Moralia

MORAL INDEX

^A 6. That one must act boldly and courageously in the confession of God and of His Christ. 7. That confession of the Lord is not sufficient for salvation for those who transgress His commandments. 8. Concerning faith and the complete assurance of the Lord’s words. 9. Concerning knowledge of, or ignorance of, the duties that fall to us. 10. What is the end of sin, and what the end of the commandment of God. 11. Concerning the judgments of God, and how much they are to be feared. 12. Concerning the rejection and opposition, or obedience and observance, of the will of God. ^B 13. That we must at every moment be prepared with both will and unhesitating zeal for those things through which we can enter into the grace of God. 14. Concerning the fitting and opportune time for each task that is rightly performed. 15. That one ought not, by hoping in the correct actions of others, to neglect one's own duty. 16. Concerning those who think they derive some benefit from living with good and God-beloved men, while they themselves do nothing good. 17. How one ought to dispose oneself regarding the present time. 18. Concerning the manner and disposition of mind that must be maintained by those who apply themselves to the observance of the commandments of God. ^C 19. Concerning those who impede others, or are themselves impeded by others, from being able to fulfill the commandment of God. 20. Concerning baptism, and what is the reason and the power of baptism. 21. Concerning communion of the body and blood of Christ, and what is the reason for this. 22. How a person is alienated from God, and by what means he is reconciled to God. 23. Concerning those who, through weakness of spirit, fall into the very sins they hate. 24. Concerning lying and truth. 25. Concerning idle talk, and the use and treatment of useful and edifying speech. ^D 26. That to confirm what we do or say, we must first use testimonies from the Scriptures, and then also those accepted in common life. 27. That we must strive with all our might to be as similar as possible to God and to His saints. 28. That we must be discerning and discreet in our selection of good and evil things. 29. By what manner we may ensure that we give credence to our own profession.

30. On the honor to be shown to things consecrated to God. ^A 31. On the use of the things attributed to the saints. 32. On debts and their payment. 33. On those who cause scandal to others, or are themselves scandalized from elsewhere. 34. That each person ought, according to the measure of his own strength, to set himself forth as a model of good things for others. 35. On those who disparage honest and good things. 36. On honor and affection of soul toward the saints. 37. On those who apply their effort in minor things according to their ability. 38. How guests should be received and treated. 39. On the firmness and constancy of soul to be maintained in scandals. 40. On those who teach differently. 41. That those who are the authors of scandals must be cut off, and that one must act with moderation and indulgence toward the weaker. ^B 42. On the fact that the Lord came to fulfill the Law. 43. On the difference between the commandments of the Law and the commandments of the Gospel. 44. That the burden of the Lord is light, and that sin is heavy. 45. On the equality to be observed in honors, and on submission of soul, or humility. 46. On the zeal for greater and lesser virtuous deeds. 47. On riches and poverty, and on the things that are wont to be joined to these and follow them. ^C 48. On beneficence toward brothers, and that work must be done for that reason. 49. On those who experience judgment, and litigate, and defend themselves or even others. 50. On peace and peacemaking. 51. Of what sort he ought to be who attempts to correct his neighbor. 52. On the sorrow to be felt for the sake of those who sin, and how one must meet with them: when they are to be avoided, and when they are to be received back into fellowship with the others. 53. What is the judgment of those who retain the memory of injuries which they seem to have had inflicted upon them. ^D 54. On judgment, and on the suspension or discretion of judgment. 55. On the affection of the soul toward God, and how we ought to proclaim His benefits, and give thanks for them. 56. On prayer, and when, and what, and how, and for whom we ought to pray. 57. On the elation of soul which arises from things correctly done. 58. On the acquisition of the gifts of God, and the communication of them to others. 59. On human honor and glory. 60. On the difference of the divine gifts, and concerning their

^A concord among those who excel or are inferior in these matters. 61. On the humble condition (if you consider it as men do) of those who receive the grace of God. 62. On temptations, and when it is necessary to yield to them, and when to resist, and how to encounter adversaries. 63. On fear or presence of mind in dangers. 64. On the joy which we must have in those discomforts which we endure for Christ's sake. 65. How it is fitting to pray even at the very end of life. 66. On those who desert those who are struggling for the defense of piety, and on those who assist them. 67. On those who afflict themselves with miserable grief for the sake of the dying. 68. On the difference that exists between this life and the life to come. 69. On those things which are at once and together forbidden or commanded by the Holy Scriptures. 70. On those to whom the preaching of the Gospel is committed: and when, and whom, and what they should teach, and how such people ought to correct themselves beforehand; and how to act freely and boldly in their preaching; and how to provide for the comfort and salvation of those entrusted to them, and with what sort of disposition and in what sort of studies they should be occupied; and how to preserve themselves chaste from those vices which are usually associated with such a class of men; and to what measure they should bring those whom they have undertaken to teach, and how to induce those who are reluctant; and how to listen to those who refuse their preaching out of fear; and how to withdraw from those who out of wickedness refuse to accept it; and how to designate some, or to reject those already designated; and that it behooves each one who presides over others to consider himself accountable to render to those who are entrusted to his care an account for everything they do and say. 71. On those things which are ordered collectively for those who preside over others. 72. In what way those who are taught should discern spiritual masters from those who are not such, and how they should be disposed toward them, or how they should receive what is said by them. 73. On those who are joined in matrimony. 74. On widows. 75. On slaves and masters. 76. On children and parents.

77. On virgins. 78. On those who work in the military. 79. On rulers and subjects. 80. What kind of manner the word requires Christians to have in general, and what kind of manner those who preside over others should have.

THE BEGINNING OF THE MORAL RULES

^B REGULA I That those who believe in the Lord must first repent, according to the preaching of John and of our Lord Jesus Christ Himself; for those who do not repent now are condemned more severely than those who were condemned before the Gospel.

Chapter I Then began Jesus to preach and to say: Repent: for the kingdom of heaven is at hand (Matt. IV, 17). Then He began to reproach the cities (Matt. XI, 20-22), wherein most of His mighty works were done, because they repented not. Woe unto thee, Chorazin; woe unto thee, Bethsaida; for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you, etc. That the present time is a time of repentance and of the forgiveness of sins; but in the future age there will be a just judgment of recompense.

Chapter II ^C But that ye may know that the Son of man hath power on earth to forgive sins, He saith (Mark II, 10): Verily I say unto you, whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. Again I say unto you, That if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven (Matt. XVIII, 18, 19).... For the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, ^D

^A unto the resurrection of judgment (John v, 28, 29). Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; who will render to every man according to his deeds (Rom. ii, 4-6). The times of this ignorance God winked at; but now commandeth all men everywhere to repent: because he hath appointed a day, in the which he will judge the world (Acts xvii, 30, 31).

That those who repent must weep bitterly, and manifest from the heart the rest of the things which are proper to repentance.

Chapter III

MATTHEW. And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly (Matt. xxvi, 75).... But God, that comforteth those that are cast down, comforted us by the coming of Titus; and not by his coming only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, your mourning, your fervent mind toward me (II Cor. vii, 6, 7). And a little after: For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, ^B 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 (ibid., 11). ACTS. And many that believed came, and confessed, and shewed their deeds. Many of them also which used curious arts brought their books together, and burned them before all men (Acts xix, 18, 19).

That it is not sufficient for those who repent unto salvation merely to withdraw from sins, but there is need for them also to bring forth fruits worthy of repentance.

Chapter IV

MATTHEW. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: and think not to say within yourselves (59) We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. ^C And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire (Matt. iii, 7-11).

That after the departure from here there is no time for virtuous deeds, since God has [ordained] the present time [for that purpose]. ^D

the performance of those things which are acceptable to him. ^A

Chapter V

RULE II

Chapter I

That he who obeys the Gospel must first be cleansed from all filthiness of the flesh and spirit.

and spirit, that so he may be acceptable to God in the performance of the works of holiness. ^A

Chapter II

MATTHEW. Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess (64). Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also (Matt. xxiii, 25, 26). II CORINTHIANS. Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God (II Cor. vii, 1).

That it is impossible to become a disciple of the Lord for anyone who is ^B attached to any of the things present, or who tolerates anything that even slightly draws one away from the commandment of God.

Chapter III

MATTHEW. He that loveth father or mother more than me is not worthy of me. And he that loveth son or daughter more than me is not worthy of me. And he that taketh not his cross, and followeth after me, is not worthy of me... If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it (Matt. x, 37, 38; xvi, 24, 25).

RULE III

That the first and great commandment in the Law was testified by the Lord to be to love God with all the heart; and the second, to love thy ^C neighbor as thyself.

Chapter I

MATTHEW. Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind. This is the first and great commandment. And the second is like unto it (67): Thou shalt love thy neighbor as thyself (Matt. xxii, 37-39).

That the proof that one does not love God, and His Christ, is the failure to keep His commandments; but the proof of love is the keeping of the commandments of Christ, in patience (68) amid sufferings for His sake even unto death. ^D

Chapter II

JOHN. He that hath my commandments, and keepeth them, he it is that...

loveth me. He that loveth me not, keepeth not my sayings. If ye keep my commandments, ye shall abide in my love, even as I have kept my Father’s commandments, and abide in his love (Joan. XIV, 21, 24; XV, 10). ROMANS. Who shall separate us from the love of Christ? shall tribulation? or distress? or persecution? or famine? or nakedness? or peril? or sword? As it is written: For thy sake we are killed all the day long (69); we were accounted as sheep for the slaughter. But in all these things we are more than conquerors through him that loved us (Rom. VIII, 35-38; Psal. XLIII, 22), etc.

RULE IV.

Chapter I JOHN. I have glorified thee on the earth: I have finished the work which thou gavest me to do (Joan. XVII, 4). MATTHEW. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven (Matth. V, 16). PHILIPPIANS. That ye may be sincere and without offence till the day of Christ, being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God (Philipp. I, 10, 11). ROMANS. Thou that makest thy boast of the law, through breaking the law dishonourest thou God (Rom. II, 23)?

REGULA V.

Chapter I MATTHEW. Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies (Matth. V, 43, 44). And a little further on: Ye shall therefore be perfect, as your Father which is in heaven is perfect (ibid. 48) ... JOHN. For God so loved the world, that he gave his only begotten Son (71). This is my commandment, That ye love one another, as I have loved you. ^C Greater love hath no man than this, that a man lay down his life for his friends (Joan. XV, 12, 13). ... LUKE. And ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil. Be ye therefore merciful, as your Father also is merciful (Luc. VI, 35). ... ROMANS. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us (Rom. V, 8). ... EPHESIANS. Be ye therefore followers of God, as dear children; and walk in love, as Christ also hath loved us, and hath given himself ^D

^A for us an offering and a sacrifice to God (Ephes. v, 1, 2).

That the mutual love among his own is a certain mark of the disciples of Christ.

Chapter II.

JOHN. By this shall all men know that ye are my disciples, if ye have love one to another (Joan. XIII, 35).

That it is an evident proof that one does not have the love of Christ toward his neighbor, if he performs anything which harms him or brings him trouble unto the cutting off of his faith, even if what is done is permitted by Scripture for some special reason.

Chapter III.

TO THE ROMANS. But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died (Rom. XIV, 15).

That a Christian ought also to soothe in every way, as much as in him lies, the one who is angry with him.

Chapter IV.

MATTHEW. Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift (Matth. V, 23, 24).

TO THE CORINTHIANS. Being reviled, we bless; being persecuted, we suffer it: Being defamed, we intreat ^C (I Cor. IV, 12, 13).

That he who has love according to Christ does sometimes even grieve the one whom he loves, for his own benefit.

Chapter V.

JOHN. But now I go my way to him that sent me; and none of you asketh me, Whither goest thou? But because I have said these things unto you, sorrow hath filled your heart. Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you (Joan. XVI, 5-7).

TO THE CORINTHIANS. So that I might ^D rather rejoice, not that ye were made sorry, but that ye sorrowed to repentance. For ye were made sorry after a godly manner, that ye might receive damage by us in nothing (II Cor. VII, 7-9).

REGULA VI

That one ought to act freely, without fear and without shame, in the confession of our Lord Jesus Christ and of his teachings.

^A

Chapter I.

What I say to you in the darkness, speak in the light; and what you heard in the ear, preach upon the housetops. And do not fear those who kill the body, but cannot kill the soul; but rather fear him who can destroy both soul and body in hell (Matt. X, 27, 28) ....... Everyone therefore who will confess me before men, I also will confess him before my Father, who is in heaven (ibid. 32)....... For whoever will be ashamed of me and my words, the Son of Man will be ashamed of him, when he comes in his majesty, and of the Father, and of the holy angels (Luke IX, 26).... Do not therefore be ashamed of the testimony of our Lord, nor of me his prisoner; but labor with the Gospel, as a good soldier of Christ (II Tim. 1, 8).

REGULA VII.

That although one may appear to confess the Lord, and may listen to his words, he is nevertheless condemned if he does not obey His commandments, even if by some counsel of God it has been permitted that he should be endowed with spiritual gifts.

Chapter I.

Not everyone who says to me, Lord, Lord, will enter into the kingdom of heaven: but he who does the will of my Father, who is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in your name? and in your name ^C cast out demons? and in your name done many wonders? And then I will confess to them: I never knew you. Depart from me, you who work iniquity (Matt. VII, 21-23), etc....... But why do you call me, Lord, Lord, and do not do what I say? (Luke VI, 46) etc.... They confess that they know God, but in their deeds they deny him; being abominable, and disobedient, and to every good work reprobate (Tit. I, 16).

REGULA VIII.

That it is not right to waver and doubt concerning those things which are spoken by the Lord: but to be persuaded that every word of God is true and possible, even if nature resists. For here is placed the struggle of faith.

Chapter I.

And in the fourth watch of the night Jesus came to them, walking upon the sea. And the disciples seeing him walking upon the sea, were troubled, saying: It is a phantom: and for fear they cried out. And immediately Jesus spoke to them, saying: Have ^D confidence.

I am, fear not. And ^A Peter answering him said: Lord, if it be thou, bid me come to thee upon the waters. And he said: Come. And Peter descending from the boat walked upon the water, to come to Jesus. But seeing the wind strong, he was afraid: and when he had begun to sink, he cried out saying: Lord, save me. And immediately Jesus stretching forth his hand, took hold of him, and said to him: O thou of little faith, why didst thou doubt? (Matt. xiv, 25-31.) JOHN. The Jews therefore strove among themselves, saying: How can this man give us his flesh to eat? He said therefore to them: Amen, amen I say unto you: except you eat the flesh of the Son of man, and drink his blood, you shall not have life in you (John vi, 53, 54). LUKE. And the angel said to him: Fear not, Zacharias, for thy prayer is heard; and thy wife Elisabeth shall bear thee a son. And a little after: And Zacharias said to the angel: Whereby shall I know this? For I am an old man, and my wife is advanced in her days. And the angel answering, said to him: I am Gabriel, who stand before God; and am sent to speak to thee, and to bring thee these tidings. And behold, thou shalt be silent, and shall not be able to speak until the day wherein these things shall come to pass, because thou hast not believed my words, which shall be fulfilled in their time (Luke i, 13, 18-20). TO THE ROMANS. And he was not weak in faith; neither did he consider his own body now dead, whereas he was almost an hundred years old, nor the dead womb of Sara. In the promise also of God he staggered not by distrust; but was strengthened in faith, giving glory to God, most ^B fully knowing that whatsoever he has promised, he is able also to perform. And therefore it was reputed to him unto justice (Rom. iv, 19-22). That he who does not believe the Lord in lesser things is clearly much more likely to be faithless in greater things.

Caput II. JOHN. If I have spoken to you earthly things, and you believe not; how will you believe, if I shall speak to you heavenly things? (John iii, 12.) LUKE. He that is faithful in that which is least, is faithful also in that which is greater: and he that is unjust in that which is little, is unjust also in that which is greater (Luke xvi, 10). That one ought not to rely upon one’s own reasonings to reject those things which are said by the Lord; but one ought to know that the words of the Lord are more worthy of faith than one’s own persuasion.

