know, pastor, beware that you do not thrust away a sheep A from the flock without judgment; but when you discover the one sinning, call him aside; and in part reprimand him, in part entreat him, to depart from evil—once, twice, thrice; and if counsel has gained your brother, as Scripture says: *He who has turned a sinner from the error of his way shall save his soul, and shall cover a multitude of sins* (Jas. 5:20). First, forgive him; for to him who forgives, it shall be forgiven. And again the philanthropic Lord says: *If your brother sin against you seventy times seven, forgive him* (Matt. 18:22). And do not cast up to him things that have been covered, nor incense him who is turning himself. But if after three admonitions he corrects himself through repentance, then he shall be received. All these things the priest must know, and how he ought to conduct himself among the people, and he shall not be condemned unto the age. B Finally, I will set forth the word concerning deacons, and how they ought to conduct themselves. The deacon, therefore, must do everything according to the intent of the presbyter, both in the canon and in ecclesiastical needs; and among the people he must not act with authority, but must administer everything by command of the presbyter, nor having authority to excommunicate anyone, nor to do anything else. If the presbyter is not present, the deacon has authority over all things, just as the presbyter, except for the divine mysteries. If the priest is about to be away, he must request another presbyter from another village to render the prayers to the people; but if necessity arises, and a presbyter is not found, the presbyter must sanctify the bread, and command the deacon to give it to the people. If necessity arises, and a child is found unbaptized, and is about to die, it is permissible for the deacon to baptize; and if the child has died, baptism is reckoned to him; but if the child dies unbaptized through the negligence of the presbyter, woe to that presbyter! And if it dies unbaptized through the negligence of the parents, woe to the parents of the child! Therefore, parents must not leave the child unbaptized for a long time; C for an unsealed sheep is the portion of the wolf. For the seal of Christ preserves the one who has the seal. To Him, therefore, to Christ, belongs glory and honor and power, now and always, and unto the ages of ages. Amen.
CONCERNING THE PARABLE OF THE UNJUST STEWARD (Luke 16), AND THAT D NOTHING IS OURS
I have often said to you, while discoursing, that a certain misguided and false notion that has fallen upon men increases sins and diminishes the good things which we each ought to offer in our own conduct. And this is that we possess and own everything that we have in the use of life as if we were lords and masters; and because of this assumption we contend fiercely for them, and war, and go to law, and occupy ourselves with temporal things as if they were personal property. But the truth is not so, but even the exact opposite. For all things that we enjoy in this life are not ours, nor do we hold them as masters and lords, but as sojourners and newcomers and migrants; and we are led away where we do not wish, and when we do not expect, we are deprived of our possessions when it seems good to the Lord of the possession. For this reason, the condition of this fleeting life is something changeable; and he who is in glory today is tomorrow pitiable, worthy of pity and help; he who is now wealthy, and flourishing in the abundance of riches, is a pauper after a little while, not even having bread from home to offer for his life. And in this especially our God surpasses us mortals, in that He is always the same, and has [all things] the same, and possesses life and glory and power that cannot be taken away. Whence then [did I come] to this beginning of the discourse? Or perhaps it happens to be familiar to those who have understanding and are lovers of letters. Luke has just now read to us an invented parable, in which he describes a steward of another’s goods being pressed and distressed, because, as someone impassioned and a profligate, he heard from the lord of the possessions and money that "Give the account of the stewardship, and depart; for I will not tolerate you enjoying my things as if they were your own." This is not an explanation of a thing that happened, but a crafting of a parable, instructing in moral virtue those who have had the word shadowed for them. Know, therefore, each one, that you are a steward of another's goods; and having cast off from your soul the lording it over others and pride, take up the lowly and reverent [disposition] of the accountable one and the steward, constantly awaiting your Lord, and with fear drawing up the account of your apology. For you are a sojourner, having received the permission of use for a short time and a passing one. But if you doubt, learn the thing that is happening from familiar examples, and be instructed by the unveracious teacher, experience: You possess a field, having received it either from a father or becoming lord through some transaction? Therefore, count back in your memory, and number all, if you can, who have possessed it; project your mind also to the coming time, and consider how many will rule over it after you; tell me, whose is the lordship, and to whom [does it] specifically belong? To those who have had it, those who have it, or those who are about to have it? For if one were to collect them all together as if in a struggle, there will be found more possessors than cents. But rather, if you desire to see precisely to what our life is similar, remember if ever in the time of summer you saw while journeying a tree with thick foliage, extending for a long way in breadth and length, sufficient in its shadow to fulfill the need of one. Pleased by this, you went under it, and, for as long as it was permitted, there you remained. But since it was necessary to depart again, and another journey was advised [for you], another [person] stood by. And you, indeed, were shaking off the baggage, but he was taking down his own, and everything was taken over by yours—the mat, the fire, the tree's shadow, the flowing water. And the one went off to his resting, and you toward your walking. That one was pleased, then he left. And the tree became an ephemeral lodging for a dozen strangers in a single day; and having become the property of all, it was of the one who was truly the lord. So also, the riches of the life here please many and nourish [them], but the lordship belongs only to God, to Him who has the life as incorruptible and indestructible. You have also seen an inn, at which you surely stopped while journeying; and you received many things from there, though carrying nothing: a bed, a table, drinking vessels, a platter, other assorted utensils. And not yet having used them for your sufficiency, another came, panting, covered in dust, pressing you, and driving you from the inn, and seeking the things of another as personal [property]. Such is our life, brother, even more transient than the things mentioned. And I am amazed at those who say, "My field," "My house." O how a vain syllable appropriates things that do not belong [to them], and with three deceptive letters they embrace the things of another! Just as with the masks of the wonder-workers, no one has them specifically, but all the actors of the dramas put them on; so also others from others put on the earth and the goods upon it like garments. Is there anything, tell me, more powerful than a king? Yet, search the palaces, seek out the royal robes; you will find these sufficient, which have clothed the bodies of many kings; likewise also the crowns, and the brooches, and the girdles, all a fleeting inheritance, an empty use, remaining from those who are journeying to those who are remaining. But what of the dignity of the magistrates, the spectacle...