A image of God, let us adorn ourselves, being made like to the Creator through impassibility. For he who has imitated in himself the impassibility of the divine nature, as far as is possible, has restored in his own soul the image of God. And he who has become like God in the manner described, has necessarily gained the likeness of the divine life, remaining forever in that eternal blessedness. If, therefore, through impassibility we recover the image of God, and the likeness to God grants us the perpetuity of life, let us neglect all other things and turn our study to this, so that our soul may never be oppressed by the tyranny of any passion, but our mind may remain unmoved and invincible in the assaults of temptations, that we may become partakers of the divine blessedness. Virginitas is an aid to such a study for those who cultivate this gift under the guidance of reason. For the gift of virginity is not constituted merely in abstinence from the begetting of children, but the whole life and manner of living and character ought to practice virginity, demonstrating the incorruptibility of the unmarried state in every endeavor. For it is possible for one also to commit fornication in speech, adultery with the eyes, to be defiled in hearing, to receive defilement in the heart, and through intemperance in food and drink to depart from the bounds of chastity. For he who guards himself within the bounds of virginity in all these things through continence, truly shows in himself the perfect gift of virginity, complete in all its aspects.
C 2. Wherefore, if we desire the character of our soul to be composed and adorned after the likeness of God through impassibility, so that through this eternal life may also be secured for us, let us pay attention to ourselves, lest by doing anything unworthy of our promise, we become liable to the judgment of Ananias. For it was permitted to Ananias in the beginning not to promise his possession to God; but since, looking to human glory, he consecrated his possession to God through D a promise, so that he might be admired by men for his generosity, yet embezzled a portion of the price, he aroused against himself such indignation of the Lord, of which Peter was the minister, that he did not even find room for repentance (Act. v, 1-5). Therefore, before the profession of the religious life, it is permitted to anyone, according to what is allowed and lawful, to follow the ways of life and to give oneself to the society of marriage: but when he has once made his profession, he ought to keep himself for God, as a certain sacred gift, lest he incur the condemnation of sacrilege, if the body dedicated to God through profession is again subjected to the service of common life.
A And I say this, not looking only to one kind of vice, as some suppose, who imagine the virtue of virginity is guarded solely by the keeping of the body; but I look to every species of vicious affection, so that he who strives to preserve himself for God may not be defiled by any worldly vice. Anger, envy, the memory of injuries inflicted, lying, pride, instability of mind, untimely garrulity, sloth in prayer, desire for things that do not exist, negligence in performing commandments, ornamentation of garments, grooming of the face, and meetings and conversations held beyond what is becoming and necessary—all these things must be guarded against as diligently as possible by him who has consecrated himself to God through virginity; for the danger is almost equal, whether one falls into any one of these things or becomes involved in forbidden sin. For all things that are done out of a vicious affection B corrupt in some way the purity of the soul and are a hindrance to the divine life. One who has bidden farewell to the world must therefore look to these things, so that in no way may he defile the vessel of God—that is, himself—by a passionate use.
Most of all, one ought to consider this: that he who has chosen the life of the angels has, by overstepping the bounds of human nature, transferred himself to the incorporeal manner of life. For this is proper to the angelic nature: to be free from nuptial union, and to be distracted by the contemplation of no other beauty, but to have one's eyes incessantly fixed upon the divine countenance. Whoever, therefore, has already passed into the order of angelic dignity—if he should be defiled by human vices, he is like the skin of a panther, whose hairs are neither entirely white nor black altogether, but being distinct and interspersed with a mixture of different colors, C they are counted neither among the black nor among the white. Let this, then, be a more common admonition and exhortation for those who have chosen a continent and chaste life.
3. Since it is necessary to speak accurately about each particular, it would be needful to leave behind a brief record concerning these matters as well. Those who have separated themselves from the common way of life, and who exercise themselves in a more divine mode of living, should not exercise themselves by themselves, nor in solitude. For it is fitting that such a life be attested and observed, so that it may be free from evil suspicion. D And as the spiritual law does not wish for there to be fewer than ten who eat the mystical Passover, so here it behoves the number of those who practice the spiritual life together to be increased rather than diminished. Let one who is an authority on the propriety of life preside, being a person approved for his life, character, and all modest conversation, [to oversee] the rest.
