspicuous in those one meets casually and those who make great professions. For one would not pay much attention to a plebeian or any other chance-comer whom one found giving or receiving blows in public, or uttering indecent words, or sitting in taverns, or doing any other unseemly things of this kind, since one would take such conduct as being consistent with the whole purpose of his life. But when a man has professed strictness, if he neglects his duty in the smallest particular, all men reproach him, doing as it is written—“they will turn and rend you.” So this profession by means of apparel forms a kind of discipline for the weaker brethren, so that even against their will they are kept from faults. As therefore the soldier has a distinguishing dress, the senator another, some one else another, from which their rank may as a rule be guessed, so also it is becoming and appropriate that a Christian should be distinguished by his clothing which keeps the sobriety handed down by the apostle; who now prescribes that the bishop should be orderly, now bids the women to be arrayed in orderly apparel, orderly being of course understood in relation to the special aim of Christianity.

4 I give the same directions about shoes: whatever is simple, easily obtained, and sufficient for the purpose of utility, is to be chosen on every occasion. 1 For B.’s teaching on clothing cf. Epp. ii. 6, cl. 4, B. 90, 70, 168. One garment is enough. B.’s insistence on general principles and the literal following of Scripture contrasts remarkably with the detailed instructions of Hist. Laus. xxxii (Tabennisi) and Cassian Inst. ii. 2-7. The monk is called “ the Christian ” par excellence. * See 1 Cor. xi. 22. 3 Rom. xii. 16. 4 See Mt. xi. 11. ® See Heb. xi. 37. The passage is quoted by Cass. Inst. i. 7; these persecuted saints “ foreshadowed the lines of the monastic life in the Old Testament, and the monks deliberately imitate them.” 2s Tide O.? Gen. iii. 21. 1 Mt. vii. 6 f. er See: elim 11.93) ai, 2.

XXIII. — Concerning the Girdle

1 The Saints that have gone before teach us that the use of the girdle is necessary—John, for example, who girded his loins with a leathern girdle, and Elijah before him. For the Scripture speaks of him as “a hairy man with a leathern girdle round his loins,” as if it were his distinguishing mark. Peter too is shown to have used a girdle, as is clear from the words of the angel who spoke to him: “Gird thyself, and bind on thy sandals.” The blessed Paul also is shown to have used a girdle, by the prophecy of Agabus addressed to him. “So shall they bind at Jerusalem” he says “the man that owneth this girdle.” Job too is ordered by the Lord to gird himself. For as a token of manliness and preparedness for action, “Gird thy loins” it says “like a man.” And it is clear that the use of the girdle was familiar to all the disciples of the Lord, since they were forbidden to have money in their girdles. It is especially necessary that he who means to do work in person should be neatly dressed and able to move without hindrance. Consequently he needs a girdle by which to draw his tunic to his body. Being folded round it will both keep him warmer and make him free to move. For even the Lord when He was preparing to minister to the disciples took a towel and girded Himself.

2 Concerning the multitude of garments we need not speak, since we have examined this matter sufficiently in our discourse on poverty. For if he that has two tunics is ordered to give one to him that has none, clearly to possess a number for one’s own sake is forbidden. What need then to legislate about the use of them for men who are forbidden to possess two?

XXIV. — Now that these Matters have been Sufficiently Explained to Us, we Should Like to Learn Next about the Manner of Our Life Together

1 Since the apostle says: “Let all things be done decently and in order,” we reckon that to be a decent and orderly manner of life among the society of the faithful, in which the principle of the members of the body is preserved. So that one has the powers of the eye, being entrusted with the general oversight, both approving what has been done, and foreseeing and arranging what is to be done; and another the powers of the ear or hand in respect of hearing or doing what is necessary—and so on. Know therefore that just as with our members it is dangerous for any one limb to neglect its functions, or not to make use of another for the purpose for which it was made by God the Creator—for if the hand or foot obey not the guidance of the eye, the one will inevitably touch dangerous things to the destruction of the whole body, and the other will knock against them or be precipitated from a height; or if the eye be closed so as not to see it will of necessity be destroyed with the other members, all suffering the same fate—so also both neglect on the part of the Superior is fraught with blame since he has to answer for all, and disobedience on the part of the subordinates is harmful and wrong, and especially dangerous if it causes others to offend. Each man therefore in his own place showing willing zeal and fulfilling the apostle’s command, “in diligence not slothful,” receives praise for his zeal: but if he is negligent the contrary is true, namely a pronouncement of misery and woe. For “cursed” it says “is every one that doeth the works of the Lord carelessly.”

2 ' Cf. Hp. ii. 6. Cass. Inst. i. 1 follows this answer closely. 2 2 Kings i. 8 xal Covh Scouativy mepl thy dcqbv adrév, influenced by Mt. 111. 4, referred to above. 3 Acts xii. 8. 4 Acts xxi. 11. 5 Job xxxviii. 8. 8 See Mt. x. 9. * John xiii. 4. 8 ἐν τῷ περί ἀκτημοσύνης λόγω. Apparently the previous answer, where ( ) the principle of poverty is the aim of the regulations—rdv Tig axtHLooWys Adyov, Adyog however being used in a different sense. 9 1 Cor. xiv. 40. R. 10 reproduces F. 21, concluding with this quotation. XXYV.

XXV. — That a Superior who does not Rebuke Sinners will Undergo a Fearful Condemnation

1 Let him who is entrusted with the care of all behave as one who must give account for each individual; knowing that if one of the brethren fall into sin without his having declared to him beforehand the ordinance of God, or if having fallen into sin he abides therein, without having been taught the method of reformation, his blood will be required of the Superior’s hands, as Scripture says. And especially if he has knowingly neglected what pleases God and has weakened the discipline of the community by bearing with the evil ways of individuals in order to win their favour. For “they who felicitate you” it says “deceive you, and destroy the pathway of your feet.” “But he that troubleth you shall bear his burden, whoever he be.” Wherefore, lest this be our experience, let us follow the apostolic rule in intercourse with our brethren. “For neither at any time” he says “were we found using words of flattery, as ye know, nor a cloak of covetousness, God is witness; nor seeking glory of men, neither from you nor from others.”

