Shorter Rules

CHAPTERS OF THE SHORTER RULES

β' 2. What profession those who wish to live together according to God ought to require of one another. γ' 3. How we should turn the sinner, or how we should behave toward him who does not turn. δ' 4. If someone presses his brothers concerning even small sins, saying that they ought to repent, is he not himself unmerciful, and does he not dissolve charity? ε' 5. What penance each person ought to perform for each sin. ϛ' 6. What kind of person is he who confesses in words that he repents, but does not amend his sin? ζ' 7. What is the judgment against those who defend sinners? η' 8. How he who truly repents is to be received. ^B θ' 9. How we should be disposed toward him who sins without repentance. ι' 10. With what trembling and what tears an ^C animus which has miserably wallowed in many sins ought to withdraw from them. ια' 11. How one may hate sins. ιβ' 12. How the soul may be persuaded that God has forgiven its sins. ιγ' 13. Whether he who has sinned after baptism should despair of his own salvation, if he be found in a multitude of evils; or up to what measure of sins one ought to hope in the goodness of God through repentance. ιδ' 14. By what fruits true repentance ought to be tested. ιε' 15. What is the meaning of: "How often shall my brother sin against me, and I forgive him?" [81, Matth. XVIII, 21] ις' 16. Why it is that the soul is sometimes pricked with sorrow, which falls upon it almost naturally even without endeavor, and at other times is so devoid of pain that it cannot be pricked even when every effort is applied. ιζ' 17. If someone has had in his mind a thought to eat, and then condemns himself, is this to be imputed to him as a fault, as if he were anxiously troubled? ιη' 18. Whether it is proper to entrust some duty to one who has ever committed a fault in the community of brothers after much training; and if it is proper, what sort of duty should it be. ιθ' 19. If someone falls into suspicion of a sin, but does not commit it openly, is he to be observed so that what is suspected may be discovered? ^D κ' 20. Whether he who has been involved in sins should shun the company of heretics, or also decline the association of those living wickedly. κα' 21. Whence comes the wandering of the mind and various thoughts, and how we may correct them. κβ' 22. Whence arise those indecent visions that occur at night. κγ' 23. By what words empty speech is judged.

^A 24. What is abuse? 25. What is detraction? 26. He who speaks ill of a brother, or listens to one speaking ill, and tolerates it, what punishment is he worthy of? 27. If anyone speaks ill of a superior, how are we to attend to him? 28. Concerning him who answers with a rather bold voice and insolent words. 29. In what way may one be able not to be angry? 30. How shall we cut off the passion of evil desire? 31. Is it not allowed to laugh at all? 32. Whence does untimely and excessive sleep arise, and how shall we drive it away? 33. By what reason is one detected to be prone to the desire of pleasing men? 34. How may one escape the passion of pleasing men? ^B 35. In what manner is the proud man recognized, and how is he cured? 36. Is honor to be sought? 37. In what way can he who is slothful in executing a command recover diligence and zeal? 38. If a brother is ordered something, and he contradicts it, but afterwards goes off on his own? 39. If when obeying someone murmurs? 40. If a brother causes trouble to a brother, how is he to be corrected? 41. If he refuses to justify himself? 42. What method is to be held if he who offended justifies himself, but he who was offended is unwilling to be reconciled with him? ^C 43. How must one listen to him who wakes one for prayer? 44. If he who has been awakened for prayer becomes sad, or even grows angry, what punishment is he worthy of? 45. Concerning him who neglects to understand the will of God, lest he be punished more severely as one who knew and did not do it. 46. Whether he who suffers another to sin is guilty of the sin. 47. Whether one should keep silent towards those who sin. 48. By what limit is avarice judged? 49. What is it to act rashly? 50. If someone, having laid aside more expensive garments, wishes for something else that is cheap—whether a cloak or footwear—in a certain specific manner, so that it suits him, does he sin, or what disease is he suffering from? ^D 51. What does "Raca" mean? 52. Who is the lover of empty glory, and who is the one who studies to please men? 53. What is the defilement of the flesh, and what is the defilement of the spirit; and how shall we cleanse ourselves from them; or what is holiness, and how do we acquire it?

CAPITULA OF THE SHORTER RULES

54. What is self-love, and how does he who is seized by his own self-love recognize himself? 55. What is the difference between bitterness, indignation, anger, and irritability? 56. Who is he who is high-minded, and who is arrogant, and who is proud; and who is boastful, and who is inflated? 57. If someone is subject to some uncorrectable vice, and is harmed by being frequently reproved, is it more profitable to leave him alone regarding this? 58. Is only he who has lied deliberately judged, or also he who, through ignorance, has spoken something absolutely contrary to the truth? 59. If someone has merely intended to do something, but has not done it, is he also judged as a liar? ^B 60. Concerning him who has rashly decided to do something of those things that are displeasing to God. 61. If someone is able neither to work nor is willing to learn the psalms. 62. What must someone have done to be condemned like the one who hid the talent? 63. What must someone have done to be condemned like those who murmured against those who came latest? 64. What does it mean to be a stumbling block, and how shall we guard against it? 65. How does one hold back the truth in unrighteousness? 66. What is altercation, and what is contention? 67. What is uncleanness, and what is impurity? 68. What is peculiar to anger, and what is peculiar to reasonable indignation? ^C [...] [the text regarding the one who complains about their inability to work despite eating sufficiently]. 70. How is he to be treated who misuses clothing or footwear? 71. There are some who seek the sweetness of foods more than their quantity, while others prefer quantity for the sake of satiety over sweetness; how, therefore, should both be guided? 72. Concerning him who behaves unbecomingly during the reception of food among the brethren, or who eats more greedily. 73. Concerning him who does not reprove the one who is sinning out of a desire for the brother's correction, but out of a passion for taking his own revenge. ^D 74. Concerning those who depart from the brotherhood and choose to live a solitary life. 75. Whether one ought to call Satan the author of every sin, whether it is committed in thought, in word, or in deed. 76. Whether one ought to lie for the sake of some supposedly useful economy. 77. What is guile, and what is depravity. 78. Who are the inventors of evil? 79. If someone constantly accuses himself that he treats his brother too harshly, how shall he be corrected?

80. Whence does it come to pass that our mind is, as it were, destitute of good thoughts and solicitudes pleasing to God? ^A

81. Whether the pious are to be rebuked in the same way as any other indifferent persons.

82. If by chance an older woman commits the same sin as a young girl, whether she is liable to the same penalty.

83. If someone has performed many things rightly, but has failed in one point only, how we ought to deal with him.

84. Concerning one who is possessed of tumultuous and turbulent habits.

85. Whether it is fitting to have anything of one's own in the society of the brethren.

86. If anyone should say: "I neither receive from the brethren, nor do I give, but I am content with my own things:" what is to be observed regarding such a person? ^B

87. Whether it is permitted to each one to give his old garment whenever he wishes, in accordance with the commandment.

88. What is the "solicitude of this life."

89. Since it is written: "The ransom of a man's life is his own wealth" (Prov. xiii, 8), and this does not apply to us, what must we do who are destitute of it?

90. Whether it is permitted to have a night garment, whether made of hair or something else.

91. If a brother, who has nothing of his own, is asked by someone to give that which he is wearing, what he ought to do, especially if the one who asks is naked.

92. Since the Lord commands us to sell our possessions, with what mind and with what intent is this to be done? ^C

93. With what frame of mind ought one who has once abandoned his own possessions, and has professed to have nothing of his own, to make use of things necessary for life, such as clothing and food?

94. Concerning one who has abandoned tributes and has approached the brethren.

95. Whether it is profitable for those who have recently arrived to learn divine Scriptures immediately.

96. Whether one should permit anyone who wishes it to learn letters or to devote himself to reading.

97. If anyone should say: "I wish to receive benefit from you for a short time," whether he is to be received.

98. With what frame of mind ought the superior to be endowed in the things he commands or establishes?

99. With what disposition ought one who is rebuking to rebuke? ^D

100. How shall we dismiss those who come from outside and beg?

101. Concerning him to whom the administration has been entrusted, and concerning those who beg.

102. Concerning one who departs from the company of the brethren for any reason whatsoever.

103. Since it happens sometimes that the elder himself trips in some matters, whether he himself ought to be rebuked.

Short Rules: Chapters

104. What procedure is to be observed in assigning tasks to the brethren. 105. Whether those who have just entered the community of the brethren ought immediately to learn trades. 106. What sort of penalties should be used in the brotherhood. 107. Concerning him who says he desires to live with the brethren. 108. Whether it is appropriate for the superior, in the absence of the superior sister, to speak with some sister about things pertaining to the edification of faith. 109. Whether it is appropriate for the superior to converse frequently with the superior sister. 110. Whether, when the elder is receiving a sister's confession, the elder woman should also be present. ^A 111. If the elder has ordered something to be done by the sisters without the knowledge of the elder woman, whether she is justly and deservedly indignant. 112. If someone approaches the life which is according to God, whether it is appropriate for such a person to be received by the superior without the consent of the brethren. ^B 113. Whether he to whom the care of souls is entrusted can keep this: "Unless you are converted and become as little children" (Matt. XVIII, 3). 114. Whether it is appropriate to obey anyone whatsoever who commands anything. 115. How one ought to obey one another. 116. To what limits obedience should extend. 117. He who does not assent to what is enjoined upon him daily, as far as a certain proposed precept is concerned, and desires to learn a trade; what disease does he suffer, and whether he should be tolerated. ^C 118. He who is zealous in fulfilling a command, but does what is not commanded but what is pleasing to himself, what reward does he have. 119. Whether it is lawful for each person to refuse a duty entrusted to him and to seek another. 120. Whether it is appropriate to depart for any place without the superior's notice. 121. Whether it is lawful to reject more burdensome works. 122. If someone, to whom this penalty has been imposed, namely, that he should not receive a blessing, says: "Unless I receive a blessing, I do not eat"—is he to be endured. ^D 123. If someone is annoyed because he is not permitted to do what he cannot do conveniently, whether he is to be endured. 124. Whether he who encounters heretics or Gentiles anywhere ought to eat with them or greet them. 125. He to whom a certain duty is entrusted, and without any admonition he does something other than what was enjoined upon him, ought he to retain his duty. 126. How one may not be overcome by the pleasure of food.

127. Some say that it is impossible for a man not to be angry. ^A

128. If someone wishes to practice abstinence beyond his strength, so that he is even hindered from fulfilling the commandment set before him, is he to be permitted to do so?

129. Concerning one who fasts much, but cannot tolerate food when it is time to eat.

130. How one ought to fast when there is need for fasting.

131. If one does not take the food that the brothers eat, but seeks something else, does he do well?

132. What is to be said of him who says, "This harms me," and is grieved if something else is not given to him? ^B

133. And if he even murmurs on account of the food.

134. And if, having become angry, he refuses to receive what is necessary.

135. Whether it is proper for one who is exhausted to ask for anything more than the usual allowance.

136. Whether it is necessary for all to assemble at the hour of the meal, and how we should act toward one who does not appear, or who comes after the meal.

137. Whether one does right who, for example, determines to abstain for a certain time from some particular food or drink.

138. Whether it is proper for anyone among the brothers to fast more than the others.

139. We become weaker for work when fasting is increased. What, therefore, is more necessary to do? To cut back the work because of the fast, or to neglect the fast because of the work? ^C

140. If one is not temperate in taking harmful foods, but by taking them in abundance falls into sickness, ought care be taken of him?

141. Whether it is proper for strangers to be found in the workshops.

142. Whether artisans ought to accept work from anyone without the consent of the superior.

143. How workers ought to take care of the tools entrusted to them.

144. If one through negligence loses anything, or out of contempt uses it badly.

145. If one of his own accord lends anything to someone, or receives it.

146. If, in an urgent necessity, the superior asks him for an instrument and he refuses. ^D

147. When someone is occupied with the work of the cellar or the kitchen, or any other such task, if he is not able to be present at the appointed time of psalmody and prayer, does he suffer no harm to his soul?

148. What measure of authority should he possess in the administration who has been entrusted with the care of the cellar?

149. To what judgment will the steward be subject if he does anything out of favoritism or strife?

150. If, through negligence, he does not give the brother what is necessary.

BREVIORUM REGULARUM CAPITULA.

151. Whether it is permitted to one serving to speak in a louder voice. ^A152. Concerning one who is exhausted in his service beyond what his strength can sustain. 153. To whom wool has been entrusted, how he ought to take care of it. 154. If it happen that the brethren are few, and they are serving more sisters, and they reach the necessity of being separated from one another, divided for the performance of works, whether such a thing is free from peril. 155. How it is proper to treat the sick in the hospice. 156. Whether he to whom the care of the cellar, or of something else of this kind, has been entrusted, ought always to remain in that charge, or be changed. 157. With what disposition one ought to serve God. 158. With what affection anyone ought to sustain a penance. 159. What kind of person he is who bears ill the one rebuking him. ^B160. With what disposition we ought to serve our brethren. 161. With what humility one ought to receive a service from a brother. 162. What mutual charity ought to be. 163. How one may be able to acquire love for neighbor. 164. What that means: *Judge not, and you shall not be judged*. 165. How one may know whether he is moved by zeal for God against a sinning brother, or is angry. 166. With what disposition one ought to listen to one who urges the fulfillment of a command. ^C167. What the soul ought to be like, when it has been deemed wholly worthy to be occupied in the work of God. 168. With what affection one ought to receive a garment or footwear, whatever it may happen to be. 169. If a younger brother is ordered to teach something to one older in age, how he shall approach him. 170. Whether regard should be had equally for him who does something more correctly, and for him who does it less correctly. 171. If he who is inferior is afflicted with sadness when one who is more devout is placed before him. ^D172. With what fear, or with what fullness of faith, or with what spirit the body of the Lord should be received by us. 173. Whether it is fitting that conversations take place during the time of psalmody which is held in the house. 174. How one may be able to perform the Lord's commands from the heart and with alacrity. 175. How it is manifest that a brother is loved by someone, according to the Lord’s commandment. 176. Who are the enemies whom we are commanded to love. 177. How the strong ought to bear the infirmities of the weak.

178. What it means to bear one another's burdens. ^A 179. How can anyone, without charity, possess such faith as to move mountains, or to give all his goods to the poor, or to deliver up his body to be burned? 180. With what disposition and attention we ought to listen to what is read to us while we take our food. 181. If two fraternities should be neighbors to each other, and one is laboring in poverty while the other is more reluctant to share, how ought the impoverished one to be disposed toward the stingy one? ^B 182. By what fruits ought it to be proven that one who corrects a sinner does so out of compassion? 183. If it happens sometimes that some people living in a community of brethren disagree among themselves, is it free from danger to associate with them for the sake of charity? 184. How might one, as often as he exhorts or corrects, endeavor not only to speak knowledgeably, but also to maintain the affection of mind due both to God and to those with whom he is speaking? 185. If, while speaking, someone rejoices to see his hearers agreeing with him, how shall he recognize himself: whether he rejoices with a good disposition, or from some vicious disposition of his own? 186. For which friends we ought to lay down our lives. 187. Whether each person ought to receive anything from those who are united to him by blood. 188. How should we regard those who were once our companions, and those who are connected to us by kinship, when they come to see us? ^C 189. What if, under the guise of exhorting us, they wish to bring us back to our own property? 190. Whether we ought to have mercy on our kinsmen according to the flesh, desiring their salvation. 191. Who is the meek man? 192. What is sorrow according to God, and what is the sorrow of the world? 193. What is joy in Christ? 194. What kind of mourning shall we undertake, that we may be accounted worthy of the beatitude? 195. How does one do all things for the glory of God? 196. How does one eat and drink for the glory of God? 197. How does one make it so that the left hand does not know what the right hand does? 198. What is humility, and how shall we attain it? ^D 199. How might one desire to expose himself even to dangers for the sake of the Lord’s commandment? 200. How might those who have labored longer in the work of God help those who have recently come? 201. How might one attain attention in prayer?

202. Is it possible to attain attention in everything and at all times? ^A 203. Whether the things that are done according to the Lord’s commandment have one and the same measure in everyone, or whether one person has a greater measure and another has a lesser. 204. How someone becomes worthy to be a partaker of the Holy Spirit. 205. Who are the poor in spirit? 206. Since the Lord commands us not to be anxious about what we shall eat, or what we shall drink, or what we shall wear, how far does this commandment extend, and how is it fulfilled? 207. With what mind one ought to work. 208. Whether it is good to practice silence entirely. 209. How we may be able to fear the judgments of God. ^B 210. What is that decent attire which the Apostle has handed down? 211. What is the measure of love toward God? 212. How is love toward God attained? 213. What are the signs of love toward God? 214. In what do kindness and goodness differ from one another? 215. Who is the peacemaker who is called blessed by the Lord? 216. In what respect must one turn and become like children? 217. How should we receive the kingdom of God as a child? 218. What kind of understanding ought we to ask of God? 219. If we have received a benefit from someone, how may we be able both to render to the Lord the debt of thanksgiving that is pure and complete, and to repay knowledgeably that which is due to the benefactor? ^C 220. Whether it should be permitted for anyone who wishes to associate with the sisters. 221. Since the Lord teaches us to pray not to enter into temptation, should we also pray not to fall into physical pains? 222. Who is the adversary of each one of us, and how shall we be kindly disposed toward him? 223. If someone wishes for some reason pleasing to God to fast, but since he does not wish for it to be seen by men, what shall he do? 224. Are there some even now who work from the first hour, and others from the eleventh, and who are these? ^D 225. Seeing that the Lord has said: "Where two or three are gathered in my name, there am I in the midst of them," how might we be able to be worthy of this? 226. Since the Apostle says: "Being reviled, we bless; being blasphemed, we entreat," how one ought to bless when reviled, or what to entreat when blasphemed.

227. ^A Whether it behooves everyone to make known to others the things he thinks, or whether, when he is persuaded that a matter is pleasing to God, he ought to keep it to himself.

228. Whether the will of those who are scandalized must be fulfilled in every matter, or whether there are certain things in which no simulation should be used, even though some may suffer scandal.

229. Whether it is necessary to confess prohibited actions without shame to everyone, or only to certain persons, and who those persons are.

230. What is cult, and what is the rational cult.

231. If a brother acts unjustly toward me and is an enemy to me, or at times even a priest, is it permitted for me to observe the commandments given concerning enemies also toward him?

232. If anyone, having been injured by someone, tells it to no one for the sake of gentleness and patience, and seems to leave the judgment to God, does he act according to the Lord? ^B

233. Of all right actions, if even one is lacking to someone, whether he fails to obtain salvation on account of this.

234. How one shall announce the death of the Lord.

235. Whether it is profitable to learn many things from the Scriptures.

236. Those who have been deemed worthy to learn the four Gospels, how they ought to receive this grace.

237. What kind of soul is directed toward the will of God.

238. ^C Whether it is possible for one to sing psalms, or read, or occupy oneself seriously with the words of God without any intermission, and for no intermediate space of time to be given, since it comes to pass that some are compelled to satisfy the more sordid necessities of the body.

239. Who is the good treasure, and who the evil one.

240. Wherefore the gate is called wide and the way spacious, which leads to destruction.

241. How the gate is narrow and the way constricted, which leads to life, and how one may enter through it.

242. What is that: "With brotherly love, ready to love one another."

243. ^D What the Apostle means when he says: "Be angry and do not sin; let not the sun go down upon your anger," and yet also said elsewhere: "Let all bitterness, and indignation, and anger be taken away from you."

244. What is that: "Give place to wrath."

245. Who is wise as the serpent and simple as the dove.

246. What that signifies: "Charity does not act unseemly."

^A 247. What is the boasting in the Lord, and what is forbidden. 248. If the Lord gives wisdom, and from his face comes knowledge and understanding; and if through the Spirit to one is given the word of wisdom, and to another the word of knowledge, how does the Lord reproach the disciples with this: "Are you still without understanding?" and on what grounds does the Apostle accuse some as being without understanding? 249. What is the holy, and what is the just. 250. How does one give what is holy to the dogs, or cast pearls before swine; or how does that which follows come to pass: "Lest they trample them with their feet, and turn and rend you." 251. How does the Lord sometimes forbid carrying a purse and a bag on the way, but at other times says: "But now, he who has a purse, let him take it, and likewise a bag; and he who has not, let him sell his garment and buy a sword." 252. What is the daily bread, regarding whose daily gift we have been taught to pray. 253. What is the talent, and how we might multiply it. 254. What is the table into which you ought, the Lord says, to place the money. 255. Where is he directed to go who heard: "Take what is yours, and go." 256. What is the wage which these, in common with the last ones, receive. 257. Who are the chaff that is burned with unquenchable fire. 258. Who is he whom the Apostle condemns with these words: "Being willing in humility and religion," and the rest. ^B 259. Who is he that is fervent in spirit. 260. Since the Apostle says at one time: "Do not be foolish," and at another: "Do not be wise in your own sight," can it be that one who is not foolish might not be wise in his own sight? 261. Why is it that the saints themselves did not obtain certain things which they requested from the Lord. 262. What is the difference between mendicancy and poverty, and how does David speak the truth when he says: "But I am poor and needy." 263. What does the Lord wish to teach through the examples, to which he adds this: "So therefore every one of you who does not renounce all his own possessions, cannot be my disciple." 264. What is sincerity. 265. Whether it has been said to priests alone: "If you offer your gift upon the altar," and the rest. ^{C D}

266. What is the salt which the Lord commanded us to have. ^A 267. If one shall be beaten with many stripes, and another with few, how can some say that there is no end of punishments for those who are to be punished. 268. In what sense are some called children of disobedience and children of wrath. 269. Since it is written: "Doing the desires of the flesh and of the thoughts," whether the desires of the flesh are one thing, and those of the thoughts another; and what these are. 270. What it is "perplexed, but not driven to despair." 271. Whether anyone will be cleansed from all the sins he has committed through almsgiving. 272. Since it is the Lord’s command not to be anxious about the morrow, how shall we rightly understand the command. ^B 273. What it is that a person does when he blasphemes against the Holy Spirit. 274. How someone becomes a fool in this world. 275. Whether Satan can hinder the purpose of a holy man. 276. What is that which was said by the Apostle: "That you may prove what is the good, and acceptable, and perfect will of God." 277. What is the inner room into which the Lord commands the one praying to enter. 278. How one’s spirit prays, while his mind remains unfruitful. 279. What is meant by: "Sing praises with understanding." ^C 280. Who is the one who is pure in heart. 281. Whether a sister who does not wish to sing psalms ought to be compelled. 282. Who are they who say: "We have eaten in your presence, and drunk," and yet hear: "I do not know you." 283. Whether he who does the will of someone is his associate. 284. If a brotherhood is in need due to an affliction of diseases, whether it is without any doubt to receive necessities from others; and if it is proper, from whom one should accept them. 285. Whether brothers trading with brothers ought to carefully and anxiously seek the just price of the thing traded. 286. Whether one who lives in the brotherhood, but falls into bodily sickness, ought to be taken to a hospice. ^D

The exemplar brought from Pontus contained only up to this point. But the remaining XXVII chapters and the admonitions were added from the book from Caesarea.