Indeed, in matters of preference, account must be taken of age and length of time; for among the nature of men, that which is older is in some way held in greater veneration. B Yet let him possess such authority—the brotherhood voluntarily obeying with compliance and humility alone—that it may not be permitted to any of those who compose the assembly to resist his will, especially in matters which he instructs for the propriety and exactness of life. But as the Apostle says, we must not resist the authorities ordained by God (for those who resist the divine ordinance are judged [Rom. XIII, 1-2]). So here too, it is fitting for the rest of the brotherhood to be persuaded that such authority was not given to the one presiding by chance, but by divine will, so that he who has progressed according to God may be able to make progress without hindrance, while he suggests whatever is useful and fruitful for the soul, and the others receive his good counsels in compliance. C Since, therefore, it is entirely fitting that this assembly be obedient and subject to the one presiding, it is above all necessary that such a moderator of this life be chosen that his life, for those who look to him, may be an example of every virtue: and, as the Apostle says, that he be sober, temperate, modest, and apt to teach [1 Tim. III, 2]. Thus, in my judgment, his life also ought to be examined, not only as to whether he has reached an old age in time (for it happens that even with gray hair and wrinkles, one may find youthful manners), but especially whether his manners and way of acting have turned gray through modesty and gravity, so that whatever is said and done by him may serve as a law and rule for the assembly. D Concerning the provision of food, that method which the Apostle suggests is appropriate for those living in such a way of life, that working with their hands they should honorably eat their own bread [II Thess. III, 12]. The work is to be carried out under the moderation of some elder, approved and respected for the sanctity of his life, who may direct their manual labors to the necessary uses, so that both that command may be fulfilled which enjoins that food be provided in sweat and labor [Gen. III, 19], and that honorable conduct may remain unreproached and blameless, since they are constrained by no necessity of livelihood to go out into public. This, furthermore, is the best measure and rule for observing continence: to look neither toward pleasure nor toward the affliction of the flesh, but to avoid excess in either, so that it is neither disturbed by obesity, nor, becoming diseased, is it unable to perform the commandments. For equal harm comes to the soul from both: both when the flesh is not subject [and is driven] by good condition headlong into indecorous impulses, and when it is weak, relaxed, and held motionless by pains.
A For the soul, in such a state of the body, has no leisure to look freely upward; but by every necessity it is occupied with the sense of pain and bows down, being humbled together with the grievous suffering of the body.
4. Therefore, let the use of things be commensurate with necessity; and let wine not be considered abominable, if it be taken for the sake of bodily health, nor let it be sought after without necessity; and let all other things likewise serve the needs, not the desires, of those who are practicing the ascetic life. Let the whole of life be a time for prayer; yet, because it is necessary at certain intervals to rest the intensity of the psalmody and the kneeling, one must follow the hours marked out by the saints for prayer. Therefore, the great David says: At midnight I rose up to give thanks B to thee, for the judgments of thy righteousness (Ps. CXVII, 62); and Paul and Silas are found following this, praising God at midnight in the prison. Then the same prophet says: Evening and morning and at noon (Ps. LIV, 18). Moreover, the presence of the Holy Spirit also takes place at the third hour, as we have learned in Acts, when, as the Pharisees were mocking the disciples for the varied use of tongues, Peter says that those who are speaking these things are not drunk, since it is the third hour. The ninth hour is a memorial of the Lord's passion, which was undertaken for the sake of our life. But since David says, Seven times a day I have praised thee for the judgments of thy righteousness (Ps. CXVII, 164), and the aforementioned times of prayer do not satisfy the weekly cycle of prayers, the midday prayer must be divided: C one part before food is taken, and another after it has been taken, so that the seven times a day of praising God may be fulfilled for us also throughout the whole circuit of the day. Let the entrances to the monasteries be closed to women; and let not all men enter, but only those to whom the superior has entrusted the entry. For often the indifference of the one entering puts a sequence of untimely words and useless tales into the hearts of the brethren, and it casts the mind into vain and useless thoughts through vain words. Therefore, let there be a common law: that only the superior be asked and answer concerning those things for which a response must necessarily be given according to necessity; but let the rest not answer those who prattle D in vain conversations, so that they may not be dragged along into a sequence of idle words.