2 He then that is free from these faults should be able to make his leadership without mistakes, fraught with reward for himself and salvation to his followers. For he who practises true love, recking nothing of human honours nor of avoiding the giving of offence to sinners by gentle and ingratiating behaviour, he will preach the word boldly, with honesty and sincerity, not choosing to adulterate the word in any way. So that the following words will fit him: “But we became gentle in the midst of you, as when a nurse cherisheth her own children; so being affectionately desirous of you, we were well pleased to impart unto you, not the gospel of God only, but also our own souls.” But he who does not act thus is a blind guide, who both throws himself headlong and drags his followers after him. 3 How evil it is to cause one’s brother to err instead of leading him aright, you may see from what has been said. Besides it is a sign that the commandment of love is not fulfilled, for no father calmly looks on at his son about to fall into a pit, nor does he leave him fallen there. I need not say how much more terrible it is for a soul fallen into the depth of evil to be left to perish. So the Superior is responsible to his brethren to watch over their souls and care for the salvation of each, as one that must render account. He must care for them so much as to show zeal on their behalf even unto death, not only after the fashion of the Lord’s general words about love to all men—“that a man lay down his life for his friends”—but after the fashion of that particular love shown by him who said: “Being affectionately desirous of you, we are well pleased to impart unto you, not the gospel of God only, but also our own souls.”

4 1 <h ovvagela. 2 The Superior is the eye of the (local) body of Christ. pehvom.s xi. U1); 4 Jer. xlviii. 10. Sw. (B) omits mé&c. 5 Hizek. iii. 20. 8 tio moALtelac.

XXVI. — That All Things, even the Secrets of the Heart, are to be Revealed to the Superior

Every man in a subordinate position, if indeed he means to show proper progress and remain firmly fixed in a life lived according to the commandments of our Lord Jesus Christ, must keep no movement of his soul secret and utter no word without careful consideration, but must lay bare the secrets of the heart to those brethren who are entrusted with the task of caring for weak souls tenderly and sympathetically. For in this way what is praiseworthy is strengthened, to what is wrong is adjudged the appropriate penalty, and from such co-operation in discipline we shall win perfection through gradual additions of goodness. 1 1 Thess. ii. 5, 6. 2 1 Thess. ii. 7 co ékv for ag &; 8. AAR Soe ae ks 4 1 Thess. ii. 8. > Not an accurate description of what follows.

XXVII. — That even the Superior Himself, Should he Stumble, must be Admonished by the Pre-eminent among the Brethren

Just as the Superior is responsible for guiding all the brotherhood, so also it is incumbent on the rest to admonish him, if any offence is suspected with reference to him. That good order be not impaired, such admonishment should be entrusted to those who are pre-eminent both as regards years and wisdom. If there be anything that needs reformation, we have both benefited our brother, and through him ourselves, for we have brought back to the right path one who is, so to speak, the rule of our life and should by his own rectitude correct our perversity; but if some have been disturbed on his account causelessly, they are convinced by manifestation of the truth that their suspicions were false and are freed from their doubts.

XXVIII. — The Attitude of the Community towards a Disobedient Brother

1 As for one who shows hesitation in obeying the commandments of the Lord, in the first instance all should sympathise with him as a sick member of the body and the Superior should try to cure his infirmity by his private admonitions; but if he perseveres in disobedience and will not amend, then the Superior must correct him sharply before all the brethren and apply methods of healing by every method of exhortation. But if after much admonition he is still unabashed, and shows no improvement in his conduct, he becomes his own destroyer, as the saying is, and with many tears and lamentations, but nevertheless firmly, as a corrupted and utterly useless member, we must cut him away from the body after the practice of doctors. For they too, whenever they find one member affected by an incurable disease, are accustomed to remove it by surgery and cauterisation, so that the harm may not spread further, corrupting the neighbouring parts by its continuity with them. We too must of necessity adopt this course in the case of those who hate or oppose the commandments of the Lord, following the precept of the Lord Himself Who said: “If thy right eye causeth thee to stumble, pluck it out, and cast it from thee.” For kindness in such cases resembles the uninstructed complacence of Eli, which he showed towards his sons in a manner displeasing to God and was punished accordingly. So such spurious kindness towards the wicked is a betrayal of the truth, a plot against the common good, an accustoming of men to sin lightly, since the Scripture is no longer observed—“Why did ye not rather mourn, that he that had done this deed might be taken away from you?”—and what is appended inevitably comes to pass—“a little leaven leaveneth the whole lump.” “Them that sin” says the apostle “reprove in the sight of all,” and immediately gives the reason, “that the rest also may be in fear.”

2 To sum up, he who does not accept the treatment applied by the Superior is inconsistent. For if he does not accept subordination, and asserts his own will, why does he remain with the Superior? Why does he also choose him as his leader? When a man has once accepted enrolment in the body of the brotherhood and has been judged a vessel fit for service, even if a command seem beyond his strength, let him cast the responsibility on him that gave the excessive order and show docility and obedience even unto death, remembering the Lord Who “became obedient unto death, even the death of the Cross.” But rebellion and contradiction argue many evils—faith diseased, hope a prey to doubt, a proud and overweening character. For no one disobeys a command unless he has first condemned the giver of the command, nor will a man who trusts in God’s promises and has his hope firmly fixed on them, ever shrink from performing orders, however laborious. For he knows “that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed.” And he who is persuaded that “whosoever humbleth himself shall be exalted” will show greater zeal than his preceptor expects, being aware that “our light affliction, which is for the moment, worketh for us more and more exceedingly an eternal weight of glory.”

3 1 j.e. by the Superior. Cass. Inst. iv. 9 gives a similar precept, based perhaps on B. but making the distinction one between juniors and seniors. Here those who hear confessions are not necessarily the oldest monks nor need they be priests; see Clarke p.96 and Intr. p. 40f. 2 napd tev mooeydvtav. 3 See B. 44, 122 for punishments. Mt. v. 29 **, conflated with Mk. ix. 47. 1 Cor. v. 2 did tt before odyt **, 2€ae0% for %o67 K. 1 Cor. v. 6. 1 Tim. v. 20; used in similar fashion in Ben. Reg. Ixx. 5 Phil. ii. 8. A favourite text used 3 t. by B. It suggests. the thought that the monks succeeded to the sufferings (as also to the prerogatives) of the martyrs; see Intr. p. 43. Holl (p. 164) quotes Simeon of Thessalonica De Sacr. liii. (P.G. clv. 200c): “The life of the monks... which the Saviour Himself lived... being Himself a virgin and poor... and praying... and obeying the Father unto the death of the Cross.”