287. Who are the worthy fruits of repentance.

CAPITULA OF THE SHORTER RULES

^A 288. He who wishes to confess his sins, ought he to confess them to all and any, or to whom? 289. He who has repented of a sin, and falls again into the same sin, what shall he do? 290. How one may always make more and more progress in the work of the Lord. 291. What is the bruised reed, or the smoking flax; and how one shall not break the one, nor extinguish the other. 292. Whether it is fitting to have a teacher of children who are devoted to the world in a brotherhood. 293. How one must deal with those who avoid the graver sins, but commit the lighter ones indiscriminately. 294. For what cause one does not keep the constant memory of God. 295. By what signs one is recognized who is not attentive in mind. 296. How the soul may be assured that it is pure from sins. 297. How one must turn from sins. 298. Does Scripture allow one to do good works to please oneself? 299. How the soul will persuade itself that it is alien to the desire for glory. ^B 300. What is the manner of conversion, when the discourse is about something not falling under sight. 301. What if someone says: "My conscience does not condemn me." 302. Whether it is necessary to bestow from the storehouse upon the needy who are outside. 303. Whether in a fraternal community one ought to obey the things said by anyone at all. 304. Whether it is fitting to receive anything from the parents of those who have been offered to the brotherhood, if they wish to give something. 305. Whether it is fitting to accept from outsiders, either for the sake of friendship or prior relationship. ^C 306. By what method is mental wandering avoided. 307. Whether it is necessary to begin the psalmody or prayer by turns. 308. Whether it is necessary to make a return to one who gives something in the brotherhood; and if it is fitting to render something in proportion to the thing given. 309. If things that are customary and according to nature happen to someone, ought he to dare to approach the communion of the saints? ^D 310. Whether it is fitting to celebrate the Lord's Supper in a common house. 311. Whether, when some ask, one must visit them. 312. Whether laymen who visit us ought to be exhorted to prayer. 313. Whether one ought to work when some visit us.

PROLOGUE TO THE SHORTER RULES

^A The benevolent God, who teaches man knowledge, commands those who have been entrusted with the gift of teaching through the Apostle to persevere in doctrine, while those who are in need of edification through divine instruction He encourages through Moses, saying: *Ask your father, and he will declare to you; your elders, and they will tell you.* Therefore it is necessary for us, who have been entrusted with the ministry of the word, to be ready and prompt at every time to instruct and perfect souls, both by testifying publicly before the whole Church, and by allowing privately each of those who approach us to question us at their own discretion regarding what pertains to the health of the faith and the truth of the way of life according to the Gospel of our Lord Jesus Christ, through both of which the man of God is steadily perfected. As for you, leave nothing idle, nothing fruitless among yourselves; but besides those things which you learn in common, inquire also privately concerning useful matters, and direct all your life's leisure toward your own benefit. Since, therefore, God has gathered us for this purpose and we enjoy great rest from external disturbances, let us neither turn to any other work, nor surrender our bodies again to sleep, but let us spend the remaining part of the night in meditating upon and examining necessary truths, fulfilling what was said by the blessed David: *In the law of the Lord he will meditate day and night.* ^B

OUR HOLY FATHER BASIL, ARCHBISHOP OF CAESAREA IN CAPPADOCIA

^C QUESTION I. Whether it is permitted, or expedient, for anyone to allow himself to do or say what he thinks is good, without the testimony of the divinely inspired Scriptures.

RESPONSE. Since our Lord Jesus Christ says— ^D

regarding the Holy Spirit: *"He shall not speak of himself; but whatsoever things he shall hear, that shall he speak"* ^A, and concerning himself: *"The Son cannot do anything of himself"*; and again: *"For I have not spoken of myself; but the Father who sent me, he gave me commandment what I should say, and what I should speak; and I know that his commandment is life everlasting. What therefore I speak, even as the Father said unto me, so do I speak"*; who could fall into such madness as to dare to conceive anything of his own accord or even in his thought, he who has need of the guide, the holy and good Spirit, so that he may be directed onto the path of truth in mind, word, and deed, or to live blind and in darkness, without the Sun of righteousness, our Lord Jesus Christ himself, who illuminates by his own commandments as if by rays? For the commandment of the Lord, he says, is gladsome, enlightening the eyes. Since, however, of the matters and words that occupy us, some are distinguished by the commandment of God in the holy Scripture, ^B while others are passed over in silence; concerning those that are written, no authority is granted to anyone at all, either to do any of the things that are forbidden, or to omit any of the things that are commanded, since the Lord has once enjoined and said: *"And thou shalt keep the word which I command thee this day; thou shalt not add to it, nor take away from it."* For there is a certain terrible expectation of judgment, and the rivalry of fire which is about to devour those who dare such things. But concerning those that are passed over in silence, the apostle Paul set forth a rule for us, saying: *"All things are lawful to me, but all things do not edify. Let no man seek his own, but every one another's good."* So that every word must necessarily be under subjection, either to God according to his commandment, or to others on account of his commandment. For it is written: *"Being subject one to another in the fear of Christ."* And the Lord says: *"He that willeth to be great among you, let him be the last of all, and the servant of all"*; being, of course, alienated from his own wills in imitation of the Lord himself, who says: *"I came down from heaven, not to do my own will, but the will of him that sent me, the Father."*

INTERROGATION II

to Him, when He said: *If anyone wishes to follow after Me, let him deny himself, and take up his cross, and follow Me.* ^A What power each of these has, has been spoken of in the interrogation pertaining to it.

INTERROGATION III

RESPONSE

INTERROGATION IV

RESPONSE

^A to be taken away. Moreover, such a person destroys charity (61). For it is written: "He that spareth the rod, hateth his son: but he that loveth, correcteth him betimes" (Prov. XIII, 24).

INTERROGATION V How ought one to do penance for individual sins, and what kind of fruits is he to show that are worthy of penance?

RESPONSE. By assuming the disposition of him who said: "I have hated and abhorred iniquity" (Ps. CXVIII, 163). And by doing those things mentioned in the sixth Psalm, and in many other places, and by doing what the Apostle testifies was done by those who were sorrowful according to God for the sin of another. "For behold," he says, "this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter" (II Cor. VII, 11). And by multiplying the opposite virtue, as did Zacchaeus. ^B

INTERROGATION VI He who confesses by word that he repents, but does not correct the sin, who is he?

RESPONSE. I think that what is written applies to one of this sort: "When he speaketh fair, believe him not: for there are seven abominations in his heart" (Prov. XXVI, 25). And in another place: "As a dog that returneth to his vomit, and becomes odious, so is a man who in his own wickedness returns to his sin" (ibid. 11). ^C

INTERROGATION VII What is the judgment against those who defend those who sin?

RESPONSE. I think it is more severe than that concerning which it was said: "It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones" (Luc. XVII, 2). For he who has sinned no longer receives the reproof ^D for his amendment, but rather receives defense for the confirmation of his sin, and indeed he invites others to similar vices; wherefore to such a defender and patron,

^A unless he brings forth fruits worthy of repentance, it is fitting that what was said by the Lord should apply: "If your right eye causes you to sin, pluck it out and cast it from you. For it is profitable for you that one of your members should perish, and not that your whole body be cast into hell."

INTERROGATION VIII How one who truly repents ought to be received. RESPONSE. As the Lord taught, saying: "He calls together his friends and neighbors, saying: 'Rejoice with me, for I have found my sheep which was lost.'"

INTERROGATION IX How we should behave toward one who sins without repentance. RESPONSE. As the Lord commanded, saying: "But if he refuses to hear the Church, let him be to you like a Gentile and a tax collector." And as the Apostle taught, having written: "Withdraw yourselves from every brother who walks disorderly, and not according to the tradition which they received from us."

INTERROGATION X ^B A soul which has wandered miserably in many sins, with what fear and with what tears ought it to withdraw from sins, and with what hope and what disposition is it to approach God? RESPONSE. First, it ought to hate its previously condemned life, and loathe and detest the very memory of it; for it is written: "I have hated and abhorred iniquity, but I have loved your law." Then, indeed, it should take as its mistress the ^C fear of eternal judgment and the threat of punishment; and likewise, it should recognize the time of tears as the time of repentance, as David taught in the sixth Psalm. It should believe in all certainty that sins are purged by the blood of Christ, in the magnitude of mercy and the multitude of the compassions of God, who said: "If your sins be as scarlet, I will make them white as snow; and if they be like crimson, I will make them white as wool." Then at last, having gained the ability and power to please God, it says: "In the evening weeping will tarry, but in the morning there shall be gladness. You have turned my mourning ^D into joy for me; you have torn off my sackcloth, and girded me with gladness, that my glory may sing to you." And thus approaching, it sings to God and says: "I will exalt you, O Lord, according to

^A to him, so that having approached, he sings to God, saying: "You have lifted me up, and have not made my enemies to rejoice over me."

INTERROGATION XI. How can a person attain hatred of sins? RESPONSE. A sad and painful outcome always produces hatred toward those who are the authors of such things. If, therefore, one is fully persuaded of how many and how great are the evils of which sins are the cause, he naturally and internally experiences hatred for them, as he who said showed: "I have hated and abhorred iniquity."

INTERROGATION XII. How can the soul be persuaded that God has forgiven its sins? RESPONSE. If it sees itself in the disposition of him who said: ^B "I have hated and abhorred iniquity." For God, for the sake of the remission of our sins, sent his only-begotten Son, and, as far as it depended upon Himself, He forgave all in advance. But since the holy David sings of mercy and judgment, and testifies that God is merciful and just, it is necessary that what has been said both by the prophets and by the apostles in the passages concerning repentance should be performed by us, so that the judgments of the justice of God may be made manifest, and His mercy may be perfected in the remission of sins.

INTERROGATION XIII. Ought one who has sinned after baptism ^C to despair of salvation, if he is found in a multitude of sins; or up to what measure of sins ought one hope in the goodness of God through repentance? RESPONSE. If it were possible to count the multitude of the mercies of God, and to measure the greatness of the mercy of God, then let despair be generated in comparison with the multitude and magnitude of sins. But if, as is evident, these things can be reduced to a measure and a number, but it is impossible for anyone to measure the mercy of God or to count His mercies, then it is not a time to despair, but a time to recognize mercy and to detest the sins, the forgiveness of which is offered in the blood ^D of Christ, as it is written. That one ought not to despair, we are taught in many places and in many ways, but especially from the parable of our Lord Jesus Christ, which He narrated concerning that son who received the substance of his father and wasted it on sins.

having received his paternal inheritance, has spent it on sins. We learn from the very words of the Lord what sort of repentance and how great a celebration he earned. But God also says through Isaiah: "If your sins be as crimson, I will make them white as snow; and if they be as scarlet, I will make them white as wool." ^A This, however, we must know to be true only if the manner of repentance be excellent and outstanding, born of an inward disposition that abhors sin, as is written both in the Old and in the New Testament; and if the fruit be worthy, as has been said in the interrogation pertaining to this.

INTERROGATION XIV By what fruits ought true repentance to be tested?

RESPONSE. The conduct of those repenting, the disposition of those withdrawing from sin, and the zeal for fruits worthy of repentance have been recounted in their own proper places.

INTERROGATION XV What is meant by: "How often shall my brother sin against me, and I forgive him?" ^B And in what kinds of sins is it my duty to forgive?

RESPONSE. The power to forgive is not granted absolutely, but consists in the obedience of the one repenting and in harmony with him who cares for his soul. For it is written concerning such as these: "If two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them by my Father who is in heaven." But as for the question of the kinds of sins, it is not even permissible to ask, since the New Testament indicates no distinction to us, but promises forgiveness for every sin to any who truly repent; ^C and especially since the Lord has promised from His own person concerning every matter whatsoever.

INTERROGATION XVI Why is the soul sometimes pierced with pain—almost as if it had fallen upon it naturally—even without effort, while at other times it is so devoid of pain that even when effort is applied, it cannot be pierced?

RESPONSE. Such compunction is a gift of God, ^D either to excite the desire, so that the soul, having tasted the sweetness of such pain, may strive to cultivate it; or to demonstrate that the soul is able, through more diligent care, to dwell in constant compunction, so that there may be no room for excuse for those who, through negligence, have lost it.

and has lost it—but to strive, and yet not to be able, at once produces a conviction of our negligence at another time (for it is not possible, without meditation and more continuous 90 practice, for one suddenly turning to something to master himself). ^B At the same time, it shows that the soul is mastered by other passions, and not even permitted by them to be free for what it wishes, according to the principle expressed by the Apostle, who said: "But I am carnal, sold under sin. For what I do, I do not understand; for what I will to do, that I do not practice; but what I hate, that I do." And again: "But now, it is no longer I who do it, but sin that dwells in me." God permits this to happen to us for our good, if by chance, through the things the soul suffers involuntarily, it may come to a realization 92 of who is mastering it, and recognize itself in the things in which it involuntarily serves sin, and recover from the trap of the devil, finding the mercy of God prepared for the reception of those who truly repent.

QUESTION XVII

RESPONSIO

INTERROGATION XVIII

RESPONSIO

^A I for my part please all men in all things, not seeking that which is profitable to myself, but that which is profitable for many, that they may be saved, we must employ great care, that we may give no offense to the Gospel of Christ, and that we may not become a stumbling-block to the weak, nor indeed build up any in wickedness. Wherefore it is necessary even in such cases to consider and discern what makes for the edification of the faith and the progress of every virtue in Christ.

INTERROGATION XIX. If anyone falls into the suspicion of sin, yet does not commit it openly, should one keep watch over him, so that that which is suspected may be discovered?

RESPONSE. Evil suspicions and those which arise from a malevolent purpose are blamed by the Apostle. But he to whom the care of all has been entrusted must keep watch over all, in the charity of Christ and with the desire of healing the one who is suspected, so that what was said by the Apostle may come to pass: *That we may present every man perfect in Christ Jesus.*

INTERROGATION XX. Should one who has been caught in sins avoid the society of heretics, or also shun the company of those living evilly?

RESPONSE. Since the Apostle has said, *Withdraw yourselves from every brother that walketh disorderly, and not after the tradition which they received of us*, in general ^B any society of any forbidden thing whatsoever—whether in mind, or word, or action—is harmful and dangerous to all. But it is worth the effort that those who have been caught in sins should watch over themselves even more diligently. First, because the soul accustomed to sin is, for the most part, more prone to it; then, because, just as in caring for those who suffer in body, there is need of greater caution—so that even things which are useful to the healthy are often rejected—so also in those who are sick in soul, much greater caution and diligence are required. ^C Moreover, how much detriment comes from the society of those who sin, the same Apostle declares with this argument: *A little leaven leaveneth the whole lump.* But if so great a detriment is brought by those who err in morals, what is to be said of those who think evilly of God, ^D

whose perverse opinion does not permit them to be healthy even in other respects, seeing they are delivered over once and for all on account of this very ignominy to the passions of dishonor? As is shown from many places, and especially from what is said ^A in the Epistle to the Romans regarding certain people, in this way: *And as they did not see fit to have God in their knowledge, God gave them up to a base mind, to do what ought not to be done; they were filled with all unrighteousness, wickedness, greed, malice; full of envy, murder, strife, deceit, malignity; they were whisperers, slanderers, God-haters, insolent, haughty, boastful, inventors of evil, disobedient to parents, foolish, faithless, heartless, ruthless; though they knew God's decree, that those who practice such things deserve to die, they not only do them but have pleasure in those who practice them.*

INTERROGATION XXI

ANSWER

The wandering of the mind arises from laziness, when the mind is not occupied with necessary things. The mind is lazy and unconcerned ^B out of a lack of faith that God is present, He who searches hearts and kidneys. For if it believed this, it would certainly do what is said: *I have set the Lord always before me, because He is at my right hand, that I may not be shaken.* But whoever achieves this and things like it, neither will he ever dare, nor will he have leisure, to think about any of those things that are not managed for the building up of the faith, even if it seems to be good—let alone those which are forbidden and do not please God.

INTERROGATION XXII

ANSWER

They arise certainly from the strange movements of the soul that occur during the day. But if the soul, occupied in the judgments of God, remains pure, and is engaged in the constant meditation of things that are good and pleasing to God, it will have dreams of this same sort.

INTERROGATION XXIII

ANSWER

In short, every word that does not contribute to the

^A necessity in the Lord is idle. And such is the danger of such a word, that even if what is said is good, if it is not ordered toward the edification of faith, the one who speaks does not escape danger because of the goodness of the word, but rather through failing to order the word spoken toward edification, he grieves the Holy Spirit of God. For the Apostle clearly taught this, saying: "Let no corrupt word proceed out of your mouth, but if any is good for the edification of faith, that it may give grace to the hearers"; and adding this: "And do not grieve the Holy Spirit of God, by whom you were sealed." But what need is there to speak further of how great an evil it is to grieve the Holy Spirit of God?

INTERROGATION XXIV

INTERROGATION XXV

^A

**INTERROGATION XXVI** He who slanders a brother, or who hears a slanderer and tolerates him: of what reproof is he worthy? **RESPONSE** Both are to be separated from the society of the rest. "Him who secretly slanders his neighbor, him I have persecuted" (Ps. C, 5). And it is said elsewhere: "Do not listen willingly to a slanderer, lest you be uprooted" (Prov. XX, 13).

**INTERROGATION XXVII** If, however, one slanders the superior, how are we to regard him? **RESPONSE** That judgment is manifest from the wrath of God against Miriam, when she spoke against Moses, whose sin God did not leave unpunished, not even when Moses himself prayed for her ^B (Num. XII, 10).

**INTERROGATION XXVIII** If anyone answers someone with a bolder voice and petulant words, and being admonished of this says: "There is nothing evil in my heart," is faith to be placed in him? **RESPONSE** Not all the passions of the soul are manifest to all, nor even to the one who suffers from them, just as it happens in the body. Just as, therefore, experts in the body have certain signs of hidden diseases, even those that escape the sense of the sufferer himself, so too in the soul, even if one who sins does not feel his own passion, faith must be placed in the Lord, who declares—both to him and to those who are with him—that "the evil man out of the evil ^C treasure of his heart brings forth evil things." For the evil man often simulates some good word or deed; but the good man cannot simulate anything evil. "Providing for honest things," he says, "not only in the sight of the Lord, but also in the sight of men" (Rom. XII, 17).

**INTERROGATION XXIX** In what way can one not be angry? **RESPONSE** If he considers that God is an inspector and thinks that the Lord is always present and looking on. For what subordinate ever dares, in the eyes of a prince, anything of those things which do not please him? Even if he does not expect obedience from others, he himself should be prepared to obey, ^D considering himself to be surpassed by everyone. For if he seeks obedience for the sake of his own utility, let him know that the word of the Lord teaches each person to serve others.

But if he is avenging a violation of the Lord’s commandment, there is no need for anger, but for mercy and compassion, according to him who said: "Who is weak, and I am not weak?" (2 Cor. xi, 29).

INTERROGATION XXX. How shall we cut off the passion of evil concupiscence?

RESPONSE. By a burning and vehement desire to fulfill the will of God, and such as he displayed who said: "The judgments of the Lord are true, justified in themselves; more to be desired than gold and many precious stones; and sweeter than honey and the honeycomb" (Psal. xviii, 10, 11). For the desire for better things, if it has the power and opportunity to enjoy the things desired, forces one to despise and turn away from lesser things, as all the saints have taught; how much more so the things that are evil and worthy of shame! ^B

INTERROGATION XXXI. Is it never permitted to laugh?

RESPONSE. Since the Lord condemns those who now laugh (Luc. vi, 25), it is clear that no time is ever given to a faithful person for laughter; especially when there are so many who dishonor God through the violation of the law, and who are delivered to death in their sin, for whom it is fitting to grieve and groan. ^C

INTERROGATION XXXII. Whence does untimely and excessive sleep arise, and how shall we drive it away?

RESPONSE. Such sleep happens when the soul becomes sluggish regarding thoughts of God, and we despise the judgments of God; but we lay it aside when we think sincerely and rightly of the majesty of God, and seek his will, according to him who said: "If I shall give sleep to my eyes, or slumber to my eyelids, or rest to my temples, until I find a place for the Lord, a tabernacle for the God of Jacob" (Psal. cxxxi, 4, 5). ^D

INTERROGATION XXXIII. By what means is one who is prone to the desire of pleasing men detected?

RESPONSE. When he shows zeal toward those who praise him, but sluggishness and indifference toward those who blame him. For if he wishes to please the Lord, he is always and everywhere the same.

fulfilling what is said: "By the armor of righteousness on the right hand and on the left, by glory and dishonor, by evil report and good report; as deceivers, and yet true." ^A

INTERROGATION XXXIV. How one may flee the vice of acting to please men, and how the praises of men may not be cause for admiration to him.

ANSWER. By the conviction of God’s presence, and by undisturbed care for pleasing God, and by a burning desire for the beatitudes promised by the Lord. For no one, in the sight of his master, wanders off to please a fellow servant, to the dishonor of his master and his own condemnation.

INTERROGATION XXXV. By what means is the proud man known, and how is he cured? ^B

ANSWER. He is known by the fact that he seeks the things that pertain to preeminence; he is cured, however, if he gives credence to the judgment of Him who said: "God resists the proud, but gives grace to the humble." This, however, must be known: that although one may fear the judgment of pride, he cannot be healed of that vice unless he completely gives up the pursuits of preeminence. Just as one cannot unlearn a language or any art whatsoever unless he has completely desisted, ^C not only from doing or saying anything that pertains to that art, but also from hearing those who speak of it, and seeing those who practice it; which must be observed in every vice.

INTERROGATION XXXVI. Whether honor should be sought.

ANSWER. We have been taught to render honor to whom honor is due, but we have been forbidden to seek honor, the Lord having said: "How can you believe, who receive glory from one another, and do not seek the glory that is from the only God?" So that seeking glory from men is a proof of unbelief, and an alienation from piety, the Apostle having said: "If I were still pleasing men, I would not be a servant of Christ." But if those who receive the glory given by men have been so condemned, those who seek what is not even offered will suffer a judgment that cannot be expressed. ^D

INTERROGATION XXXVII.

RESPONSE. If he is persuaded of the presence of the Lord God who sees all things, and of the threats hanging over the slothful, and of the hope of that great reward to be rendered by the Lord, who promised through the apostle Paul that "everyone shall receive his own reward according to his own labor" (I Cor. III, 8); and likewise, if he attends to all other things of this kind that are written, so that either the zeal of each one may be kindled, or endurance may be attained for the glory of God.

INTERROGATION XXXVIII.

RESPONSE. In that he contradicted it as if he were defiant, and was inciting others to do the same, let him be ordained as subject to this judgment: "An evil man raises up contradictions; but the Lord will send an unmerciful angel against him" (Prov. XVII, 11). Let it be most firmly persuaded to him that he is not contradicting or obeying a man, but the Lord himself, who said: "He who hears you, hears me; and he who rejects you, rejects me" (Luc. X, 16). And at length, being first pricked in heart, let him offer an apology, and thus, if he be permitted, let him perform the work.

INTERROGATION XXXIX.

RESPONSE. Since the Apostle said: "Do all things without murmurings and hesitations" (Philipp. II, 14), whoever murmurs is alienated even from the communion of the brethren, and his work is alienated from their use; for it is plain that he is laboring both with unbelief and with hesitation of hope.

INTERROGATION XL.

RESPONSE. If indeed he caused affliction just as the Apostle did when he said: "For you were grieved according to God, so that you might suffer no loss from us" (II Cor. VII, 9), then not the one who caused the grief stands in need of correction, but the one who was grieved ought to demonstrate the properties of that sadness which is according to God. But if he caused affliction in indifferent matters, let him who showed himself burdensome remember that the Apostle said: "If because of food your brother is grieved, you no longer walk according to love" (Rom. XIV, 15); and let him know

that he should fulfill what was said by the Lord: "If you are offering your gift at the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go; first be reconciled to your brother, and then come and offer your gift" (Matt. V, 23, 24). ^A

INTERROGATION XLI. But if the one who caused grief refuses to apologize?

RESPONSE. We must perform toward him what the Lord said regarding him who has sinned and yet has not repented: "But if he also refuses to hear the Church, let him be to you as a Gentile and a tax-collector" (Matt. XVIII, 17). ^B

INTERROGATION XLII. What if the one who caused the trouble is ready to apologize, but the one who was grieved refuses to be reconciled with him?