Let nothing be called the property of any individual: not a garment, not footwear, not any other thing pertaining to the necessary use of the body. But let the use of these be with the superior, so that what is suitable from the common stock may be distributed.
according to the precept of the moderator. A Now, in this common life, the law of love does not permit particular friendships and cliques. For it is absolutely necessary that particular affections should greatly harm the common concord. Wherefore all ought to look upon one another with an equal measure of love, and one and the same measure of love is to be maintained in the whole assembly. But if anyone be found, for any reason whatsoever, to pursue a monastic brother or relative with greater zeal than any other, let him be punished as one who is insulting to the whole fellowship. For excessive love toward one person argues a great lack toward the others. B And to him who has been judged for some delinquency, let penalties be meted out according to the measure of the sin, either that he be forbidden to stand with the others for psalmody, or that he be not admitted to the fellowship of prayer, or that he be barred from participation in food: in which matter the prefect of the common discipline shall decree the penalty for the delinquent according to the magnitude of the fault. Let the ministry be performed in the common convent by turns, with two people in succession in one week performing all the necessary tasks, so that the reward of humility may be common, and no one may be permitted to surpass his companions even in a good work, and all may rest equally. C For this alternation of labor and rest causes those who are working not to feel the fatigue. When it is necessary to go out into public, it is for the prefect of the community to direct whom he wishes, or to order for whom it is useful and opportune to look after domestic affairs and remain at home. For often in the bodies of the young, even if they afflict themselves most studiously through continence, a glow of color somehow flourishes through age, and an occasion of lust arises for those who encounter them. If, therefore, anyone is young as far as the flower of the body is concerned, let him conceal and hide such elegance and charm, until that apparent beauty has arrived at its proper state. D Let nothing in them indicate anger, or the memory of injuries received, or envy, or contention, neither gesture, nor movement, nor word, nor a sharp gaze of the eyes, nor the composure of the face, or anything else known to provoke our fellow-dweller to anger. But if anyone should fall into any of these, even if he has been affected by some prior annoyance, nevertheless that is not sufficient to excuse the sin to which he exposes himself. For evil is not rightly—
A permitted in any way. Let every oath be banished from the assembly of the monks: but let a nod of the head, or an assent given by voice, be taken for an oath, both for him who speaks and for him who hears. But if anyone should not trust a bare affirmation, he convicts and betrays his own conscience, as one who has not spoken the truth while speaking, and on that account he shall be placed by the superior in the number of the offenders, and he shall be corrected by a medicinal penance. When the day is finished, and every work, both corporal and spiritual, has been brought to an end, before resting it is B necessary for each one to examine his own conscience in his heart. And if anything has happened contrary to what is proper—whether a forbidden thought, or a conversation outside the scope of duty, or sloth in praying, or negligence in psalmody, or a desire for the communal life—let him by no means conceal the sin, but let him confess it to the community, so that by communal prayer the illness of him who has fallen into such an evil may be healed.
OF THE SAME: ASCETIC DISCOURSE
1. C The ascetic life has one purpose, to consult for the salvation of the soul; and whatever can contribute to this purpose is to be observed with fear, just as a divine commandment. For not even the commandments of God themselves look to anything else, except that he who has obeyed them may attain salvation. It is proper, therefore, that just as those who enter a bath are stripped of every garment, so those who approach the ascetic life should also be stripped of every material thing of this world, so as to enter into a life according to philosophy. The primary thing, therefore, and that which it is most incumbent upon a Christian to care for, is to be stripped of the passions of wickedness, which D are various and diverse and stain the soul; but then, in the second place, it is necessary for him who looks toward the sublime life also to attain the renunciation of his possessions, because the care and concern for material things provides great distraction to the soul. When, therefore, many, looking toward the same purpose of salvation, have decided upon a life together, it is necessary above all else that this be maintained among them: that there be one heart in all, and one will, and one desire, and, as the Apostle ordains, that the whole group of the congregation be made one body, joined together from diverse members (1 Cor. XII, 12). And this cannot be done in any other way unless this custom prevails, that nothing be assigned by name or particularly to anyone, neither a garment, nor a vessel, nor anything else of those things which conduce to the common life, so that each of these may be designated for needs, but not to possessors. And just as...