4 oF wWN

XXIX. — Concerning Him who Works with Pride or Murmuring

1 The work of a man who has murmured or has been detected in pride must not be mixed with that done by men humble in heart and of a contrite spirit; it must not be used at all by the pious. “For that which is exalted among men is an abomination before God. And there is another command of the apostle: “Neither murmur ye, as some of them murmured, and perished by the destroyer. Then there is this: “Not grudgingly or of necessity. So the work of such men is unacceptable, like a blemished sacrifice—which it was impious to mingle with the offerings of other men. For if those who brought strange fire to the altar experienced such great wrath, surely it is perilous to accept a work springing from a mind hostile to God to assist us in keeping God’s commandments. “For what fellowship have righteousness and iniquity? Or what portion hath a believer with an unbeliever? Wherefore it saith: “The lawless, he that sacrificeth a calf for me, is as he that killeth a dog; and he that bringeth a meal offering is as he that bringeth swine’s blood. Wherefore the works of the hesitating and gainsaying man are to be removed from the brotherhood. The Superiors must give strict attention to this matter, lest they violate the decree of him that said: “He that walked in a perfect way, he ministered unto me. He that wrought proudly did not dwell in the midst of my house”;

2 and lest when a man mingles sin with his observance of the commandment and defiles his work by lazy shrinking from toil, or else by elation because of his achievement, they allow him to remain in his depravity in view of what they receive from him, not permitting him to attain a perception of his own sin. The Superior then must be persuaded that to be superior over a brother in a wrong fashion brings grievous and inexorable wrath upon himself. For his blood shall be required of his hands, as it is written. And the subordinate must be prepared to shrink from no command, not even the most difficult, persuaded that his reward is great in heaven. Nay rather, let the hope of glory gladden him who obeys, in order that the work of the Lord may be wrought in all joy and patience. 3 1 Rom. vili. 18 &roxarAirtecOa for &roxarvpbjvar™. ot. xu. 12 t; S92) Cor iw Ltt. 4 So in the primitive Church the offerings of the excommunicate were not accepted. Watkins, A History of Penance, p. 156, quotes the Didascalia: “ God has said to you not to take from the wicked and help the Churches; it were profitable for you to be tortured by hunger rather than take from the wicked.” Cf. modern controversies about “tainted ’ money. 5 Lk. xvi. 15 S67: for 611 **, Spyrdv after 16 **, add éotw before évOTLov. Pay Corsxe 10; 7 2 Cor. ix. 7. The rest of the quotation occurs in Ben. Reg. v, which deals with murmuring. Si Weveax 2. 2-2, Cor. va. 14, 1b. 10 Tsa. Ixvi. 3 6 &vowoc, 6 Obav wor Udoxov dg 6 a&roxtetvay xbva xal 6 Tecgépwy. ceutdarw, Oo atua berov (Sw. (B) 6 88 &vouog... ¢ d&mo-

4 HTEVVOY xbVa 6 dE &vapEPMV xT.) 2 OOS

XXX. — With What State of Mind the Superiors Should Care for the Brethren

1 Let not the Superior be elated by his high office, lest he lose the blessedness promised to humility, or even, being puffed up, fall into the condemnation of the devil. But let him be persuaded of this, that the care of many entails the service of many. So just as he that renders service to a number of wounded, wiping away the discharge from each separate wound and applying remedies according to the special needs of the case in front of him, takes his service as an opportunity not of pride but rather of humiliation, anxiety and struggle; such feelings and anxieties to an even greater degree ought he to have who has been entrusted with the task of healing the sicknesses of the brotherhood, since he is the servant of all and will have to give account for all. For in this way the aim will be fulfilled which the Lord had in mind when He said: “If any man among you would be first, let him be last of all and servant of all.”

2 1 If this stood alone it might be taken of the various superiors of several monasteries, in spite of the preceding “brotherhood” (singular). But F. 35 shows that a class of “superiors” within the one brotherhood is meant. 4 Pe. ci, 6, Te 3 Ezek. iti. 18. 4 See 1 Tim. iii. 6. 5 Mk. ix. 35 ** conflated with x. 48, 44 and Matt. xx. 26, 27.

XXXI. — That it is Necessary to Accept the Services Rendered by the Superior

However, the brethren must accept bodily services as well when they are rendered by such as seem to hold the highest positions in the brotherhood. For the principle of humility both teaches the greater to serve and shows the lesser that to be served is not unbecoming. For the example of the Lord leads us to this conclusion, since He did not disdain to wash the feet of His disciples and they did not dare to withstand Him in this. Moreover Peter, who at first from excess of reverence did not accept His ministrations, at once submitted when he learned the peril that would arise if he were disobedient. The subordinate therefore need have no fear of weakening his ideal of humility if he ever accepts services from a Superior. For the service is often rendered to teach him and give him an effective example, rather than because of any urgent need. So let him show humility by submission and imitation, and let him not display pride and arrogance by resisting under the pretext of humility. For gainsaying is a mark of self-will and lack of discipline; it proves that a man is puffed up and contemptuous rather than humble and obedient in all things. Wherefore it is necessary to obey him that said: “Forbearing one another in love.”

XXXII. — How we Should Behave towards Relations according to the Flesh

1 Those who have been once received into the brotherhood must not be allowed by the Superior to be led away by any distraction: they must not leave the brethren and lead a life free from observation, under pretext of visiting relations, nor must they be permitted to have the anxieties of looking after their kinsmen according to the flesh. For the Scripture absolutely forbids the words “mine” and “thine” to be used in the brotherhood. “For” it says “all that believed had one heart and soul; and not one of them said that aught of the things he possessed was his own. So let a man’s parents or brothers according to the flesh, if they live in godly fashion, be cared for by all the brethren, as fathers or friends of all. “For whosoever shall do the will of my Father which is in heaven,” saith the Lord, “he is my brother and sister and mother. The care of such we judge should devolve upon the Superior of the brotherhood. But if our relations are involved in the life of the world, we who are resolved to live a godly life waiting on the Lord without distraction have nothing in common with them. For besides the fact that we confer no benefit on them, we fill our own life with tumults and disturbances and bring upon ourselves occasions of sinning.