RESPONSE. The judgment of the Lord regarding such a person is manifest in the parable of the servant and his fellow servant, who, when asked, would not be patient. "But his fellow servants," He says, "seeing what had happened, reported it to their lord; and the lord, being angry, revoked his favor toward him, and handed him over to the torturers until he should pay what was owed" (Matt. XVIII, 31-34). ^C

INTERROGATION XLIII. How should one attend to the person who wakes him up for prayer?

RESPONSE. If a person realizes the detriment brought upon him by sleep—namely, that the soul is not even conscious of itself—and acknowledges the profit of the vigils, and especially that most excellent glory, when one approaches God for prayer as One who bestows great benefits that surpass every desire, he will attend to the one who wakes him, whether for prayer or for fulfilling any other command, as a man who confers great benefits that surpass every desire. ^D

INTERROGATION XLIV. But if the one who has been woken up becomes sullen or even angry, what is he deserving of?

RESPONSE. Pending his repentance, he should be punished with separation and fasting, if perhaps, being pricked in heart, he might be able to recognize of how many and how great blessings he is foolishly depriving himself, and thus being turned...

^A to joy by the grace of Him who said: I remembered God, and was delighted. But if he continues in his state of stupor, let him be cut off from the body, as a putrid and corrupted member. For it is written: It is profitable for you that one of your members should perish, and not that your whole body should be cast into hell.

INTERROGATION XLV.

RESPONSE. It is clear that such a person is feigning ignorance, and cannot escape the judgment of sin. For if I had not come, says the Lord, and spoken to them, they would not have sin: but now they have no excuse for their sin, since the Holy Scripture everywhere announces the will of God to all. Wherefore, he who is of such a character does not, by any means, undergo a lighter judgment with those who were ignorant: but in truth he is more severely condemned along with those of whom it is written: Like the deaf adder, and that stops its ears, which will not hear the voice of the charmers, even when charmed by a wise enchanter. Furthermore, he to whom the office of teaching the doctrine has been committed, if he neglects to announce it, is judged as a murderer, ^C as it is written.

INTERROGATION XLVI.

RESPONSE. This judgment is clear from the words of the Lord to Pilate, when He said: He who delivered me to you has the greater sin. For it is plain from this, that Pilate also, by tolerating those who had delivered Him, was subject to sin, albeit a lighter one. Moreover, Adam declares this openly, who put up with Eve: likewise Eve herself, who tolerated the serpent; for none of them was let go unpunished as if innocent. But even the very indignation of God against them, when considered more diligently, ^D shows the same thing: for when Adam, in place of an excuse, proposed this: The wife whom You gave to be with me, she gave me, and I ate; God answered: Because you have listened to the voice of your wife, and

you have eaten of the tree, of which I commanded you not to eat, cursed is the earth in your works, and the rest. ^A

QUESTION XLVII.

RESPONSE.

those things stated by the Apostle to the Corinthians, saying: *Why have you not rather mourned, that he who has done this deed might be taken away from among you?* and what followed, ^A which he himself testified they had done, when he wrote: *For behold, this very thing, that you sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things you have approved yourselves to be clear in this matter*. They are all in danger, even now, of undergoing the same destruction together, or even a worse one, in as much as he who scorns the Lord is worse than he who scorns the law of Moses, and he who dares to commit the same act as one who has previously sinned and has been previously condemned. For vengeance was taken seven times for Cain; but for Lamech, who fell into a similar ^B sin, seventy times seven.

INTERROGATION XLVIII. By what limit is avarice defined? ANSWER. When someone has crossed the boundary of the law. This happens, according to the Old Testament, when someone takes greater care for himself than for his neighbor; for it is written: *You shall love your neighbor as yourself*. But according to the Gospel, it is when some person, for his own sake, seeks something beyond what is necessary for the current day, just as he who heard: *You fool, this night your soul shall be required of you; then whose shall those things be which you have provided?* To which he adds more generally: *So is he that lays up treasure for himself, and is not rich toward God*. ^C

INTERROGATION XLIX. What does it mean to act with ostentation? ANSWER. Whatever is assumed not out of necessity, but for the sake of adornment and boasting, is accused as a thing done with ostentation.

INTERROGATION L. If someone, having rejected more expensive vestments, wishes to have some other cheap garment, whether a cloak or footwear, so that it may be becoming to him, does he sin, or with what malady is he afflicted? ANSWER. Whoever, intending to please men, wishes his clothing to be becoming to him, it is clear that he is suffering ^D from the malady of people-pleasing.

^A to labor, and to have his mind alienated from God, and to indulge in the vice of ostentation even in the most insignificant matters.

QUESTION LI. What does "Raca" mean? ANSWER. It is an indigenous word signifying a milder form of insult, which is used toward those who are more familiar to us.

QUESTION LII. Since the Apostle says at one time, "Let us not become vainglorious," and at another, "Not with eye-service, as people-pleasers," who is the vainglorious person, and who is the people-pleaser?

ANSWER. I consider the vainglorious person to be one who, for the sake of mere worldly glory to be received from those who see or hear him, says or does something; but the people-pleaser is one who acts to please someone at the will of another person, even if that which is being done is worthy of disgrace. ^B

QUESTION LIII. What is the defilement of the flesh, and what is the defilement of the spirit? And how shall we purify ourselves from them? Or what is holiness, and how shall we attain it?

ANSWER. The defilement of the flesh would be to mingle with those who commit forbidden acts; the defilement of the spirit is to be indifferent toward those who think or do such things. A person is pure when he obeys the Apostle who said that one should not even eat with such a person, and all that pertains to this; or when he feels within himself what was said by David: "Weariness has taken hold of me from the sinners who forsake your law," ^C and shows such sorrow as the Corinthians showed when they were rebuked because they had been indifferent toward the one who had sinned—in all things testifying that they had been pure in that matter. Holiness, however, is to be entirely dedicated to the holy God, and to be continuously, at every time, concerned with and diligent in those things that are pleasing to Him. For that which is maimed is unacceptable among sacred offerings; and it is impious and altogether forbidden ^D to draw back to common and human use that which has once been dedicated to God.

INTERROGATION LIV

INTERROGATION LV

INTERROGATION LVI

^A dictum of the Apostle: Elated, knowing nothing.

INTERROGATION LVII. If someone is subject to an irremediable vice, and is harmed by being frequently reproved, is it better to let him go?

RESOLUTION. This has been said elsewhere: that those who sin must be turned back with meekness and gentleness, in the manner indicated by the Lord. But if being reproved and rebuked by many is not enough to turn him around—as was the case with the Corinthian—such a person should be regarded as a Gentile. It is not safe for anyone in any way to let go of a person whom the Lord has condemned, since the Lord has said that it is better for a man to enter into the kingdom having lost one eye, or one hand, or one foot, than for him ^B to be spared any of these and thus be cast entirely into the hell of fire, where there is wailing and gnashing of teeth; and since the Apostle testifies that a little leaven leavens the whole lump.

INTERROGATION LVIII. Is only he who has lied deliberately judged, or also he who, through ignorance, has spoken something absolutely contrary to the truth?

RESOLUTION. The judgment of the Lord regarding those who sin through ignorance is manifest from these words: He who did not know, and did things worthy of stripes, shall be beaten with few. But everywhere, penitence performed rightly and ^C excellently holds the firm and stable hope of forgiveness.

INTERROGATION LIX. If someone only thinks to do something, but does not do it, is he also judged as a liar?

RESOLUTION. If that which he thought to do is by commandment, he is condemned not only as a liar, but also as disobedient, for God searches the hearts and reins.

INTERROGATION LX. If someone, having been prepossessed, determines to do some of those things which do not please God, is it better to abstain from what was wrongly determined, ^D or to commit the sin for fear of lying?

RESOLUTION. Since the Apostle says: Not that we are sufficient to think anything from ourselves, as of ourselves; and since the Lord Himself confirms this, saying: I can do nothing of my own self; and again: The words

that I speak unto you, I speak not of myself; and in another place: I came down from heaven, not to do mine own will, but the will of Him that sent me, the Father; such a person ought to repent: first, because he dares to determine anything of himself, whatever it may be; for one ought not to perform even good things by one's own authority; and then, even more severely, because he has not feared to decree anything contrary to the ordinances of God. But that whatever has been determined under a preconceived opinion, contrary to the command of the Lord, must be rescinded, is clearly shown in the case of the apostle Peter, who, being forestalled, had indeed determined within himself: Thou shalt never wash my feet; but after he heard the Lord pronouncing: If I wash thee not, thou hast no part with me, he immediately changed his resolve and said: Lord, not my feet only, but also my hands and my head. ^B

QUESTION LXI.

ANSWER. Since the Lord has spoken in a parable concerning that unfruitful fig tree: Cut it down; why cumbereth it the ground? it is indeed necessary to provide for him with every diligence: but if he does not comply, that which is prescribed concerning him who persists in sin must also be observed toward him. For whoever does not apply himself to what is good is condemned with the devil and his angels. ^C

QUESTION LXII.

ANSWER. Whoever keeps to himself any gift of God, so that he himself may enjoy it, and does not make others partakers of this benefit, is condemned as one hiding the talent.

QUESTION LXIII.

ANSWER. Every person is condemned for his own sin: and indeed those who murmured, for their murmuring. But often others murmur for other reasons. Some, indeed, because they lack food, like those who are gluttonous and make their belly their god; others, because they received the same reward as the last, showing envy to be the companion of homicide; and finally others for some other reason.

INTERROGATION LXIV

Since our Lord Jesus Christ says: "It is better for him that a millstone should be hung about his neck, and he should be cast into the sea, rather than that he should scandalize one of these little ones," ^A what is it to give scandal, or how may we avoid it, so that we do not incur such a fearful judgment?

ANSWER

Someone creates scandal when, by word or deed, he violates the law and leads another to violate the law, as the serpent did with Eve, and Eve with Adam; or when he prevents [someone] from performing the will of God, as Peter did to the Lord, when he said: "Be it far from thee, Lord, this shall not be unto thee," and heard: "Get thee behind me, Satan, thou art a scandal unto me, because thou dost not relish the things of God, but the things of men"; or when he builds up the mind of someone infirm ^B toward one of the forbidden things, according to that which is written in the Apostle, who said: "For if any man see thee, who hast knowledge, sitting at meat in the idol's temple, shall not his conscience, being weak, be built up to eat those things which are sacrificed to idols?" to which he adds: "Wherefore, if meat scandalize my brother, I will never eat flesh, lest I should scandalize my brother."

Now, scandal arises from several causes. For scandal arises either from the one who scandalizes, or the causing of scandal happens on the part of the one who is scandalized. ^C And in these cases, it happens in various ways: sometimes on account of the inexperience of the one or the other. There are times, too, in the right cutting of the word, when the wickedness of those who are scandalized becomes more manifest, and likewise in actual events. For the one who is scandalized is scandalized either because someone is fulfilling a commandment of God, or because someone is making free use of things that are within his authority.

When, therefore, men take offense at things that are done according to commandment, and are scandalized at these (as in the Gospel some were at the things that were being done and said by the Lord according to the will of the Father), then it is profitable to remember the answer that the Lord gave concerning such men, when ^D the disciples came to Him and said: "Dost thou know that the Pharisees, when they heard this word, were scandalized?" To whom He said: "Every plant which my heavenly Father hath not planted, shall be rooted up. Let them alone: they are blind, and leaders of the blind. And if the blind lead the blind, both shall fall into the pit." And many such things

^A one may find, both in the Gospels and in the Apostle. But when someone is offended or suffers scandal because of those things which are placed within our own power, it is necessary to call to mind these words of the Lord to Peter, when He said: "Then are the children free; but lest we should scandalize them, go thou to the sea, and cast an hook: and that fish which shall first come up, take, and when thou hast opened his mouth, thou shalt find a stater: take that, and give to them for me and thee." Also those things written by the Apostle to the Corinthians in these words: "I will not eat flesh for ever, lest I should scandalize my brother": and again: "It is good not to eat flesh, and not to drink wine, nor any thing whereby thy brother stumbleth, or is scandalized, or is weak."

^B How fearful it is in those matters which appear to be in our own power to despise a brother who is affected by such a scandal, is shown by the commandment of the Lord, who forbids every kind of scandal in general, saying: "See that you despise not one of these little ones: for I say to you, that their angels in heaven always see the face of my Father who is in heaven." The Apostle matches this witness, at one point saying: "But judge this rather, that you put not a stumbling block or a scandal in your brother's way." But at another time, out of greater construction, he more sternly forbids this evil, by saying: "For if any man see him that hath knowledge sit at meat in the idol's temple, shall not his conscience, being weak, be emboldened to eat those things which are sacrificed to idols? And the weak brother shall perish through thy knowledge, for whom Christ hath died." ^C To which he adds: "Now when you sin thus against the brethren, and wound their weak conscience, you sin against Christ." Wherefore, "if meat scandalize my brother, I will never eat flesh, lest I should scandalize my brother." And in another place, after saying: "Or am I only and Barnabas not at liberty to do this?" he immediately adds: "But we have not used this power: but we bear all things, lest we should give any hindrance to the gospel of Christ."

Since it is demonstrated that the matter is so horrific—that in those things which are placed within our own power, one should be a bad example to a brother—what might one say of those who, by doing or saying forbidden things, give scandal? ^D And especially when the one who causes the scandal appears to be endowed with greater knowledge, or is established in some priestly rank: he who, when he ought to be set before others as a rule and example, if he neglects even the smallest part of what is written, or does something forbidden, or omits something that is commanded, or by one

^A indifferent word or silence bears anything of this kind, he is liable to such a judgment, or even to this one thing, that the blood of him who has sinned, he says, shall be required from his hands (Ezech. iii, 18).

INTERROGATION LXV. How does someone restrain the truth in injustice?

RESPONSE. When he abuses the goods given by God for his own desires: which the Apostle rejected, saying, "For we are not as the rest, who adulterate the word of God" (II Cor. ii, 17); and again: "For neither have we ever used the speech of flattery, as you know, nor an occasion of covetousness, God is witness; nor seeking glory from men, neither from you, nor from others" (I Thess. ii, 5, 6).

INTERROGATION LXVI. What is emulation, and what is contention? ^B

RESPONSE. Indeed, emulation is when someone, in order not to appear inferior to another, strives to do something; but contention is to provoke and stimulate others to do the like, by the things one does with ostentation and boasting. For sometimes the Apostle, having made mention of contention, immediately joins empty glory to it, with these words: "Nothing through contention, neither through vainglory" (Philipp. ii, 3); at other times, having first mentioned vainglory, he also prohibits contention together with it by another name, saying: "Let us not become codetous of vainglory, provoking one another" (Galat. v, 26).

INTERROGATION LXVII. What is uncleanness, and what is impurity? ^C

RESPONSE. The Law indicated uncleanness, when it used that term for things that happen involuntarily from natural necessity; but the most wise Solomon seems to me to signify impurity, when he names one who is indulgent to pleasure and devoid of pain, so that impurity is an affection of the soul which has not, or does not bear, an athletic pain; just as incontinence is that which does not have mastery over the pleasures that infest it.

INTERROGATION LXVIII. What is the proper character of fury, and what is the proper character of reasonable indignation, and how do we often, starting from indignation, find ourselves falling into fury? ^D

RESPONSE. The proper character of fury is an impulse of the soul in the meditation of harm...

to the one who has provoked. The proper scope of a wise indignation, however, is a desire for the correction of the one who has sinned, from a disposition displeased by what has occurred. ^A That a soul beginning from a good state should fall into evil is nothing paradoxical, for one may find many such cases. Wherefore it is necessary to remember the divinely inspired Scripture, which says: *Scandalous things they have laid in my way* [Ps. CXXXIX, 6]; and again: *But if anyone also struggles, he is not crowned unless he struggles lawfully* [II Tim. II, 5]. One must everywhere guard against immoderation, unseasonableness, and disorder; for because of the cause of these things, each of what has been spoken of, even when it seems to be good, has often degenerated into evil.

QUESTION LXIX. How is one to deal with a person who eats no less than the others, and has neither a broken and invalid body, nor any known malady, yet complains that he is unable to work?

RESPONSE. Every excuse for sloth is an excuse for sin; for one ought to show zeal even unto death, just as one does patience. That sloth, when joined to wickedness, condemns the slothful person ^B is evident from the words of the Lord, who said: *You wicked and slothful servant* [Matt. XXV, 26].

QUESTION LXX. How is one to be treated who abuses his clothing or footwear; for when he is rebuked, he suspects the one rebuking him of stinginess and murmuring. And if, after the appropriate second and third admonition, he persists in the same resolution, what is one to do with him?

RESPONSE. The Apostle rejects abuse, saying: *As using this world, not abusing it* [I Cor. VII, 31]. For the measure of use is the unavoidable necessity of the need; but that which exceeds the need is prone to the disease of either avarice, or pleasure-seeking, or vainglory. ^C But he who persists in sin incurs the same judgment as one who does not repent.

QUESTION LXXI. There are some who seek in their food pleasure rather than quantity; others, however, desire quantity rather than pleasure for the sake of satiety; how, therefore, is one to satisfy the needs of both?

RESPONSE. Both are sick—the one with love of pleasure, the other with greed. Neither the pleasure-seeker nor the one who is greedy beyond what is right in any matter avoids condemnation. ^D

^A

It is necessary to care for both with compassion, for the healing of the passion. But if they are not healed of the disease, the judgment of those who do not repent is plain and certain.

INTERROGATION LXXII. If anyone, while partaking of food among the brethren, behaves immodestly, eating or drinking greedily, ought he to be rebuked?

RESPONSE. One who is of this sort does not keep the commandment of the Apostle who said: "Whether you eat or drink, or whatever you do, do all to the glory of God" (I Cor. X, 31); and again: "Let all things be done decently and in order" (I Cor. XIV, 40). He stands in need of correction, unless some necessity of labor or of speed presses him; but even then, one must earnestly strive to avoid giving offense. ^B

INTERROGATION LXXIII. How ought he to be corrected who does not rebuke the sinner out of a desire for the brother’s amendment, but from a passion for his own vengeance, if, after being admonished several times, he persists in the same vice?

RESPONSE. Let such a one be recognized as a lover of self and a lover of power; and let the manner of his correction be revealed to him according to the science of godliness. But if he persists in his wickedness, the judgment which is pronounced against those who do not repent is clear. ^C

INTERROGATION LXXIV. We ask to be taught from Scripture whether those who depart from the brotherhood and wish to lead a solitary life, or to follow the same goal of godliness with a few others, ought to be separated from the rest.

RESPONSE. Since the Lord has often said: "The Son can do nothing of himself" (Joan. V, 19); and: "I have come down from heaven, not to do my own will, but the will of Him who sent Me, the Father" (Joan. VI, 38); and since the Apostle also testifies: "For the flesh lusts against the spirit, and the spirit against the flesh: and these are contrary the one to the other: so that you do not the things that you would" (Galat. V, 17); therefore, whatever is chosen by one’s own will is alien to the worshippers of God. But regarding such as these, we have answered more fully in the works spoken of in the longer rules. ^D

INTERROGATION LXXV. Is it appropriate to call Satan the author of every sin, whether it be committed in thought, in word, or in deed?

RESPONSE. In general, I judge that Satan, of himself...

cannot be the author of sin in anyone; but he uses the natural impulses that belong to each person by nature, and sometimes also uses the forbidden passions, and through these he attempts to lead astray those who are not vigilant. He uses natural impulses, as he attempted to do in the case of the Lord when he perceived that He was hungry, saying, "If you are the Son of God, command that these stones become bread" [Matt. iv, 3]; and he uses forbidden passions, as in the case of Judas. For when he perceived that he was suffering from the disease of avarice, he made use of this passion, and by means of the thirty pieces of silver, he struck down the avaricious man into the sin of betrayal. ^B That evil also springs up from ourselves, the Lord clearly shows: "For out of the heart," He says, "proceed evil thoughts" [Matt. xv, 19]. This happens to those who, through negligence, leave the natural seeds of good uncultivated, according to what is said in the Proverbs: "A foolish man is like a field, and a man who lacks reason is like a vineyard. If you leave him, he becomes desolate, and the whole is overgrown with weeds, and he remains abandoned" [Prov. xxiv, 30]. The soul that, through such negligence, remains uncultivated and abandoned, by a necessary consequence produces thorns and thistles, and experiences what is said: "I waited for it to bring forth grapes, but it brought forth thorns" [Isa. v, 4]. Of this soul it had been said previously: "And I planted a vineyard, Sorec" [Isa. v, 2], which, if you interpret it, means "choice." One may also find something similar to this in Jeremiah, speaking in the person of God: "I planted a fruitful vineyard, all true; how then have you turned into bitterness, O alien vine?" [Jer. ii, 21]. ^C

INTERROGATIO LXXVI. Is it appropriate to lie, for the sake of some supposedly useful cause? RESPONSIO. The decree of the Lord does not allow this, since He once and for all stated that the lie is from the devil [John viii, 44], without assigning any distinction to the lie. And the Apostle also testifies to this, writing: "And if anyone competes, he is not crowned unless he competes according to the rules" [II Tim. ii, 5].

INTERROGATIO LXXVII. What is guile, and what is malignity? RESPONSIO. Malignity is, as I judge, the very first and hidden ^D malice of the character; guile, however, is the diligent work of setting snares, when someone,

having fashioned this, and having placed it before another like a lure, works through it the things of his treachery. ^A

INTERROGATION LXXVIII

RESPONSE

INTERROGATION LXXIX

RESPONSE

INTERROGATION LXXX

RESPONSE

then, clearly, the illumination is still ^A lacking to it—not because that which illuminates fails, but because that which ought to be illuminated is slumbering.

INTERROGATION LXXXI.

RESPONSE.

^A INTERROGATIO LXXXII. Since it is written: “Rebuke not an elder, but intreat him as a father; the younger men as brethren; the elder women as mothers” (1 Tim. v, 1-2), if it happens that an elderly woman commits the same sin as a young girl, is she subject to the same penalty?

RESPONSE. The Apostle taught that elderly women should be honored as mothers, as though they were not doing anything worthy of rebuke. But if it should happen that an elderly woman commits the same sin as a young girl, one must first consider, if I may so speak, the natural infirmities of the age; and thus the appropriate measure of rebuke is to be defined according to the age of each. For example, sloth is almost natural to old age, but not to youth; just as wandering of the mind, and turbulence, and audacity, and all such things, are natural to youth, but not to old age, and seem to be encouraged by the natural heat of youth. Therefore, the same sin—sloth, for example—becomes worthy of heavier charges in a young girl, as her age provides no excuse. Conversely, that same sin—a wandering mind, or audacity, or turbulence—renders the elderly woman more worthy of greater censure, since her age itself comes to her aid by inclining her toward gentleness and tranquility. In addition to these things, one must also examine the manner of the sin in each person, and thus apply the appropriate method of healing through the proper penalty.

^A INTERROGATIO LXXXIII. If someone, while doing many things rightly, fails in one thing only, how should we treat him?

RESPONSE. As the Lord treated Peter.

^A INTERROGATIO LXXXIV. If someone, having a turbulent and unruly character, and being rebuked for this, says that God has made some men good and others evil, does he speak correctly?

RESPONSE. This opinion was condemned long ago as heretical; for it is blasphemous and impious, and it renders the soul prone to sin. Therefore, either let him be corrected, or let him be removed from your midst, so that it may not come to pass that: “A little leaven leaveneth the whole lump” (1 Cor. v, 6; Galat. v, 9).

QUESTION LXXXV. Whether it is fitting to have anything of one's own in the fellowship of the brethren.

ANSWER. This is contrary to the testimony reported in the Acts concerning those who had believed, in which it is written: “Neither did any of them say that any of the things which he possessed was his own” (Acts iv, 32). Therefore, he who says that something is his own makes himself a stranger to the Church of God and to the love of the Lord, who taught both by word and by deed that one ought to lay down one’s own soul for one’s friends, let alone external possessions. ^A

QUESTION LXXXVI. If someone should say, "I neither receive from the brotherhood, nor do I give, but I am content with my own," what must we observe with regard to him?