Caput III. MATTHEW. Then Jesus saith to them: You will all scandalized in my regard this night. Peter answering, said to him: Although ^C all shall be scandalized in thee, I

^A never will be scandalized. Jesus saith to him: Amen I say to thee, that in this night, before the cock crow, thou wilt deny me thrice... And when evening was come, he sat down with the twelve disciples; and whilst they were eating, he saith to them: I say to you, that one of you is about to betray me. And being very sorrowful, they began every one to say to him: Is it I, Lord? (Matt. xxvi, 31-34; 20-22.) ACTS. And there came a voice to him: Arise, Peter, kill and eat. But Peter said: Far be it, Lord; for I never did eat any thing common or unclean. And the voice spoke to him again the second time: That which God hath cleansed, do not thou call common (Act. x, 13-15). Destroying counsels, and every height that exalteth itself against the knowledge of God, and bringing into captivity every understanding unto the obedience of Christ (II Cor. x, 5).

RULE IX.

Chapter I.

That we ought not to be curious in matters that do not in the least pertain to us.

Chapter II.

to Israel? But he said to them: It is not for you to know the times or moments, which the Father has put in his own power (Act. i, 6, 7). ^A

That it is characteristic of those who are concerned about finding favor with God, to inquire concerning those things that pertain to their duty.

Chapter III.

MATTHEW. And his disciples came to him, saying: Expound to us the parable of the cockle of the field (Matth. xiii, 36). And behold, one came and said to him: Good Master, what good shall I do, that I may have life everlasting? (Matth. xix, 16.) LUKE. He said therefore to the multitudes who went forth to be baptized by him: Ye brood of vipers, who has shewed you to flee from the wrath to come? (Luc. iii, 7.) And a little after: And the multitudes asked him, saying: What shall we do? (ibid. 10). There were also with him publicans, and soldiers. And when they had heard these things, they were pricked in their heart, and said to Peter and to the rest of the apostles: What shall we do, men brethren? (Act. ii, 37.) ^B

That he who is questioned must take care to answer correctly and nobly.

Chapter IV.

LUKE. And behold, a certain lawyer stood up, tempting him, and saying: Master, what must I do to possess eternal life? But he said to him: What is written in the law? How readest thou? And he answering, said: Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with all thy strength, and with all thy mind, and thy neighbor as thyself. And he said to him: Thou hast answered rightly: this do, and thou shalt live (Luc. x, 25-29). Let your speech be always in grace, seasoned with salt, that you may know how you ought to answer every man (Coloss. iv, 6).

That the judgment of those who know and yet do not is more severe; nevertheless, for one to sin through ignorance is not free from danger.

Chapter V.

LUKE. And that servant who knew the will of his lord, and prepared not himself, and did not according to his will, shall be beaten with many stripes. And he that knew not, and did things worthy of stripes, shall be beaten with few (Luc. xii, 47, 48). ^D

REGULA X.

That the end of sin is death.

Chapter I.

JOHN. He that believeth not the Son, shall not see life; but the wrath of God abideth on him (Joan. iii, 36). When

you were slaves of sin, you were free in regard to righteousness. But what fruit did you then have in those things in which you are now ashamed? For the end of those things is death. And a little later: For the wages of sin is death (Rom. vi, 20, 21, 23). Now the sting of death is sin (1 Cor. xv, 56). That the end of the commandment of God is eternal life.

Caput II. JOHN. Amen, amen I say to you, if anyone keeps my word, he shall not see death forever (Joan. viii, 51). But the Father who sent me, he himself gave me commandment what I should say, and what I should speak. And I know that his commandment is life eternal (Joan. xii, 49, 50). But now, having been set free from sin, and having been made slaves to God, you have your fruit unto holiness, and the end, life eternal (Rom. vi, 22).

REGULA XI

Caput I. MATTHEW. But rather fear him who can destroy both soul and body in hell (Matth. x, 28). LUKE. ^B But if that servant shall say in his heart: My lord delayeth his coming; and shall begin to strike the menservants and maidservants, and to eat and to drink, and to be drunk: the lord of that servant shall come in the day that he hopeth not, and at the hour that he knoweth not, and shall cut him asunder, and shall appoint his portion with the unbelievers (Luc. xii, 45-47). JOHN. Behold, you are made whole; sin no more, lest a worse thing happen to you (Joan. v, 14). EPHESIANS. Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience (Ephes. v, 6).

That he who has been corrected for former sins, and has been deemed worthy of forgiveness, if he sins again, prepares for himself a judgment of wrath more severe than the former.

Caput II. JOHN. Behold, you are made whole; sin no more, lest a worse thing happen to you (Joan. v, 14). That when some fall into the judgment of God’s wrath, others, struck with fear, ought to be instructed and corrected.

Caput III. LUKE. ^C And there were present at that very time some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices. And Jesus answering, said to them: Think you that these Galileans were sinners above all the Galileans, because they suffered such things?

^A No, I say to you: but unless you do penance, you shall all likewise perish. Or those eighteen, upon whom the tower fell in Siloe, and killed them, think you that they were debtors above all the men that dwelt in Jerusalem? No, I say to you: but if you do not penance, you shall all likewise perish (Luc. XIII, 1-5)..... But Ananias hearing these words, fell down and gave up the ghost. And there came great fear upon all that heard these things (Act. V, 5).... Neither do you murmur, as some of them murmured, and were destroyed by the destroyer. Now all these things happened to them in figure: but they are written for our correction, upon whom the ends of the world are come (I Cor. X, 10, 11).

That a man is often delivered over, by way of punishment, to the very works of their wickedness, on account of a preceding impiety. ^B

Chapter IV.

That a multitude of sinners does not at all appease God: but he who is acceptable to Himself, whether he be man or woman.

Chapter V.

Rule XII.

Chapter I

That we must not follow human traditions so as to make the commandment of God of none effect.

Chapter II

That all things which have been delivered by the Lord through the Gospel and the apostles must be kept without omission.

Chapter III

That no one ought to prefer his own will to the will of the Lord: but in every matter to seek and perform the will of God. ^D

Chapter IV

and were by nature children of wrath, even as others (Ephes. ii, 3).

RULE XIII.

Chapter I.

That every time ought to be deemed opportune for the diligent performance of those things which are pleasing to God (11).

Chapter II.

RULE XIV.

Chapter I.

of the free woman: stand fast therefore in the liberty wherewith Christ has made us free, and be not again entangled with the yoke of bondage (Gal. iv, 31; v, 1).

RULE XV.

RULE XVI.

^A 56.) The time is short; it remains that both they that have wives be as though they had none; and they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; and they that use this world, as though they used it not: for the fashion of this world passeth away (I Cor. VII, 29-31).

RULE XVIII

Chapter I

That we must not perform the commandment of God for the sake of human favor, or for any other passion, but in all things must have as our goal to please God, and to glorify God.

Chapter II

That the commandments of the Lord must be performed both before God and before men with a good conscience and intention. For he who does not act in this way stands condemned. ^A

Chapter III

That because of faithful administration regarding lesser things, greater things are returned by just judgment.

Chapter IV

That the commandments of the Lord are to be performed with an insatiable desire, always hastening toward what is further.

Chapter V

That the commandments of God must be done in such a way that, as far as lies in the doer, all are illuminated, and God is glorified.

Chapter VI

^A a lamp, covers it with a vessel, or puts it under a bed, but puts it on a lampstand, that those who enter may see the light (Luke viii, 16). That you may be sincere, and without offense till the day of Christ, being filled with the fruits of righteousness, by Jesus Christ, unto the glory and praise of God (Philipp. i, 10).

RULE XIX

Chapter I

commandment of God not from a sincere disposition, yet who outwardly preserves the precision of the Lord’s teaching, is not to be prohibited, ^A because, so far as the thing itself is concerned, no one is harmed, and indeed some are occasionally helped by him; he must, however, be admonished to have a mind worthy of his right actions.

Chapter II

MARK. And John answered him, saying: Master, we saw someone casting out demons in your name, who does not follow us, and we prohibited him, because he does not follow us. But Jesus said: Do not prohibit him; for no man is there ^B who shall do a mighty work in my name, and can soon speak evil of me. For he who is not against us, is for us (Mark ix, 37-40)....

Some indeed even out of envy and contention, but some also out of good will, preach Christ: some out of charity, knowing that I am set for the defense of the Gospel; but others out of contention announce Christ not sincerely, thinking to stir up tribulation for my bonds. What then? Yet in every way, whether by pretext, or by truth, Christ is announced, and in this I rejoice, but also I will rejoice (Philipp. i, 15-18).

REGULA XX.

Chapter I.

What is the reason or power of baptism? It is that the one baptized be changed in mind, and in speech, and in action, and through the power given to him becomes that same thing which is that from which he was born.

Chapter II.

is born of the Spirit, is spirit. Marvel not that I said to you: You must be born again. The spirit breathes where it wills, and you hear its voice, but you know not whence it comes, and whither it goes. So is every one that is born of the Spirit (John III, 6-8)... Die indeed therefore to sin, but live unto God in Christ Jesus (Rom. VI, 14)... As many of us as are baptized into Christ Jesus, are baptized into his death. We are buried ^A therefore with him by baptism into death: that as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life. For if we have been planted together in the likeness of his death, we shall also be in the likeness of his resurrection: knowing this, that our old man is crucified with him, that the body of sin may be destroyed, to the end that we may serve sin no longer. For he that is dead, is justified from sin (ibid. 3-7)... In whom also you are circumcised with circumcision not made by hand, in despoiling of the body of the sins of the flesh, in the circumcision of Christ, ^B being buried with him in baptism, in whom also you are risen again by the faith of the operation of God, who hath raised him from the dead (Coloss. II, 11, 12)... For as many of you as have been baptized in Christ, have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female. For you all are one in Christ Jesus (Galat. III, 27, 28)... Stripping yourselves of the old man with his deeds, and putting on the new, him who is renewed unto knowledge, according to the image of him that created him: where there is neither Gentile and Jew, circumcision and uncircumcision, barbarian, Scythian, bond, free: but all, and in all things Christ (Coloss. III, 9-11).

REGULA XXI. That the participation of the body and blood of Christ is necessary even for eternal life.

Caput I. JOHN. Amen, amen I say unto you: Except you eat the flesh of the Son of man, and drink his blood, you shall not have life in you. He that eateth my flesh, and drinketh my blood, hath life everlasting, and the rest. ^{C D}

^A That he who approaches the communion without an understanding of the word according to which the participation of the body and blood of Christ is given, receives no profit from it; and that he who receives it unworthily is condemned.

Chapter II.

"Amen, amen I say unto you, except you eat the flesh of the Son of man, and drink his blood, you shall not have life in you" (John vi, 53). And a little further down: "But Jesus, knowing in himself that his disciples murmured at this, said to them: Doth this scandalize you? If then you shall see the Son of man ascend up where he was before? It is the spirit that quickeneth: the flesh profiteth nothing. The words that I have spoken to you, are spirit and life" (ibid. 62, 63). Thus, "Whosoever shall eat this bread, or drink the chalice of the Lord unworthily, shall be guilty of the body and of the blood of the Lord. But let a man prove himself: and so let him eat of that bread, and drink of the chalice. For he that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the body of the Lord" (I Cor. xi, 27-29).

What is the manner in which the body of the Lord must be eaten, and the blood drunk, in commemoration of the Lord's obedience even unto death, that they who live may not now live unto themselves, but unto him who died for them and rose again (II Cor. v, 15).

Chapter III.

"And taking bread, he gave thanks, and brake, and gave to them, saying: This is my body, which is given for you: do this for a commemoration of me. Likewise also the chalice, after he supped, saying: This is the chalice, the new testament in my blood, which shall be shed for you" (Luke xxii, 19, 20). "For the Lord Jesus, the same night in which he was betrayed, took bread, and giving thanks, broke, and said: Take ye, and eat: this is my body, which shall be delivered for you: this do for the commemoration of me. In like manner also the chalice, after he had supped, saying: This chalice is the new testament in my blood: this do ye, as often as you shall drink, for the commemoration of me. For as often as you shall eat this bread, and drink the chalice, you shall shew the death of the Lord, until he come" (I Cor. xi, 23-26). "For the charity of Christ presseth us: judging this, that if one died for all, then all were dead. And he died for all; that they also who live, may not now live to themselves, but to him who died for them, and rose again (II Cor. v, 14, 15), that many may become one body in Christ." The bread [....]

which we break, is it not the participation of the body of Christ? For we being many are one bread, one body (I Cor. x, 16, 17). ^A

That he who participates in the holy things ought to praise the Lord. Cap. IV. MATTHEW. As they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples (Matt. xxvi, 26), and what follows. To which he adds: And when they had sung a hymn, they went out into the mount of Olives (ibid. 30).

REGULA XXII That sin, when it is committed, alienates from the Lord, and reconciles and joins to the devil. ^B Cap. I. JOHN. Amen, amen I say unto you, that whosoever committeth sin is the servant of sin (John viii, 34)... Ye are of your father the devil, and the lusts of your father ye will do (ibid. 44)... For when ye were the servants of sin, ye were free from righteousness (Rom. vi, 20).

That relationship with the Lord is not known by kinship according to the flesh, but is perfected in the zeal of fulfilling the divine will. Cap. II. JOHN. He that is of God heareth God's words (John viii, 47)... LUKE. And it was told him by some, which said: Thy mother and thy brethren stand without, desiring to see thee. And he answering said unto them: My mother and my brethren are these ^C which hear the word of God, and do it (Luke viii, 20, 21)... Ye are my friends, if ye do whatsoever I command you (John xv, 14)... For as many as are led by the Spirit of God, they are the sons of God (Rom. viii, 14).

REGULA XXIII. That he who is dragged by sin against his will ought to understand that he is held bound by another previously committed sin, to which having willingly surrendered, he is at last dragged by it even to those things which he willeth not. Cap. I. ROMANS. But we know that the law is spiritual: but I am carnal, sold under sin (Rom. vii, 14). For that which I do, I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me ^D

^A is no good thing. For to will is present with me, but to perform that which is good I find not (Rom. vii, 14-20).

RULE XXIV.

Chapter I.

RULE XXV.

Chapter I.

That idle words, which bring no utility, are not to be uttered. For to speak, or even to do that which is good, if not for the edification of faith, brings grief to the holy Spirit of God.

Chapter II.

RULE XXVI.

Chapter I.

^A Peter, standing up with the eleven, lifted up his voice, and said unto them: Ye men of Judea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words. For these are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel: And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh, and they shall prophesy, and so forth (Acts ii, 14-17; Joel ii, 28).

That we must also use those things which are known in nature and in the customs of life for the confirmation of things done or said.

Chapter II.

MATTHEW. Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree ^B bringeth forth evil fruit, and so forth (Matt. vii, 15-17). LUKE. And their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners? And Jesus answering said unto them, They that are whole need not a physician; but they that are sick (Luke v, 30-32). 2 TIMOTHY. No man that warreth entangleth himself with the affairs of this life, that he may please him who hath chosen him to be a soldier. And if a man also strive for masteries, yet is he not crowned, except he strive lawfully (II Tim. ii, 4, 5).

RULE XXVII.

That we ought not to be made like unto those who are aliens to the doctrine of the Lord; but rather, that it is fitting to imitate God and His saints according to the power given to us by Him.

Chapter I.

MATTHEW. Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you: but whosoever will be great ^D among you, let him be your minister; and whosoever will be chief among you, let him be your servant: even as the Son

^A of man came not to be ministered unto, but to minister, and to give his life a ransom for many (Matt. XX, 25-28).... Be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God (Rom. XII, 2).... Be ye followers of me, even as I also am of Christ (1 Cor. XI, 1).

RULE XXVIII.

Chapter I.

RULE XXIX.

Chapter I.

RULE XXX.

Chapter I.

That which is dedicated to God ought to be honored as holy for so long as the will of God is preserved in it.

^A

Chapter II.

RULE XXXI.

Chapter I.

RULE XXXII.

Chapter I.

RULE XXXIII.

Chapter I.

Rather, judge this, that you put no stumbling block or scandal before your brother (Rom. XIV, 13).

That whatsoever is opposed to the will of the Lord is a scandal.