2 It follows moreover that we must not receive those who despise the commandments of God and set at nought the work of godliness even when they come to visit their former friends; for they love not the Lord Who said: “He that loveth me not, keepeth not my words. “And what fellowship have righteousness and iniquity? or what portion hath a believer with an unbeliever? It is most necessary to take pains in every way to remove from those who are still practising virtues, occasions of sinning, the greatest of which is the memory of their former life; lest the Scripture experience should be theirs—“they turned in their hearts towards Egypt”—which generally happens when there is constant conversation with relations according to the flesh. But generally speaking we must not permit either relative or stranger to converse with the brethren unless we are persuaded in regard to them, that they frame their discourse with a view to the edifying and perfecting of souls. But if it be necessary to speak to those who have been once admitted let it be left to those who have been entrusted with the gift of utterance, since they have power to speak with knowledge and to hear in a way that builds up faith. For the apostle plainly teaches that not all have the power of speech, but that the gift belongs to but few, when he says: “For to one is given through the Spirit the word of wisdom, to another the word of knowledge,” and elsewhere:

3 “that he may be able to exhort with sound knowledge, and to convict the gainsayers.” 4 1 As well as spiritual. 2 Eph. iv. 2 f. 3 Acts iv. 32 hv yao mévtmy for tod 8% mANDoug... jy **. 4 In the adjoining hospital or other part of the complex of monastic buildings. b.@.O 4 118

XXXIII. — The Manner of Intercourse with the Sisters

1 He who has once forsworn marriage will, needless to say, forswear much more those cares which the apostle says distract the married man, namely, how he may please his wife, and will purge himself by every means from every care to please women, fearing the condemnation of Scripture: “God hath scattered the bones of the men-pleasers.” Accordingly he will not even consent to meet a man in order to please him; but if need demands, he will arrange a meeting for the sake of the service which according to God’s command every man has a right to expect from his neighbour. Such meetings are not to be allowed to anyone who wishes, nor is every time and place fitting for them. But if we mean according to the precept of the apostle to be without offence both to Jews and Greeks and to the Church of God, and to do all things decently and in order and with a view to edifying, then it is necessary that person, time, occasion, and place be carefully and fittingly chosen. By such precautions every shadow of evil suspicion will be banished. But gravity and restraint will be required to be manifest in every respect in those who are chosen to see one another and take counsel about what is pleasing to God both as regards bodily needs and the care of souls. Let there be not less than two on each side; for one person is readily exposed to suspicion, to put it no stronger, and is powerless to confirm a conversation, as indeed the Scripture says that at the mouth of two or three every word is established. There should not be more than three lest the zeal for industry undertaken because of the commandment of our Lord Jesus Christ be impaired.

2 If there should be a need for some others of the brotherhood to give or receive a private message, they must not go to the interview in person. But let selected senior brethren deliver their message to selected senior sisters, and so let the need for speech be met, through their mediation. And let the same good order be preserved not only in the relations of women with men and men with women, but also in those of persons of the same sex. In such cases besides practising the general piety and gravity, let them be discreet both in questions and answers, and trustworthy and prudent in managing conversation, fulfilling the words: “He shall dispose his words with judgment,” so that both those who have entrusted their business to them have their requirements fulfilled, and a clear understanding is reached on the matters discussed. As for the sisters’ bodily needs, let certain other brethren be responsible for these, chosen after due examination, of some age and grave in demeanour and character, so as not to rouse evil suspicions in the conscience of any. “For why is my liberty judged by another’s conscience?”

3 1 Ps. liii. 5. 2 Much more will he avoid a woman! 1 Mt. xii. 50 wor} for movhon, obtog for adtéc. 2 Jn. xiv. 24. 3 2 Cor. vi. 14, 15. 4 Of. Num. xiv. 4. ° For spiritual gifts in the Coenobia see Intr. p. 42f.; of. 392p. 81 Cor, xii.8:? Tit. 1. 9 év cH Sy. 88. for év tH 88. rH Sy. 8 See Intr. p. 37 for B.’s system of double monasteries. 3 See 1 Cor. x. 32. 4 See Mt. xviii. 16. > This must not be taken as an excuse for getting off work. 6 moecBitepor... mpecButéoatc. See F. 35 and Intr. p. 40. Pass Cxii: De 8 Priests visited the sisterhood for celebrating the Eucharist and hearing confessions; other monks would do heavy field work, repairs to buildings etc.; cf. B. 154 and see Intr. p. 38. XXXLY.

XXXIV. — The Character of those who Administer the Necessities of Life in the Brotherhood

1 Among those who distribute the necessities of life within the monastery there should by all means be some in each rank who can imitate those men in the Acts who did what is there said, namely: “Distribution was made unto each, according as any one had need”; men who will bestow much thought to be considerate and long-suffering to all, and not to incur suspicion of favouritism or partiality towards any, according to the commandment of the apostle who said: “Doing nothing by partiality”; nor of contentiousness, which the same writer rejects as appropriate in Christians, saying: “But if any man seemeth to be contentious, we have no such custom, neither the Churches of God.” The result of such conduct is that they deprive those with whom they have a contention of the necessities of life, and give an excess to those to whom they are partial. In the one case we get hatred of the brethren, in the other favouritism, which is to be specially condemned because through it the loving unity of the brotherhood is torn asunder, and in its place enter evil suspicions, jealousies, strifes, and shrinkings from work.

2 Wherefore on account of what has been said, and for many other similar reasons, it is essential that those who distribute necessaries to the brotherhood should be free absolutely from favouritism and contention. Indeed they ought to be conscious of such a disposition in themselves and to show such zeal—both they and those that perform the other works for the service of the brethren—as if they were serving not men but the Lord Himself, Who of His great goodness reckons as done unto Himself the honour and zeal shown to those who are dedicated to Him, and promises in return an inheritance in the kingdom of heaven. For He says: “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. For inasmuch as ye did it unto one of the least of these my brethren, ye did it unto me.” And on the other hand we must recognise the peril of negligence, remembering the words: “Cursed is he that doeth the work of the Lord negligently.” Because not only are they ejected from the kingdom, but also they receive the horrible and fearful sentence of the Lord pronounced against such men: “Depart from me, ye cursed, into the eternal fire which is prepared for the devil and his angels.” But if they who give the care and service find so great gain from their zeal and expect so great condemnation from neglect, how must those who receive the service strive to prove themselves worthy of the title of brethren of the Lord? As the Lord teaches, saying: “For whosoever shall do the will of my Father which is in heaven, he is alike my brother and sister and mother.”