ANSWER. If such a one does not pay heed to the teaching of the Lord, who said: “Love one another, as I have loved you” (John xiii, 34), we must pay heed to the Apostle, who says: “Put away the wicked person from among yourselves” (1 Cor. v, 13), so that the statement may not come to pass: “A little leaven leaveneth the whole lump” (Galat. v, 9). ^B

QUESTION LXXXVII. Whether it is permitted for each person to give his old garment or footwear to whomever he wishes, according to the commandment.

ANSWER. To give or to receive, even in accordance with a commandment, is not for everyone, but belongs to him who has been entrusted with the office of stewardship after careful probation. Therefore, whether it be old or new, this person, having regard for the season of each case, shall both give and receive. ^C

QUESTION LXXXVIII. What is the solicitude of this life?

ANSWER. Every care, even if it does not seem to include any of the things that are forbidden, if it does not contribute to piety, is a solicitude of this life.

QUESTION LXXXIX. Since it is written, “The ransom of a man’s soul is his own wealth” (Prov. xiii, 8), what are we to do, to whom this is not available?

ANSWER. If this has been our desire, and yet we have not been able to achieve it, let us remember the response of the Lord to Peter, who, being very anxious about such a matter, had said: “Behold, we have left everything and followed you; what then shall be for us?” But He answers him thus: “Everyone who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or fields, on account of me and the Gos- ^D

- ^A pel, shall receive a hundredfold, and shall inherit eternal life.” If, however, we have failed to do this through negligence, let us now show zeal. But if it is no longer the time or the capacity [to do so], let the Apostle console us, saying: “I seek not yours, but you.”

INTERROGATION XC

RESPONSIO

INTERROGATION XCI

RESPONSIO

INTERROGATION XCII

RESPONSIO

never to fail, as is said in another place: "Fear not, little flock, for it is your Father's good pleasure to give you the kingdom. Sell your possessions, and give alms; provide yourselves with purses that do not grow old, with a treasure in the heavens that does not fail."

QUESTION XCIII. He who has once left his goods and has professed to have nothing of his own, with what disposition ought he to use the things necessary for life, such as clothing and food?

RESPONSE. By remembering, as it is written, that it is God who gives food to all flesh. However, there is need of care, so that, as a laborer for God, he may be worthy of his food, and that this may not be under his own control, but administered to him by the one to whom this care has been entrusted, both in time and in measure, as it is written: "And distribution was made to every man according as he had need."

QUESTION XCIV. If someone, having left behind tributes, comes to the brethren, but his kinsmen are harassed by the tax collectors on his account, does this give rise to cause for hesitation, or does it bring harm, both to him and to those who received him?

RESPONSE. ^C Our Lord Jesus Christ, to those who asked him whether it was lawful to pay tribute to Caesar or not, answers thus: "Show me a denarius; whose image and inscription does it have?" And when they said, "Caesar's," he answered with these words: "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's." Since it is clear from this, therefore, that the Lord has declared those to be subject to the commands of Caesar among whom are found the things that belong to Caesar; if he, when he came to the gathering of the brethren, brought with him some such thing as belonged to Caesar, he ought to pay the tributes. But if, when he departed, he left all his belongings to his relatives, there is no place for hesitation, neither for him nor for those who received him.

QUESTION XCV. Is it expedient for those who have recently arrived to learn the sentences of the Scriptures immediately?

RESPONSE. This question, too, may be explained from those things which have already been said above. For as for those things which pertain to use, it is right and necessary for each one to learn them from the inspired Scripture ^D and...

so that piety may be perfected, and that one may not become accustomed to human traditions. ^A

INTERROGATION XCV. Whether it should be permitted to any person who wishes to learn letters, or to devote himself to reading.

RESPONSE. Since the Apostle says: "That you may not do the things that you would," in every matter it is harmful to grant to anyone that which is chosen by their own will; but it is useful to embrace everything which is approved by those in charge, even if it be against the will. And the charge of unbelief ^B also applies to this, since the Lord has said: "Be ready; for at what hour you do not think, the Son of man will come." For it is evident that such a person is determining for himself the duration of his life.

INTERROGATION XCVII. If someone says: "I wish to profit for a little while among you," whether he is to be admitted.

RESPONSE. Since the Lord has said, "Him that comes to me I will not cast out," ^C and the Apostle has said: "But because of false brethren unawares brought in, who came in privately to spy our liberty which we have in Christ Jesus, that they might bring us into bondage; to whom we yielded not by subjection, no, not for an hour, that the truth of the gospel might continue with you," it is right indeed to grant him entry, both because the outcome is uncertain: for truly, having often received benefit over some period of time, he will now willingly embrace that mode of life entirely, which has not rarely happened; and also so that he himself may have insight into the discipline kept among us, he who perhaps ^D suspected something quite different concerning us. But it is necessary that even in his presence a more exact discipline be kept, so that the truth may shine forth, and the suspicion of any negligence may be removed. For thus we shall both be pleasing to God, and he will either receive benefit or be refuted.

INTERROGATION XCVIII. What sort of mind should the superior have in those things which he commands or decrees?

RESPONSE. Towards God, indeed, as a minister of Christ and a steward of the mysteries of God, fearing lest he either say or institute anything beyond the will of God testified in the Scriptures, and be found a false witness of God, or sacrilegious, either by introducing something alien to the Lord's doctrine, or by omitting anything that is pleasing to God and ac-

beneficial to everyone. ^A And with respect to the brethren, even as a nurse fosters her own children, he is eager to impart to each one what is pleasing to God and at the same time beneficial to all, not only 87 the Gospel of God, but his own soul also, according to the commandment of our Lord and God Jesus Christ, who says: "A new commandment I give to you, that you love one another, as I have loved you. Greater love than this no one has, that one lay down his soul for his friends."

QUESTION XCIX. With what disposition ought he who reproves to reprove?

RESPONSE. Towards God, ^B indeed, with that same disposition which David had when he said: "I beheld the foolish, and I was consumed; because they kept not thy words." But towards those who are being reproved, one must have such a disposition as a father and a physician would assume—one mingled with sympathy and compassion, healing his own son with skill; and especially so if pain is present, and the method of healing cannot be applied without torment. 88 89

QUESTION C. How shall we dismiss those who come from outside and beg; and whether each one who wishes ought to give bread, or anything else; or whether it is more fitting that this duty be delegated to one person?

RESPONSE. Since the Lord declared that it is not good ^C to take the bread of children and cast it to the dogs, and yet approved of this word: "For even the little dogs eat of the crumbs which fall from the table of their masters"; he to whom the duty of dispensing has been assigned must perform this only after a test. But whoever does this contrary to his judgment 91 should be reproved as a corrupter of good order, until he learns to keep his own place, as the Apostle says: "Let each man, brethren, in that in which he was called, therein remain." 90

QUESTION CI. Does he to whom the distribution of those things dedicated to the Lord has been entrusted ^D have the necessity of fulfilling the word: "Give to everyone who asks of you; and him who wants to borrow from you, do not turn away"?

RESPONSE. The saying, "Give to everyone who asks of you; and him who wants to borrow from you, do not turn away," has the character of a testing, as the sequence of what follows demonstrates; and the commandment is directed at the wicked—not primarily, but according to cir- 92

^A cumstances exigently, it must be performed. For the primary commandment of the Lord is this: "Sell what you have and give to the poor"; and again: "Sell your belongings and give alms." But if it is not without danger to transfer to others what is intended for other purposes, since the Lord says, "I was not sent except to the lost sheep of the house of Israel." And, "It is not good to take the children's bread and throw it to the dogs," why should one not judge for himself what is just?

INTERROGATION CII

RESPONSE

INTERROGATION CIII

RESPONSE

INTERROGATION CIV

RESPONSE

the Lord with the duty committed to them. And, in general, in every matter, it is necessary to remember the leader, since the holy Scripture says: Do all things with counsel. (Eccli. XXXII, 24)

^A Q. CV. Should those who come to the brotherhood immediately learn crafts? A. The superiors will judge.

Q. CVI. What kind of punishments should be used in the brotherhood for the conversion of those who sin? A. In the judgment of the superiors, the time and manner should be determined, with consideration given to the vigor and age of the body, to the disposition of the soul, and to the difference of the sin. ^B

Q. CVII. If someone says that he desires to live with the brethren, but is often hindered by the service that must be rendered to his relatives according to the flesh, or even by taxes, from entirely embracing this life, should his access to the brethren be permitted? A. To stifle the desire for what is good is not without danger; yet, it is not safe to give one who has once entered the time and opportunity to handle external matters that are alien to the life instituted according to God. But if, having entered, one gives oneself to internal matters and brings with oneself nothing of those things that are external, he shows a better hope for himself. ^C

Q. CVIII. Is it fitting for a superior, in the absence of a superior, to speak with a sister about things that pertain to the edification of faith? A. In these things, the precept of the Apostle is not observed, who said: Let all things be done honestly and according to order. (1 Cor. XIV, 40)

Q. CIX. Is it fitting for the superior to converse frequently with the superior, especially if this offends some of the brethren? A. Since the Apostle said: For why is my liberty judged by another man's conscience (1 Cor. X, 29)? it would not be beside the point to imitate him who says: We have not used this power, that we might not give any hindrance to the Gospel of Christ (1 Cor. IX, 12); and as far as it is possible, it is worth the effort to make conversations more rare and concise. ^D

^A

QUESTION CX

ANSWER. A confession to the elder will be more becoming and cautious if made in the presence of the sister in authority herself, for he is able to suggest with skill and prudence the manner of repentance and correction.

QUESTION CXI

ANSWER. With very good reason.

QUESTION CXII

ANSWER. The Lord teaches that for the penitent, friends and neighbors should be summoned. Wherefore it is much more necessary that one who is approaching should be received with the knowledge of all the brethren, so that they may both rejoice together and pray together.

QUESTION CXIII

ANSWER. Since the most wise Solomon has said: "To every thing there is a season" (Eccl. III, 1), we ought to know that there is a proper time for humility, and for the exercise of authority, and for reprimand, and for exhortation, and for mercy, and for frankness of speech, and for kindness, and for severity, and, in a word, for every matter. Therefore, sometimes the proofs of humility must be shown, and the humility of children imitated, especially when it is time for mutual honor and duties, and for the service and care to be rendered toward the body, as the Lord has taught. At other times, however, one must use the power which the Lord gave for edification, and not for destruction, when necessity demands frankness of speech. And as in the time of exhortation, kindness is to be shown, so in a time requiring severity, zeal is to be shown, and in the case of all other things, ^D likewise.

QUESTION CXIV.

ANSWER.

Therefore, if we are commanded something that altogether adheres to or contributes to the commandment of the Lord, we ought to accept it as the will of God with greater zeal and diligence, carrying out what is said: "Submitting to one another in the fear of Christ." But when ^C something contrary to the Lord's commandment is commanded us by anyone, or something that corrupts or defiles it, then it is the time to say: "We must obey God rather than men"; being mindful of the Lord who says: "Yet they will by no means follow a stranger, but will flee from him, for they do not know the voice of strangers"; and mindful also of the Apostle who, for the sake of our safety, even dared to rebuke the angels themselves with these words: "But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed."

From which we are taught that even if he who forbids what has been commanded by the Lord, or who urges that something forbidden by Him be done, is ^D related to us by the closest bond, or excels in honor beyond measure, he is to be shunned or even held in execration by everyone who loves the Lord.

^A Q. CXV. How ought one to obey another? A. As slaves 21 to masters, according to that which was commanded by the Lord: "Whoever wants to be great among you must be the servant of all, and the slave of all." To which He adds, by way of more compelling persuasion: "Just as the Son of Man did not come to be served, but to serve"; and according to that which was said by the Apostle 22: "Through the love of the Spirit serve one another."

Q. CXVI. To what limits should obedience extend, so that the measure by which we can please God may be preserved? A. The Apostle showed this, having set before us the obedience of the Lord, who "became obedient unto death, even death on a cross"; and having said beforehand: "Let this mind be in you, which was also in Christ Jesus." ^B

Q. CXVII. One who is not content with the tasks assigned to him daily for the fulfillment of the set commandment, but seeks to learn a craft—what sickness does he suffer from, and ought he to be tolerated? A. Such a person is both self-willed and self-pleasing, and faithless; for he has not feared the judgment of the Lord, who said: "Be ready, for at an hour you do not think, the Son of Man is coming." For if someone awaits the Lord day by day and hour by hour, he is anxious lest he spend the current day in idleness, and he concerns himself with nothing else. But if he is ordered to learn a craft, let him obtain from this obedience the profit of pleasing God, and not incur judgment through procrastination. ^C

Q. CXVIII. What reward does he have, who is zealous in the commandment, but works at that which is not commanded, but which he himself desires? A. That of self-pleasing. For while the Apostle says: "Each of us must please his neighbor for their good, for edification," and invites us all the more with the words that follow: "For even Christ did not please Himself," the one who pleases himself ought to recognize his own danger; for such a person is revealed to be both self-willed and insubordinate. ^D

Q. CXIX. Is it permitted for each person to refuse the work assigned to him, and ask for something else? A. Obedience, as was said before, to the point of death,

^A whoever refuses the assigned task and seeks another, first of all destroys obedience, and plainly shows that he has not denied himself; and then he becomes the cause of many other evils, both for himself and for others. For he opens a door of contradiction to many, and accustoms himself to it. And since each person cannot judge what is beneficial, he often chooses a task that is harmful to himself. Moreover, he arouses wicked suspicions among the brothers, as if he were better suited for the work he seeks than for that which he is required to work at alongside others. Wherefore, in a word, to refuse authority is the root of many great evils. But if he thinks he has any reason for refusing the work, let him declare it to those in charge, and leave it to their ^B judgment.

INTERROGATION CXX.

RESPONSE.

INTERROGATION CXXI.

RESPONSE.^C He who truly and sincerely loves God, and who constantly and certainly expects the reward to be given by the Lord, is by no means satisfied with the present, but always seeks some addition, and desires something more. And even if he seems to be doing something beyond his strength, he is not secure, as if he had filled the measure; but rather he suffers constant anxiety, as one who is far from the required perfection, hearing the Lord so commanding: "When you have done all that has been commanded, then say: We are unprofitable servants; we have done what we ought to have done"; and hearing also the Apostle, to whom the world was crucified and he himself to the world, who stood in no fear of saying: "I do not consider that I have reached it. But one thing I do: forgetting those things which are behind, and stretching forth to those that are before, ^D I press toward the goal for the prize of the upward calling of God in Christ Jesus."

^A Since he had the authority, as one preaching the Gospel, to live from the Gospel, he says, "In labor and toil, night and day we worked, not that we do not have the authority, but to give ourselves as an example to you to imitate us." Who, then, is so senseless and faithless as to be satisfied with what has already been done, or to refuse anything as too heavy or too laborious?

INTERROGATION CXXII. If someone, having been forbidden to receive a blessing, says, "If I do not receive the blessing, I will not eat," is he to be tolerated?

RESPONSE. Certainly, whether the fault is worthy of so great a penalty that one should be barred from eating, he who imposed this penalty will fully judge. But if someone is judged unworthy of the blessing alone, and the permission to eat is given to him, but he refuses to eat, let him be judged as disobedient in this matter, and stubborn. And at the same time, let him know and understand about himself that in desiring to do this, he is not healing himself, but joining sin to sin.

INTERROGATION CXXIII. If someone is distressed at not being permitted to do that which he is not capable of doing well, is he to be tolerated?

RESPONSE. Concerning this, it has been said in many places that generally to use one's own will or to act according to one's own judgment is contrary to right reason; and ^B that not to submit to the judgment of the majority entails the danger of disobedience and contentiousness.

INTERROGATION CXXIV. If someone should happen to fall in with heretics or Gentiles ^C somewhere, ought he to eat with them or greet them?

RESPONSE. As for the sort of greeting which is common and unremarkable, the Lord has in no way forbidden it, saying: "If you greet your friends only, what more do you do? Do not even the Gentiles do the same?" But in regard to eating together, we have the commandment of the Apostle, by which we are taught in what cases this ought to be avoided, saying thus: "I wrote to you in my epistle not to associate with the immoral—not at all with the immoral of this world, or with the greedy, or with the swindlers, or with idolaters; for then you would have to leave the world. But now I have written to you not to associate. If anyone who is called a brother is immoral, or greedy, or an idolater... ^D

or a railer, or a drunkard, or a robber, you should not even eat with such a person. ^A

QUESTION CXXV.

ANSWER.

QUESTION CXXVI.

ANSWER.

QUESTION CXXVII.

ANSWER.

QUESTION CXXVIII.

ANSWER.

^A Q. CXXIX. He who fasts much, and is for that reason unable in the taking of nourishment to endure the common meal, what ought he rather to choose: to fast with the brethren and eat together with them, or, because of excessive fasting, to have need of other foods in taking his nourishment?

R. The time of fasting is not at the arbitrary choice of each individual; but it is [defined by] the time when those things which pertain to the service of God require it: just as the Acts of the Apostles record, and as we learn from the elect David. If, therefore, anyone fasts according to such a principle, he is also granted the ability to do so. For faithful is He who promised.

Q. CXXX. How one ought to fast when there is need of a fast for one of the things sought after for the sake of piety: whether as one constrained, or with alacrity of mind?

R. Since the Lord saith: "Blessed are they that hunger and thirst after righteousness" (Matth. v, 6), whatever contributes to piety, if it be not done cheerfully and eagerly, is dangerous. Wherefore, he who indeed fasts, but does not do so with a ready mind, is called into danger; yet in a time of such necessity it is essential to fast, since the Apostle, among his other right deeds, enumerates this also for our instruction: "In fastings often" (II Cor. xi, 27).

^B Q. CXXXI. He who does not take the foods which the brethren eat, but seeks another, does he act rightly?

R. In general, to seek food is against the commandment, since the Lord hath said: "Seek not what ye shall eat, or what ye shall drink; and be not ye of doubtful mind" (Luc. xii, 29); and, adding that which is more striking: "For all these things do the nations of the world seek after" (Luc. xii, 30). It is the duty of him upon whom the task of distribution lies to diligently fulfill what is written: "Distribution was made unto every man according as he had need" (Act. iv, 35).

^C Q. CXXXII. He who says, "This harms me," and is grieved if something else is not given to him, what is this?

R. It is apparent that such a person is not persuaded of the hope of Lazarus, nor has he recognized the charity of him to whom the care of all, and of himself, has been entrusted. In general, no one ought concerning a matter of

^A to permit himself to judge whether a thing is harmful or expedient, but that should be deferred to him whose office it is to judge concerning the utility of each person—who should first seek the benefit of the soul, and so, in the second place, provide what pertains to the necessity of the body according to the will of God.

QUESTION CXXXIII.

ANSWER.

QUESTION CXXXIV.

ANSWER.

QUESTION CXXXV.

ANSWER.

QUESTION CXXXVI.

ANSWER.

^A

QUESTION CXXXVII. Is it right for someone, for example, to decide in his own mind to abstain for a certain time from some specific food or drink?

ANSWER. Since the Lord said: “Not to do my own will, but the will of Him who sent me,” every judgment of one's own will is fraught with danger. Aware of this, David said: “I have sworn and have established it, that I will observe the judgments of thy justice,” not my own desires.

QUESTION CXXXVIII. Should anyone in a community of brothers be permitted to fast or keep vigil more than the others, according to his own will?

ANSWER. Since the Lord said: “I came down from heaven, not to do my own will, but the will of Him who sent me, the Father,” whatever anyone does by his own will is his own, whereas it is foreign to piety. And it is to be feared that he might someday hear from God concerning what he seems to be doing: “Toward thee will be his turning, and thou shalt have dominion over him.” Furthermore, to desire ^B to do more than the others, even in good things, is a vice of contention arising from vainglory; the Apostle shows this is forbidden, saying: “For we dare not show ourselves or compare ourselves with some that commend themselves.” Therefore, having abandoned our own wills and the desire to seem to do something more than the rest, we ought to obey the Apostle who advises and says: “Whether you eat or drink, or whatsoever else you do, do all to the glory of God.” For contention, vainglory, and self-pleasing are entirely foreign to those who strive according to the rules in the good contest. ^C Hence he says at one time: “Let us not become desirous of vainglory”; at another: “If any man seem to be contentious, we have no such custom, nor the churches of God”; and in another place: “We ought not to please ourselves,” to which he adds, more persuasively: “For Christ did not please himself.” But if anyone thinks that he has need of greater severity, whether in fasting or in vigils or in any other matter, let him disclose this matter, for which he thinks he has need of something more, to those entrusted with the ^D common care, and let him observe what has been approved by them. For often in another way it will be necessary to provide for his need.

^A

INTERROGATION CXXXIX.

RESPONSE.

INTERROGATION CXL.

RESPONSE.

Short Rules

^A QUESTION CXLI. Is it appropriate for strangers to be found in the workshops, or even for any of those who are members of our community to have left their own place?

ANSWER. Except for the one who has been entrusted with the inspection of the workers or the management of the works, whoever is found doing so, as one who destroys the orderly harmony of the members, should be forbidden even from legitimate departure. Instead, sitting in a place judged suitable for discipline, let him render his task with attention and more laboriously than usual, until he learns to observe what was said by the Apostle: "Each one in that in which he was called, in this let him remain." (1 Cor. vii, 24).

QUESTION CXLII. Ought craftsmen to receive work from anyone without the judgment of the one who has been entrusted with the care of these things?

ANSWER. Let both be held liable to the judgment of a thief, or of one who colludes with a thief, both the one who gives and the one who receives.

QUESTION CXLIII. How ought the workers to take care of the implements entrusted to them?

ANSWER. First, as things dedicated and consecrated to God; second, as those without which they are unable to demonstrate the diligent zeal that is owed.

QUESTION CXLIV. But if someone, through negligence, loses something, or through contempt puts it to a wrong use?

ANSWER. Let him who has put it to a wrong use be judged as one who commits sacrilege, and he who has lost it as one who is responsible for sacrilege, since all things have been designated for the Lord and are consecrated to God.

QUESTION CXLV. And if he gives something to someone or receives it from someone on his own authority?

ANSWER. Let him be judged as one who is rash and contumacious. For these things belong to the one who has been entrusted with the care of them, and he is the one who distributes them.

QUESTION CXLVI. But if, when there is an urgent need, the superior himself asks him for an implement, and he refuses?

ANSWER. One who has surrendered himself and his own members to the charity of Christ...

the authority bestowed upon him for the use of others, how could he possibly dispute about the furnishings with the superior, to whom the care of the furnishings also pertains? ^A

INTERROGATION CXLVII.

RESPONSE.

INTERROGATION CXLVIII.

RESPONSE.

INTERROGATION CXLIX.

RESPONSE.

^A with much circumspection to examine to what each one is suited, and thus to entrust any task whatsoever, so that neither those who entrust what is not suitable to anyone may be condemned as wicked stewards of both souls and the commandments of the Lord, nor those who are entrusted may appear to find from this an excuse for sin.

QUESTION 150. If, out of negligence, one does not give to a brother what is necessary.

ANSWER. This judgment is manifest from the words of the Lord, who said: "Depart from me, you cursed, into the eternal fire which is prepared for the devil and his angels; for I was hungry and you gave me no food, I was thirsty and you gave me no drink" (Matt. XXV, 41-42), and so forth; and because: "Cursed is everyone who does the works of the Lord negligently" (Jer. XLVIII, 10). ^B

QUESTION 151. Is it permitted for one ministering to speak with a louder voice?