Chapter II

^A Jesus then began to show to his disciples, that he must go to Jerusalem, and suffer many things from the ancients and scribes and chief priests, and be killed, and the third day rise again. And Peter taking him, began to rebuke him, saying: Lord, be it far from thee, this shall not be to thee. Who, turning, said to Peter: Go behind me, Satan, thou art an offense unto me, because thou dost not relish the things that are of God, but the things that are of men (Matt. XVI, 21-23).

That although a thing or word may be permitted by Scripture, those things nevertheless are to be avoided when others are incited by the same thing to sin, or their zeal for what is good is diminished.

Chapter III

Now concerning the things that are sacrificed to idols, we know that there is no idol in the world, and that there ^B is no God but one. For if there be gods so called, either in heaven or on earth (for there be gods many, and lords many), but to us there is but one God, the Father, of whom are all things, and we unto him; and one Lord, Jesus Christ, by whom are all things, and we by him; but there is not knowledge in every one. For some until this present, with conscience of the idol, eat as a thing sacrificed to an idol, and their conscience, being weak, is defiled. But meat doth not commend us to God. For neither, if we eat, shall we have the more: nor, if we eat not, shall we have the less. But take heed lest perhaps this your liberty become a stumbling block to the weak. For if a man see him that hath knowledge sit at meat in the idol’s temple, shall not his conscience, being ^C weak, be emboldened to eat those things which are sacrificed to idols? And the brother for whom Christ died shall perish through thy knowledge. Now by sinning in this manner against the brethren, and striking their weak conscience, you sin against Christ. Wherefore, if meat scandalize my brother, I will never eat flesh, lest I should scandalize my brother (1 Cor. VIII, 4-13)... Have we not power to eat and to drink? Have we not power to carry about a woman, a sister, as well as the rest of the apostles, and the brethren of the Lord, and Cephas? Or I only and Barnabas, have not we power to do this? Who serveth as a soldier at any time, at his own charges? Who planteth a vineyard, and eateth not of the fruit thereof? ^D Or who feedeth the flock, and eateth not of the milk of the flock? (1 Cor. IX, 4-7) and the rest.

^A That, so as not to scandalize anyone, one must perform even that which is not strictly necessary.

Chapter IV.

MATTHEW. And when they were come to Capharnaum, they that received the didrachma came to Peter, and said: Doth not your master pay the didrachma? He saith: Yes. And when he was come into the house, Jesus prevented him, saying: What thinkest thou, Simon? The kings of the earth, of whom do they receive tribute or custom? Of their own children, or of strangers? Peter saith to him: Of strangers. Jesus saith to him: Then the children are free. But that we may not scandalize them, go thou to the sea, and cast in a 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 it to them for me and thee (Matt. XVII, 23-27).

^B That regarding the will of the Lord, even if some take scandal, a certain unconquerable liberty must be demonstrated.

Chapter V.

MATTHEW. Not that which goeth into the mouth defileth a man: but what cometh out of the mouth, this defileth a man (Matt. XV, 11). Then came his disciples, and said to him: Dost thou know that the Pharisees, when they heard this word, were scandalized? But he answering 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 (Matt. XV, 12-14). JOHN. Amen, amen I say unto you: Except you eat the flesh of the Son of man, and drink his blood, you shall not have life in you (John VI, 53). And a little later: After this many of his disciples went back, and walked no more with him. Then Jesus said to the twelve: Will you also go away? (Ibid. 66, 67). ^C TO THE CORINTHIANS II. For we are the good odor of Christ unto God, in them that are saved, and in them that perish. To the one indeed the odor of death unto death, but to the others the odor of life unto life. And for these things who is so sufficient? (II Cor. II, 15, 16).

RULE XXXIV.

Chapter I.

MATTHEW. Learn of me, because I am meek, and humble of heart (Matt. XI, 29). TO THE CORINTHIANS II. For I know your forward mind, for which I boast of you to the Macedonians ^D (II Cor. IX, 2).

And you became followers of us and of the Lord, receiving the word in much tribulation, with joy of the Holy Ghost: so that you were made a pattern to all that believe in Macedonia and in Achaia (I Thess. I, 6, 7).

^A REGULA XXXV. That those who observe the fruit of the Holy Spirit everywhere preserving the same principle of piety, and yet do not attribute it to the Holy Spirit, but ascribe it to the adversary, are blasphemers against the Holy Spirit himself.

Caput I. Then was offered to him one possessed with a devil, blind and dumb: and he healed him, so that he spoke and saw. And all the multitudes were amazed, and said: Is this the son of David? But the Pharisees hearing it, said: This man casteth not out devils but by Beelzebub the prince of the devils. And ^B Jesus knowing their thoughts, said to them: But if I by the Spirit of God cast out devils, then is the kingdom of God come upon you (Matth. XII, 22-25, 28)... To which he next subjoins: Therefore I say to you, every sin and blasphemy shall be forgiven men, but the blasphemy of the Spirit shall not be forgiven men. And whosoever shall speak a word against the Son of man, it shall be forgiven him: but he that shall speak against the Holy Ghost, it shall not be forgiven him, neither in this world, nor in the world to come (ibid. 31, 32).

262 REGULA XXXVI. That those who keep the form of the Lord's doctrine are to be received with all diligence and honor to the glory of the Lord himself: but he who does not hear them, nor receive them, is condemned.

Caput I. He that receiveth you, receiveth me: and he that receiveth me, receiveth him that sent me (Matth. X, 40)... And whosoever shall not receive you, nor hear your words, going forth out of that house or city, shake off the dust from your feet. Amen I say to you, it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than ^D for that city (ibid. 14, 15)... He that receiveth whomsoever I send, receiveth me: and he that receiveth me, receiveth him that sent me (Joan. XIII, 20). But I thought it necessary to send to you Epaphroditus, my brother, and fellow labourer, and fellow soldier, but your apostle, and minister to my wants (Philipp. II, 25)... And a little later:

Receive him therefore in the Lord with all gladness; and hold such in reputation (Philip. II, 29).

Rule XXXVII

Caput I.

MATTHEW. And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward (Matth. X, 42). LUKE. And he looked up, and saw the rich men casting their gifts into the treasury. And he saw also a certain poor widow casting in thither two mites. And he said, Of a truth I say unto you, that this poor widow hath cast in more than they all: for all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had (Luc. XXI, 1-4). MATTHEW. Now when Jesus was in Bethany, in the house of Simon the leper, there came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat. But when his disciples saw it, they had indignation, saying, To what purpose is this waste? For this might have been sold for much, and given to the poor. When Jesus understood it, he said unto them, Why trouble ye the woman? For she hath wrought a good work upon me (Matth. XXVI, 6-10). ACTS. Concerning Lydia: And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us (Act. XVI, 15).

RULE XXXVIII

Caput I.

JOHN. One of his disciples, Andrew, Simon Peter's brother, saith unto him, There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many? Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand. And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would (Joan. VI, 8-11). LUKE. And a certain woman named Martha received him into her house. And she had a sister called Mary, which also sat at Jesus' feet, and heard his word. But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? Bid

her therefore, that she help me. And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things: but few things are needful, or one. ^A And Mary hath chosen that good part, which shall not be taken away from her.

REGULA XXXIX. That no one ought to be changeable, but stable in the faith, and ought not to be drawn away from those goods which are in the Lord.

Caput 1. He that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it. Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended, or scandalized (Matt. XIII, 20, 21)... Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord (1 Cor. XV, 58). I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel (Gal. I, 6). ^B

REGULA XL. That those who deliver a strange and different doctrine are not to be endured, even if they use simulation in order to deceive or refute the unstable.

Caput 1. Take heed that no man deceive you. For many shall come in my name, saying, I am Christ; and shall deceive many (Matt. XXIV, 5)... Beware of the scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief places at feasts: which devour widows' houses, and for a shew make long prayer. These shall receive greater damnation (Luke XX, 46, 47)... ^C But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again: If any man preach any other gospel unto you than that ye have received, let him be accursed (Gal. I, 8, 9).

REGULA XLI. That whatsoever brings scandal must be cut off, even if it seem to be something most intimately joined to us and most necessary. ^D

^A

Caput I. MATTHEW. Woe to that man by whom the scandal comes! But if your foot or your hand scandalizes you, cut them off, and cast them from you. It is better for you to enter into life lame or maimed, rather than having two feet or two hands to be cast into eternal fire. And if your eye scandalizes you, pluck it out, and cast it from you (Matt. XVIII, 7-9). That it is necessary to act more mildly with those who are weaker in faith, and to lead them by careful attention to perfection; but to act with restraint, clearly, without overlooking the commandment of God.

Caput II. MATTHEW. A bruised reed He will not break, and smoking flax He will not quench, until He brings forth judgment to victory; and in His name the Gentiles shall hope (Matt. XII, 20, 21). TO THE ROMANS. Him that is weak in the faith, receive. TO THE GALATIANS. If a man be overtaken in any fault, you, who are spiritual, instruct such a one in the spirit of meekness, considering yourself, lest you also be tempted. Bear one another's burdens, and so fulfill the law of Christ (Gal. VI, 1, 2). ^B

REGULA XLII. That one must not think the Lord came to abolish the law and the prophets, but to fulfill them and to add what is more perfect.

Caput I. MATTHEW. Do not think that I have come to destroy the law, or the prophets; I am not come to destroy, but to fulfill (Matt. V, 17). TO THE ROMANS. Do we then destroy the law through faith? God forbid! But we establish the law (Rom. III, 31).

REGULA XLIII. That just as the law forbids wicked actions, so the Gospel prohibits the very hidden passions of the soul. ^C

Caput I. MATTHEW. You have heard that it was said to them of old, Thou shalt not kill; and whoever shall kill, shall be in danger of the judgment. But I say to you, that whoever is angry with his brother without a cause, shall be in danger of the judgment (Matt. V, 21, 22). TO THE ROMANS. For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God (Rom. II, 28, 29). ^D That as the law requires a part, so the Gospel requires integrity in every one of our righteous deeds.

Caput II. LUKE. Sell all that you have, and distribute to the poor, and you shall have treasure in heaven: and come, follow me

(Luc. XVIII, 22)..... In which also you were circumcised with circumcision not made by hand, in the despoiling of the body of the sins of the flesh, in the circumcision of Christ (Coloss. II, 11).

That those who do not show the righteousness of the Gospel to be greater than that which is prescribed in the Law cannot attain the kingdom of heaven.

Chapter III. Unless your righteousness shall abound more than that of the scribes and Pharisees, you shall not enter into the kingdom of heaven (Matth. V, 20)..... If any other man thinks he may have confidence in the flesh, I more, circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless. But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith (Philipp. III, 4-9). ^B

RULE XLIV. That the yoke of Christ is sweet, and his burden light for the refreshment of those who take it upon themselves: but all things which are alien from the Gospel teaching are grievous and burdensome.

Chapter I. Come to me, all you that labour, and are burdened, and I will refresh you. Take up my yoke upon you, and learn of me, because I am meek, and humble of heart: and you shall find rest to your souls. For my yoke is sweet, and my burden light (Matth. XI, 28-30). ^C

RULE XLV. That those who do not imitate among themselves that equality of condition which children observe among themselves cannot be deemed worthy of the kingdom of heaven.

Chapter I. Amen I say to you, unless you be converted, and become as little children, you shall not enter into the kingdom of heaven (Matth. XVIII, 3).

That he who desires to attain greater glory in the kingdom of heaven ought to embrace humility and the lowest place here.

Chapter II. Whosoever therefore shall humble himself as this little child, he is the greater in the kingdom of heaven. But whosoever shall ^D

desire to become great among you, shall be your minister. MARK. And whosoever shall desire to become first among you, shall be the servant of all. PHILIPPIANS. Do nothing through strife or vainglory, but in humility counting others better than yourselves (97).

RULE XLVI.

Chapter I.

That from a comparison of those who, through faith, have been restrained by fear in lesser matters, and have shown diligence and praiseworthy desire, others who are found to have despised or neglected greater things incur a severer condemnation.

Chapter II.

That he who shows diligence in lesser things ought not to despise what is greater; but is bound especially to perform the greater commandments, and at the same time to accomplish the lesser.

^A *Chapter III.* Woe unto you, scribes and Pharisees, hypocrites, for you tithe mint and anise and cummin, and have left undone the weightier matters of the law, judgment, mercy, and faith. These ought you to have done, and not to leave the other undone. Blind guides, who strain at a gnat, but swallow a camel (Matt. XXIII, 23, 24).

*Rule XLVII.* That no one ought to lay up for himself treasure on earth, but in heaven: and what is the method of laying up treasure in heaven.

*Chapter I.* Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal. But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal (Matt. VI, 19-20). Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not (Luke XII, 33). All that thou hast, sell, and distribute unto the poor, and thou shalt have treasure in heaven (Luke XVIII, 22). That they may distribute easily, communicate, and lay up for themselves a good foundation against the time to come, that they may lay hold on eternal life (I Tim. VI, 18, 19).

^C *Rule XLVIII.* That every one ought to be merciful and liberal: for they who are not of this kind are condemned.

*Chapter I.* Blessed are the merciful, for they shall obtain mercy (Matt. V, 7). Give to every man that asketh of thee (Luke VI, 30). Without natural affection, unmerciful, who knowing the judgment of God, that they which commit such things are worthy of death (Rom. I, 31, 32). That they may distribute easily, communicate (I Tim. VI, 18).

That whatever anyone possesses beyond what is necessary for life, he is ^D bound to bestow it by way of charity, according to the command of the Lord, who also has bestowed upon us those things which we have.

*Chapter II.* He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise (Luke III, 11). For what hast thou that thou didst not receive? (I Cor. IV, 7). Let your abundance supply their want; that their abundance also may be a supply for your want, that there may be equality, as it is written: He that had gathered much had nothing over; and he that had gathered little had no lack (II Cor. VIII, 14, 15; Exod. XVI, 18).

That one ought not to be rich, but to be poor, according to the word of the Lord.

^A Chapter III.

LUKE. Blessed are the poor, for yours is the kingdom of God (Luke VI, 20). Woe unto you that are rich, for ye have received your consolation (ibid. 24). II COR. Their deep poverty abounded unto the riches of their liberality (II Cor. VIII, 2). I TIM. But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows (I Tim. VI, 9, 10).

That one ought not to be anxious about an abundance of the things necessary for life: nor to bestow zeal upon satiety or magnificence; but ought to be pure from every kind of avarice and display.

Chapter IV.

LUKE. Take heed, and beware of all avarice; for a man's life consisteth not in the abundance of the things which he possesseth (Luke XII, 15). I TIM. To adorn themselves, not with broided hair, or gold, or pearls, or costly array (I Tim. II, 9). Having food and raiment, let us be therewith content (I Tim. VI, 8).

That no one ought to be anxious on account of his own need, nor to place his hope in things prepared for the present life, ^B but to entrust the care of himself to God.

Chapter V.

MATTHEW. Ye cannot serve God and mammon. Therefore I say unto you, Take no thought for your life, what ye shall eat, and what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? Which of you by taking thought can add one cubit unto his stature? And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: and yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? For after all these things do the Gentiles seek

For your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof. LUKE. The ground of a certain rich man brought forth plentifully: and he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits 11 and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry 12, and the rest. 1 TIMOTHY. Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us ^B richly all things to enjoy.

That care and solicitude should be applied concerning the necessity of the brethren according to the will of the Lord.

Chapter VI.

MATTHEW. Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. And after a little: Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. JOHN. ^C When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat? and the rest. 1 CORINTHIANS. Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.

That he who is endowed with strength ought to work, and to impart something to the needy. For he who will not work, neither is he worthy to eat. ^D

Chapter VII.

MATTHEW. The workman is worthy of his meat. ACTS. I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive. EPHESIANS. Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good.

^A (Ephes. iv, 28)... When we were with you, this we declared to you: that if any man will not work, neither let him eat (II Thess. iii, 10).

RULE XLIX.

Chapter I.

That one ought not to fight, or to avenge oneself; but towards all men, if it be possible, to keep peace, according to the commandment of the Lord.

Chapter II.

That it is not right either, for the sake of avenging another who is wronged, to wreak vengeance upon the one who commits the wrong.