3 For whoever has not made the will of God his aim all through his life, so that in health he displays the labour of love by his diligence in the works of the Lord, and in sickness he shows all patience and long-suffering with joy, he is in danger—first and foremost because he is alienated from the Lord and the lot of his brethren, having cut himself off because he does not do the will of God; and secondly, because he dares to partake unworthily of the things prepared for the Saints. Wherefore it is necessary in this also to remember the apostle’s words: “Working together with him we intreat also that ye receive not the grace of God in vain”; and necessary too that those who have been called to be brethren of the Lord insult not such grace of God nor betray so great a dignity by neglecting the will of God, but rather hearken to the same apostle as he says: “I the prisoner in the Lord beseech you that ye walk worthy of the vocation wherewith ye were called.”

4 £ Cor. x. 29. 2 Acts iv. 35. 2 A hemo, £1 Cor, 12 16: o Mt. xxv. 34,40. € Jer. xivini10; XXXYV.

XXXV. — Whether Several Brotherhoods Should be Formed in the Same Parish

1 The example of the limbs with their various uses is a good illustration of the problem before us. For we have already shown that if the body is to be well and suitably fitted for every kind of work it needs eyes and tongue, and the other necessary and important members, but a soul which can be an eye to a number of others is difficult and hard to find. For if our discipline requires as Superior of the brotherhood one able to look ahead, well-equipped with utterance, sober, compassionate, one who seeks the ordinances of God with a perfect heart, how is it possible in the same parish to hit upon a number of such men? But if it should happen that two or three are found—which is not easy, nor have we ever known it to happen—it is much better that they should share with one another the anxiety and lighten the toil. So that when the one is absent or busy or otherwise engaged, as the brotherhood is deprived of its one Superior, there is a second to console them for their loss. Or if this be not so, then one can go to another brotherhood that needs a guide. Moreover, experience of affairs outside the monastery can help us much in achieving the aim we have set before us.

2 Just as in the case of arts generally their skilled exponents are jealously disposed towards rivals, since in the nature of things contentions arise, no one knows how, so also it happens for the most part in this life of ours. For we begin by striving after virtue and being eager to surpass one another, either in hospitality or in augmenting the number of our fellow ascetics, or in other matters of this kind, and go on to fall into contentions. Then again it happens that when brethren come to stay much doubt and difficulty arise in place of the refreshment they expected, since they are divided in mind which party to join. For to prefer one above the other is invidious, and it is impossible to do justice to both, especially when they are in a hurry. And to those who came at the outset to live a common life the disputants will cause much perplexity as to whom they must choose as Superiors over their life, especially as by choosing some they must reject the rest. From the very first then it comes to pass that men are injuriously affected and led into pride, since they do not conform themselves to be disciples but accustom themselves to become judges and critics of the brotherhood. When therefore no benefit is found in the separation of dwellings, but so many proofs to the contrary, it is entirely unfitting to remain parted from one another.

3 If it should happen that an establishment has been already set up, speedy measures should be taken to rectify the mistake, especially when we have had experience of the evils. To refuse to alter the decision is clearly contentiousness. “But if any man seemeth to be contentious, we have no such custom, neither the Churches of God,” as the apostle says. For what reason will they say prevents them from coalescing? The necessaries of life? But these are much more easily procurable in co-operation, since one lamp and one fire are sufficient, and the same is true of all similar things. For we must in these things especially aim at good management in every way, so as to diminish our store of possessions as far as possible. Further, when you are separated you need a number of men to fetch necessaries for the brethren from outside, but living together only half as many. And how hard it is to find a man who will not bring disgrace on the name of Christ when he goes on journeys, but will meet the world in a manner worthy of his profession, you know without my telling you. Again how can those who persist in remaining apart edify those who are leading the common life either by being peace-makers, should it be necessary, or by urging the observance of other commandments, when they arouse evil suspicions against themselves by failing to show unity? Besides all this we hear the apostle writing to the Philippians:

4 “Fulfil ye my joy, that ye be of the same mind, having the same love, being of one soul, having one mind, doing nothing through factions or vainglory, but in lowliness of mind, each counting others better than himself; not looking to his own things, but each also to the things of others.” 5 What greater proof of humility than that the Superiors of the brotherhood should be subject to one another! For if they are equal in spiritual gifts it is better that they should contend together—as the Lord Himself showed us when He sent out the disciples by two and two; and one of the two will gladly choose to be subject unto the other, remembering the Lord’s words: “He that humbleth himself shall be exalted. But if it happens that the one suffers, the other gains, by comparison then it is more beneficial that the weaker should be helped by the stronger. And (if we refuse) is it not a clear disobedience of the apostolic command: “Not looking each to his own things, but each also to the things of others”? For I reckon this cannot be carried out in separation, when each section takes care for its fellow denizens, but thought for the others is outside its ken, which, as I said, is clearly opposed to the apostolic command. And the Saints in the Acts bear witness to this frequently, of whom it is written, in one place: “The multitude of them that believed were of one heart and soul,” and in another place: “All that believed were together, and had all things common.

6 So it is obvious that there was no division among them all, nor did each live under his own authority, but all had one and the same care—and that too although the total number was five thousand, and with such a number one would think perhaps there were no few obstacles to union. But where men living in a single parish are found so inferior in numbers to those, what in reason allows them to remain separated from one another? Would that it were possible, that not only those in the same parish were thus united, but that a number of brotherhoods existing in different places might be built up into a community under the single care of those who are able without partiality and wisely to manage the affairs of all in the unity of the spirit and the bond of peace! 7 1 Mt. xxv. 41 add of before xatnpxuévor K. 2 Mt. xii. 50 nor} for movnon, odtog for adtéc, add xxt before aderodc. $52 Cor. vi. 1. Ac Bph. tv. 5 xan is used either = a village or a ward within a réXc, so that “parish ” is the exact English equivalent. B. seems to be thinking of country communities. 1 A class of superiors within the one monastery. 2 1 Cor. xi. 16. 3 B. sets his face against small communities, but by no means contemplates a community of the Pachomian size. 1 Phil. ii. 2, 3 4 for unde nate K; 4 omit first éxaotoc. 2 This answer is of great importance and is the key to the understanding of the “ superiors ”’ in B.’s monasteries. They were apparently a peculiarity of the Basilian monasteries and arose from the formation of strong centres out of small and scattered communities; see Intr. p. 41. 3 Lk. xviii. 14 F. 4 Phil. ui. 4.