ANSWER. The need of those who are listening defines the measure of the voice. Therefore, if it is too low, as being more sluggish, it approaches near to a whisper, and is worthy of rebuke; but if it is higher than necessary, when he who is listening could have heard even one speaking more quietly, then what is uttered is condemned as clamor, unless the sluggishness of the listener brings us to the necessity of using a clamor, and as if from sleep, awakening him. For this is also reported to have been done by the Lord, as the evangelist says: "Jesus, however, cried out and said: 'He who believes in me, believes not in me, but in him who sent me'" (John XII, 44). ^C

QUESTION 152. If someone, while performing his turn of service in the kitchen, labors beyond his strength, so that he is hindered for some days from his customary work, should such service be imposed upon him?

ANSWER. It has been said that he who has been entrusted with the stewardship of tasks ought, with foresight for the aptitude and strength of the one laboring, to frame the commands, lest he hear that which says: "Who fashions labor for a commandment" (Ps. XCIII, 20). Yet he who has been commanded ought not to gainsay it; for obedience has its term even unto death. ^D

QUESTION 153. How she who has been entrusted with the wools ought to keep them, and how she ought to attend to those who are working.

ANSWER. Let her keep the wools as a deposit from God

and let her, without contention and without partiality, assign and distribute her own proper work to each sister. ^A

INTERROGATION CLIV. If it happens that there are few brothers, and they are serving many sisters, and they fall into the necessity of being separated from one another, as they are divided for the sake of the works—is this free from danger?

ANSWER. If this care is testified to by the Lord's commandment, and is performed according to God, then each of the laborers is pleasing to God in his own work. Their union with one another consists in this: if they are all of one mind, thinking the same thing, fulfilling what was said by the Apostle: "For though I be absent in the flesh, yet am I with you in the spirit" (Coloss. ii, 5).

INTERROGATION CLV. Since we who serve the sick in the infirmary are taught to serve with such a disposition as though serving the brothers of the Lord: if the one being ministered to is not such a person, how ought we to attend to him?

ANSWER. Since the Lord has said, "Whoever shall do the will of my Father who is in heaven, he is my brother, and sister, and mother" (Matth. xii, 50); if such a person is not like this, but is found to be a sinner and worthy of that sentence—"Everyone who commits sin is a slave of sin" (Joan. viii, 34)—he is in the first place in need of exhortation and admonition by the one in charge. ^B But if he perseveres in the same vices, the judgment of the Lord himself is clear regarding him, as he adds: "But the slave does not remain in the house" (ibid. 35); and likewise the Apostle, who commands: "Take away the evil one from among yourselves" (I Cor. v, 13). For in this way no place for hesitation will exist for those ministering, and those with whom he lived will all be safe and secure.

INTERROGATION CLVI. Should the one to whom the care of the storeroom, or of some other such thing, has been entrusted, always hold that care, or should he be changed?

ANSWER. If he preserves the knowledge of proper order and the integrity of the rule, it is superfluous, or rather burdensome and difficult, ^C to change him. However, it is necessary that he have an assistant who is gradually being instructed in the tasks of that office, so that we may not be disturbed if the need arises for a successor and this person is absent: and also that we may not often be ^D forced to place an inept person in this work.

so that it happens of necessity that, on account of his inexperience, integrity is corrupted and proper discipline is dissolved. INTERROGATION CLVII. With what affect ought one to serve God: and, in general, what is this affect?

RESPONSE. I consider a good affect to be a vehement and insatiable, firm and immutable desire to please God. Moreover, this is perfected by intelligent and continuous contemplation of the majesty of God’s glory, and by grateful thoughts arising from a thankful heart, and by the continual remembrance of the good things granted to us by God. From these things there is born in the soul that which is written: "You shall love the Lord your God with all your heart, and with all your strength, and with all your mind," according to him who said: "As the deer desires the fountains of waters, so my soul desires you, O God." Therefore, we must serve God with such an affect, so that that which was said by the Apostle may be fulfilled: "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or nakedness, or peril, or the sword?" etc. ^B

INTERROGATION CLVIII. With what mind ought one to receive a punishment imposed upon him?

RESPONSE. With that mind, truly, which befits a son who is sick and brought to the danger of life, when he is being treated by a father and a physician, even if the method of healing be bitter and painful; since he ought to be persuaded that he is loved, and that the one rebuking him is experienced, and he ought to desire health. ^C

INTERROGATION CLIX. He who bears with difficulty the one rebuking him, what sort of person is he?

RESPONSE. He neither understands the danger of sin—and especially the danger toward God—nor the profit of repentance, nor has he given credence to him who said: "But he who loves, diligently disciplines"; and he has rendered himself a stranger to the benefit of him who said: "The just shall correct me in mercy, and shall rebuke me." Furthermore, one who is of such a sort is destructive in his association with the brotherhood, since he distracts those who are engaged in the struggle. ^D

^A

INTERROGATION CLX. With what disposition ought we to serve the brethren?

RESPONSE. As though performing our service to the Lord Himself, who said: "Inasmuch as you did it to one of these least of my brethren, you did it to me." And the character of those who are served also contributes to the attainment of such a disposition. Therefore, the superiors ought to take care of them with greater diligence, so that they may not, as though devoted to the concerns of the body, serve their belly and their pleasures, but rather, as lovers of God and lovers of Christ, through perfect patience, they may become a cause for glory to the Lord, to the ignominy of the devil, just as the righteous Job.

INTERROGATION CLXI. With what humility ought one to receive service from a brother?

RESPONSE. Even as a slave from his master, such as the apostle Peter showed when the Lord was serving him; from which case we also learn the danger ^B facing those who refuse the service provided to them.

INTERROGATION CLXII. What love ought one to have toward another?

RESPONSE. Such as the Lord showed and taught when He said: "Love one another, as I have loved you. Greater love has no one than this, that one lay down his life for his friends." And if it is necessary to lay down even one's life, how much more is it necessary to show zeal and readiness of mind in lesser matters—not that we seek to satisfy human requirements, but with the intent that we may please God, for the benefit of each individual ^C.

INTERROGATION CLXIII. By what means can one attain love toward one's neighbor?

RESPONSE. First, by fearing the judgment of those who transgress the commandment of the Lord, who said: "He who is disobedient to the Son shall not see life, but the wrath of God remains upon him." Then, by seeking eternal life; for His commandment is eternal life. Now the first and great commandment is: "You shall love the Lord your God with all your heart, and with all your mind, and with all your strength"; and the second ^D is like it.

^A "You shall love your neighbor as yourself." ^B And desiring to be made like unto the Lord who said: "A new commandment I give unto you, that you love one another, as I have loved you"; further also from such reflections as this: that if the brother is a benefactor, we owe him even according to human custom the love which even the Gentiles observe, as the Lord in the Gospel declares, saying: "And if you love those who love you, what reward 4 have you? For sinners also love those who love them." But if he is a wrongdoer, even so we ought to love him not only because of the commandment, but also as a benefactor of greater things, if we believe the Lord who said: "Blessed are you when they shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice and be exceedingly glad, for your reward is great in heaven."

INTERROGATION CLXIV

What is the meaning of: "Judge not, that you be not judged"?

RESPONSE

Since the Lord sometimes says, "Judge not, that you be not judged," and at other times commands us to practice righteous judgment, we are not forbidden from judging altogether, but we are being instructed in the distinction 6 of judgment. The Apostle clearly handed down to us on what matters we ought to judge, and on what we ought not; concerning those things which lie within the power of each individual, and which are not defined by ^C Scripture, he says: "But why do you judge your brother?" and again: "Let us not therefore judge one another anymore." But concerning things that are displeasing to God, he writes, condemning those who do not judge, and putting forward his own judgment in their midst, by those words in which he says: "For I verily, as absent in body but present in spirit, have already judged, as though I were present, him who has so done this, in the name of our Lord Jesus Christ, when you are gathered together, and my spirit, with the power of the Lord Jesus, to deliver such a one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus." So if anything lies within our own power, or is often uncertain, a brother ought not to be judged for this, according to what was said by the Apostle concerning things that are unknown: "Therefore judge nothing before the time, until the Lord comes, who will ^D

bring to light the things hidden in darkness and will manifest the counsels of the hearts. ^A But to execute judgment for God is an unavoidable necessity, that he who keeps silent may not become a partaker of the wrath of God; unless there be someone who, doing the same things as the one accused, has no liberty to judge his brother, hearing the Lord saying: "Cast out first the beam from your own eye, and then you will see clearly to cast out the speck from your brother’s eye."

INTERROGATION CLXV

RESPONSE

INTERROGATION CLXVI

RESPONSE

INTERROGATION CLXVII

RESPONSE

INTERROGATION CLXVIII.

RESPONSIO. If it is smaller or larger than is fitting for one's stature, let him declare his need with the appropriate modesty. But if the contention is about the cheapness of the item, or because it is not new, let him remember the Lord saying: "The laborer is worthy," not of just anything, but "of his food" (Matth. X, 10). And let him examine himself whether he has done anything ^A worthy of the Lord’s commandments or promises; if he has, he will not seek something else, but will be concerned about what has been given, as one who has received beyond his merit. For what is said regarding food ought to be held as a rule for every matter pertaining to the use of the body.

INTERROGATION CLXIX.

RESPONSIO. As one fulfilling a service by the command of the Lord God, fearing lest he succumb to the judgment of him who said: "Cursed is everyone who does the works of the Lord negligently" (Jer. XLVIII, 10); and also being careful, ^B lest, having been blinded, he fall into the judgment of the devil (1 Tim. III, 6).

INTERROGATION CLXX.

RESPONSIO. What the Lord established regarding the forgiveness of sins, saying: "Her many sins are forgiven, because she has loved much; but to whom little is forgiven, the same loves little" (Luc. VII, 47), and what the Apostle ordained regarding presbyters, saying: "Let the presbyters who rule well be counted worthy of double honor, especially those who labor in the word and doctrine" (1 Tim. V, 17), this I consider right to observe regarding all who are of this sort.

INTERROGATIO CLXXI.

RESPONSIO. Whoever is such as this is clearly condemned for his malice by the parable in the Gospel, in which the Lord speaks to those who were saddened that others were honored with the same reward as them: "Is your eye..." ^D

^A envious, because I am good?" And manifest ^B is the judgment of God concerning this and similar things, through the Prophet who says: "A malicious person is brought to nothing in his sight, but he glorifies those who fear the Lord."

INTERROGATION CLXXII. With what fear, or with what full assurance, or with what disposition ought we to receive the body and blood of Christ?

RESPONSE. The Apostle teaches us the fear when he says: "He who eats and drinks unworthily, eats and drinks judgment to himself." Full assurance, however, is obtained from the faith of the Lord’s words, who said: "This is my body, which is given for you; do this in my remembrance." It is also obtained from the testimony of John, who, having first recorded the glory of the Word, subsequently introduced the manner of the incarnation ^B with these words: "The Word was made flesh, and dwelt among us, and we beheld his glory, the glory as of the Only-Begotten of the Father, full of grace and truth." It is also obtained from the Apostle having written that: "Being in the form of God, he did not consider it robbery to be equal with God; but emptied himself, taking the form of a servant, becoming in the likeness of men, and being found in appearance as a man. He humbled himself, becoming obedient unto death, even the death of the cross." Therefore, when the soul, believing ^C these and such and so many words, has learned the majesty of his glory, and has marveled at the excess of his humility and obedience—that one so great was obedient to the Father unto death for the sake of our life—I consider that it succeeds in ordering its disposition toward love for both God and the Father, "who did not spare his own Son, but delivered him up for us all," and simultaneously toward his only-begotten Son, who was obedient unto death for our redemption and salvation. And thus at last it can comply with the Apostle, who sets forth a good conscience in these matters to those who are healthy as a certain rule, where he says: "For the love of Christ urges us, considering this, that if one died for all, then all died. And he died for all, that those who live may no longer live for themselves, but for him who died for them and rose again." Whoever becomes a partaker of the bread and the cup ought to be so affected and prepared. ^D

QUESTION CLXXIII. Is it proper for any conversation to take place during the time of psalmody which is performed at home?

RESPONSE. It is not proper, except for those whose duty and care it is to provide for the discipline and distribution of works, and that only when some necessary requirement urges it; and even then, not inconsiderately, but with due regard for the place, the discipline, the gravity, and the avoidance of scandal. For all others, silence is necessary. For if at the time of teaching, and among those to whom the office of teaching is entrusted, the first is commanded to be silent if something should be revealed to another, how much more is silence necessary for the many during the time of psalmody?

QUESTION CLXXIV. How can one perform the commands of the Lord from the heart and with alacrity?

RESPONSE. Experience of a pleasant and useful thing, and the expectation of such things, naturally moves the soul to love the same and desire it. If, therefore, anyone has hated and loathed iniquity and has been cleansed of all sin—by which, just as the body suffers from sickness and loss of appetite and loathing for food, so too the soul suffers lethargy and sloth regarding the ordinances of God—and if he is fully convinced that the commandment of God is eternal life, and that all things promised to those who keep it are true, his disposition is shaped to that of him who said: "The judgments of the Lord are true, justified altogether; more to be desired are they than gold and much precious stone, and sweeter than honey and the honeycomb. For thy servant keepeth them; in keeping of them there is much reward."

QUESTION CLXXV. How is it evident that a brother is loved by someone according to the command of the Lord, and how is it proven that one does not love in this way?

RESPONSE. These are the two most excellent traits of love: to grieve and be anxious for the things by which the one loved is harmed, and to rejoice and strive for his benefit. Blessed, therefore, is he who mourns for one who sins, whose danger is fearful; and who rejoices for one who does rightly, whose gain is incomparable, as is written. And Paul the Apostle also bears witness, saying: "If one member suffers, all the members suffer with it," according to the principle, of course, of the love that is in Christ. And if one member is glorified, clearly in accordance with the goal of pleasing God, all ^D the members rejoice with it.

But he who is not disposed in this way is clearly not loving ^A his brother.

INTERROGATION CLXXVI.

RESPONSE.

INTERROGATION CLXXVII.

RESPONSE.

received these, but that He cared for those in whom these things were, then also in this place the method and rationale of penitence ^A will be appropriate, by which the weaker will be healed by the care and diligence of the stronger.

INTERROGATION CLXXVIII. What does this mean: *Bear one another’s burdens*, and what law shall we fulfill by doing this?

RESPONSE. This is the same as what was said above. For sin is heavy, and it drags the soul down to the depths of hell. We lift and take away the sins of others when we lead those who sin toward conversion. Moreover, the word "to bear," in the sense of "to take away," is customary among the inhabitants of this region, as I have myself often heard from many. And we shall fulfill the law of Christ, who said: *I did not come to call the righteous, but sinners to repentance*; and who imposed this law upon us: *If your brother sins, go, rebuke him. If he listens to you, you have gained your ^B brother*.

INTERROGATION CLXXIX. How can anyone have such great faith without love, as to move mountains, or give all his possessions to the poor, or deliver his body to be burned?

RESPONSE. If we remember the Lord, who said: *For they do it to be seen by men*, and His answer to those who said: *Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?* to whom He replies: *I do not know you from where you are*; not that they were lying, but that they had abused the gift of God for their own desires—a thing which is alien to the love of God—we can understand ^C what was said without difficulty. Furthermore, that a gift or bestowal of God should be received even by the unworthy is nothing strange; for God, in a time of goodness and patience, makes His sun to rise on the wicked and good; and this is often for the benefit of the one himself who receives the gift, if perhaps, having been moved to reverence by the goodness of God, he is stirred up to strive to please Him, or also for the benefit of others, according to what is said by the Apostle: *Some indeed preach Christ even through envy and rivalry, others also owing to ^D

^A good will preaching Christ. To whom he adds a little later: *Nevertheless, in every way, whether in pretext or in truth, Christ is proclaimed, and in this I rejoice.*

QUESTION CLXXX. *With what frame of mind and attention should those things be heard which are read to us while we are taking our food?*

RESPONSE. With greater pleasure than that with which we eat and drink, so that the mind may appear not to be distracted toward the pleasures of the body, but rather to be delighted more by the words of the Lord, just as he was affected who said: *And sweeter than honey and the honeycomb.*

QUESTION CLXXXI. *If certain brotherhoods are near to one another, and one labors in poverty, while the other is more tight-fisted and difficult regarding giving, how ought the one in poverty to be disposed toward the one that does not share?*

RESPONSE. Those who have been taught in the love of Christ to lay down even their own souls for one another, how can they be stingy regarding things pertaining to the body? As if they had forgotten Him who said: *I was hungry, and you did not give me to eat,* and the rest. But if this should happen, those who dwell in poverty ought to bear it with a calm mind, ^B and imitating Lazarus, they should persuade themselves that they will find consolation in the age to come.

QUESTION CLXXXII. *From what fruits ought he to be judged who, by the impulse of mercy, reproves a brother who is sinning?*

RESPONSE. First, indeed, from the primary arguments of mercy, according to what was said by the Apostle: *If one member suffers, all the members suffer with it*; and, *Who is scandalized, and I am not inflamed?* Then, indeed, if he receives an equal pain for any sin whatsoever, and is affected with similar sadness and mourning for any sins whatsoever, whether they are sins against himself or against another; finally, if in reproving he does not corrupt the manner handed down by the Lord. ^C

QUESTION CLXXXIII. *If it should happen at some time that some who are living in a brotherhood disagree among themselves, is it safe, for the sake of charity, to agree with such persons?*

RESPONSE. Since the Lord said: *Grant, Father, that as I and you are one, so also they may be one in us*; ^D and the Apostle wrote: *Being of one mind, thinking the same thing*; and when it is narrated in the Acts that: *The multitude of the believers had one heart and one soul*; we ought to avoid whatever is contrary to the manner that was handed down.

^A Love, indeed, when it is according to reason, preserves what has been said: *He who loves, chastens diligently*. But that which is alien to reason, of whatever sort it may be, is reprobate, the Lord himself saying: *He who loves father or mother more than me is not worthy of me*.

INTERROGATION CLXXXIV. How can one, when he exhorts and when he corrects, not only strive to speak skillfully, but also preserve the affection of soul due both to God and to those he addresses?

RESPONSE. If one remembers the Apostle, who said: *Let a man so account of us, as of the ministers of Christ, and the dispensers of the mysteries of God*, he does not ^B dispense some private knowledge of his own authority, but performs it as a ministry of God in the care of souls which have been redeemed by the blood of Christ, with fear and trembling toward God, according to him who said: *So we speak, not as pleasing men, but God who proves our hearts*; and with the affection and compassion toward those who hear, fulfilling what was said: *As if a nurse would cherish her own children, so being desirous of you, we would gladly impart unto you not only the Gospel of God, but also our own souls*.

INTERROGATION CLXXXV. If one, in some discourse he is giving, sees the hearers moved by what he says and rejoices because of this, how shall he recognize himself, whether he rejoices in a good affection, or in some ^C private and base passion?

RESPONSE. If he grounds his joy only in their praises, it is plain that he is moved by a private passion of his own. But if he rejoices because he perceives that those who praise him immediately understand what they hear, and that the hope of obedience has been sown—yet afterwards he is more concerned for their benefit, and either rejoices discovering in them the accomplishments that correspond to these praises, or, seeing that those who praised him have gained nothing, he is grieved—let him give thanks to God, that as a lover of God and a lover of his brethren he was deemed worthy to be moved, not seeking his own glory, but the glory of God and the edification ^D of the brethren.

INTERROGATION CLXXXVI. Since we are taught to have such love, so that we should even lay down our soul for our friends, we ask to learn for what sorts of friends it is right to desire this.

RESPONSE. It is right to believe that the affection of the soul, or...

the manner of this good deed, is a varied and different matter. For often, there are things that ought to be undertaken for sinners, and other things that ought to be pursued for the just; yet we have been taught to show love ^A indiscriminately toward both the just and the unjust, even unto death. For God, he says, commends his love for us, in that while we were still sinners, Christ died for us. And to the saints the Apostle says: As a nurse cherishes her own children, so, being affectionately desirous of you, we would have been well-pleased to impart to you not only the Gospel of God, but also our own souls, because you have become very dear to us.

INTERROGATION CLXXXVII. Whether everyone ought to receive anything from those who are united to him by blood.

RESPONSE. Certainly it is necessary that relatives should render to those who draw near to the Lord the goods that belong ^B to them, and deduct nothing, lest they incur the judgment of sacrilege. However, when these things are consumed in the sight of those to whom they seemed to pertain, it often provides a cause for those very people to puff themselves up, and becomes an occasion of sorrow for the poor who have come to the same manner of life. Thus, it comes to pass that [we fall into] that for which the Corinthians were rebuked by the Apostle, when he said: You shame those who have nothing. Therefore, he to whom the care of the churches situated in that place has been entrusted, if he be faithful, and able to manage affairs prudently, let him conduct himself toward them in imitation of those mentioned ^C in the Acts, who brought and laid [their goods] at the feet of the apostles. But if the management of such things is not for everyone, but only for those who have been appointed to this duty after examination, then just as he may judge, so shall he manage what has been given by such persons.

INTERROGATION CLXXXVIII. How we should view those who were once our housemates, or those who are joined to us by kindred, when they come to us.

RESPONSE. As the Lord showed and taught, when it was announced to him: Thy mother and thy brethren stand without, desiring to see thee; to whom he answers with words of rebuke, saying: Who is my mother, and who are my brethren? For whoever shall perform ^D the will of my Father who is in heaven, he is my brother, and sister, and mother.

INTERROGATION CLXXXIX.

RESPONSE.

INTERROGATION CXC.

RESPONSE.

^A

INTERROGATION CXCI. Who is mild.

INTERROGATION CXCII. What is the sorrow according to God, and what is that of the world.

INTERROGATION CXCIII. What is joy in the Lord; and what is it that, if we do it, we ought to rejoice.

INTERROGATION CXCIV. What kind of mourning shall we take up, so that we may be made worthy of the beatitude.

^B

INTERROGATION CXCV. How does one do all things to the glory of God.

INTERROGATION CXCVI. How does one eat and drink to the glory of God.

^A And he is affected even by the state of his body, which bears witness to this, that he does not eat as one without care, but as one who has God as his overseer; and likewise, when he takes food, he holds this intention: not to eat as a slave to his belly for the sake of pleasure, but as a worker of God, so that he may be rendered more vigorous for the works which are done according to the commandment of Christ.

INTERROGATION CXLVII. How does the right hand act so that the left does not know?

RESPONSE. When, with an unswerving and intense desire to please God, the mind is entirely anxious not to fall from its duty, it struggles in a lawful manner. Then it thinks of nothing—not even of any other member—except only of that which contributes to the task at hand; just as an artisan, ^B in every single work, looks only to the instrument which is useful to him for performing it.

INTERROGATION CXLVIII. What is humility, and how do we attain it?

RESPONSE. Humility is for a person to consider everyone else superior to himself, according to the rule of the Apostle. One attains this, first, if he remembers the commandment of the Lord, who said: "Learn from me, for I am meek and humble in heart" (which He showed and taught in many places and in many ways); and if he believes Him who made this promise: "He who humbles himself will be exalted." Then, if he constantly and without distraction busies himself in every matter with the practices of humility, and exercises himself in them. For scarcely in this way, through continuous meditation, will he be able to acquire the habit of humility, just as is accustomed to occur in the arts. And the same method of attainment applies to every virtue which is to be acquired according to the commandment of our Lord Jesus Christ.

INTERROGATION CXLIX. How might one be most ready to expose himself even to dangers for the sake of the Lord’s commandment? ^{C D}

RESPONSE. First, by remembering that the Lord Himself was obedient to the Father for our sake even unto death; then, by being fully persuaded of the power of the commandment, that

^A This is eternal life, as it is written. Finally, by believing in the Lord who said: "Whoever wishes to save his life shall lose it; but whoever shall lose his life for my sake and the gospel’s, this one shall save it."