Chapter III.

all that take the sword shall perish with the sword (Matth. XXVI, 50-52)... And he sent messengers before his face, and going they entered into a city of the Samaritans, to prepare for him. And they received him not, because his face was of one going to Jerusalem. And when his disciples James and John had seen ^A this, they said: Lord, wilt thou that we say, that fire come down from heaven, and consume them, as Elias did? And turning, he rebuked them, and they went into another village (Luc. IX, 52-56).

RULE L.

RULE LI.

RULE LII.

^A has done this deed (I Cor. v, 1, 2). Lest when I come again, my God should humble me, and I should mourn for many of those who have sinned before, and have not repented (II Cor. xii, 21).

That one ought not to be silent when some have sinned.

Chapter II

LUKE. If thy brother shall trespass (22) against thee, rebuke him; and so forth. TO THE EPHESIANS. And have no fellowship with the unfruitful works of darkness, but rather reprove them (Ephes. v, 11).

That one ought to engage in congress and conversation with sinners, for no other cause than to recall them to repentance, in whatever way it might be possible without sin.

Chapter III

MATTHEW. And behold, many publicans and sinners came and sat down with Jesus and his disciples. And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners? But when Jesus heard that, He said unto them, They that be whole need not a physician, but they that are sick. But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance (23) (Matt. ix, 10-13). LUKE. And all the publicans and sinners were drawing near unto Him for to hear Him. And the scribes and Pharisees murmured, saying, This man receiveth sinners, and eateth with them. And He spake this parable unto them, saying, ^C What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it (24)? and so forth. TO THE THESSALONIANS. And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him as a brother (II Thess. iii, 14, 15). TO THE CORINTHIANS. But if any have caused grief, he hath not grieved me, but in part: that I may not overcharge you all. Sufficient to such a man is this punishment, which was inflicted of many. So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow (II Cor. ii, 5-7).

That one ought to turn away from those who, after all manner of care ^D has been bestowed upon them (25), persist in their own wickedness.

Chapter IV

MATTHEW. If thy brother shall trespass against thee, go and tell him his fault.

between thee and him alone. If he shall hear thee, thou hast gained thy brother; but if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the Church; but if he neglect to hear the Church, let him be unto thee as an heathen man and a publican (Matt. XVIII, 15-17).

REGULA LIII. That a Christian ought not to be mindful of injuries received, but should forgive them from the heart to those who have sinned against him.

Caput I.

MATTHEW. For if ye forgive not ^A men their trespasses, neither will your heavenly Father forgive your trespasses; but if ye do forgive men their trespasses, your heavenly Father will also forgive you (Matt. VI, 14, 15).

REGULA LIV. That we ought not to judge one another in those things which are permitted by Scripture.

Caput I.

MATTHEW. Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged (Matt. VII, 1). LUKE. Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned (Luke VI, 37). TO THE ROMANS. One man believeth that he may eat all things: another, who is weak, eateth herbs. Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth. For God hath received him. Who art thou that judgest another man's servant? To his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand. One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks (Rom. XIV, 2-6). ^B And a little later: So then every one of us shall give account of himself to God. Let us not therefore judge one another any more (ibid. 12, 13). TO THE COLOSSIANS. Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days, which are a shadow of things to come (Col. II, 16, 17).

That we ought not to hesitate in those things which are permitted by Scripture.

Caput II.

TO THE ROMANS. Happy is he that condemneth not himself in that thing which he alloweth. And he that doubteth, if he eat, is damned.

For whatever is not of faith is sin (Rom. xiv, 22, 23)... If ye be dead with Christ from the ^A rudiments of the world, why, as though living in the world, are ye subject to ordinances, (Touch not; taste not; handle not; which all are to perish with the using,) after the commandments and doctrines of men? (Coloss. ii, 20-23).

That one ought not to judge concerning uncertain things. Caput III. TO THE CORINTHIANS. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God (I Cor. iv, 5).

That one ought not to judge respecting persons. Caput IV. ^B JOHN. If a man on the Sabbath day receive circumcision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the Sabbath day? Judge not according to the appearance, but judge righteous judgment (Joan. vii, 23, 24).

That we must not condemn anyone, unless we have first, in his presence, diligently investigated the manner of his actions, even if there be many accusers. Caput V. JOHN. Nicodemus saith unto them, he that came to Jesus by night, being one of them, Doth our law judge any man, before it hear him, and ^C know what he doeth? (Joan. vii, 50, 51). ACTS. And after they had tarried there many days, Festus declared Paul's cause unto the king, saying, There is a certain man left in bonds by Felix: about whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, desiring to have judgment against him. To whom I answered, It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face, and have license to answer for himself concerning the crime laid against him (Act. xxv, 14-16).

REGULA LV. That one must know and confess that the gift of every good thing, and the patience even of those sufferings which happen for Christ's sake, proceed from God. ^D

Caput I. JOHN. A man can receive nothing, except it be given him from heaven (Joan. iii, 27). TO THE CORINTHIANS. And what hast thou that thou didst not receive? (I Cor. iv, 7). For grace

ye have been saved through faith; and that not of yourselves: it is the gift of God, not of works, that no man should glory (Ephes. ii, 8). TO THE PHILIPPIANS. And this of God, that it has been granted to you on behalf of Christ, not only to believe in him, but also to suffer on his behalf, having the same conflict, and the rest (Philip. i, 28, 29).

That the benefits of God are not to be passed over in silence, but thanks are to be rendered for them.

Chapter II

And the man from whom the demons had departed besought him that he might be with him. But Jesus sent him away, saying: Return to your house, and tell what great things God has done for you. And he went away through the whole city, preaching what great things Jesus had done for him (Luc. viii, 38, 39).... ^A And as he was entering a certain village, there met him ten lepers, who stood afar off. And they lifted up their voice, saying: Jesus, Master, have mercy on us. And seeing them, he said: Go, show yourselves to the priests. ^B And it came to pass that as they went, they were cleansed. But one of them, when he saw that he was healed, returned with a loud voice glorifying God, and he fell on his face at his feet, giving him thanks; and he was a Samaritan. But Jesus answering said: Were not the ten cleansed? And where are the nine? There were not found any who returned to give glory to God, except this foreigner. And he said to him: Arise, go your way: your faith has saved you (Luc. xvii, 12-19).... By the grace of God I am what I am (I Cor. xv, 10).... ^C Everything created by God is good, and nothing is to be rejected, if it is received with thanksgiving (I Tim. iv, 4).

276 REGULA LVI. That one must assiduously apply himself to prayers and vigils.

Chapter I.

Ask, and it shall be given to you: seek, and you shall find: knock, and it shall be opened to you. For everyone who asks receives, and he who seeks finds: and to him who knocks it shall be opened (Matth. vii, 7, 8), etc. And he spoke also a parable to ^D them, that they ought always to pray, and not to lose heart, saying: There was a judge in a certain city (Luc. xviii, 1, 2), and the rest. But take heed to yourselves, lest at any time your hearts be weighed down with dissipation, and drunkenness, and cares of this life, and that day come upon you suddenly. For as a snare it will come upon all those who dwell on the face of the whole earth (Luc. xxi, 34, 35). Watch therefore...

watching in it with thanksgiving (Coloss. iv, 2)... Always rejoice, pray without ceasing (1 Thess. v, 16).

That one ought, even for those things which the daily need of the body requires, first to give thanks to God, and only then to partake.

Chapter II

That one ought not to use babbling when praying, nor to ask for corruptible and unworthy things from the Lord.

Chapter III

How one ought to pray, and in what state of soul.

Chapter IV

That one ought to pray for one another, and for those set over the word of truth.

Chapter V

that utterance may be given unto me in the opening of my mouth with boldness, to make known the mystery of the Gospel, for which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak (Ephes. VI, 18-20)... Finally, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you (II Thess. III, 1).

That one ought to pray even for enemies. Caput VI.

Pray for those who despitefully use you, and persecute you; that you may be the children of your Father which is in heaven (Matth. V, 44, 45). ^A MATTH. Pray for those who despitefully use you, and persecute you, that you may be children of your Father who is in heaven.

That a man ought not to pray or prophesy with his head covered, nor a woman with hers uncovered. Caput VII.

Volo autem vos scire... (I Cor. XI, 3-5). ^B I Cor. But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God. Every man praying or prophesying, having his head covered, dishonoureth his head. But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head, and the rest.

RULE LVII. That one ought not to think highly of oneself because of good deeds, nor to despise others. Caput I.

Dixit autem ad quosdam... (Luc. XVIII, 9-14). ^C LUKE. And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: Two men went up into the temple to pray; the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself: God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess. And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.

RULE LVIII. That the gift of God is not to be thought to be purchased with money or by any other device. Caput I.

Cum vidisset autem Simon... (Act. VIII, 18-19). ^D ACTS. And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money, saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost.

Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. For I perceive that thou art in ^A the gall of bitterness, and in the bond of iniquity (Acts VIII, 18-23).

That according to the proportion of faith, gifts are given to each by God for the common good.

Chapter II.

ROMANS. Having then gifts differing according to the grace that is given to us, whether prophecy, according to the proportion of faith (Rom. XII, 6)... 1 CORINTHIANS. But to every man is given the manifestation of the Spirit to profit withal. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues (1 Cor. XII, 7-10).

That one who receives the gift of God gratis must give it gratis, and not trade it for his own pleasures.

Chapter III.

MATTHEW. Heal the sick, cleanse the lepers, cast out devils: freely ye have received, freely give. Provide neither gold, nor silver, nor brass in your purses (Matt. X, 8, 9)... ACTS. Then Peter said, Silver and gold have I none; but such as I have give I thee. In the name of Jesus Christ ^C of Nazareth rise up and walk (Acts III, 6). And he took him by the right hand, and lifted him up. 1 THESSALONIANS. For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God is witness: nor of men sought we glory, neither of you, nor yet of others. When we might have been burdensome, as the apostles of Christ; but we were gentle among you, even as a nurse cherisheth her children: so being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us (1 Thess. II, 5-8).

That he who accepts the first gift from God with gratitude, and diligently employs it for the ^D

^A glory of God, is deemed worthy of other gifts as well; but he who is not such a man is deprived even of what he previously possessed, and is not deemed worthy of that which is prepared, and is delivered unto punishment.

Chapter IV

RULE LIX

Chapter I

^A (Acts x, 25, 26)... On an appointed day, Herod, having arrayed himself in royal apparel, and sitting on the tribunal, delivered an oration. And the people shouted: It is the voice of a god, and not of a man. And immediately an angel of the Lord smote him, because he had not given glory to God; and being eaten of worms, he gave up the ghost (Acts XII, 23).

RULE LX.

That, since the gifts of the Spirit are various, and neither is one person able to receive all, nor do all receive the same, ^B it behooves each one to remain modestly and with thanksgiving in the gift granted to him, and for all to be in accord with one another in the love of Christ, like members in a body; so that he who is inferior in gifts may not, by comparison with him who excels him, be discouraged, nor again may he who is superior despise the inferior. For they who are divided and at variance with one another are deserving of destruction.

Chapter I.

MATTHEW. Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand (Matt. XII, 25)... TO THE GALATIANS. But if ye bite and devour one another, take heed that ye be not consumed one of another (Galat. v, 15).... JOHN. Neither for these only do I pray, but for them also that believe on me through their word: ^C that they may all be one; even as thou, Father, art in me, and I in thee, that they also may be one in us (John XVII, 20, 21).... ACTS. And the multitude of them that believed were of one heart and one soul: and not one of them said that aught of the things which he possessed was his own; but they had all things common (Acts IV, 32)... TO THE ROMANS. For I say, through the grace that was given me, to every man that is among you, not to think of himself more highly than he ought to think; but to think so as to think soberly, according as God hath dealt to each man a measure of faith. For even as we have many members in one body, ^D and all the members have not the same office: so we, who are many, are one body in Christ, and severally members one of another; and having gifts differing according to the grace that was given to us (Rom. XII, 3-6), and so forth... TO THE CORINTHIANS I. Now I beseech you, brethren, through the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfected together in the same mind and in the same judgment (1 Cor. I, 10).... TO THE CORINTHIANS I. For as the body is one, and hath many members, and all the members of the body, being many, are one body; so also is Christ. For in one Spirit were we all baptized into one body, whether Jews, or Gentiles,

whether bond or free (1 Cor. XII, 12, 13), etc. ... That ye be like-minded, having the same love, being of one accord, of one mind. Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others (Philipp. II, 2-4).

RULE LXI.

Chapter I.

λέγουσα. This is my beloved Son, in whom I am well pleased. Then Jesus was led up by the Spirit into the wilderness, to be tempted by the devil. Behold, I send you out as sheep in the midst of wolves. Be therefore wise as serpents, and harmless as doves. But beware of men; for they will deliver you up to councils, and they will scourge you in their synagogues. And you will be brought before governors and kings for My sake, as a testimony to them and to the ^A nations. And a little further on: And brother will deliver brother to death, and a father his child; and children will rise up against parents and cause them to be put to death. And you will be hated by all for My name's sake; but he who endures to the end will be saved... And he who does not take his cross and follow after Me is not worthy of Me. JOHN. These things I have spoken to you, that you should not be made to stumble. They will put you out of the synagogues; yes, the time is coming that whoever kills you will think that he offers God service. And these things they will do to you, because they have not known the Father, nor Me, and so forth. LUKE. But the ones on the rock are those who, when they hear, receive the word with joy; and these have no root, who believe for a time and in time of temptation fall away. II CORINTHIANS. For we do not want you to be ignorant, brethren, of our trouble which came to us in Asia; that we were burdened beyond measure, above strength, so that we despaired even of life. But we had the sentence of death in ourselves, that we should not trust in ourselves but in God who raises the dead. II TIMOTHY. Yes, and all who desire to live godly in Christ Jesus will suffer persecution.

That one ought not to cast oneself into temptations before the time of God's permission, but rather to pray not to enter into temptation. ^B

Chapter II

MATTHEW. In this manner, therefore, pray: Our Father who art in heaven, hallowed be Your name. Your kingdom come. And a little further on: And do not lead us into temptation, but deliver us from the evil one. JOHN. After these things Jesus walked in Galilee; for He did not want to walk in Judea, because the Jews sought to kill Him. Now the Jews' Feast of Tabernacles was at hand. His brothers therefore said to Him, "Depart from here and go into Judea, that Your disciples also may see the works that You are doing. For no one does anything in secret while he himself seeks to be known openly. If You do these things, show Yourself to the world." For even His brothers did not believe in Him. ^C Then Jesus said to them, "My time has not yet come, but your time is always ready. The world cannot hate you, but it hates Me because I testify of it that its works are evil." ^D

You go up to the feast. I am not yet going up to this feast, because My time has not been fully accomplished." Having said these things to them, He stayed in Galilee. But as His brothers went up, then He Himself also went up to the feast, not openly, but as in secret (John 7:6-10). LUKE: "Rise and pray, lest you enter into temptation" (Luke 22:46).

That it is necessary for a time to withdraw from those who are plotting, yet if one is permitted to fall into temptation, the outcome to be able to endure it, and the will of God, must be sought through prayer.

Chapter III.

MATTHEW: "But when they persecute you in this city, flee to another" (Matt. 10:23). "Then the Pharisees went out and took counsel against Him, how they might destroy Him. But when Jesus knew it, He withdrew from there" (Matt. 12:14, 15). "From that day on, therefore, they took counsel, that they might put Him to death. Jesus therefore no longer walked openly among the Jews" (John 11:53, 54). LUKE: "And He knelt down, and prayed, saying: Father, if it is Your will, take this cup away from Me; nevertheless not My will, but Yours, be done" (Luke 22:41, 42). TO THE CORINTHIANS: "No temptation has overtaken you except such as is common to man; but God is faithful, who will not allow you to be tempted beyond what you are able, but will with the temptation also make the way [of escape], that you may be able to bear it" (I Cor. 10:13).

That the Christian, in every temptation brought upon him, ought to remember those things which are said in the Holy Scripture against the present evil, and thus keep himself unharmed, and make the efforts of the adversaries void.

Chapter IV.