8 5 Note the consciousness of living in times which reproduced primitive enthusiasm. § Acts iv. 32.

XXXVI. — Concerning those who Secede from the Brotherhood

1 It cannot be a matter of indifference whether or not those who have once agreed to live together remain where they are or depart. Refusal to carry out one’s purpose has two causes, either harm received from living together, or instability on the part of him who changes his mind. Let him who separates from his brethren on account of the harm he is receiving not keep the cause to himself but rather denounce the harm after the fashion shown us by the Lord when He said: “If thy brother sin, go, show him his fault between thee and him alone, etc. And if the required amendment is made he has both gained his brethren, and does not put the community to shame; but if he sees them abiding in evil, and not receiving correction, he will show the matter to those who are competent to judge such things; and then at last (if he cannot get redress) let him depart having got a number to witness what he is doing. He will then be departing no longer from brethren but from strangers, for the Lord compares him who abides in evil to a Gentile and a publican. For He says: “Let” such a man “be to thee as a Gentile and a publican. But if he runs away from the community of the brethren through his own frivolity let him cure his own weakness, or if he is unwilling so to do let the brotherhoods refuse to accept him.

2 But if brethren go to one place or another in order to keep the commandment of the Lord, such men are not severing themselves but fulfilling their duty. But no other cause of separation from one’s brethren can be allowed. In the first place, any other cause dishonours the name of our Lord Jesus Christ which has brought us together; secondly, because (if other causes are admitted) the minds of individuals towards others cannot be pure but they will be suspicious of each other. And this is clearly opposed to the commandment of the Lord Who said: “If thou art offering thy gift at the altar, and there rememberest that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift.” 3 1 Acts il. 44 moteboavtes for motevovtec.: 2 B. practically requires the Benedictine promise of stabilitas, with certain safeguards necessary in the then unorganised state of monasticism. See B. 74, 102 for other answers on the subject of leaving the monastery. 3 Mt. xviii. 15 aucpry for ducetioy*, omit cic of. 4 Mt. xviii. 17.

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

1 Since our Lord Jesus Christ says: “Worthy of his food is” (not just any or every one but) “the labourer,” and the apostle commands us to labour and work with our hands that which is good that we may have to give to him that is in need, it is self-evident that one should work diligently. For we must not treat the ideal of piety as an excuse for idleness or a means of escaping toil, but as an opportunity for contending, for more abundant toils, and for patience in tribulations, in order that we may be able to say: “In labour and travail, in watchings more abundantly, in hunger and thirst.” For such a mode of life is useful to us not only because of the body-buffeting it entails, but because of love to our neighbour, in order that God by our means may bring sufficiency to the weak among the brethren, after the example given us in the Acts by the apostle when he says: “In all things I gave you an example, how that so labouring ye ought to help the weak.” And again: “That ye may have to give to him that is in need”—that we may be counted worthy to hear the words: “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. For I was an hungred, and ye gave me to eat: I was thirsty, and ye gave me to drink.”

2 How great an evil is that of idleness, what need is there to tell, since the apostle plainly commands that he who does not work neither shall he eat? As then daily food is necessary to each man, equally necessary is work according to his power. For not in vain did Solomon write by way of praise: “She ate not the bread of idleness. And again the apostle says of himself: “Neither did we eat bread for nought at any man’s hands, but in labour, and travail, working night and day,” although he had power, since he was proclaiming the Gospel, to live of the Gospel. Moreover, the Lord coupled slothfulness with wickedness, saying: “Thou wicked and slothful servant. And the wise Solomon not only praises the worker in the words just recorded, but also rebukes the slothful man by comparing him with the smallest creatures, saying: “Go to the ant, thou sluggard. And so we should fear lest this be brought up against us in the day of judgment when He that gave us power to work demands of us work commensurate with the power. For He says: “To whom they committed much, of him they will ask the more. Now since some get off work under pretext of prayers and psalmody, you must know that for each separate task there is a special time, as Ecclesiastes says: “There is a time for everything. But for prayer and psalmody, as for many other things, every time is suitable;

3 so that we praise God with psalms and hymns and spiritual songs while we move our hands in work with the tongue if it is possible, and conducive to the edification of the faith,—but if not, then in the heart, giving thanks to Him Who gave both strength of hand to work and wisdom of brain to know how to work, and also bestowed means by which to work both in the tools we use and the arts we practise, whatever the work be. We pray moreover that the works of our hands may be directed towards the mark of pleasing God. 4 Thus then we secure stedfastness in our soul, by asking God to prosper our work in every undertaking, rendering thanksgiving to Him Who gave the power to work, and observing the aim of pleasing Him, as we said before. For, unless these are our methods, how can we make what was said by the apostle consistent: “Pray without ceasing” and “working night and day”? However, we must not imagine that because giving of thanks at every season has been commanded by the law and has been shown to be necessary to our life both by nature and reason, the formal times of prayer should be neglected in the brotherhoods, times which we have necessarily chosen because each has its own special memorial of blessings received from God. These are the times: To begin with, dawn, so that the first movements of the soul and mind may be dedicated to God and nothing taken into consideration before we are gladdened by thoughts of God, as it is written: “I remembered God and was gladdened”; and so that we do not stir the body to work before doing what is said: “Unto thee will I pray, O Lord. In the morning thou shalt hear my voice: in the morning I shall stand before thee, and I shall see thee.”