QUESTION 200. How can those who have labored in the work of God for a long time help those who are newly arriving?

ANSWER. They do so in this way: if they are strong in body, they show eagerness in their industry and offer themselves as an example of every good deed; but if they are infirm, they should display such a state of soul that it is apparent from their countenance and every movement that they are persuaded that God is looking upon them and that the Lord is present. Finally, they should manifest in themselves the properties of love which are enumerated by the Apostle, when he says: "Love is patient, is kind; love does not envy, does not act perversely, is not puffed up, does not behave ^B indecorously, seeks not its own, is not provoked, does not think evil, does not rejoice over iniquity, but rejoices with the truth; it bears all things, believes all things, hopes all things, endures all things. Love never fails." For all these things can be accomplished even in a weak body.

QUESTION 201. How does one attain attentiveness in prayer?

ANSWER. By being persuaded that God is before one’s eyes. For if anyone, when looking at and speaking with a ruler or a superior, keeps his eyes focused, how much more will one who is praying to God have his mind focused on Him who searches hearts and reins, doing what is written: "Lifting up holy hands, without anger and disputation."

QUESTION 202. Is it possible to attain attentiveness in all things and at all times, and how does one attain it?

ANSWER. That it is possible, he showed who said: ^C "My eyes are always toward the Lord"; and, "I saw the Lord before me always, for he is at my right hand, that I may not be shaken." But how this is possible has been stated previously: namely, if opportunity is not given to the soul, for any time, to cease from thinking of God and of the works and gifts of God, and from confessing and giving thanks for all things. ^D

^A

INTERROGATION CCIII.

Whether, among those things which are correctly done according to the commandment of the Lord, there is one and the same measure in all, or if one has a greater measure and another a lesser.

RESPONSE.

That there is not one measure in all, but that one is entrusted with and shows forth more, while another less, is clear from the words of the Lord, saying at one time: "But he who was sown on good ground, this is he who hears the word and understands it; who indeed bears fruit and brings forth, some a hundredfold, some sixty, some thirty" (Matt. XIII, 23); which is also found in the case of those who received the minae, when he gave five talents to one, two to another, and one to another (Luke XIX, 16; Matt. XXV, 15). ^B

INTERROGATION CCIV.

How does one become worthy to be a partaker of the Holy Spirit?

RESPONSE.

Our Lord Jesus Christ taught this, saying: "If you love me, keep my commandments. And I will pray the Father, and he will give you another Paraclete, that he may remain with you forever, the Spirit of truth, whom the world cannot receive" (John XIV, 15–17). As long, therefore, as we do not keep all the commandments of the Lord, and are not such that we can receive from him this testimony, "You are not of this world" (John XV, 19), let us not ^C expect to be made worthy of the Holy Spirit.

INTERROGATION CCV.

Who are the poor in spirit?

RESPONSE.

Since the Lord says at one time that "The words that I speak to you are spirit and life" (John VI, 64), and at another time that "The Holy Spirit will teach you all things, and will bring to your remembrance whatever I have said to you" (John XIV, 26); for "he will not speak on his own authority," he says, "but whatever he hears from me, these things he will speak" (John XVI, 13); those are the poor in spirit who have become poor for no other cause ^D than the teaching of the Lord, who said: "Go, sell all that you have, and give to the poor" (Matt. XIX, 21). But if anyone, having embraced poverty that has come upon him in any way whatsoever, directs it according to the will of God, as did Lazarus, not even he is a stranger to that beatitude.

INTERROGATION CCVI.

^A When the Lord commands that we should not be anxious about what we shall eat, or what we shall drink, or what we shall put on, how far does this commandment extend, or how is it fulfilled?

RESPONSE.

This commandment extends, just like any other commandment, even unto death. For the Lord was obedient even unto death. It is fulfilled, however, by confidence in God. For when the Lord has forbidden anxiety, He adds the promise with these words: "For your Father knows what things you need before you ask Him." Such was the Apostle, who said: "We have had the sentence of death in ourselves, that we should not trust in ourselves, but in God who raises the dead." So far as the determination and preparation of the soul were concerned, he died daily, but was preserved by the benevolence of God. Wherefore he said with confidence: ^B "As dying, and behold we live." Moreover, such a resolve is aided by a fervent zeal and an insatiable desire regarding the commandments of the Lord, by which, when one is possessed, there is not even any leisure to be distracted by the needs of the body.

INTERROGATION CCVII.

If, therefore, one ought not to be anxious about the necessities of life, and there is another commandment of the Lord who said: "Work not for the meat which perishes," would it not be useless to work and labor?

RESPONSE.

The Lord Himself in both places has explained His own commandment. For in the former, after He had forbidden searching for the necessities of life with these words: "Do not seek what you shall eat, or what you shall drink; for all these things the nations of the world seek," ^C He then gave the commandment and said: "But seek the kingdom of God and his justice." And He declared how they ought to be sought through those who are deemed worthy of them themselves. Here, however, when He forbade working for the meat which perishes, He taught that we ought to work for the meat which remains unto life everlasting, which He Himself explained again in another place when He said: "My meat is to do the will of Him who sent me, the Father." But if it is the will of God that the hungry be fed, that the thirsty receive drink, that the naked be clothed, and the rest, it is absolutely necessary to imitate the Apostle, ^D who says: "I have shown you all things, that so laboring, you ought to support the weak." Likewise, one must be obedient to the same [Apostle] who says: "But rather let him labor, working with his hands that which is good, that"

he may have to give to him who is in need." Since these things have been handed down to us by the Lord through the Gospel and the Apostle, it is evident that it is altogether forbidden to be anxious for one's own sake, or to work for it; but by the command of the Lord, for the sake of the neighbor's need, one must be anxious and work more diligently; especially since the Lord receives the labor given to those who are consecrated to Him as if it were for Himself, and promises the kingdom of heaven for this. ^A

QUESTION CCVIII.

ANSWER. The goodness of silence is proven by the occasion of time and by the person, as we are taught by the divinely inspired Scripture. By the time, as when it says: "The prudent man shall keep silence in that time, for it is an evil time"; ^B and again: "I placed a guard upon my mouth, when the sinner stood against me." By the person, as when the Apostle writes: "But if any shall be revealed to another sitting by, let the first hold his peace"; and again: "Let your women keep silence in the churches." ^C Sometimes, for those who have a more intemperate tongue and are unable to keep that [commandment]: "Let no corrupt speech proceed out of your mouth, but if any is good for the edification of faith," a complete silence is necessary, until by this they may be healed of the vice of rashness in speech, and may be able to learn at leisure when, and what, and how it is fitting to speak, so that, as it is written, they may "give grace to them that hear."

QUESTION CCIX.

ANSWER. The expectation of any evil is naturally productive of fear. For thus we fear both wild beasts and rulers, expecting from them the experience of some evil. If, therefore, any one believes that the threats of the Lord are true, and expects their [D] trembling and most dreadful experience, he fears the judgments of God.

QUESTION CCX.

ANSWER. A use [of clothing] that is honorable and seemly for its own purpose

^A arranged with a view to time, place, person, and necessity. For reason does not approve of the same coverings in winter and in summer, nor is the same attire proper for the laborer and the one resting, for the servant and the one he serves, for the soldier and the civilian, or for the man and the woman.

QUESTION CCXI. What is the measure of love toward God? ANSWER. It is for the soul to be extended always beyond its power toward the will of God, with the intent and desire that His glory be sought.

QUESTION CCXII. How is the love of God obtained? ANSWER. If we are affected with a good conscience and an even mind concerning His benefits; a thing which occurs even in brute animals. For we see that dogs love only the one who gives them bread; ^B and we learn this also from those things which were said by way of reproach through Isaiah the prophet, thus: "I have begotten and exalted children, yet they have set me at naught. The ox knoweth his owner, and the ass his master's crib; but Israel hath not known me, and the people hath not understood me." For just as, in the ox and the ass, love toward the one who feeds them arises spontaneously by nature, on account of the benefit received from him; so also we, if we receive benefits with a well-aware and even mind, how shall we not love God, the author of so many and so great benefits, when by nature—so to speak—and without anyone teaching us, such an affection is born ^C in the healthy soul?

QUESTION CCXIII. What are the signs of charity toward God? ANSWER. The Lord Himself taught us, when He said: "If you love me, keep my commandments."

QUESTION CCXIV. In what do benignity and goodness differ from one another? ANSWER. Since David has said, at one time: "The Lord is benign to all," and: "A benign man is he who pities and lends"; and at another time: "Do good, O Lord, to the good"; and likewise Jeremiah: "The Lord is good to those who wait for Him"; I consider benignity to extend ^D

to the benefit of those who are in any need of it; but goodness to be more constrained, in that it applies the reasons of justice when bestowing benefits. ^A

INTERROGATION CCXV. Who is the peacemaker, who is called blessed by the Lord?

RESPONSE. He who works together with the Lord, according to the Apostle who says: "We are ambassadors for Christ, as though God were pleading through us: we implore you on Christ’s behalf, be reconciled to God"; and again: "Having been justified by faith, we have peace with God." For the peace that is otherwise is rejected by the Lord, when He said: "My peace I give to you; not as the world gives do I give to you." ^B

INTERROGATION CCXVI. In what must we be converted and become as little children?

RESPONSE. The gospel passage itself teaches us, declaring the reason for which this was said: namely, that we should not seek preeminence, but recognize the equality of nature, and embrace such equality toward those who seem to be inferior to us in some things. For such are children among themselves, at least those who have not yet become accustomed to the malice of those with whom they associate.

INTERROGATION CCXVII. How shall we receive the kingdom of God as a little child?

RESPONSE. If we become such in receiving the Lord's teaching as a child is in learning its lessons: not contradicting, nor arguing with its teachers, but faithfully and with docility accepting the doctrines handed down to it. ^C

INTERROGATION CCXVIII. What sort of understanding ought we to ask of God, or how can we become worthy of it?

RESPONSE. Indeed, what understanding is, God Himself teaches us through the prophet, saying: "Let not the wise man glory in his wisdom, nor let the mighty man glory in his might, nor let the rich man glory in his riches; but in this let him who glories glory, that he understands and knows the Lord"; and through the Apostle, in these words: ^D

^A "But understand what the will of the Lord is." We can be worthy of this, if we do what is written: "Be at leisure and know that I am God"; and if we are persuaded that every word of God is true: "For if you do not believe," he says, "neither will you understand."

QUESTION CCXIX. If we have received a benefit from anyone, how can we pay to the Lord the debt of gratitude that is pure and whole, and at the same time pay that which is owed to the benefactor, knowingly, neither falling short of nor exceeding the measure?

ANSWER. If we are fully persuaded that God is indeed the author and finisher of every good thing, ^B and if we recognize him who provides the service to us as a minister of the benefit received from God.

QUESTION CCXX. Is it to be permitted to anyone who wishes to have a conversation with the sisters; or who, and when, and how, shall he have a conversation with the sisters?

ANSWER. Regarding these matters, it has been stated in the more extensively explained questions that no man should, by his own authority, simply and without discernment, converse with another man, to say nothing of a woman, but only one who, after a prior examination, is able to help and to be helped. But if anyone remembers the Lord, who said: "Every ^C idle word that men may speak, they will give an account of it in the day of judgment," he fears this kind of judgment in every matter; and he obeys the Apostle, who says: "Whether you eat, or drink, or whatever you do, do all to the glory of God"; and elsewhere: "Let all things be done for edification"; and he is unwilling to do anything idly and uselessly. As for that part of the question—who, and when, and how—it must be observed that the time, and place, and person should be chosen, from which the suspicion of any evil is removed; and stumbling blocks will be avoided in all things, and the meeting will take place for the building up of faith. ^D Indeed, reason does not even allow one person to meet with another alone. For he says, "Two are better than one," and at the same time they are more credible; "Woe to the one, for if he falls, there is no one to lift him up."

^A Q. CCXXI. Since the Lord teaches us to pray not to enter into temptation, must one also pray not to fall into bodily pains? And if one does fall into them, how is he to endure them? R. He did not distinguish the kind of temptation, but commanded universally: "Pray that you may not enter into temptation." But to him who is already led into temptation, there must be requested from the Lord, together with the temptation, a way out of such a kind that he may be able to endure it; that this may be fulfilled in us: "He who has endured to the end, this one shall be saved."

Q. CCXXII. Who is the adversary of each of us, or how shall we be obliging to him? ^B R. In this place the Lord specifically calls an adversary him who attempts to take away from us anything that belongs to us. But we are obliging to him if we observe the commandment of the Lord, who said: "To him who wishes to contend with you at law and take your tunic, let him have your cloak also," and in every matter of this kind in the same way.

Q. CCXXIII. Since the Lord said: “But you, when you fast, anoint your head and wash your face, so that you may not appear to men to be fasting,” what shall one do who wishes, for some reason pleasing to God, to fast, just as the saints are also often found to have done, since he is seen even against his will? ^C R. This commandment looks to those who study to fulfill the commandment of God so that they may be seen by men, in order that they may cure the vice of desiring to please men. For as for the fact that the commandment of the Lord, done for the glory of God, can by its nature be hidden by the lovers of God only with the greatest difficulty, the Lord has shown by saying: "A city cannot be hidden when set upon a mountain, nor do they light a lamp and put it under a bushel," and so forth.

Q. CCXXIV. Do others still work from the first hour, and others from the eleventh, and who are these? ^D R. This is perhaps most well known to all from those things which are recounted in the divinely inspired Scripture: that there are many, according to the testimony of the Apostle, who from childhood learn the holy writings...

^A; but many also who, like Cornelius, while using the natural impulses correctly, yet because of a lack of teachers, are slow in arriving at the perfection of knowledge. "For how," it is said, "shall they believe if they do not hear?" If, therefore, it happens that there are some who, like Cornelius, are occupied with no evil, but are desirous of perfection, and who genuinely perform the good things they are able to perform and come to know, God grants to them what He granted to Cornelius, not reckoning against them the past time of inactivity as a fault, since it happened not from any fault of their own, as I have said; but He is satisfied with this zeal, which is manifested through the things they zealously perform after that time, and which they more diligently bring to completion until the end.

INTERROGATION CCXXV

When the Lord said, "Where two or three are gathered in my name, there am I in the midst of them," how might we be deemed worthy of this?

RESPONSE.

Those who are gathered in the name of anyone must by all means know the purpose of the one who gathered them, and adapt themselves to it so that they might receive his favor, and not become liable to the judgment of malice or negligence. For just as those called by anyone, if the one who called them purposed to reap, prepare themselves for reaping, but if he purposed to build, they gird themselves for building; so we, who have been called by the Lord, must be mindful of the Apostle who says: ^C"I therefore, a prisoner in the Lord, beseech you that you walk worthy of the vocation wherewith you are called, with all humility and mildness, with patience, supporting one another in charity, careful to keep the unity of the spirit in the bond of peace. One body and one spirit, as you are called in one hope of your vocation." But our Lord shows this whole matter more clearly to us ^D through that promise which He made privately to each individual, saying: "If any one love me, he will keep my word, and my Father will love him, and we will come to him, and will make our abode with him." As, therefore, the abode in him is made through the keeping of the commandments, so likewise He is in the midst of two or three, if they have conformed themselves to His will. But those who are not gathered according to the dignity of their vocation, nor according to the will of the Lord, even though they seem to have gathered in the name of the Lord, yet they hear: "Why do you call me, Lord, Lord, and do not the things which I say?"

^A

INTERROGATION CCXXVI.

Since the Apostle says: "Being reviled, we bless; being blasphemed, we entreat," how then ought the one hearing evil to bless, and what consolation ought he who is affected by insults to offer?

RESPONSE.

In general, I think the Apostle is teaching us here by his own example, so that we might exercise patience toward all, and render good to those who do evil; that is to say, that we should keep this manner of acting not only toward those who curse, but also toward any wrongdoer, and accomplish what is said: "Be not overcome by evil, but overcome evil with good." As for the word "entreat" (or "console"), Scripture is accustomed to employ it not according to common usage, but for the purpose of bringing the heart to a certain knowledge of the truth, as in the place where it says: "Console my people, says God." And the Apostle also says: "For I long to see you, that I may impart to you some spiritual gift to strengthen you; that is, to be comforted together among you by each other's faith, both yours and mine." And elsewhere: "But God, who consoles the humble, has comforted us by the arrival of Titus."

INTERROGATION CCXXVII.

Ought each person to make known to others what he thinks, or, when he has convinced himself that the thing being done is pleasing to God, should he keep it to himself? ^B

RESPONSE.

Mindful of the judgment of God, who said through the prophet: "Woe to those who are prudent in themselves, and knowing in their own sight," and of the Apostle saying: "For I long to see you, that I may impart to you some spiritual gift to strengthen you; that is, to be comforted together among you by each other's faith, both yours and mine," we consider it necessary to disclose ourselves to those like-minded, and who have given proof of their faith and judgment, so that either what is erroneous ^C may be corrected, or what is correctly done may be established, and that we ourselves may flee the aforementioned judgment which was pronounced against those who are prudent in themselves.

INTERROGATION CCXXVIII.

In every matter, ought the will of those who are scandalized to be strictly followed, or are there rather certain things in which one must not use pretense, even if some suffer scandal? ^D

RESPONSE.

We have shown a manifest distinction in these matters in its proper place, and we have discussed that subject with the greatest care we were able.

^A Q. CCXXIX. Should forbidden actions be confessed without shame to everyone, or only to some, and to whom should this be?

RESPONSE. The same procedure should be observed in the confession of sins as is used in the treatment of bodily diseases. Just as people do not expose bodily diseases to everyone, nor to just anyone, but to those skilled in healing them, so too should the confession of sins be made before those who are able to heal them, according to that which is written: "You who are strong, bear the infirmities of the weak" (Rom. xv, 1); that is, take them away by your diligence.

Q. CCXXX. What is worship, and what is rational worship?

RESPONSE. Worship is, in my opinion, an intense, perpetual, and uninterrupted cultivation of the one who is worshipped. But the Apostle makes clear to us the difference between rational and irrational worship when he says, on the one hand: "You know that when you were Gentiles, you went to dumb idols, even as you were led" (I Cor. XII, 2); and on the other hand: "Present your bodies a living sacrifice, holy, pleasing to God, your rational service" (Rom. XII, 1). For he who goes where he is led performs an irrational worship; since he does not act with reason leading the way, but is driven by his own impulse and appetite, he is dragged wherever the inclination of his leader pulls him, and is carried along even against his own judgment. But he who, with sound reason and good counsel and with much diligent care, always and everywhere looks to and performs that which is pleasing to God—from him is fulfilled the commandment of rational worship, according to him who said: "Your law is a lamp to my feet and a light to my paths" (Ps. CXVII, 105); and again: "And your counsel [is] my justifications" (Ps. CXVII, 24).

^C 493 Q. CCXXXI. If a brother carries himself unjustly toward me and is an enemy to me, or if sometimes it is even a priest, is it permissible for me to observe the commandments given concerning enemies even toward him?

RESPONSE. In the commandments handed down concerning enemies, the Lord expressed no distinction regarding the enemy nor the enmity; rather, He indicated that the same sin is more serious in those who excel in rank, when He said to them: "Why do you see the speck that is in your brother's eye, but do not see the beam that is in your own eye?" (Matth. VII, 3).

^A And most of all, in the case of such persons and those who are thought to be more honorable, there is need for diligence and discernment, so that we may provide for them the duty we owe, whether in consolation or in rebuke, with the appropriate forbearance, and by observing all the other things required by the Lord’s command toward them, we may keep ourselves blameless in this regard as well.

INTERROGATION CCXXXII

RESPONSE

INTERROGATION CCXXXIII

RESPONSE

^A when he appeared to have disobeyed in one single thing—and that not out of sloth, nor out of contempt, but out of reverence and honor for the Lord—for this alone he hears: "If I do not wash you, you have no part with me."

INTERROGATION CCXXXIV. How does one announce the death of the Lord?

RESPONSE. As the Lord taught, saying: "If anyone comes to me, let him deny himself, and take up his cross." Moreover, the Apostle declared the same thing when he confessed: "To me the world is crucified, and I to the world." We pledged this earlier in baptism itself: "For as many of us," he says, "as were baptized into Christ Jesus, were baptized into his death." To which he adds, interpreting what it is to be baptized ^B into the death of the Lord: "Our old man was crucified with him, that the body of sin might be destroyed, that we should no longer serve sin." Furthermore, being purified of every attachment to this life, we become worthy of the testimony of the Apostle, who said: "For you died, [and your life] is hidden with Christ in God"; so that, being confident, we may say with boldness: "The prince of this world is coming, and in me he has nothing."

INTERROGATION CCXXXV. Is it profitable to learn many things from the Scriptures?

RESPONSE. Since there are two more general classes—those who are entrusted with the oversight of others, and those whose role is to comply and obey—according to the diverse gifts, I think that he who has been entrusted with the oversight and care of the many ^C ought to know and learn everything, so that he may teach all the will of God, and show each one those things that pertain to his duty. But each of the others, mindful of the Apostle who said: "Do not think more highly than one ought to think, but think to think soberly," as God has divided to each, should diligently learn and perform those things that pertain to him, troubling himself with nothing further, that he may become worthy of the voice of the Lord saying: ^D "Well done, good servant; you have been faithful over a few things, I will set you over many."

^A INTERROGATION CCXXXVI. Those who have been deemed worthy to learn the four Gospels, how ought they to receive this grace? RESPONSE. Since the Lord has stated that "to whom they have committed much, from him they will require more," they ought to be the more fearful and diligent, just as the Apostle taught when he said: "Working together, we also exhort you not to receive the grace of God in vain." And this comes to pass if we are persuaded by the Lord, who says: "If you know these things, blessed are you if you do them."

INTERROGATION CCXXXVII. What kind of soul is directed towards the will of God? RESPONSE. ^B The one that has embraced the sentiment of the Lord, who said: "If anyone comes to me, let him deny himself, and take up his cross, and follow me." For unless someone has first accomplished the task of denying himself and taking up the cross, as he proceeds, he encounters from within himself many things that hinder him from following.

INTERROGATION CCXXXVIII. Is it possible for one to psalmody, or read, or occupy oneself seriously with the words of God without any intermission, and for there to be no interval of time at all, since it happens to some that they are compelled to attend to the baser necessities of the body?

RESPONSE. ^C Regarding this matter, the Apostle prescribes a rule for us, saying: "Let all things be done decently and in order." Therefore, one must be more concerned with decency and good order according to the time and the place.

INTERROGATION CCXXXIX. Who is the good treasure, and who is the bad?

RESPONSE. Prudence, which is concerned with every virtue in Christ for the glory of God, is a good treasure; but the prudence of wickedness, concerned with the things forbidden by the Lord, is a bad treasure; from these, according to the voice of the Lord, ^D either evil things or good things are brought forth in the respective deeds and words of each.

QUESTION CCXL. Why the gate is said to be wide, and why the way which leads to destruction is called spacious.

RESPONSE.

The Lord, out of His great benevolence, has made use of the names and terms of known things to represent the dogmas of truth. For just as a deviation from the straight path on earth consists in a great width, so, He says, he who wanders from the way that leads to the kingdom of heaven is found to be in the great breadth of error. I consider the words "wide" and "spacious" here to mean the same thing; for "spacious" is called "wide" even among those trained in secular wisdom. Therefore, the "space"—that is, the place of error—is wide, the end of which is destruction. ^A

QUESTION CCXLI. How the gate is narrow, and the way which leads to life is constricted; and how one enters through it.

RESPONSE.