MATTHEW: "Then Jesus was led up by the Spirit into the wilderness, to be tempted by the devil. And when He had fasted forty days and forty nights, afterward He was hungry. Now when the tempter came to Him, he said, If You are the Son of God, command that these stones become bread. But He answered and said, It is written, Man shall not live by bread alone, but by every word that proceeds from the mouth of God" (Matt. 4:1-4), and the rest.

^B

^C

^D

REGULA LXIII.

That it is not proper for the Christian to fear or be anxious in the midst of calamities, in such a way that his soul is diverted from the confidence that ought to be held in God.

^A present, and managing his affairs, and strengthening him against all, and the Holy Spirit himself teaching him even what must be answered to his adversaries.

Chapter I. MATTHEW. Do not fear those who kill the body, but cannot kill the soul; but rather fear him who is able to destroy both soul and body in hell. Are not two sparrows sold for a copper coin? And not one of them will fall to the ground without your Father. But even the hairs of your head are all numbered. Do not fear, therefore; you are of more value than many sparrows (Matt. x, 28-31). LUKE. And when they bring you into the synagogues, and before magistrates and authorities, do not worry about how or what you should answer, or what you should say; for the Holy Spirit will teach you in that very hour what you ought to say (Luke xii, 11, 12)... MARK. And there arose a great storm of wind, and the waves were beating ^B into the boat, so that it was already filling. And he himself was in the stern, sleeping on a cushion. And they wake him, and say to him: Teacher, do you not care that we are perishing? And having awakened, he rebuked the wind, and said to the sea: Be silent, be muzzled. And the wind ceased, and there was a great calm. And he said to them: Why are you so timid? How is it that you have no faith (Mark iv, 37-40)?... ACTS. But the high priest rose up, and all who were with him (which is existence of the sect of the Sadducees), and they were filled with zeal; and they laid their hands on the apostles, and put them in the public hold. But an angel of the Lord during the night opened the doors of the prison, and leading them out, said: Go, and stand and speak in the temple to the people all the words of this life. And having heard this, they entered ^C at daybreak into the temple, and were teaching (Acts v, 17-21)... II CORINTHIANS. For we do not want you to be ignorant, brethren, of our tribulation, which happened to us in Asia. And after a little: Who delivered us from so great a death, and does deliver; in whom we have trusted, that he will also still deliver us (II Cor. i, 8, 10).

RULE LXIV. That one ought to rejoice while suffering anything whatsoever, even unto death, for the sake of the name of the Lord and his commandments.

Chapter I. MATTHEW. Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven. Blessed are you, when they shall revile you, and persecute you, and say all manner of evil word against ^D

you lying, for my sake. Rejoice and be glad, for your reward is great in the heavens. ^A LUKE. Blessed are you, when men shall hate (92) you, and when they shall separate you, and shall reproach you, and cast out your name as evil, for the sake of the Son of man. Rejoice in that day, and leap for joy: for behold, your reward is great in heaven (93). ACTS. And calling the apostles, they scourged them and charged them not to speak in the name of Jesus, and they let them go. They therefore went away from the presence of the council, because they were counted worthy to suffer for the name of the Lord. And every day they did not cease in the temple and from house to house, teaching and preaching Christ Jesus. COLOSSIANS. Whereof I, Paul, was made a minister. Now I rejoice in my sufferings for you, and fill up what is wanting of the sufferings of Christ in my flesh, for his body, which is the Church.

RULE LXV.

RULE LXVI.

^A of my defense no man stood with me, but all men forsook me: may it not be laid to their charge (II Tim. IV, 16).

That we must pray for those who are tested in temptations.

Chapter II.

LUKE. Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not (Luke XXII, 31, 32). ACTS. Peter therefore was kept in prison: but prayer was made without ceasing of the Church unto God for him (Acts XII, 5).

RULE LXVII.

That for those who have the assurance of the resurrection from the dead, it is foreign ^B to grieve for those who have fallen asleep.

Chapter I.

LUKE. And there followed him a great company of people, and of women, which also bewailed and lamented him. But Jesus turning unto them said, Daughters of Jerusalem, weep not for me (Luke XXIII, 27, 28). I THESSALONIANS. But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him (I Thess. IV, 13, 14).

RULE LXVIII.

That we must not expect the peculiarities of this age even after the resurrection, ^C but must know that the life in the world to come is angelic and lacks nothing.

Chapter I.

LUKE. Jesus answering said unto them: The children of this world marry, and are given in marriage: but they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection (Luke XX, 34-36). I CORINTHIANS. But some *man* will say, How are the dead raised up? and with what body do they come? Thou fool, that which thou sowest is not quickened, except it die: and that which thou sowest, ^D thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: but God giveth it a body as it hath pleased him (I Cor. XV, 35-38). And a little after: So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: it is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: it is sown a natural body; it is raised a spiritual body (Ibid. 42-44).

^A That the advent of the Lord is not to be expected as local or carnal, but that we should await the advent to occur suddenly throughout the entire world in the glory of the Father.

Chapter II.

Matthew: Then, if any man shall say unto you, Lo, here is Christ, or there; believe it not. For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect (Matt. xxiv, 23, 24).... But take ye heed: behold, I have foretold you all things. But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and ^B glory (Mark xiii, 23-26).... For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep: for the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first (I Thess. iv, 15, 16).

RULE LXIX.

Chapter I.

For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies: these are the things which defile a man (Matt. xv, 19, 20).... Depart from me, ye cursed, into everlasting fire, ^C prepared for the devil and his angels: for I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not (Matt. xxv, 41-43).... Woe unto you that are rich! for ye have received your consolation. Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep. Woe unto you, when all men shall speak well of you (Luke vi, 24-26).... And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares (Luke xxi, 34).... And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; being filled with all unrighteousness, fornication, covetousness, maliciousness (Rom. i, 28, 29), etc.... For: Thou shalt not commit adultery, ^D

thou shalt not kill, thou shalt not steal, thou shalt not covet, and if there be any other commandment, etc. ^A TO THE CORINTHIANS I. Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor covetous (9), nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God (I Cor. vi, 9, 10)... TO THE CORINTHIANS II. Lest there be contentions, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults (II Cor. xii, 20). TO THE GALATIANS. Now the works of the flesh are manifest, which are adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God (Gal. v, 19-21). TO THE GALATIANS. Let us ^B not be desirous of vain glory, provoking one another, envying one another (ibid. 26). TO THE EPHESIANS. Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice (Ephes. iv, 31). But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; neither filthiness, nor foolish talking, nor jesting, which are not convenient (Ephes. v, 3, 4). TO THE COLOSSIANS. 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 (12) of disobedience. But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. Lie not one to another (Coloss. iii, 5-8). TO TIMOTHY I. ^C But for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers (13), for manslayers, for whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine; according to the glorious gospel of the blessed God, which was committed to my trust (I Tim. i, 9-11). TO TIMOTHY I. Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits (14), and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron; forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth (I Tim. iv, 1-3). ^D TO TIMOTHY I. If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness,

he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, blasphemies ^A, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself. TO TIMOTHY II. In the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, highminded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away. TO TITUS. For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.

Whatever things are approved in conjunction, surely they also have the promise of blessing conjoined.

Chapter II

MATTHEW. Blessed are the poor in spirit: for theirs is the kingdom of heaven. Blessed are they that mourn: for they shall be comforted. ^C Blessed are the meek: for they shall inherit the earth. Blessed are they which do hunger and thirst after righteousness: for they shall be filled. Blessed are the merciful: for they shall obtain mercy. Blessed are the pure in heart: for they shall see God. Blessed are the peacemakers: for they shall be called the children of God. Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven. MATTHEW. Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, ^D and ye visited me: I was in prison, and ye came unto me. TO THE ROMANS. Whether ministry, let us wait on our ministering: or he that teacheth, on teaching; or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness. Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love; in honour preferring one another.

not slothful in business; fervent in spirit; serving the Lord; rejoicing in hope; patient in tribulation; continuing instant in prayer; distributing to the necessity of saints; given to hospitality. Bless them which persecute you: bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. Recompense to no man evil for evil. Provide things honest in the sight of all men. ^A If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. But if thine enemy hunger, feed him; if he thirst, give him drink. Be not overcome of evil, but overcome evil with good (Rom. XII, 7-20)... Giving no offence in any thing, that the ministry be not blamed: but in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labours, in watchings, in fastings; by pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned, by the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left, by honour and dishonour, by evil report and good report: as deceivers, and yet true; as unknown, and yet well known; ^B as dying, and, behold, we live; as chastened, and not killed; as sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things (II Cor. VI, 3-10)... Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace (II Cor. XIII, 11)... But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance, chastity (Galat. V, 22)... I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with longsuffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling (Ephes. IV, 1-4)... And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you. Be ye therefore followers of God, as dear children; and walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour ^C (ibid. 32; V, 1-2)... If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind. Let nothing be done through strife or vainglory (Philipp. II, 1-3)... Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. Those things, which ye have both learned, and received,

and heard and seen in me, do ye (Phil. IV, 8, 9)... If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God (Coloss. III, 1-3)... Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering (ibid. 12)... Warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men. See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men. Rejoice evermore. Pray without ceasing. In every thing give thanks: for this is the will of God in Christ Jesus concerning you. Quench not the Spirit. Despise not prophesyings. Prove all things; hold fast that which is good. Abstain from all appearance of evil (I Thess. V, 14-22)... That the aged men be sober, grave, temperate, sound in faith, in charity, in patience. The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things; That they may teach the young women to be sober, to love their husbands, to love their children, to be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed (Tit. II, 2-5)... Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work, to speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men (Tit. III, 1, 2)... Let brotherly love continue. Be not forgetful to entertain strangers: for thereby some have entertained angels unawares. Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body. Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge. Let your conversation be without covetousness; and be content with such things as ye have (Hebr. XIII, 1-5).

^A offering and a sacrifice unto God for a sweet-smelling savour. TO THE PHILIPPIANS. If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind, doing nothing through strife or vainglory. TO THE PHILIPPIANS. Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. Those things, which ye have both learned, and received, and heard and seen in me, do ye. TO THE COLOSSIANS. If ye then be risen with Christ, seek those things which are above, where Christ is sitting on the right hand of God; set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering. TO THE THESSALONIANS. Warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men. See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men. Rejoice evermore. Pray without ceasing. In every thing give thanks: for this is the will of God in Christ Jesus concerning you. Quench not the Spirit. Despise not prophesyings. Prove all things, hold fast that which is good; abstain from all appearance of evil. TO TITUS. That the aged men be sober, grave, temperate, sound in faith, in charity, in patience. The aged women likewise, in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things; that they may teach the young women to be sober, to love their husbands, to love their children, to be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed. TO TITUS. Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work, to speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men. TO THE HEBREWS. Let brotherly love continue. Be not forgetful to entertain strangers: for thereby some have entertained angels unawares. Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body. Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge. Let your conversation be without covetousness; and be content with such things as ye have.

REGULA LXX.

RULE LXX.

^A MATTHEW. Then he says to his disciples: The harvest indeed is great, but the laborers are few. Pray ye therefore the Lord of the harvest, that he may send forth laborers into his harvest. LUKE. And when day was come, he called unto him his disciples: and he chose twelve of them, whom also he named apostles: Simon, whom he also named Peter, and Andrew his brother, and James, and John, and Philip, and Bartholomew, and Matthew, and Thomas, and James of Alphaeus, and Simon who is called Zelotes, and Judas of James, and Judas Iscariot, who also was the traitor. LUKE. After these things, the Lord appointed also other seventy, and sent them two and two before his face into every city and place, whither he himself was to come. He said therefore unto them: The harvest indeed is great, but the laborers are few. Pray ye therefore the Lord of the harvest, that he may send forth laborers into his harvest. ACTS. The former treatise I made, O Theophilus, of all things which Jesus began to do and teach, until the day on which, giving commandments by the Holy Ghost to the apostles whom he had chosen, he was taken up. ACTS. And they appointed two, Joseph, who is called Barsabas, who was surnamed Justus, and Matthias. And praying, they said: Thou, Lord, who knowest the hearts of all men, show whether of these two thou hast chosen, to take the place of this ministry and apostleship, from which Judas hath by transgression fallen, that he might go to his own place. And they gave them lots, and the lot fell upon Matthias, and he was numbered with the eleven apostles. ^B 1 TIMOTHY. If a man desire the office of a bishop, he desireth a good work. A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; one that ruleth well his own house, having his children in subjection with all gravity; (for if a man know not how to rule his own house, how shall he take care of the Church of God?) not a novice, lest being lifted up with pride he fall into the judgment and the snare of the devil. Moreover he must have a good testimony of them who are without, lest he fall into reproach and the snare of the devil. Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre: holding the mystery of the faith in a pure conscience. And let these also first be proved; then let them minister, being found blameless. ^C TITUS. For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain presbyters in every city, as I had appointed thee: If any be blameless, the husband of one wife, having faithful children not accused of riot, or unruly. For a bishop must be blameless, as the steward of God; not self-willed, ^D

^A not soon angry, not given to wine, no striker, not given to filthy lucre; but a lover of hospitality, a lover of good men, sober, just, holy, temperate; holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers (Tit. I, 5-9).

That one ought not to be hasty regarding ordinations, nor approach them without consideration: since nothing is free from danger that has not been proven. If, however, one detects anyone in any sin, he ought to report him, so that he himself does not become a participant in the sin, and the others are not offended, but rather learn to fear.

Chapter II

Lay hands suddenly on no man, neither be partaker of other men's sins (I Tim. v, 22)... Against an elder receive not an accusation, but before two or three witnesses. Them that sin rebuke before all, that others also may fear (ibid. 19-20).

That one who has been chosen ought not to approach the preaching of his own accord: but to await the time of God’s good pleasure, and then to undertake the preaching, when this care has been committed to him, and to preach to those to whom he has been sent.

Chapter III

These twelve Jesus sent forth; commanding them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel (Matth. x, 5, 6)... And behold, a woman of Canaan came out of those coasts, and cried unto him, saying, Have mercy on me, O Lord, thou son of David; my daughter is grievously vexed with a devil. But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us. But he answered and said, I am not sent but unto the lost sheep of the house of Israel (Matth. xv, 22-24)... For I proceeded forth and came from God: neither came I of myself, but he sent me (Joan. viii, 42)... Now they which were scattered abroad upon the tribulation that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only (Act. x1, 19, 20)... Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God (Rom. 1, 1)... How then shall they hear without a preacher? and how shall they preach, except they be sent? (Rom. x, 14, 15)... Paul, an apostle of Jesus Christ by the commandment of God

^A our Savior, and Christ Jesus our hope (1 Tim. i, 1, 2).

That he who is called to the preaching of the Gospel ought to obey immediately, and not procrastinate.

Caput IV.

But he said to another: Follow me. And he said: Lord, suffer me first to go, and to bury my father. And Jesus said to him: Let the dead bury their dead: but go thou, and preach the kingdom of God (Luke ix, 59, 60)... But when it pleased God, who separated me from my mother's womb, and called me ^B by his grace, to reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood, neither went I to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus (Galat. i, 15-17).

That diverse and strange doctrine is not to be taught.

Caput V.

John. Amen, amen I say to you, he that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep. ^C And after a little: I am the door of the sheep. All that ever came are thieves and robbers: but the sheep did not hear them (John x, 1, 2, 7, 8)... But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again: If any man preach any other gospel unto you than that ye have received, let him be accursed (Galat. i, 8, 9)... If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; he is proud, knowing nothing (1 Tim. vi, 3, 4), etc.

That all things which have been commanded by the Lord in the Gospel and through the apostles ought to be taught ^D to those who have believed, and whatever is consonant with these.

Caput VI.

Matthew. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you (Matth. xxviii, 19, 20). Acts. And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem (Act. xvi, 4)... These things teach and exhort (1 Tim. iv, 11).

That he to whom the discourse of the Lord's doctrine has been entrusted, if he keeps silent about anything of what is necessary for pleasing God, is guilty of the blood of those who are in danger, whether because things forbidden have been committed, or because things that ought to have been done have been omitted.