5 Again at the third hour we must rise to prayer and collect the brotherhood, should they happen to be scattered to their various occupations and, remembering the gift of the Spirit given to the apostles at the third hour, we must worship all together that we too may become worthy to receive sanctification, at the same time asking that He may guide us and teach us what is expedient, after the fashion of him that said: “Create in me a clean heart, O God, and renew a right spirit within me. Cast me not away from thy presence, and take not thy holy spirit from me. Restore unto me the joy of thy salvation, and stablish me with thy guiding spirit.” And elsewhere: “Thy good spirit shall lead me into a straight land.” And then we resume our work again. 6 Should some find themselves at a distance owing to the nature of the work or the locality, they must of necessity observe the common ordinances there without any hesitation, “for where two or three are gathered together in my name, there am I in the midst of them.” In the sixth hour we conclude prayer is necessary after the pattern of the Saints who said: “Evening and morning and noonday will I speak and declare and he shall hear my voice” and, that we may be delivered from mishap and the noonday demon, at the same time the ninetieth psalm is also said. The ninth hour is handed down to us as necessary for prayer by the apostles themselves in the Acts, which tell how Peter and John went up into the temple at the ninth hour of prayer. When the day is finished let us give thanks for what has been given us during the day and for what we have done rightly, and let us confess what we have left undone, every sin whether voluntary or involuntary, or perhaps unknown to us, either in word or deed or in the heart itself, beseeching God’s mercy for all in our prayers. For to review the past day is a great safeguard against falling into the like again. Wherefore it says: “What ye say in your hearts, feel compunction for upon your beds.” Again at the beginning of the night we ask that our rest may be offenceless and free from phantasies, and we recite again of necessity the ninetieth psalm.

7 And midnight Paul and Silas have handed down to us as a necessary time for prayer, so the story of the Acts proclaims: “But about midnight Paul and Silas were singing hymns to God.” And the Psalmist too, saying: “At midnight I rose to give thanks to thee because of the judgments of thy righteousness.” And again we must rise for prayer preventing the dawn so that we are not caught by the day sleeping in bed, according to him who said: “Mine eyes prevented the dawn, that I might meditate on thy words.” None of these times must be neglected by those who have chosen to live watchfully to the glory of God and His Christ. But I think it advantageous to have diversity and variety in the prayers and psalms at the fixed hours, because when there is monotony, the soul often gets weary and is a prey to distraction; but when the psalms and readings of each hour change, and are variable, the desire of the soul is renewed, and attention is restored.

8 1 Mt. v. 23 xat éxet for xdxet K; 24. 2 This answer is of great importance in the history of the Divine Office. See Morison St. Basil and us Rule p. 58f. for an excellent discussion of the problems. SMe. x. 10. 4 Eph. iv. 28 ¥. 5 2 Cor. xi. 27 meptacotépmc for morrdcutc**. § Acts xx. 35. 7 Eph. iv. 28 eynte for éyy**. ut Mtoxxv. 32; 35: 2 See 2 Thess. iii. 10. 8° Prov. Xxxinaa: 4 2 Thess. 11. 8. 5. Mt. xxv. 367: ® Prov. vi. 6 Bas. (6. with B*XA?1, Sw.’s (B) text to6r. ? Lk. xl. 48 drauthoovow for aitnoovow. 8 Kecl. ili. 1 xaupdg 7 navel medyport with B*’~AC (Sw. B omit 76). 1 1 Thess. v. 17 f, 2 Thess. ii. 8 T. 2 Ps. xxvil. 3 yopedvOny with T, Sw.’s (B) text cdepdvOny. 3 Ps.v. 2,3. This is clearly Prime, unless B. with great carelessness mentions the early morning office twice, at the beginning and end of the list, which is unlikely. Cassian Inst. ii. 4 is therefore mistaken, in saying that Prime was first introduced in his time at the monastery of Bethlehem, to prevent the monks from sleeping too long after the night office. Cf. B. 43, 44; and Hp. 11.2 “ What state can be more blessed than to imitate on earth the choruses of angels? to begin the day with prayer, and honour our Maker with hymns and songs? ”

9 4 Terce. The reference to the gift of the Holy Spirit would be specially congenial to B., who wrote On the Holy Spirit, but it was usual to support prayer at the third hour thus; ef. Cypr. De Orat. Dom. 34; Cass. Inst. iii. 3. Can. Hipp. 27 bases it on the Crucifixion. 5 Pg. li. 10-12. 6 Ps. cxliii. 10 1d d&ya06v with R*RT, Sw.’s (B) text 1d &yrov, év v7 e00ete with ART, Sw.’s (B) text év tH cd0etq. 1 Cf. F. 39, B. 154. The offices were by origin private prayers, so that absence from the rest of the brotherhood could not affect the obligation to recite them. Cf. Duchesne, Christian Worship, p. 448. ° 5 Cass. Inst. iii. 3 has the expected reference to the Crucifixion as the justification for Sext. 2 Mt. xviii. 20 dérov for od, &y Sow for cioty**, ® Paslye 17x 4 Ps. xci., as at Compline, see below.

10 6 None is not connected with the death of Christ as in Serm. Asc.,, where of Terce, Sext and None four offices are made. 7 Vespersismeant. The references to confession suggest a liturgical formula. Cf. De Spir. Sanc. 73: “It seemed fitting to our fathers not to receive the gift of eventide in silence, but on its appearance immediately to give thanks. Who was the author of these words of thanksgiving at the lighting of the lamps, we are not able to say. The people, however, utter the ancient form, and no one has ever reckoned guilty of impiety those who say ‘ We praise Father, Son, and God’s Holy Spirit’” (the conclusion of the first stanza of ®a&¢ trapdy). B.’s sister Macrina repeated the hymn on her death-bed (Greg. Nyss. Vit. Macr. ). 8 Ps. iv. 4. B. agrees with B**XAR against Sw.’s (B) text. * Compline is unmistakable. Cf. the Latin Compline hymn: “Procul recedant somnia Et noctium phantasmata Hostemque nostrum comprime Ne polluantur corpora.” Ben. Reg. xviii orders the 90th (91st) psalm for Compline. Duchesne (Christian Worship, p. 449)

XXXVIII. — We have Learned from the Instruction both that Prayer Should Never be Omitted and that Work is Necessary; It Remains that we Should be Taught What Arts Befit Our Profession