Again, in this place, "narrow" and "constricted" by no means signify things different from one another, but the word "constricted" indicates the intensity of the narrowness. It shows the danger of the way being so straightened that the traveler is pressed—that is, hemmed in—on both sides, with no possibility of turning aside either to the right or to the left without danger. Just as on a bridge, whoever deviates to either side is caught by the river flowing underneath. Wherefore David says: *Scandals have they set for me by the way* (Ps. 139, 6). Therefore, he who has proposed to enter into life through the narrow and constricted way must guard himself from every turning aside and diversion from the commandments of the Lord, fulfilling what is written: *Do not turn aside to the right, nor to the left* (Deut. 17, 11). ^B

QUESTION CCXLII. What is meant by: "Be affectionate to one another with brotherly love."

RESPONSE.

That zeal which arises from inclination is spoken of as intense love, when, namely, he who is loved is cherished by the one who loves him with a longing and ardent affection. Therefore, lest brotherly love appear only on the surface, but rather be deeply rooted in the soul and fervent, it has been said: *Be affectionate to one another with brotherly love* (Rom. 12, 10). ^D

^A INTERROGATION CCXLIII. What does the Apostle mean when he says, "Be angry and do not sin; do not let the sun go down on your anger," when elsewhere he himself says, "Let all bitterness, and wrath, and indignation be taken away from you"?

ANSWER. I think the Apostle has spoken here in imitation of the Lord. For just as in the Gospel, when the Lord had first said, "It was said to the ancients this," He then adds, "But I say to you this"; so too here the Apostle, having first made mention of that ancient precept given of old to the ancients, *Be angry and do not sin*, a little later introduces what is proper for us, saying in his own words, *Let all bitterness, and wrath, and indignation, and clamor be taken away from you.*

INTERROGATION CCXLIV. What is the meaning of, "Give place to wrath"?

ANSWER. It is either not to resist evil, as it is written, but even to turn the other cheek to one who strikes you on the right, and so forth; or it is that which says, "When they persecute you in this city, flee to the other."

INTERROGATION CCXLV. Who is he that is "prudent as a serpent, and innocent as a dove"? ^B

ANSWER. "Prudent as a serpent" is he who, in imparting doctrine, behaves in such a way that, by employing circumspection and consideration regarding the manner in which what he teaches may be done, and may be done easily, he does all things so as to have the minds of his hearers ready to listen. "Innocent as a dove" is he who does not even think of taking revenge on one who plots against him, but rather continues to bestow benefits upon him, according to the precept of the Apostle, "But you, do not grow weary in doing good." For the Lord, when sending forth the disciples to preach, enjoined these things upon them; where there was need both of wisdom to persuade, and of patience toward those who plot ^C against us. In order that, just as there the serpent knew how to approach with a more engaging countenance and to speak in a persuasive manner, so as to turn one away from God and subject him to sin, so also we may choose both the countenance, and the manner, and the time, and in every way dispense our words with judgment, so as to turn men away from sin and bring them back to God; yet meanwhile, in our own case, let us accomplish patience in temptations to the very end, as it is written. ^D

^A

QUESTION CCXLVI. What is the meaning of that: "Charity is not puffed up"?

ANSWER. It is the same as if you were to say that it does not fall away from its own proper state. Now the states of charity are the properties of charity which are enumerated by the Apostle in the same place.

QUESTION CCXLVII. Since the Scripture says: "Do not glory, and do not speak high things"; and since the Apostle sometimes confesses: "That which I speak, I speak not according to God, but as it were in foolishness, in this substance of glorying"; and again: "I am become foolish, glorying": but at other times he allows one to glory, when he says: "He that glorieth, let him glory in the Lord": what is the glorying in the Lord, and what is that which is forbidden?

ANSWER. The Apostle’s vehement and necessary struggle against vice is clearly declared. For he does not say these things for the sake of commending himself, but in order to cast down the rashness of certain people’s arrogance and pride. Now glorying in the Lord is when someone ascribes his good deeds not to himself, but to the Lord, saying: "I can do all things in Christ who strengtheneth me." But forbidden glorying can be considered in two ways: either according to that which says: "The sinner is praised in the desires of his soul"; and also: "Why dost thou glory in malice, thou that art mighty?" or according to that which says: "They do all their works to be seen by men"—since, while they desire to be praised for what they do, they are in a certain way glorying in their own actions. Indeed, those who are of this sort may even be called sacrilegious, as those who claim for themselves the gifts of God, and steal for themselves the glory that is due to God.

QUESTION CCXLVIII. If the Lord gives wisdom, and out of his mouth cometh knowledge and prudence; and if by the Spirit to one is given the word of wisdom, and to another the word of knowledge: how does the Lord reproach his disciples, saying: "Are you also yet without understanding?" and for what reason does the Apostle accuse some as being devoid of understanding?

ANSWER. If anyone knows the goodness of God, who wills all men to be saved, and to come to the knowledge of the truth, and has learned the diligence of the Holy Spirit in the division and efficacy of the gifts of God, it is clear and known to him that slowness of understanding arises not from the sloth of the benefactor, but from the unbelief of those upon whom the benefits are bestowed. And he is justly reproached who is devoid of understanding, just as one who closes his eyes when the sun has risen, so that in

^A darkness he dwells, and does not look up to be illuminated.

INTERROGATION CCXLIX.

RESPONSE. I consider that to be honest which is becoming, and which is owed by inferiors to their superior, on account of the preeminence of the latter; but that to be just which is rendered to each person according to the merit and dignity of his works. And in the case of the honest, only the best things are remembered with a grateful mind and are recompensed; but in the case of the just, evil actions are also examined and punished.

INTERROGATION CCL.

RESPONSE. The Apostle clearly explains this to us, when, in what he had said to the Jews, he adds: “You who boast in the law, by the transgression of the law dishonor God.” Therefore, the dishonor which we inflict upon the holy words of the Lord through the violation of the law is what the Lord prohibited in this place. From this violation it follows also that those who are outside the faith both presume that the teachings of the Lord are contemptible, and, on account of those very things, rise up against us with greater boldness, and as it were ^C rend the transgressor with insults and accusations.

INTERROGATION CCLI.

RESPONSE. The Lord Himself clarifies this by saying: “For it is necessary that this which is written be fulfilled in Me: ‘And He was reckoned with the transgressors.’” For immediately after the fulfillment of the prophecy concerning the sword, He says to Peter: “Return your sword to its place; for all who take the sword will perish by the sword,” so that this expression, “But now he who has a money bag, let him take it,” or “shall take it” (for so the majority of the manuscripts have it), is not a command, but a prophecy of the Lord, who was foretelling what was to come, so that the apostles, forgetting the gifts ^D

^A of the law of the Lord, might not dare to take up the sword. And that Scripture often uses the imperative mood of the verb in place of the prophetic is clear from many places; as, for instance, in that which says, "Let his children be fatherless," and "Let the devil stand at his right hand," and all such things.

QUESTION CCLII. Who is that daily bread, for whose daily distribution we have been taught to pray?

ANSWER. When anyone does any work, remembering the Lord who said, "Do not be anxious for your life, what you shall eat, or what you shall drink," and the Apostle who commanded to labor ^B so that we might have something to share with him who is in need, he does not labor for his own profit but for the sake of the Lord’s commandment ("For the laborer is worthy of his food"); then he does not regard the daily bread—that is, the bread useful for our living in this transitory life—as being at his own disposal, but asks for it from God. And so, having set before his eyes the necessity of his own need, he eats what is given by Him to whom this duty has been entrusted with proof, so that he may do this daily: "Distribution was made to each, according as anyone had need."

QUESTION CCLIII. What is the talent, or how shall we multiply it?

ANSWER. I consider that this parable was spoken with regard to every gift of God; ^C so that each one, whatever gift he may have been deemed worthy of by God, may multiply it by applying it to the beneficence and benefit of the many. For there is no one who is devoid of God’s kindness.

QUESTION CCLIV. What is that table into which the Lord says one ought to cast the money?

ANSWER. Parables do not represent things in their literal essence, but they lead the mind toward the intent. Just as money is usually given to money-changers for profit (for there are, as I know in Alexandria, those who receive it and do exactly this), so it is necessary that whoever has received any gift whatever, ^D should share it with the needy, or accomplish that which was said by the Apostle concerning doctrine: "Commit these to faithful men, who shall be able to teach others also." For this is not accustomed to be done only in doctrine, but also in every matter;

for some possess the ability, while others have received the skill of ^A administration.

INTERROGATION CCLV. Where was he commanded to depart who heard: "Take what is yours, and go"?

RESPONSE. Perhaps to the place where those who stood on the left were also commanded to depart, to whom it was imputed as a crime that they had ceased from good works. But whoever envies a brother is worse than one who is idle, since it is the custom of Scripture in many places to associate envy with murder.

INTERROGATION CCLVI. What is the reward which these also receive, equally with the last?

RESPONSE. Perhaps the not being accused for the good things one has done is common to all who are obedient. For to be crowned is the specific lot of those who have fought the good fight lawfully, who have finished the course, who have kept the faith, in the love of Jesus Christ our Lord. ^B But the agreed-upon reward can also be those "hundredfold" things which the Lord promised that those who leave behind any of the present things for the sake of His commandment would receive in this time; so that the phrase, "Take what is yours," is spoken concerning this reward. But since those who had appeared to have labored first, when they felt the sickness of envy toward those who had received an equal reward, it is not right for them to inherit eternal life as well, but, having received only that hundredfold now, to be condemned in the age to come because of envy, and to hear the word: "Go."

INTERROGATION CCLVII. Who are the chaff being burned with unquenchable fire?

RESPONSE. They are, indeed, those who are useful to those who are worthy of the kingdom of heaven, just as chaff is to the wheat, yet who do not do this with a disposition of love toward God and toward their neighbor, ^C whether in spiritual gifts or in corporal acts of kindness, and thus leave themselves imperfect.

INTERROGATION CCLVIII. Who is he who is condemned by the Apostle in these words: "Let no one defraud you, wanting in humility and religion," and what follows?

RESPONSE. I think that which follows clarifies the ^D matter presently under discussion.

For he goes on to speak of an unsparing treatment of the body; such are the Manichaeans, and any who are like them.

^A INTERROGATION CCLIX. Who is he that is fervent in spirit? RESPONSE. He who, with fervent alacrity of soul, and insatiable desire, and unflagging zeal, does the will of God in the charity of Jesus Christ our Lord, according to what is written: "In his commandments he shall have great delight."

INTERROGATION CCLX. Since the Apostle says at one time, "Do not become imprudent," and at another, "Do not be wise in your own eyes," is it possible for one who is not imprudent to be otherwise than wise in his own eyes? RESPONSE. Every commandment has its own limit. For to this command, "Do not become imprudent," he adds, "But understanding what the will of God is"; and to the other, "Do not be wise in your own eyes," is added: "Truly, fear God, and depart from all evil." Wherefore, he is imprudent who does not understand the will of the Lord; but he is wise in his own eyes whoever makes use of his own reasonings, and does not walk according to faith in the words of God. If, therefore, anyone wishes to be neither imprudent nor wise in his own eyes, he ought to understand the will of the Lord through faith in Him, and in fear of God to imitate the Apostle, who says: ^B "Destroying arguments and every height that exalts itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ."

INTERROGATION CCLXI. Since the Lord has made this promise: "All things whatsoever you shall ask in prayer, believing, you shall receive," and again: "If two of you shall consent upon earth, concerning any thing whatsoever they shall ask, it shall be done for them," how is it that even the saints themselves did not receive what they asked? Just as the Apostle, who says: "For which thing thrice I besought the Lord, that it might depart from me," and yet did not obtain his request; and similarly Jeremiah the prophet, and Moses himself? RESPONSE. Since our Lord Jesus Christ said in His prayer: "Father, if it be possible, let this chalice pass from me," and then added: "Nevertheless, not my will, but thine be done," ^C first of all it is worth knowing that it is not permitted to us to ask whatsoever

^A we will: nay, we do not even know how to ask for what is expedient for us. For "we know not what we should pray for as we ought" (Rom. VIII, 26). Wherefore, petitions must be offered with much consideration according to the will of God. And if we are not heard, we ought to know that there is need of perseverance or of great intensity, according to the Lord’s parable, by which we are taught that we must always pray and not lose heart, and according to what was said by Him in another place, that "because of his importunity he will rise and give him as many as he needs." Or there is need ^B of correction and diligence, according to what was spoken by God through the prophet unto certain ones, saying: "When you stretch forth your hands to me, I will turn away my face from you; and if you multiply your prayers, I will not hear you. For your hands are full of blood. Wash yourselves, be clean" (Isa. I, 15, 16), and so forth. That even now the hands of many are full of blood, those who have faith in that judgment of God ought not to doubt, which He pronounced against him who, being commanded to announce it to the people, kept silence, having spoken thus: "The blood of the sinner shall be required from the hands of the watchman" (Ezech. III, 18). Convinced that this is most true ^C and immutable, the Apostle said: "I am clean from the blood of all. For I have not shrunk from declaring unto you the whole counsel of God" (Acts XX, 26, 27). But if he who merely kept silence is found guilty of the blood of those who sinned, what shall one say of those who, by their deeds or by their words, are a stumbling-block to others?

It happens, however, sometimes that what is requested is not obtained on account of the unworthiness of him who petitions: as in the case of David, who, having asked that he might be permitted to build a house to God, was forbidden; for although he was pleasing and acceptable to God, he was not considered worthy of this honor. Jeremiah, moreover, seems not to have been heard because of the wickedness ^D of those for whom he prayed. Frequently, also, the opportune time—which we neglected through sloth—having passed by, when we ought to have made our petition, we find ourselves later beseeching inopportunely and in vain.

But concerning the passage, "For this I besought the Lord thrice, that it might depart from me" (II Cor. XII, 8), it must be known that for the calamities which befall us, both in external things and in the body itself, there is a manifold and varied reason, God either bringing them upon us or permitting them for some dispensation more beneficial to us than a sudden deliverance from these evils. If, therefore, anyone can know that he is to be delivered from adversity through prayer and supplication, he is heard when he asks, as were the two blind men in the Gospel and the ten le

^A prosi, and many others. But if someone does not recognize the reason for which he has fallen into temptation (for often the goal of the things brought upon him ought to be achieved by him through patience), and, though he ought to endure to the end, he begs to be relieved of the situation, he is not heard, since he is not in harmony with the goal of God's kindness. Now, as for the passage, *If two of you agree*, this context clarifies it. For he is speaking about the one who reproves the one who has sinned, and about the one who is being reproved. Since God does not desire the death of the sinner, but that he should turn back and live, if the one who has been reproved is pricked in his soul and joins in the goal of the one who is reproving—regarding every matter, that is, regarding every sin for which they might ask for forgiveness—it will be granted to them by the merciful God. For if the one being reproved does not agree with the one who is reproving, then there is no longer forgiveness, but a binding, according to the succeeding words: *Whatever you bind on earth shall be bound in heaven*, and that judgment is fulfilled, that *if the one who has been reproved refuses to listen even to the Church, let him be to you as a Gentile and a tax collector*. ^B

QUESTION CCLXII

Since Scripture places neediness and poverty among things to be praised, as in the saying, *Blessed are the poor*, and in the saying, *The Lord has heard the desire of the poor*, and again, *The needy and poor shall praise your name*, what is the distinction between neediness and poverty? And how does David speak truly when he says, *But I am needy and poor*?

ANSWER

Mindful of the Apostle who said concerning the Lord, *That for our sake He became poor, although He was rich*, I consider the needy person to be one who has fallen from wealth into indigence, but the poor man to be one who has been in indigence from the beginning and has governed such a state in a manner pleasing to the Lord. Now David confesses that he is needy and poor, perhaps speaking this also in the person of the Lord—who is called "needy" according to the saying, *Who for our sake became poor, being rich*, yet "poor" ^C as one belonging not to any wealthy man, but according to the flesh, designated the son of a carpenter. Perhaps also because he knew, like Job, not to store up his things in a treasury, nor to look upon wealth as his own, but to manage everything according to the will of the Lord. ^D

^A

INTERROGATION CCLXIII.

RESPONSE.

INTERROGATION CCLXIV.

RESPONSE.

INTERROGATION CCLXV.

RESPONSE.

but it is proper to extend it to all, since it is written: "And you shall be called the priests of the Lord, ministers of God, all of you." And: "A sacrifice of praise shall glorify me." And again: "A sacrifice to God is a broken spirit." And the Apostle also says: "To present your bodies ^A a living sacrifice, holy, well-pleasing to God, which is your rational worship." Each of these is common to all, and it is necessary for each of us to fulfill such a thing.

QUESTION CCLXVI

RESPONSE. Here too, through the things joined to each head, the meaning is clear. For from the words of the Lord we are taught to provide no cause by which we are separated and disunited from one another, but always to keep ourselves in the bond of peace for the unity of the spirit. And from the words of the Apostle, anyone who remembers him who said, "Can bread be eaten without salt? Or is there any taste in empty words?" will learn to dispense his words for the edification of faith, that he may give grace to those who hear, using the convenient time and decent order, so that those who hear may become more amenable.

QUESTION CCLXVII

RESPONSE. Things that seem to have been spoken ambiguously and obscurely in certain places of the divinely inspired Scripture are explained by the confessed and manifest sentiments of other places. Therefore, since the Lord sometimes pronounces that these shall go away into eternal punishment, and sometimes sends some into the eternal fire prepared for the devil and his angels; and since elsewhere, making mention of the fire of Gehenna, he adds that: "Where their worm does not die, and the fire is not quenched"; and since even long ago it was foretold by the prophet concerning some, that "Their worm shall not die, and their fire shall not be quenched" ^D: these and such similar things, being found in many places of the divinely inspired Scripture...

it is also one of the artifices of the devil that the majority of men, as if forgetting so many and such words and judgments of the Lord, prescribe for themselves a limit to their punishment, so that they may sin with greater boldness. For if there is to be at some time an end to eternal punishment, then eternal life will certainly also have an end. But if we do not accept to understand this of eternal life, by what reasoning is an end ascribed to eternal punishment? For the addition of the word "eternal" is applied equally to both. "For these," He says, "shall go away into eternal punishment; but the righteous into eternal life." Since these things, then, are thus acknowledged, one must know that neither "he shall be beaten with many stripes," nor "he shall be beaten with few," denotes an end, but rather a diversity of punishment. For if God is a just judge, not only to the good but also to the wicked, rendering to each according to his deeds, one may be worthy of unquenchable fire, and this either more mildly or more fiercely burning; another of a worm that dies not, and this again either hurting more softly or more severely according to the merit of each; and another of Gehenna, which certainly has various and entirely different instruments of torment; and another of the outer darkness, where one ^B is only in weeping, while another also in gnashing of teeth, because of the intensity of the pains. And the "outer" darkness indeed implies that there is also something "inner." And that which is said in Proverbs, "Into the depths of hell," suggests that there are some who are in hell, but not in the depths of hell, undergoing a lighter punishment. It is possible to characterize this even now by the afflictions of the body. For one person has a fever with symptoms and other ^C troublesome affections; another, however, has a fever only, and this not in the same way as the other. And another has no fever, but is tormented by some pain in a limb; and this again more or less than another. These words, "many" and "few," were also spoken by the Lord according to customary usage, just as also other things of this kind. For we often know this kind of expression to be used even concerning those who are afflicted by some single sickness; as when, looking at someone only feverish or suffering from his eyes, we say with wonder, "How many evils has he suffered, or how many tribulations has he endured!" Therefore that expression, to be beaten with "many" and "few," I say again, does not come about in the extension or completion of time, but in the diversity of the punishment.

INTERROGATION CCLXVIII

RESPONSE

of Abraham, you would do the works of Abraham. And again: You are of your father the devil, and the desires of your father you will to do. Wherefore, whoever performs the works of contumacy becomes also a son of contumacy. Perhaps also, just as the devil is named not only a sinner but sin itself, because, as I think, he was the author of sin; so also for the same reason the devil could be called contumacy itself. A son of wrath, however, is someone according to the measure that he has rendered himself worthy of wrath. For as the Apostle called those who are worthy of the Lord, and who do the works of light and of the day, sons of light and sons of day; so it is consequent to understand also that: We were children of wrath. But one must know that the son of contumacy and the son of wrath are one and the same, since the Lord has proclaimed: He who is contumacious toward the Son will not see life, but the wrath of God will remain upon him. ^B

INTERROGATION CCLXIX.

Since it is written: "Doing the wills of the flesh and of the thoughts," are the wills of the flesh one thing, and those of the thoughts another? And what are these?

RESPONSE.

The Apostle enumerates the wills of the flesh in another place one by one and by name, saying: "Now the works of the flesh are manifest, which are adultery, fornication, uncleanness, luxury, idolatry, sorceries, enmities, contentions, emulations, wrath, strifes, dissensions, sects, envies, homicides, drunkenness, revelings, and things like these." And elsewhere more generally: "The wisdom of the flesh is enmity against God, for it is not subject to the law of God, nor can it be." But the wills of the thoughts can be called those designs which are not approved by the testimony of Scripture, such as those of which it is written: "Destroying designs and every height that exalts itself ^C against the knowledge of God," and thoughts that are not led captive to the obedience of Christ. Wherefore it is necessary and safe, always and everywhere, to keep that which was said by David: "And your testimonies are my counsel." ^D

Interrogation CCLXX.

RESPONSE.

INTERROGATION CCLXXI.

RESPONSE.

INTERROGATION CCLXXII.

RESPONSE.

^A “Seek first the kingdom of God and His righteousness” (Matt. VI, 33), and, being fully assured of the truth of His promise, of Him who added: “And all these things shall be added unto you,” does not occupy his soul uselessly with the cares of this life, which choke the word and make it unfruitful. But, competing in the good struggle of pleasing God, he believes the Lord who said: “The laborer is worthy of his food” (Matt. X, 10), and he is not anxious about anything for the sake of food. Indeed, he works and is anxious, not for his own sake, but for the sake of the commandment of Christ, just as the Apostle indicated and taught when he said: “I have showed you all things, how that so laboring ye ought to support the weak” (Acts XX, 35). For to be anxious for one’s own sake is a crime of self-love; but to be anxious and to work for the sake of the commandment is a praise and commendation of a soul that is kindled with the love of Christ and the brethren. ^B

QUESTION CCLXXIII.

RESPONSE.

QUESTION CCLXXIV.

RESPONSE. If he fears the judgment of God, who says: “Woe unto you that are wise in your own eyes, and prudent in your own sight!” (Isa. V, 21), and follows the example of him who said: “I was as a brute beast before thee” (Ps. LXXII, 23). And if, having cast away every opinion of prudence, he does not first approve of any of his own thoughts as good, nor even entertain any thought at all, until he has been accustomed by the Lord’s own commandment to that which is pleasing to God, whether in deed, or in word, or in thought, as the Apostle says: ^D

^A We have such confidence through Christ toward God; not that we are sufficient to think anything of ourselves, as of ourselves, but our sufficiency is from God, who teaches man to know, as it is written.