Chapter VII

Woe unto you lawyers, for you have taken away the key of knowledge: you entered not in yourselves, and them that were entering in you hindered (Luc. xi, 52)... And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ. And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles (Act. xviii, 5, 6)... Wherefore I take you to record this day, that I am pure from the blood of all men. For I have not shunned to declare unto you all the counsel of God (Act. xx, 26, 27).

That even in those things which have not been commanded and ordered by Scripture, it is still the duty of everyone to encourage his neighbor toward what is better.

Chapter VIII

For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it (Matth. xix, 12)... Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful. I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be. Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife (I Cor. vii, 25-27), etc.

That it is permitted to no man to compel others to do those things which he himself does not perform.

Chapter IX

Woe unto you also, ye lawyers! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers (Luc. xi, 46).

That he who is set over doctrine ought to present himself to the rest as an example of every good thing, so that he may first perform what he teaches.

Chapter X

MATTHEW. Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me, for I am meek and lowly in heart (Matt. xi, 28, 29)... JOHN. So after he had washed their feet, and had taken his garments, and was set down again, he said unto them: Know ye what I have done to you? Ye call me Master and Lord: and ye say well; for so I am. If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet. For I have given you an example, that ye should do as I have done to you (John xiii, 12-15)... ACTS. I have shewed you all things, how that so labouring ye ought to support the weak (Acts xx, 35)... 1 CORINTHIANS. Be ye followers of me, even as I also am of Christ (1 Cor. xi, 1)... 1 TIMOTHY. Let no man despise thy youth; but be thou an example of the believers, in word, in conversation... and the rest. ^B

That he who is set over doctrine ought not to be unconcerned about his own right actions, but must know that it is the proper and chief task of the charge committed to him, that those who are entrusted to him may be made better.

Chapter XI

MATTHEW. Ye are the salt of the earth. But if the salt have lost his savour, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men (Matt. v, 13)... JOHN. All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. For I came down from heaven, not to do mine own will, but the will of him that sent me, the Father. And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day (John vi, 37-40)... 1 THESSALONIANS. For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? For ye are our glory and joy (1 Thess. ii, 19). ^C

That he who is set over teaching ought to go about all the villages and towns that are committed to him.

Chapter XII

MATTHEW. And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease (Matt. iv, 23)... LUKE. And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him (Luke viii, 1). ^D

That all are to be called together to the obedience of

of the Gospel; and that the word must be proclaimed with all boldness, and witness must be borne to the truth, even if some would hinder it and persecute us in any way whatsoever, even unto death.

^A Caput XIII. *What I tell you in the dark, say in the light: and what you hear in the ear, preach upon the housetops. And do not fear those who kill the body, but cannot kill the soul* (Matt. x, 27, 28) .... *The wedding indeed is prepared, but those who were invited were not worthy. Go therefore to the outgoings of the streets, and as many as you shall find, call to the wedding* (Matt. xxii, 8, 9) .... *Jesus answered him: I spoke openly to the world: I always taught in the synagogue and in the temple, where all the Jews come together: and in secret I have spoken nothing* (John xviii, 20) .... ^B *And when they had brought them, they set them in the council: and the high priest asked them, saying: Did we not strictly command you not to teach in this name? And behold, you have filled Jerusalem with your doctrine: and you want to bring upon us the blood of this man. But Peter and the apostles answering said: We must obey God rather than men* (Acts v, 27-29) .... *Except that the Holy Spirit witnesses to me in every city, saying that bonds and tribulations await me. But I hold these things for nothing, nor is my life dear to myself, so that I may finish my course with joy, and the ministry which I received from the Lord Jesus, to testify to the Gospel of the grace of God* (Acts xx, 23, 24) .... *For you yourselves know, brothers, our entrance to you, that it was not futile: but having previously suffered and been treated with contumely, as you know, in Philippi, we had boldness in our God to speak to you the Gospel of our God, in much conflict* (I Thess. ii, 1, 2).

297 That one must pray for the progress of those who have believed, and that thanks are to be paid for this.

Caput XIV. *But I do not pray for these only, ^C but also for those who believe through their word in me, that all may be one, as you, Father, in me, and I in you, that they also may be one in us* (John xvii, 20, 21) .... *And again: Father, whom you have given me, I will that where I am, they also may be with me* (ibid. 24) .... *In that same hour Jesus rejoiced in the Spirit, and said: I confess to you, Father, Lord of heaven and earth, that you have hidden these things from the wise and prudent, and have revealed them to little ones. Even so, Father: for so it has pleased you in your sight* (Luke x, 21) .... ^D First

I give thanks to my God through Jesus Christ for all of you, because your faith is proclaimed in the whole world. For God is my witness, whom I serve in my spirit in the Gospel of his Son, that without ceasing I make a remembrance of you in my prayers (Rom. i, 8, 9)... For God is my witness, how I long for you all in the bowels of Jesus Christ. And this I pray: that your charity may more and more abound in knowledge and in all understanding, that you may approve the better things, that you may be sincere and without offence unto the day of Christ, filled with the fruit of justice, through Jesus Christ, unto the glory and praise of God (Philipp. i, 8-11).

^A That things brought to completion by the grace of God must be made known to others also for the glory of God.

Caput XV. LUKE. And the apostles, when they were returned, told him all they had done (Luke ix, 10)... And when they were come, and had assembled the church, they related what great things God had done with them (Acts xiv, 26)... But that you also may know the things that concern me, and what I am doing, Tychicus, the dearest brother and faithful minister in the Lord, will make known to you all things: whom I have sent to you for this same purpose, that you may know the things concerning us (Ephes. vi, 21, 22).

That we ought to take care not only of those who are present, but also of those who are absent; and to do everything as the need of edification may require.

Caput XVI. JOHN. And other sheep I have that are not of this fold: them also I must bring, and they shall hear my voice, and there shall be one fold and one shepherd (John x, 16)... For which cause, forbearing no longer, it was thought good for us to remain at Athens alone: And we sent Timothy our brother, and the minister of God in the Gospel of Christ, to confirm you and exhort you concerning your faith (I Thess. iii, 1, 2).

^B That one ought to listen to those who invite us to perform a benefit.

Caput XVII. MATTHEW. As he was speaking these things to them, behold a certain ruler came up, and adored him, saying: My daughter is even now dead; but come, lay thy hand upon her, and she shall live. And Jesus rising up, followed him (Matth. ix, 18, 19)... And as Lydda was near to Joppe, the disciples hearing that Peter was there, sent two men to him, desiring: that he would not be slack to come

to them. And Peter arose and went with them. ^A

That those who receive the doctrine of the truth must be strengthened by visitation.

Chapter XVIII.

That it is proper for him who loves the Lord, with great charity toward those whom he teaches, to take care of them by every means and with all diligence, even if it be necessary to persevere in teaching, both publicly and privately, even unto death.

Chapter XIX.

to admonish every one of you. 1 THESS. I. For you yourselves know, brethren, our labor and toil, working night and day, that we might not be burdensome to any of you, we preached the Gospel of God, and the rest.

That he who is set over the teaching of the word must be merciful and compassionate, and especially towards those whose souls are in an evil state.

Caput XX.

MATTHEW. And the Pharisees seeing it, said to his disciples: Why does your master eat with ^B publicans and sinners? But Jesus hearing, said: They that are in health need not a physician, but they that are ill. But go and learn what it is: I desire mercy, and not sacrifice: for I came not to call the just, but sinners to repentance (Matt. IX, 11-13)... But seeing the crowds, he had compassion on them: because they were distressed, like sheep that have no shepherd (ibid. 36).

That it is necessary also in the needs of the body to have compassion on those who are entrusted to us, and to take care of them.

Caput XXI.

MATTHEW. I have compassion on the crowd, because they have been with me for three days now, and they have nothing to eat, and I will not send them away fasting, lest they faint in the way (Matt. XV, 32)... And a leper comes to him, beseeching him, and kneeling down to him, ^C and saying to him: If thou wilt, thou canst make me clean. And Jesus, having compassion, stretching forth his hand, touched him, and says to him: I will: be thou made clean (Mark I, 40, 41)... ACTS. And in those days, as the number of the disciples was increasing, there arose a murmuring of the Greeks against the Hebrews, because their widows were neglected in the daily ministration. And the twelve calling together the multitude of the disciples, said: It is not fitting that we, leaving the word of God, should serve tables. Look out therefore, brethren, from among you seven men of good testimony, full of the Holy Spirit and wisdom, whom we shall appoint over this need.

That he who is set over the word ought not, by being ambitious in lesser ^D matters, to be found wanting in the diligence owed to greater things.

Caput XXII.

ACTS. And the twelve calling together the multitude of the disciples, said: It is not fitting that we, leaving the word of God, should serve tables. And after a little: But we will give ourselves continually to prayer and to the ministry of the word (Act. VI, 1-4).

That the word of teaching is not to be used for ostentation, nor for gain, by flattering the hearers to satisfy one’s own pleasures or needs; but we must be as those who speak before the face of God, to the glory of God.

Chapter XXIII

MATTHEW. But all their works they do to be seen by men; they make their phylacteries broad, and enlarge the borders of their garments; and love the first places at feasts, and the first chairs in the synagogues, and greetings in the marketplaces, and to be called by men, Rabbi, Rabbi. But do not you be called Rabbi; for one is your master, and all you are brethren. And do not call anyone your father upon earth; for one is your Father, who is in heaven. Neither be called masters; for one is your master, the Christ (Matth. XXIII, 5-10). JOHN. My doctrine is not mine, but his who sent me. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. He that speaketh of himself, seeketh his own glory: but he that seeketh the glory of him that sent him, he is true, and there is no injustice in him (John VII, 16-18). ^B TO THE CORINTHIANS II. For we are not as many, adulterating the word of God; but as from sincerity, but as from God, in the presence of God, we speak in Christ (II Cor. II, 17). TO THE THESSALONIANS I. For our exhortation was not of error, nor of uncleanness, nor in deceit: but as we were approved by God to be entrusted with the Gospel, even so we speak; not as pleasing men, but God, who proveth our hearts. For neither have we used, at any time, the speech of flattery, as you know, nor taken an occasion of covetousness, God is witness: nor sought we glory of men, neither of you, nor of others, whereas we might have been burdensome, as the apostles of Christ (I Thess. II, 3-6).

That he who presides over the teaching of others ought not to abuse his power to the reproach of his subjects, nor to be puffed up against them, but ^C rather to take that station as an opportunity for humility, which is to be shown to them.

Chapter XXIV

MATTHEW. Who, thinkest thou, is a faithful and wise servant, whom his lord hath appointed over his household, to give them meat in due season? Blessed is that servant, whom when his lord shall come, he shall find so doing. Amen I say to you, he shall appoint him over all his goods. But if that evil servant shall say in his heart: My lord is long a-coming; and shall begin to strike his fellow servants, and shall eat and drink with drunkards: the lord of that servant shall come in the day that he hopeth not, and at the hour that he knoweth not: and shall divide him

^A and appoint his portion with the hypocrites. There shall be weeping and gnashing of teeth (Matt. xxiv, 45-51). JOHN. Ye call me, Lord and Master, and ye say truly: for so I am. If I then, your Lord and Master, have washed your feet, and ye also ought to wash one another's feet (John xiii, 13, 14)... And there was also a strife among them, which of them should be accounted the greatest. And Jesus said unto them: The kings of the gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. For whether is greater, he that sitteth at meat, or he that serveth? Is not he that ^B sitteth at meat? But I am among you as he that serveth (Luke xxii, 24-26)... And from Miletus he sent to Ephesus, and called the elders of the church. And when they were come to him, he said unto them: Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons, serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews (Acts xx, 17-19)... For ye suffer fools gladly, seeing ye yourselves are wise. For ye suffer, if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself, if a man smite you on the face. I speak as concerning reproach, as though we had been weak, as touching this (II Cor. xi, 19-21).

That one ought not to preach the Gospel through strife, or envy, or contention against any ^C persons.

Chapter XXV. MATTHEW. Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the gentiles. He shall not strive, nor cry; neither shall any man hear his voice in the streets (Matt. xii, 18, 19)... PHILIPPIANS. Some indeed preach Christ even of envy and strife; and some also of good will: the one preach Christ of love, knowing that I am set for the defence of the gospel: but the other proclaim Christ of contention, not sincerely, supposing to add affliction to my bonds (Phil. i, 15-17).

That one ought not to use human advantages for the preaching of the Gospel, lest the grace of God be hidden ^D by them.

Chapter XXVI. MATTHEW. I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.

^A I CORINTHIANS. For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect. And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know any thing among you, save Jesus Christ, and him crucified. And I was with you in weakness, and in fear, and in much trembling. And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power: that your faith should not stand in the wisdom of men, but in the power of God (1 Cor. II, 1-5).

That one should not think that we bring the preaching of the Gospel to a prosperous outcome through our own ingenuity and skill; rather, our entire confidence must be placed in God. ^B

Chapter XXVII.

For we have such trust through Christ toward God; not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God; who also hath made us able ministers of the new testament (2 Cor. III, 4-6). But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us (2 Cor. IV, 7).

That he to whom the preaching of the Gospel has been entrusted ought to possess nothing more than what is required for his own necessary use.

Chapter XXVIII.

MATTHEW. Provide neither gold, nor silver, nor brass in your purses, nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat (Matt. X, 9, 10). ^C LUKE. Take nothing for your journey, neither staves, nor scrip, neither bread, neither money; neither have two coats apiece (Luke IX, 3). ACTS. I have coveted no man’s silver, or gold, or apparel. Yea, ye yourselves know (Acts XX, 33). 2 TIMOTHY. No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier (2 Tim. II, 4).

That the mind should not be applied to the cares of worldly things for the sake of those who are occupied with them with excessive affection.

Chapter XXIX.

LUKE. And one of the company said unto him, Master, speak to my brother, that he

divide the inheritance with me. ^A That those who, for the sake of winning favor with their hearers, neglect to speak freely the will of God, by enslaving themselves to those whom they wish to please, fall from the lordship of the Lord.

Chapter XXX

JOHN. How can you believe, who receive honor from one another, and do not seek the honor that comes from the only God? (John v, 44)... If I were still pleasing men, I would not be a servant of Christ (Gal. i, 10).

That he who teaches ought to propose this as his goal: to fit and compose everyone into a perfect man, unto the measure of the stature of the fullness of Christ, each one, however, in his own order.

Chapter XXXI

MATTHEW. You therefore must be perfect, just as your heavenly Father is perfect (Matt. v, 48). JOHN. I do not pray for these only, but also for those who believe in me through their word; that they may all be one, just as you, Father, are in me, and I in you, that they also may be one in us (John xvii, 20, 21). ^B EPHESIANS. And he himself gave some as apostles, and some as prophets, and others as pastors and teachers, for the equipping of the saints, for the work of ministry, for the building up of the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ.

That those who oppose us must be instructed in long-suffering and gentleness, waiting for their repentance until the full measure of care for them is made complete.

Chapter XXXII

MATTHEW. He will not strive nor cry out, nor will anyone hear his voice in the streets. A bruised reed he will not break, and a smoking flax he will not quench, until he brings justice to victory (Isa. xlii, 2-4; Matt. xii, 19, 20). 2 TIMOTHY. A servant of the Lord must not be quarrelsome, but gentle toward all, apt to teach, long-suffering, in meekness instructing those who oppose, ^C lest God may perhaps give them repentance to the acknowledging of the truth, and they may recover themselves out of the snare of the devil (II Tim. ii, 24-26).

That one must yield when some, because of fear and reverence, refuse the presence of the one preaching the word, and not press the matter contentiously.

Chapter XXXIII

LUKE. And all the multitude of the surrounding region of the Gadarenes asked him to depart from them, for they were seized with great fear. And he, having stepped into the boat, returned (Luke viii, 37). ^D

That we ought to withdraw even from those who, owing to the wickedness of their soul, do not accept the preaching of the Gospel, and not even allow ourselves to receive benefits from them for our bodily needs. ^A

Chapter XXXIV

MATTHEW. And whoever will not receive you, nor hear your words, when you depart from that house or city, shake off the dust from your feet (Matt. x, 14)... LUKAS. Into whatever city you enter, and they do not receive you, going out into its streets, say: Even the dust that clung to us from your city, we wipe off against you: nevertheless know this, that the kingdom of God has drawn near to you (Luke x, 10, 11)... ACTS. And when Silas and Timothy had come down from Macedonia, Paul was occupied with the word, testifying to the Jews that Jesus is the Christ. But when ^B they resisted and blasphemed, he shook out his garments and said to them: Your blood be upon your own heads: I am clean. From now on I will go to the Gentiles (Acts xviii, 5, 6).