1 It is no easy matter to define suitable arts specifically, since different monasteries pursue different arts in accordance with the special characteristics of their localities and the suitability of business openings in each district. But generally speaking, one may recommend the choice of such arts as preserve the peaceable and untroubled nature of our life, needing neither much trouble to get the requisite material, nor much anxiety to sell what has been made, and which do not involve us in undesirable or harmful meetings with men or women. But in everything we must consider that simplicity and cheapness are set before us as our proper aim, and we must avoid serving the foolish and harmful lusts of men by working to satisfy their requirements. In weaving we must accept what befits our manner of life, not what is devised by the unchaste to trap and ensnare the young. Similarly in shoe-making, let us serve by our art those who seek primary necessaries. But building and carpentering and metal-working and agriculture, these are in themselves necessary for life and afford much that is beneficial, and are not to be rejected for intrinsic reasons. Only when they cause us disturbances, or break the unity of the life of the brethren, then let us of necessity avoid them, preferring those arts which preserve for us a life undistracted and waiting continually on the Lord, one which drags away those who abide in the practice of piety neither from the time of psalmody nor from prayer, nor from the remainder of the disciplined life. But since there is nothing in them which harms the special purpose of our life, they are preferable to many. Of them agriculture is the best since by it we get the necessaries of life, and it preserves its workers from much wandering or running to and fro. But only if, as we said before, it brings upon us no troubles and disturbances from neighbours or fellow-inhabitants.

2 says that Compline “has not any earlier attestation than the rule of St. Benedict.” He does not mention this passage. Compline in a Benedictine monastery in winter time was as early as 6 P.m., Vespers 4.30, see Butler, Benedictine Monachism, p. 281. 1 Nocturns (or Mattins). Cf. Hp. 1. 6: “ What dawn is to some, midnight is to athletes of piety’; and Lp. ccvii. 3, describing psalmsinging at all-night vigils out of which the night offices would naturally grow. Cf. also Hom. in Ps. cx. 2 Acts xvi. 25 omit mpocevyduevor **. 8 Ps. cxix. 62. 4 Lauds here is a distinct office intended to break the sleep between midnightanddawn. For B.’s vigils and broken sleep see Epp. 11, ccvii; Greg. Naz. Or. xliii. 61; Greg. Nyss. In laud. Bas. 5 Ps. cxix. 148 npdc dp 0p0v with KN AT, Sw.’s (NX) text medc ce Sp0pobv. 6 A careful reading of the foregoing answer makes it clear that to B. belongs the main credit of the Divine Office. The desirability of variation is put forward as if it is his own idea.

3 7 This answer is amazing after the description of the prayer-life in F. 37 and the one meal a day, see notes on F. 19. The coenobium was a hive of zealous manual workers. One suspects that the discretion given to the Superior must have been freely exercised as regards extra food for those engaged in hard work. At a later date Palladius found Pachomius’ monastery at Tabennisi organised on similar lines. Every kind of craft was represented. The produce was devoted to supplying first the needs of the monastery, then those of the linked women’s community; the surplus was sold in Alexandria. Pigs were kept to ensure that no scraps should be wasted; the flesh was given to poor neighbours. Special attention was paid to field and garden work (Hist. Laus. xxxii). B. recommends nothing that he had not undergone himself. See Greg. Naz. Hp. vi., recalling his toils with Basil. They had worked in the garden, carted manure, drawn a wagon with their own necks and hands; and (Ep. vi.) gathered wood and cut stone.

4 1 The modern distinction between economic and uneconomic expenditure is anticipated. 2 Building would hardly be a suitable trade when all necessary buildings for the community had been erected, for we cannot imagine monks undertaking outside contracts. A few workmen, however, would always be needed for repairs.

XXXIX. — How we Ought to Manage the Sale of the Products of Our Work and the Necessary Journeys

We must try to secure both that the products of our work are not disposed of at a distance, and that we do not court publicity for the sake of selling. For it is more fitting to remain in one place and more beneficial both for the edifying of one another and the accurate observance of our daily life; so that we prefer to abate somewhat from the price rather than go beyond our borders for the sake of a trifling gain. But if experience has shown this to be impossible, then we must choose localities and cities inhabited by religious men, so that our journey may not be unfruitful, and a number of brethren, each bearing the products of his own work, must go together to the functions designated fairs. Let them make their journey in common that they may accomplish the way with psalms and prayers and mutual edification. When they have come to the place let them choose the same lodgings both for the sake of keeping watch upon one another, and that we may miss no season of prayer, either by day or night, and that each may come through his meetings with grasping and extortionate men with less harm in company than if he were alone. For even the most violent men avoid having many witnesses of their injustice.

XL. — Concerning Business Transacted at Conventions

1 Scripture shows us that buying and selling conducted at martyrs’ tombs is not fitting for us. For it is incumbent on Christians to be seen at the martyrs’ tombs or in their neighbourhood for no other reason than that of prayer and in order that, remembering how the Saints contended even unto death on behalf of godliness, we may be incited to a like zeal. We must remember the most fearful wrath of the Lord, Who though He was always and everywhere meek and lowly of heart, as it is written, yet on one class—those that bought and sold in the temple precincts—inflicted a castigation, since their trafficking turned the house of prayer into a den of thieves. Others may have corrupted the accustomed order of the Saints, and in place of praying for one another, worshipping God and lamenting to Him in company with others, asking His mercy for their sins, giving thanks for His benefits, and edifying people by the word of exhortation—all of which conduct we have known observed within our own memory—in place of this, I say, may have used the time and place as a market and fair and common emporium.

2 But it ill befits us now to follow their example and encourage such evil courses by joining in the matter. Rather we should imitate the conventions which are recorded in the gospels of our Lord Jesus Christ, and fulfil what the apostle commands as conducive to the following of such a model. Thus he writes: “When ye come together, each of you hath a psalm, hath a teaching, hath a revelation, hath a tongue, hath an interpretation; but let all things be done unto edifying.” 1 An unusually good crop would produce a surplus which would have to be marketed, perhaps at a distance. 2 Cf. Ben. Reg. lvii, which orders goods to be sold by monks somewhat cheaper (aliquantulum wilius) than by those in the world. Gregory of Cyprus (4th cent.) forbids monks to make sordid bargains in buying and selling (see Expositor, April ). 3 ravnyvpeot. This answer throws valuable light on 4th century social history. 4 ovvddotc.