Interrogation CCLXXV

RESPONSE

INTERROGATION CCLXXVI

RESPONSE

so God wills that we, as being tolerant and benign, should also both will and imitate these things. For, He says, "Be ye merciful, as your Father also is merciful" (Luc. vi, 36). And the Apostle likewise says, "Be ye, therefore, imitators of God, as beloved children; and walk in love, as Christ also loved us" (Ephes. v, 1, 2). Whatever things, however, He brings about in wrath because of our sins—things which, as I have said, are called "evils" because they cause distress—it is in no wise permitted for us to do. For just because it is the will of God that men are often destroyed by famine, or pestilence, or war, or some other such calamity, it does not befit us to serve this will. For in such matters God even employs evil ministers, according to what is written: "He cast upon them the wrath of his indignation, indignation, and wrath, and tribulation, a sending through evil angels" (Psal. Lxxvi, 49). ^B Therefore, one must first inquire what is the good will of God; then, when we have recognized the good, we must examine whether this good will is also pleasing and acceptable to God. For there is something which, in its own proper definition, is both the will of God and is a good will, yet if it is done in a manner or by a person or at a time that is not appropriate, it is no longer pleasing to God. For example, it was a will of God, and it was a good thing, to offer incense to God; but it was not pleasing to God that this be performed by Dathan and Abiron (Num. xvi). And again, it is a will of God, and it is a good thing to give alms; but to do this for the sake of obtaining human glory is no longer pleasing to God (cf. Matth. vi, 2). And again, it was a will of God, and it was a good thing that the disciples should preach upon the housetops what they had heard in the ear; but to say anything before the time was no longer pleasing to God: "Tell the vision to no man," He says, "until the Son of man be risen from the dead" (Matth. xvii, 9). ^C And in summary, every good will of God is then also acceptable when there is fulfilled in it what was said by the Apostle: "Do all things to the glory of God" (1 Cor. x, 31). And, "Let all things be done decently and in order" (1 Cor. xiv, 40). Again, when a thing is both a will of God and is good and acceptable, one must not even so be of a secure mind, but must strive and take care that it be perfect and complete, having regard sometimes to the nature of the thing that is being done—whether it is done according to the commandment—and sometimes to the consideration of the powers of the one who is doing it. "For thou shalt love," He says, "the Lord thy God with all thy soul, and with all thy power, and with all thy strength, and with all thy mind, and thy neighbor as thyself" (cf. Luc. x, 27); just as ^D the Lord also taught in the Gospel according to John (cf. John xiii, 34). And every commandment, as it is written: Blessed is, He says, the servant whom when his Lord comes He shall find doing so.

^A

QUESTION CCLXXVII.

ANSWER.

QUESTION CCLXXVIII.

ANSWER.

INTERROGATION CCLXXIX.

RESPONSE.

INTERROGATION CCLXXX.

RESPONSE.

INTERROGATION CCLXXXI.

RESPONSE.

INTERROGATION CCLXXXII.

RESPONSE.

^A He calls them thus, saying to those who said, "We ate in your presence," and the rest: "Depart from me, all you workers of iniquity." For how are they not workers of iniquity, who abuse the gifts of God for the furtherance of their own pleasures? Such were those of whom the Apostle says: "For we are not as the many, peddling the word of God"; and again: "Who suppose that godliness is a means of gain," and many such things. From all of which the same Apostle has been shown to be pure, by those things which he says: "Not as pleasing men, but God, who tests our hearts. For we never were under the cover of flattering speech, as you know, nor in any pretense of avarice—God is our witness—nor seeking glory from men, neither from you nor from others."

^B QUESTION CCLXXXIII. Whether he who does the will of another is his partner.

RESPONSE. If we believe the Lord who says, "Every one who commits sin is the slave of sin," and again, "You are of your father the devil, and you want to do the desires of your father," we understand that he is not simply a partner, but constitutes that one his lord and father, whose work he performs, according to the word of the Lord. And the Apostle clearly testifies to this, saying, "Do you not know that to whom you present yourselves as slaves for obedience, you are slaves of the one whom you obey, whether of sin unto death, or of obedience unto righteousness?"

^C QUESTION CCLXXXIV. If a brotherhood is in poverty on account of some adversity or sickness, is it possible without any doubt to receive necessities from others? And if it is proper, from whom should it receive them?

RESPONSE. Whoever is mindful of the Lord, who said, "As you did it to one of the least of these my brothers, you did it to me," applies great care with much diligence and attention in order to be worthy to be counted a brother of the Lord. If, therefore, anyone is of this kind, let him receive without any hesitation, but let him give thanks. But from whom it is proper to receive, ^D and when, and how, he to whom the common care is entrusted ought to discern, mindful of David who said, "Let not the oil of the sinner anoint my head"; and again, "He who walked in a blameless way, he ministered to me."

INTERROGATION CCLXXXV.

INTERROGATION CCLXXXVI.

INTERROGATION CCLXXXVII.

INTERROGATION CCLXXXVIII.

and in the Acts, to the apostles, by whom all also were baptized. ^A

INTERROGATIO CCLXXXIX. He who has repented of a sin, and falls back into the same sin, what shall he do?

RESPONSE. If one who has once repented commits the same sin again, it is clear that the primary cause of that sin has not been cleansed, from which, as if from a certain root, it is necessary that similar things should grow again. For just as if someone wished to cut off the branches of a tree but left the root, the root nevertheless remaining produces something not at all dissimilar again; so since some sins do not have their beginning in themselves, but draw their origin from others, it is absolutely necessary for him who wishes to be pure from them to remove the first causes of those sins. For example, strife or envy does not begin from itself, ^B but grows from the root of the love of glory. For one who is hunting after human glory enters into strife with him who is well-spoken of, or envies one who is better spoken of. If, therefore, one having once taken hold of himself regarding envy or strife, falls into the same vices again, he must recognize that he is laboring in his innermost parts from that primary cause of envy or altercation, namely, the love of glory itself. And indeed he ought to cure that vice of the love of glory out of the contrary through the exercises of humility (for an exercise of humility is to be occupied in more lowly tasks), so that, being thus disposed in an attitude of humility, he may henceforth in no way fall into those germs of the love of glory which we have mentioned before: and likewise in each sin of that kind. ^C

INTERROGATIO CCXC. In what way does one abound in the work of the Lord always?

RESPONSE. Clearly when he either multiplies the gift handed down to him, providing for the utility and progress of those to whom he does good, or shows greater zeal in the work of the Lord than in those things which are greatly sought after by men.

INTERROGATIO CCXCI. What is a bruised reed, or smoking flax? and how does one not break the former, and truly not extinguish the latter?

RESPONSE. I consider the bruised reed to be one who, while subject to some vice, fulfills the commandment of God; whom it is not necessary to break and cut off, but rather to heal, ^D

as the Lord taught when He said: ^A *Take heed that you do not perform your alms before men, to be seen by them* (Matt. vi, 1). Furthermore, the Apostle gives a command in these words: *Do all things without murmurings and disputings* (Philipp. ii, 14). And in another place: *Nothing through strife or vainglory* (ibid. 3). Now the smoking flax is said to be one who carries out a commandment not with ardent desire, nor with perfect zeal, but somewhat more sluggishly and remissly; whom it is not fitting to break, but rather to arouse by the remembrance of the judgments of God, and of His promises.

^B INTERROGATION CCXCII. Is it fitting that there should be a teacher of secular children in a brotherhood?

RESPONSE. Since the Apostle said: *Fathers, provoke not your children to anger, but educate them in the discipline and correction of the Lord* (Ephes. vi, 4), if those who bring them are doing so with such a purpose, and those who receive them have the assurance that they are able to educate those brought to them in the discipline and correction of the Lord, let that which was commanded by the Lord be observed, when He said: *Suffer the little children to come unto me, and forbid them not; for of such is the kingdom of heaven* (Matt. xix, 14). But without such a purpose and such a hope, I judge this to be neither pleasing to God, nor fitting for us, nor useful.

INTERROGATION CCXCIII. How is one to deal with those who avoid graver ^C sins, but commit minor ones indiscriminately?

RESPONSE. First, one must know that this distinction is not to be found in the New Testament. For one judgment holds against all sins, since the Lord says: *He who commits sin is the slave of sin* (John viii, 34); and again: *The word which I have spoken, the same shall judge him in the last day* (John xii, 48); and John cries out: *He that obeys not the Son shall not see life, but the wrath of God shall remain upon him* (John iii, 36); since it is not the difference between sins that provides the place for threat, but disobedience. In a word, if it is permissible for us to speak of a small and a great sin, it cannot be denied without controversy that, to each person, that is great to whose dominion one is subject; and that is small, which one dominates. Just as among athletes, the one who wins is the stronger, ^D and the one defeated is the weaker of the victor, whoever he may be. Therefore, toward anyone regarding any kind of sin...

the judgment of the Lord must be observed, for He said: "If your brother sins against you, go and reprove him between you and him alone. If he hears you, you have gained your brother; but if he does not hear you, take with you one or two more, that ^A by the mouth of two or three witnesses every word may be established. And if he refuses to hear them, tell it to the Church; but if he also refuses to hear the Church, let him be to you like a Gentile and a tax collector." In all such matters, let the saying of the Apostle be observed: "Why did you not rather mourn, that he who has done this deed might be taken away from among you?" For gentleness and compassion must be joined with severity.

QUESTION CCXCIV What is the cause for which someone falls away from the continual remembrance of God?

ANSWER If one becomes unmindful of the benefits of God, and is found ungrateful toward the benefactor.

QUESTION CCXCV By what signs is one known whose mind is wandering (peregre)?

ANSWER When one neglects the things that lead to pleasing God, for the Prophet says: "I have set the Lord always before me, for He is at my right hand, that I may not be moved."

QUESTION CCXCVI By what method will the soul be persuaded that it is pure from sins?

ANSWER If someone perceives in himself the disposition of David, who said: "I hated and abhorred iniquity," ^C or if he is conscious that the command of the Apostle has been fulfilled in himself, who said: "Therefore, put to death your members which are on the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry; on account of which the wrath of God comes." Where, also, extending such a judgment against every sin, he added: "upon the sons of disobedience," so that he may be able to say: "A crooked heart has not cleaved to me; when the wicked turned aside from me, I did not know him." ^D And one recognizes himself to be established in such a disposition if he also takes upon himself the same terrifying compassion toward those who sin as the saints had; David saying: "I beheld the senseless, and I was consumed, because they did not keep your words," and the Apostle saying: "Who is weak, and I am not weak? Who is offended, and I do not burn?"

^A For if, according to the truth of the word, the soul is more excellent than the body, and yet we see that for the body we abhor and loathe every form of filth, and that the sight of any laceration or injury creates pain and sadness in the heart, how much more fitting is it that he who loves Christ and his brethren should feel these same things within himself on account of those who sin, whenever he sees the soul of those who sin wounded and gnawed as if by wild beasts, and appearing as if with pus and corruption? David says: "My iniquities have gone over my head: as a heavy burden they have become heavy upon me. My scars have stunk and are corrupt, because of my foolishness. I have become miserable and am bowed down even to the end: I walked sorrowful all the day." And the Apostle says: "The sting of death is sin." ^B When, therefore, anyone perceives his soul thus affected, either on account of his own sins or those of others, as has already been said at the beginning, then let him be most assuredly convinced that he is free from sin.

INTERROGATION CCXCVII.

RESPONSE.

commanded that one should not even eat with such a person.

INTERROGATION CCXCVIII

RESPONSE

INTERROGATION CCXCIX

RESPONSE

INTERROGATION CCC

RESPONSE

sins. But when the discourse concerns a thing which escapes the keenness of the eyes, let us remember the Lord, who says: There is nothing hidden that shall not be known 39. Likewise: Out of the abundance of the heart the mouth speaks 40.

INTERROGATION CCCI. What if someone says: My conscience does not condemn me?

RESPONSE. This happens even in the diseases of the body. For there are many diseases which the sick do not feel; yet they trust the observation of physicians rather than attend to their own lack of sensation. In the same way, regarding the diseases of the soul—that is, in sins—even if someone is not conscious of sin and does not condemn himself, yet he ought to place faith in those who are able to see his affairs better. The holy Apostles performed this, who, although they doubted nothing concerning their own sincere affection toward the Lord, yet, hearing "One of you will betray me," they believed the Lord's words rather, and were concerned, saying: "Is it I, Lord 41?" But Saint Peter teaches us the same thing more openly, who, out of vehement humility, does not wish a service to be rendered to him by the Lord and God and Master; yet when he was most persuaded that the words of the Lord were true, and heard: "If I do not wash you, you have no part with me 42," he says: "Not only my feet, but also my hands and my head 43."

INTERROGATION CCCII. Should one give to needy outsiders from the storeroom?

RESPONSE. Since the Lord said: "I was not sent except to the sheep that have perished of the house of Israel 44"; and: "It is not good to take the bread of the children and cast it to the dogs 45"; things that are destined for men dedicated to God are not necessarily to be bestowed indiscriminately upon just anyone. Yet, whether it is possible to do what was said by the woman who is praised for her faith: "Yes, Lord, for the dogs also eat of the crumbs that fall from the table of their masters 46," this should be left to the judgment of the steward, with the common consent of those who preside along with him, so that the sun, as it is written 47, may rise from the abundance upon the good and the evil.

INTERROGATION CCCIII. Should one obey things that are said by anyone whatever in the brotherhood?

RESPONSE. This question does not have to be answered with much difficulty,

^A for, first of all, the fact that something is said by everyone clearly gives evidence of disorder, since the Apostle says: *Let the prophets speak two or three, and let the rest judge* (1 Cor. XIV, 29). And he himself, in the distribution of gifts, established the proper order for each of those who speak, in saying: *To each as God has divided the measure of faith* (Rom. XII, 3). And in the example of the members of the body, he clearly shows that the place of the one speaking is in part, and he distinguishes and explains it even more accurately in his words: *Whether he who teaches, in teaching; or he who exhorts, in exhortation* (ibid. 7, 8), and so forth. Wherefore, from these things it is plain that not everything is permitted to all, but that each one ought to remain in his own calling, and to perform more diligently that which has been entrusted to him by the Lord. Therefore, it is fitting that he who is set over the community and placed before all should undertake this care with much examination, so that with congruent solicitude he may watch over each individual, in order that, by pleasing God and having regard for the aptitude and strength of each, he may decree and command what is for the common benefit. Those who are subject, however, with discipline observed and obedience recognizing its own limits, ought to remember the Lord, who said: *My sheep hear my voice, and I know them, and they follow me, and I give them eternal life* (Joan. X, 27, 28); and to remember that he said before: *But they will not follow a stranger, but will flee from him, because they do not know the voice of strangers* (ibid. 5). And that the Apostle speaks thus: *If anyone teaches otherwise, and does not accede to the sound words of our Lord Jesus Christ, and to that doctrine which is according to godliness, he is proud, knowing nothing* (1 Tim. VI, 3, 4); and, having enumerated the things that usually occur, he adds: *Depart from such as these* (ibid. 5). And again in another place: *Do not despise prophecies; test all things; hold fast what is good; abstain from every kind of evil* (1 Thess. V, 20-22). Therefore, if anything is said according to the commandment of the Lord, or is directed toward the commandment of the Lord, one must obey, even if it brings the threat of death. But if anything is contrary to the commandment, or harms the commandment, even if an angel from heaven or one of the apostles should command it, and even if it promises life or threatens death, one must by no means obey, since the Apostle said: *Even if we ourselves, or an angel from heaven should preach a gospel to you other than that which we have preached to you, let him be anathema* (Galat. I, 8).

INTERROGATION CCCIV.

^A

RESPONSE.

INTERROGATION CCCV.

RESPONSE.

INTERROGATION CCCVI.

^C

RESPONSE.

^A and the only-begotten Son of God fulfilling that promise: "Where two or three are gathered together in my name, there am I in the midst of them" 63; and the Holy Spirit presiding, distributing gifts, and working; and the angels as guardians of each one, according to what was said by the Lord: "See that you do not despise one of these little ones; for I say to you, that their angels in heaven 8 always behold the face of my Father who is in heaven" [63*]—he exercises a much greater and more intense struggle, so that he may accomplish piety pleasing to God, and thus his stability of mind is confirmed more intensely and accurately. And if he should also strive to fulfill this: "I will bless the Lord at all times; his praise shall continually be in my mouth" 65; and that: "He shall meditate in his law" 9 "day and night" 66, then by uniform and continuous meditation and contemplation of the will and the glory of God, the mind will find no time for distraction.

INTERROGATION CCCVII.

^B

RESPONSE.

INTERROGATION CCCVIII.

RESPONSE.

^C

INTERROGATION CCCIX.

RESPONSE.

he directs: "Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: for which things' sake the wrath of God cometh on the children of disobedience" 69. ^A Sometimes he also proposes a rule, in these words: "And they that are Christ's have crucified the flesh with the affections and lusts" 70. But I know that these things, by the grace of Christ, have been fulfilled both in men and in women through genuine faith in the Lord. Moreover, we learn even from the Old Testament how much to be feared is the judgment brought upon one who, living in uncleanness, would approach holy things. But if there is something here greater than the temple 71, the Apostle will surely instruct us in a way more to be feared, who said: "He that eateth and drinketh unworthily, eateth and drinketh damnation to himself" 72. ^B

QUESTION CCCX.

ANSWER.

QUESTION CCCXI.

ANSWER. To visit is indeed a thing pleasing to God; but he who visits ought to be a prudent listener, and wise in his answers, so that he may do what has been said: "Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man" 75. ^D But that anyone should make a visit out of kinship or friendship is foreign to our profession.

PENALTIES FOR DELINQUENT MONKS

^A QUESTION CCCXII. Whether one ought to exhort laymen who visit us to pray. ANSWER. If they are friends of God, it is consistent, since the Apostle wrote to them: "Pray for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the Gospel" 76.

QUESTION CCCXIII. Whether it is right to work while some are visiting. ANSWER. Nothing of those things which are done by precept ought to be interrupted for the sake of those who visit us out of a sense of human duty; unless some peculiar care for a soul should be required, which, according to the command of the Lord, must be preferred to bodily labor, since the holy apostles say in the Acts: "It is not ^B reason that we should leave the word of God and serve tables" 77.

PENALTIES

1. If any one in sound bodily health should neglect to pray or to learn the psalms, and should make excuses for his sins, let him be separated from the fellowship of the rest, or let him fast for one week.

2. If anyone is admonished with love about some fault, and yet does not accept the admonition, while asking with all reverence and begging for pardon for the things in which he has transgressed, let him also be separated from the community for one week.

3. If anyone has known of another's sin and has not corrected him, or reproved him in peace with the love of Christ, but rather in sadness and annoyance, as if triumphing over his brother rather than healing the author of the sin, let him also be separated from the rest for two weeks, along with him who was ^C found in sin: since he reproved him as an enemy and not as a brother.

4. If anyone abuses or contradicts when ordered by a brother to perform tasks within his power, and does not obey with all joy in Christ, as if fully persuading himself, let him similarly be separated for one week.

5. If anyone engages in idle talk or is given to facetiousness, not observing with fear and trembling the teaching ^D of the blessed Apostle and of the Gospels, let him also be separated from the others for one week.

6 If anyone, besides "yes" and "no," should swear another oath, let him also be separated for one week. ^A

7 If anyone is aware that a brother has committed a fault, and by way of exposing him, reproaches him when he approaches, let him, as one who is likewise moved by no compassion and rejoices in the misfortunes of others, be separated for one week.

8 If anyone is aware that someone has sinned, and sees that he bears it indifferently and is not propitiating the Lord with contrition of heart and many tears, let him exhort and remind him to repent and to show the fruits of repentance. But if, these things being done, he neglects his own salvation, let such a one be separated from the community altogether. For "a little leaven leavens the whole lump," as the holy man said.

9 If anyone goes out without necessary business and wanders about inopportunely, let such a one be separated, so that his feet may rest at home, as it is written. ^B

10 If anyone is angered rashly, and does not immediately comfort the brother he has made sad, so that he may forgive him the sin he committed against him, let him also be separated for one week.

11 If anyone has been treated with contumely by a brother and, being entreated by the community, does not forgive the sin, being mindful of Him who said: "If anyone has a complaint against any: even as Christ forgave," let him also be likewise separated for one week. ^C

12 If anyone goes out from the monastery without having received a blessing, or being released by the archimandrite with prayer, let him be excommunicated.

13 If anyone possesses anything within the monastery, or outside the monastery, let him be deprived of the fellowship of the rest.

14 If anyone joins himself with someone and contemplates leaving the monastery for some other evil purpose, let him be excommunicated.

15 If any of the overseers of the sleeping quarters finds someone causing disturbances or talking in the dormitory, and does not cast him out of the assembly, let him lack the blessing himself. ^D

16 If anyone lacks the blessing for the sake of correction, and out of contempt does not apologize and receive the blessing, let him be separated.

17 If anyone places something at the table or for himself,

without being permitted by the archimandrite, let him be deprived of the blessing. ^A

18 If anyone performs work in any place without a head-covering, let him be deprived of the blessing.

19 If anyone, without permission granted by the archimandrite, speaks with some stranger who has arrived or with one of his own fellows (except for those whose duty it is), let him be without the blessing.

20 If anyone takes something from a brother and hides it, let him be deprived of the blessing.

21 If anyone, finding himself under no penalty, eats without having received the blessing, let him be separated from the others.

22 If anyone does not receive the blessing in his turn, let him be deprived of the blessing; but if he was unable to be present due to necessity, let him offer an apology.

23 If anyone is found at night lingering privately with someone else, or changing the place where he sleeps, against the will of the superiors, let him be deprived of the company of the others. ^B

24 If anyone forces himself into another task without permission, let him be deprived of the blessing.

25 If anyone exchanges something with someone else, or gives a gift without the will of the archimandrite, let him be without the blessing.

26 If anyone is found talking in the evening after the "Our Father," let him be separated from the others.

27 If anyone of those who are in good health sleeps outside the oratory, let him be set apart from the others.

28 If anyone drapes in nonsensical chatter while eating at the table, let him be made to rise for prayer.

29 If anyone is deprived of the blessing, and out of resentment acts against the one who is correcting him, or while arguing refuses to accept the discipline, let him be separated from the others. But if he says that he is being corrected unjustly, let him make the reason known to the archimandrite, and let him follow what is decided by him. ^C

30 If anyone is offended at someone, and while showing contempt does not reconcile before the service, unless he declares the reason to the archimandrite or to the master of the rooms, let him be separated from the others.

31 If anyone on the day of the oblation removes himself from communion against the will of the archimandrite, let him be without the blessing.

32 If anyone disputes contentiously concerning the Scriptures, let him be deprived of the blessing; but if, after being admonished, he persists, let him be separated from the company of the others as disobedient and insubordinate. ^D

33 If anyone washes his own garment or that of another against the will of the archimandrite, let him be deprived of the blessing.

34 If anyone is absent from the meals without having stated the reason, let him remain fasting.

^A 35 If anyone loses something, and not having found it, does not report it to the archimandrite, let him be deprived of the blessing. 36 If two are found to have a habitual intimacy with each other, and having been warned do not separate, they shall be excommunicated until they are corrected. 37 If anyone in the evening does not reach the *Pater noster* without some cause, let him continue in prayer until all have fallen asleep. 38 If anyone, at the time of communion, having a complaint against a brother, does not give him peace, let him be excommunicated. 39 If anyone removes a brother from the order of ministry, except for those to whom this duty is entrusted, let him be deprived of the blessing. 40 If anyone knows of a brother who wishes to depart secretly from the monastery, and does not inform the archimandrite or those in charge, let him be excommunicated. ^B 41 If anyone rises from the table against the will of the archimandrite, let him continue in prayer until the time of the lamp-lighting. 42 If anyone after communion leaves the ministry before all have received the blessings, except for human necessity, let him eat alone by himself. 43 If anyone is the cause of someone being deprived of the blessing unseasonably, let him himself be deprived of the blessing. 44 If anyone is found talking through the cells, except for those who occupy them or the hesychasts, let him be deprived of the blessing. ^C 45 If anyone speaks facetiously or chatters in vain, let him be deprived of the blessing. 46 If anyone is found speaking ill of someone, or hearing some speaking ill, and does not rebuke them or report it to the archimandrite, let him be excommunicated together with them. 47 If anyone is found in the garden talking with someone, or reciting psalms, or sleeping, except for the laborers or the supervisors, let him be deprived of the blessing. 48 If anyone goes to the gatehouse without having been permitted by the supervisors, let him be deprived of the blessing; but if he goes to the guardhouse, let him be deprived of the fellowship of the others. 49 If anyone gives something outside or receives it, against the will of the archimandrite, let him be separated from the others. ^D 50 If anyone, in meeting a stranger, converses with any of those arriving, except to give the peace, except for those dwelling there...