That one must withdraw from the stubborn, after every method of diligence has been applied towards them.

Chapter XXXV

MATTHEW. Jerusalem, Jerusalem, you who kill the prophets and stone those who are sent to you, how often I wanted to gather your children together, as a hen gathers her chicks under her wings (Matt. xxiii, 37, 38), and you were not willing! Behold, your house is left to you desolate. ACTS. It was necessary that the word of God should be spoken to you first; but since you reject it, and judge yourselves unworthy of eternal life, behold, we turn to the ^C Gentiles. For so the Lord has commanded us: I have set you to be a light to the Gentiles, that you should be for salvation to the ends of the earth (Acts xiii, 46, 47; Isa. xlix, 6)... A heretical man after the first and second admonition reject, knowing that such a person is subverted, and sins, being self-condemned (Tit. iii, 10, 11).

That in all things and towards all people the integrity of the Lord's words must be maintained, so that nothing is done out of partiality.

Chapter XXXVI

I charge you before God and Christ Jesus and the elect angels, that you guard these things without prejudice, doing nothing by ^D inclination to one side (I Tim. v, 21).

That all things must be done and said by him who is set over the teaching of doctrine with careful consideration and much examination, with this purpose, namely, that the matter...

^A may be made acceptable to God: for he who is bound to be approved by those very persons who have been entrusted to him, ought also to be commended by their testimony.

Caput XXXVII. ACTS. You know from the first day that I entered into Asia, how I behaved myself with you all the time, serving the Lord with all humility, and with many tears and temptations (Acts XX, 18, 19). And a little later: I have coveted no man's silver, or gold, or apparel. You yourselves know, that these hands have ministered to my needs, and to them that were with me (ibid. 33, 34)... 1 THESS. You are witnesses, and God also, how holily, and justly, and without blame we have been to you that believe, as you know (I Thess. II, 10).

REGULA LXXI. ^B What has been said conjointly regarding bishops and presbyters.

Caput I. 1 TIM. If a man desire the office of a bishop, he desireth a good work. But it behoveth a bishop to be blameless (I Tim. III, 1, 2), etc... Rebuke not an elder, but intreat him as a father: let the young men be as brethren, the elder women as mothers, the young as sisters, in all chastity (1 Tim. V, 1, 2)... But flee thou youthful desires, and pursue justice, faith, charity, peace, with them that call on the Lord out of a pure heart. And avoid foolish and unlearned questions, knowing that they beget strifes. But the servant of the Lord ^C must not wrangle: but be mild towards all men (II Tim. II, 23-24), etc... But thou hast pursued my doctrine, manner of life, purpose, faith, long-suffering, love, patience, persecutions, afflictions (II Tim. III, 10, 11)... For this cause I left thee in Crete, that thou shouldest set in order the things that are wanting, and shouldest ordain presbyters in every city, as I also appointed thee: if any be without crime, etc. (Tit. I, 5, 6).

Caput II. — De diaconis. ACTS. And they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and the rest, whom they set before the apostles; and praying, they imposed hands upon them (Acts VI, 5, 6)... 1 TIM. Deacons in like manner ^D chaste, not double-tongued, not given to much wine, not greedy of filthy lucre, etc. (I Tim. III, 8).

REGULA LXXII. De auditoribus. That those of the hearers who have been taught the Scriptures ought to examine and prove what is said by their teachers: and those things which are consistent with the Scriptures they should receive, but those things which are foreign they should reject; and such persons

who persist in doctrines of this kind should be more vehemently avoided. ^A

Chapter I

That those who are not well versed in the Scriptures ought to recognize the character and mark of the saints from the fruits of the Spirit: and indeed admit those who are such, but withdraw from those who are not of this kind. ^B

Chapter II

That those who rightly handle the word of truth should be received just as the Lord himself, for the glory of Him who sent them, Jesus Christ our Lord. ^C

Chapter III

That those who do not listen to those who are sent by the Lord are not only contumelious toward them, but also toward Him who sent them: nay, they even bring upon themselves a judgment ^D more grievous than that which was pronounced against Sodom and Gomorrah.

Chapter IV

^A Therefore, he who despises, does not despise man, but God, who also gave his Holy Spirit to us (1 Thess. IV, 8).

That we ought to accept the teaching of the Lord’s commandments as a means of acquiring eternal life and the kingdom of heaven, and to act upon it readily, even if it seems difficult.

Caput V.

JOHN. Amen, amen I say to you, that he who hears my word, and believes in him who sent me, has eternal life, and does not come into judgment, but has passed from death to life (John V, 24).... And when they had preached the Gospel to that city and had taught many, they returned to Lystra and Iconium and Antioch, confirming the souls of the disciples, exhorting them to continue in the faith, and that through many tribulations we must enter into the kingdom of heaven (Act. XIV, 20-22).

That rebuke and correction ought to be accepted as a medicine that destroys passion and procures health. From which it is clear that those who feign mildness in a state of human-pleasing and do not rebuke those who sin, do them total harm and plot against their very true life.

Caput VI.

MATTHEW. But if your brother sins against you, go and rebuke him between yourself and him alone; if he hears you, you have gained your brother (Matt. XVIII, 15).... When you have gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such a one to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus (I Cor. V, 4, 5).... That that letter, although it grieved you for a time, I now rejoice, not because you were grieved, but because you were grieved unto repentance. For you were grieved according to God, that you might suffer no loss from us. For the sorrow that is according to God produces repentance for salvation, never to be regretted (II Cor. VII, 8-10).... For which cause rebuke them sharply, that they may be sound in the faith (Tit. I, 13).

REGULA LXXIII

That a husband ought not to be separated from his wife, nor a wife from her husband, unless one or the other be caught in adultery, or be an obstacle to piety.

Caput I.

MATTHEW. It has been said, whoever shall put away his wife—

let him give her a certificate of divorce. But I say to you, that whoever shall put away his wife, except for the reason of fornication, makes her commit adultery; and whoever shall marry her who is put away, commits adultery. LUKE. If anyone comes to me, and does not hate his father, and mother, and wife, and children, and brothers, and sisters, and furthermore even his own soul, he cannot be my disciple. MATTHEW. But I say to you, that whoever shall put away his wife, except for fornication, and marries another, commits adultery; and he who ^A marries her who is put away, commits adultery. 1 CORINTHIANS. To those who are married I command, not I, but the Lord, that a wife should not be separated from her husband; but if she should be separated, let her remain unmarried, or be reconciled to her husband; and that a husband should not put away his wife. That it is not permitted to one who has put away his own wife to marry another, nor for her who is put away by her husband to be married to another.

Chapter II.

MATTHEW. But I say to you, that whoever shall put away his wife, except for fornication, and marries another, commits adultery; and he who marries her who is put away, commits adultery. ^B That husbands must love their own wives, with the love with which Christ loved the Church, having given Himself up for her, that He might sanctify her.

Chapter III.

EPHESIANS. Husbands, love your own wives, just as Christ also loved the Church, and gave Himself up for her, that He might sanctify her, having cleansed her by the washing of water by the word. And after a few words: Thus ought husbands to love their own wives, as their own bodies, and so forth. That wives ought to be subject to their own husbands, just as the Church is subject to Christ, that they may do the will of God.

Chapter IV.

EPHESIANS. Let wives be subject to their own husbands, as to the Lord; because the husband is the head of the wife, ^C just as Christ is the head of the Church; and He is the Savior of the body. But just as the Church is subject to Christ, so let wives be to their own husbands in everything. TITUS. That they may train the young women to be lovers of their husbands, to be chaste, to be keepers of the home, to be good, to be subject to their own husbands, that the word of God may not be blasphemed. ^D

That women ought not to adorn themselves for display, but to bestow all diligence and care upon good works, and to consider this the true ornament becoming to Christian women.

Chapter V.

That women ought to keep silence in the church, and at home diligently inquire concerning the manner of pleasing God.

Chapter VI.

RULE LXXIV.

Chapter I.

That the widow who is illustrious and clear on account of the good deeds mentioned by the Apostle, and who has attained to the order of true widows, ought to persist in supplications and prayers with fastings night and day.

Chapter II.

^A And she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day (Luc. 11, 36, 37). But she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day: but she that liveth in pleasure is dead while she liveth (I Tim. v, 5, 6).

REGULA LXXV.

That servants ought to obey their masters according to the flesh with all good will to the glory of God, in those matters, at least, in which the commandment of God is not set aside.

Caput I. Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; not with eye-service, as men-pleasers; but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to men: knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free (Ephes. VI, 5-8). Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed. And they that have ^B believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit (I Tim. VI, 1, 2). Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again; not purloining, but shewing all good fidelity; that they may adorn the doctrine of God our Saviour in all things (Tit. II, 9, 10).

^C That masters, remembering the true Lord, ought to render back to their servants, according to their ability, the same service they receive from them, in the fear of God and with gentleness toward them, in imitation of the Lord.

Caput II. Now Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God; he riseth from supper, and laid aside his garments; and took a towel, and girded himself. After that he poureth water into a bason, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded (Joan. XIII, 3-5). And a little after: Ye call me Master and Lord: and ye say well; for so I am. If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet. For I have given you an example, that ye should do as I have done to you (ibid. 13-15). And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master ^D also is in heaven; neither is there respect of persons with him (Ephes. VI, 9).

RULE LXXVI

Chapter I. LUKE. And his mother said unto him: Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing (Luke II, 48). And a little later: And he went down with them, and came to Nazareth, and was subject unto them (ibid. 51). TO THE EPHESIANS: Children, obey your parents in the Lord: for this is right. Honor thy father and mother; which is the first commandment with promise; that it may be well with thee, and thou mayest live long on the earth (Ephes. VI, 1-3). ^B That parents ought to bring up their children in the discipline and admonition of the Lord with gentleness and long-suffering, and to give no occasion, as far as in them lies, for anger and sorrow.

Chapter II. TO THE EPHESIANS: And, ye fathers, provoke not your children [to wrath]: but bring them up in the nurture and admonition of the Lord (Ephes. VI, 4). TO THE COLOSSIANS: Fathers, provoke not your children [to anger], lest they be discouraged (Coloss. III, 21).

RULE LXXVII

Chapter I. MATTHEW. There are eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it (Matt. XIX, 12). TO THE CORINTHIANS (I): But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord: but he that is married careth for the things that are of the world, how he may please his wife. ^C There is a difference also between the wife and the virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit. But she that is married careth for the things of the world, how she may please her husband. And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction (I Cor. VII, 32-35).

RULE LXXVIII

Chapter I. LUKE. And the soldiers likewise demanded of him, saying, And what shall we do (Luke III, 14)? ^D

REGULA LXXIX. That rulers and magistrates ought to be avengers of the laws of God. Chapter I. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? Do that which is good, and thou shalt have praise of the same: For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil (Rom. XIII, 3, 4).

That it is right to be subject to the higher powers in those things in which the commandment of God is not hindered. ^B Chapter II. Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil, etc. (Rom. XIII, 1, 2). We ought to obey God rather than men (Acts V, 29). Put them in mind to be subject to principalities and powers, to obey, to be ready to every good work (Tit. III, 1).

REGULA LXXX. What kind of persons the Scripture wills Christians to be, namely, as disciples of Christ, who conform themselves only to those things which they see in Him or hear from Him. ^C Chapter I. Take my yoke upon you, and learn of me (Matt. XI, 29). Ye call me, Master, and Lord: and ye say well; for so I am. If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet. For I have given you an example, that ye should do as I have done to you (John XIII, 13-15). As the sheep of Christ, which hear the voice of their own shepherd only, and follow him. Chapter II. My sheep hear my voice, and I know them, and they follow me (John X, 27). And above: And a stranger will they not follow, ^D but will flee from him: for they know not the voice of strangers (ibid., 5).

As branches of Christ, rooted in him, and bearing fruit in him, doing and possessing everything that is fitting for him and worthy of him. ^A

Chapter III. JOHN. I am the vine, you are the branches (John xv, 5). These are to be as members of Christ, perfect in every exercise of the Lord’s commandments, or of the gifts of the Holy Spirit, according to the dignity of the Head, which is Christ.

Chapter IV. TO THE CORINTHIANS I. Do you not know that your bodies are members of Christ? (1 Cor. vi, 15). TO THE EPHESIANS. But living the truth in love, we may grow up in all things into Him who is the head, Christ; from whom the whole body, joined and knit together by what every joint supplies, according to the working by which every part does its share, causes growth of the body for the edifying of itself in love (Eph. iv, 15, 16). ^B Like the bride of Christ, keeping her purity, in that she walks only in the will of the Bridegroom.

Chapter V. JOHN. He who has the bride is the bridegroom (John iii, 29). TO THE CORINTHIANS II. For I have betrothed you to one husband, that I may present you as a chaste virgin to Christ (2 Cor. xi, 2). As holy temples of God, that they be pure, and filled only with those things that pertain to the worship of God.

Chapter VI. JOHN. If anyone loves me, he will keep my word, and my Father will love him; and we will come to him and make our home with him (John xiv, 23). TO THE CORINTHIANS II. For you are the temple of the living God. For the Scripture says: I will dwell in them and walk among them, and I will be their God (2 Cor. vi, 16; Lev. xxvi, 12). ^C Like an offering to God, unblemished and uninjured, preserving the integrity of religion in every limb and part.

Chapter VII. TO THE ROMANS. I beseech you, therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service (Rom. xii, 1). As children of God, formed after the image of God, according to the measure granted to men. ^D

Chapter VIII. JOHN. Little children, I shall be with you a little while longer (John...

XIII, 33)... My little children, of whom I am again in travail until Christ be formed in you (Galat. IV, 19).

As a light in the world, so that they themselves may be in no way prone to wickedness, and may illuminate those who approach them to receive the knowledge of the truth, so that they may become what they should be, or reveal what they are. ^A

Chapter IX

Ye are the light of the world (Matth. V, 14)... Among whom ye shine as lights in the world (Philipp. II, 15).

As salt in the earth, so that those who have fellowship with them may be renewed in spirit to attain integrity.

Chapter X

Ye are the salt of the earth (Matth. V, 13).

As the word of life, so that by their presence toward the mortification of the flesh, they may confirm the hope of true life. ^B

Chapter XI

Among whom ye shine as lights in the world, holding forth the word of life; that I may have whereof to glory in the day of Christ (Philipp. II, 15, 16).

What sort of people Scripture desires those to be to whom the preaching of the Gospel has been entrusted—like the apostles and ministers of Christ, and faithful stewards of the mysteries of God—fully and scrupulously fulfilling the commands of the Lord alone, in deed and in word.

Chapter XII

Behold, I send you as sheep in the midst of wolves (Matth. X, 16)... Go ye therefore, and teach all nations (Matth. XXVIII, 19)... Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God: moreover it is required in stewards, that a man be found faithful (I Cor. IV, 1, 2).

As heralds of the kingdom of heaven, for the destruction of him who has the power of death in sin. ^C

Chapter XIII

And as ye go, preach, saying, The kingdom of heaven is at hand (Matth. X, 7)... I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word (II Tim. IV, 1, 2).

As a form or rule of piety, so that the uprightness of those who follow the Lord may be perfected in all things, and the perversity of those who in any matter refuse His command may be rebuked. ^D

Chapter XIV

Forgetting those things which are behind, and reaching forth unto those things which are before.

I press toward the mark for the prize of the high calling of God in Christ Jesus. Let us therefore, as many as be perfect, be thus minded: and if in anything ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing (Philippians III, 13-16). Be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity (I Tim. IV, 12). Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth (II Tim. II, 15). As an eye in the body, ^A which can discern between good and evil, and direct the members of Christ to those things which are appropriate for each.

Caput XV MATTHEW. The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light (Matt. VI, 22). As shepherds of the sheep of Christ, who do not refuse, when occasion is given, to lay down their soul for them, in order to impart to them the Gospel of God.

Caput XVI JOHN. The good shepherd giveth his life for the sheep (John X, 11). ACTS. Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God (Acts XX, 28). As physicians, who with great compassion, according to the knowledge of the doctrine ^B of the Lord, cure the diseases of souls, for the acquisition of health and perseverance in Christ.

Caput XVII MATTHEW. They that be whole need not a physician, but they that are sick (Matt. IX, 12). ROMANS. We then that are strong ought to bear the infirmities of the weak (Rom. XV, 1). As fathers and nurses of their own children, who, out of a great affection of love in Christ, are well-pleased to impart to them not only the Gospel of God, but also their own souls.

Caput XVIII JOHN. Little children, yet a little while I am with you (John XIII, 33). CORINTHIANS. For in Christ Jesus I have begotten you through the Gospel (I Cor. IV, 15). ^C THESSALONIANS. But we were gentle among you, even as a nurse cherisheth her children: so being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us (I Thess. II, 7, 8). As fellow-workers of God, who for the sake of the Church have devoted their whole self to works worthy of God. ^D

^A

Chapter XIX

Chapter XX

Chapter XXI

Chapter XXII

and immovable toward every sin, according to what is written: "For as many of us as were baptized into Christ Jesus, were baptized into his death. We were buried therefore with him by baptism into death," knowing this, "that our old man was crucified with him, that the body of sin might be destroyed, so that we should no longer serve sin" (Rom. VI, 3-6). What is the characteristic of him who has been born of the Spirit? That he becomes, according to the measure given, that which is [the same] as that from which he was born, as it is written: "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit" (John III, 6). What is the characteristic of him who is born from above? To put off ^B the old man with his deeds and desires, and to put on the new man who is being renewed unto knowledge according to the image of him who created him, according to what is said: "For as many of you as were baptized into Christ, have put on Christ" (Gal. III, 27). What is the characteristic of a Christian? To be cleansed from all filthiness of the flesh and spirit in the blood of Christ, and to perfect holiness in the fear of God and in the love of Christ (II Cor. VII, 1); to have no spot or wrinkle, or any such thing, but to be holy and without blemish, and thus to eat the body of Christ, and to drink the blood. "For he who eats and drinks in an unworthy manner, eats and drinks judgment to himself" (I Cor. XI, 29). What is the characteristic of those who eat the bread and drink the cup of the Lord? To keep a perpetual memory of him who died for us and rose again. What is the characteristic of those who keep such a memory? That they should no longer live for themselves, but for him who died for them and rose again (II Cor. V, 15). What is the characteristic of a Christian? ^C That his righteousness should abound in everything, more than that of the scribes and Pharisees, according to the measure of the teaching given in the Gospel of the Lord (Matt. V, 20). What is the characteristic of a Christian? To love one another, just as Christ also loved us (Eph. V, 2). What is the characteristic of a Christian? To foresee the Lord before him always (Ps. XV, 8). What is the characteristic of a Christian? To watch every day and hour, and to be ready in the perfection of pleasing God, knowing that at an hour one does not think, the Lord comes (Luc. XII, 40).

OF THE SAME, ASCETIC SERMON

^A image of God, let us adorn ourselves, being made like to the Creator through impassibility. For he who has imitated in himself the impassibility of the divine nature, as far as is possible, has restored in his own soul the image of God. And he who has become like God in the manner described, has necessarily gained the likeness of the divine life, remaining forever in that eternal blessedness. If, therefore, through impassibility we recover the image of God, and the likeness to God grants us the perpetuity of life, let us neglect all other things and turn our study to this, so that our soul may never be oppressed by the tyranny of any passion, but our mind may remain unmoved and invincible in the assaults of temptations, that we may become partakers of the divine blessedness. Virginitas is an aid to such a study for those who cultivate this gift under the guidance of reason. For the gift of virginity is not constituted merely in abstinence from the begetting of children, but the whole life and manner of living and character ought to practice virginity, demonstrating the incorruptibility of the unmarried state in every endeavor. For it is possible for one also to commit fornication in speech, adultery with the eyes, to be defiled in hearing, to receive defilement in the heart, and through intemperance in food and drink to depart from the bounds of chastity. For he who guards himself within the bounds of virginity in all these things through continence, truly shows in himself the perfect gift of virginity, complete in all its aspects.

^C 2. Wherefore, if we desire the character of our soul to be composed and adorned after the likeness of God through impassibility, so that through this eternal life may also be secured for us, let us pay attention to ourselves, lest by doing anything unworthy of our promise, we become liable to the judgment of Ananias. For it was permitted to Ananias in the beginning not to promise his possession to God; but since, looking to human glory, he consecrated his possession to God through ^D a promise, so that he might be admired by men for his generosity, yet embezzled a portion of the price, he aroused against himself such indignation of the Lord, of which Peter was the minister, that he did not even find room for repentance (Act. v, 1-5). Therefore, before the profession of the religious life, it is permitted to anyone, according to what is allowed and lawful, to follow the ways of life and to give oneself to the society of marriage: but when he has once made his profession, he ought to keep himself for God, as a certain sacred gift, lest he incur the condemnation of sacrilege, if the body dedicated to God through profession is again subjected to the service of common life.

^A And I say this, not looking only to one kind of vice, as some suppose, who imagine the virtue of virginity is guarded solely by the keeping of the body; but I look to every species of vicious affection, so that he who strives to preserve himself for God may not be defiled by any worldly vice. Anger, envy, the memory of injuries inflicted, lying, pride, instability of mind, untimely garrulity, sloth in prayer, desire for things that do not exist, negligence in performing commandments, ornamentation of garments, grooming of the face, and meetings and conversations held beyond what is becoming and necessary—all these things must be guarded against as diligently as possible by him who has consecrated himself to God through virginity; for the danger is almost equal, whether one falls into any one of these things or becomes involved in forbidden sin. For all things that are done out of a vicious affection ^B corrupt in some way the purity of the soul and are a hindrance to the divine life. One who has bidden farewell to the world must therefore look to these things, so that in no way may he defile the vessel of God—that is, himself—by a passionate use.

Most of all, one ought to consider this: that he who has chosen the life of the angels has, by overstepping the bounds of human nature, transferred himself to the incorporeal manner of life. For this is proper to the angelic nature: to be free from nuptial union, and to be distracted by the contemplation of no other beauty, but to have one's eyes incessantly fixed upon the divine countenance. Whoever, therefore, has already passed into the order of angelic dignity—if he should be defiled by human vices, he is like the skin of a panther, whose hairs are neither entirely white nor black altogether, but being distinct and interspersed with a mixture of different colors, ^C they are counted neither among the black nor among the white. Let this, then, be a more common admonition and exhortation for those who have chosen a continent and chaste life.

3. Since it is necessary to speak accurately about each particular, it would be needful to leave behind a brief record concerning these matters as well. Those who have separated themselves from the common way of life, and who exercise themselves in a more divine mode of living, should not exercise themselves by themselves, nor in solitude. For it is fitting that such a life be attested and observed, so that it may be free from evil suspicion. ^D And as the spiritual law does not wish for there to be fewer than ten who eat the mystical Passover, so here it behoves the number of those who practice the spiritual life together to be increased rather than diminished. Let one who is an authority on the propriety of life preside, being a person approved for his life, character, and all modest conversation, [to oversee] the rest.

Indeed, in matters of preference, account must be taken of age and length of time; for among the nature of men, that which is older is in some way held in greater veneration. ^B Yet let him possess such authority—the brotherhood voluntarily obeying with compliance and humility alone—that it may not be permitted to any of those who compose the assembly to resist his will, especially in matters which he instructs for the propriety and exactness of life. But as the Apostle says, we must not resist the authorities ordained by God (for those who resist the divine ordinance are judged [Rom. XIII, 1-2]). So here too, it is fitting for the rest of the brotherhood to be persuaded that such authority was not given to the one presiding by chance, but by divine will, so that he who has progressed according to God may be able to make progress without hindrance, while he suggests whatever is useful and fruitful for the soul, and the others receive his good counsels in compliance. ^C Since, therefore, it is entirely fitting that this assembly be obedient and subject to the one presiding, it is above all necessary that such a moderator of this life be chosen that his life, for those who look to him, may be an example of every virtue: and, as the Apostle says, that he be sober, temperate, modest, and apt to teach [1 Tim. III, 2]. Thus, in my judgment, his life also ought to be examined, not only as to whether he has reached an old age in time (for it happens that even with gray hair and wrinkles, one may find youthful manners), but especially whether his manners and way of acting have turned gray through modesty and gravity, so that whatever is said and done by him may serve as a law and rule for the assembly. ^D Concerning the provision of food, that method which the Apostle suggests is appropriate for those living in such a way of life, that working with their hands they should honorably eat their own bread [II Thess. III, 12]. The work is to be carried out under the moderation of some elder, approved and respected for the sanctity of his life, who may direct their manual labors to the necessary uses, so that both that command may be fulfilled which enjoins that food be provided in sweat and labor [Gen. III, 19], and that honorable conduct may remain unreproached and blameless, since they are constrained by no necessity of livelihood to go out into public. This, furthermore, is the best measure and rule for observing continence: to look neither toward pleasure nor toward the affliction of the flesh, but to avoid excess in either, so that it is neither disturbed by obesity, nor, becoming diseased, is it unable to perform the commandments. For equal harm comes to the soul from both: both when the flesh is not subject [and is driven] by good condition headlong into indecorous impulses, and when it is weak, relaxed, and held motionless by pains.

^A For the soul, in such a state of the body, has no leisure to look freely upward; but by every necessity it is occupied with the sense of pain and bows down, being humbled together with the grievous suffering of the body.

4. Therefore, let the use of things be commensurate with necessity; and let wine not be considered abominable, if it be taken for the sake of bodily health, nor let it be sought after without necessity; and let all other things likewise serve the needs, not the desires, of those who are practicing the ascetic life. Let the whole of life be a time for prayer; yet, because it is necessary at certain intervals to rest the intensity of the psalmody and the kneeling, one must follow the hours marked out by the saints for prayer. Therefore, the great David says: At midnight I rose up to give thanks ^B to thee, for the judgments of thy righteousness (Ps. CXVII, 62); and Paul and Silas are found following this, praising God at midnight in the prison. Then the same prophet says: Evening and morning and at noon (Ps. LIV, 18). Moreover, the presence of the Holy Spirit also takes place at the third hour, as we have learned in Acts, when, as the Pharisees were mocking the disciples for the varied use of tongues, Peter says that those who are speaking these things are not drunk, since it is the third hour. The ninth hour is a memorial of the Lord's passion, which was undertaken for the sake of our life. But since David says, Seven times a day I have praised thee for the judgments of thy righteousness (Ps. CXVII, 164), and the aforementioned times of prayer do not satisfy the weekly cycle of prayers, the midday prayer must be divided: ^C one part before food is taken, and another after it has been taken, so that the seven times a day of praising God may be fulfilled for us also throughout the whole circuit of the day. Let the entrances to the monasteries be closed to women; and let not all men enter, but only those to whom the superior has entrusted the entry. For often the indifference of the one entering puts a sequence of untimely words and useless tales into the hearts of the brethren, and it casts the mind into vain and useless thoughts through vain words. Therefore, let there be a common law: that only the superior be asked and answer concerning those things for which a response must necessarily be given according to necessity; but let the rest not answer those who prattle ^D in vain conversations, so that they may not be dragged along into a sequence of idle words.

Let nothing be called the property of any individual: not a garment, not footwear, not any other thing pertaining to the necessary use of the body. But let the use of these be with the superior, so that what is suitable from the common stock may be distributed.

according to the precept of the moderator. ^A Now, in this common life, the law of love does not permit particular friendships and cliques. For it is absolutely necessary that particular affections should greatly harm the common concord. Wherefore all ought to look upon one another with an equal measure of love, and one and the same measure of love is to be maintained in the whole assembly. But if anyone be found, for any reason whatsoever, to pursue a monastic brother or relative with greater zeal than any other, let him be punished as one who is insulting to the whole fellowship. For excessive love toward one person argues a great lack toward the others. ^B And to him who has been judged for some delinquency, let penalties be meted out according to the measure of the sin, either that he be forbidden to stand with the others for psalmody, or that he be not admitted to the fellowship of prayer, or that he be barred from participation in food: in which matter the prefect of the common discipline shall decree the penalty for the delinquent according to the magnitude of the fault. Let the ministry be performed in the common convent by turns, with two people in succession in one week performing all the necessary tasks, so that the reward of humility may be common, and no one may be permitted to surpass his companions even in a good work, and all may rest equally. ^C For this alternation of labor and rest causes those who are working not to feel the fatigue. When it is necessary to go out into public, it is for the prefect of the community to direct whom he wishes, or to order for whom it is useful and opportune to look after domestic affairs and remain at home. For often in the bodies of the young, even if they afflict themselves most studiously through continence, a glow of color somehow flourishes through age, and an occasion of lust arises for those who encounter them. If, therefore, anyone is young as far as the flower of the body is concerned, let him conceal and hide such elegance and charm, until that apparent beauty has arrived at its proper state. ^D Let nothing in them indicate anger, or the memory of injuries received, or envy, or contention, neither gesture, nor movement, nor word, nor a sharp gaze of the eyes, nor the composure of the face, or anything else known to provoke our fellow-dweller to anger. But if anyone should fall into any of these, even if he has been affected by some prior annoyance, nevertheless that is not sufficient to excuse the sin to which he exposes himself. For evil is not rightly—

^A permitted in any way. Let every oath be banished from the assembly of the monks: but let a nod of the head, or an assent given by voice, be taken for an oath, both for him who speaks and for him who hears. But if anyone should not trust a bare affirmation, he convicts and betrays his own conscience, as one who has not spoken the truth while speaking, and on that account he shall be placed by the superior in the number of the offenders, and he shall be corrected by a medicinal penance. When the day is finished, and every work, both corporal and spiritual, has been brought to an end, before resting it is ^B necessary for each one to examine his own conscience in his heart. And if anything has happened contrary to what is proper—whether a forbidden thought, or a conversation outside the scope of duty, or sloth in praying, or negligence in psalmody, or a desire for the communal life—let him by no means conceal the sin, but let him confess it to the community, so that by communal prayer the illness of him who has fallen into such an evil may be healed.

OF THE SAME: ASCETIC DISCOURSE

1. ^C The ascetic life has one purpose, to consult for the salvation of the soul; and whatever can contribute to this purpose is to be observed with fear, just as a divine commandment. For not even the commandments of God themselves look to anything else, except that he who has obeyed them may attain salvation. It is proper, therefore, that just as those who enter a bath are stripped of every garment, so those who approach the ascetic life should also be stripped of every material thing of this world, so as to enter into a life according to philosophy. The primary thing, therefore, and that which it is most incumbent upon a Christian to care for, is to be stripped of the passions of wickedness, which ^D are various and diverse and stain the soul; but then, in the second place, it is necessary for him who looks toward the sublime life also to attain the renunciation of his possessions, because the care and concern for material things provides great distraction to the soul. When, therefore, many, looking toward the same purpose of salvation, have decided upon a life together, it is necessary above all else that this be maintained among them: that there be one heart in all, and one will, and one desire, and, as the Apostle ordains, that the whole group of the congregation be made one body, joined together from diverse members (1 Cor. XII, 12). And this cannot be done in any other way unless this custom prevails, that nothing be assigned by name or particularly to anyone, neither a garment, nor a vessel, nor anything else of those things which conduce to the common life, so that each of these may be designated for needs, but not to possessors. And just as...

^A he who is wounded, and not he who is whole, makes use of medicine: so too, of those things which are devised for the relief of the body, let not him who lives delicately, but he who is in need of relief, receive the enjoyment.

2. Since the dispositions of men are various and not all judge in the same way concerning useful things, ^B so that there may not be disorder, with each living according to his own will, it is fitting that he who is attested by public testimony to all for prudence, constancy, and integrity of life, should be marked out to be set over others to direct them, so that the good which is in him may become common to all who imitate him. For just as, if several painters were to paint the features of one face, all the images would be similar to each other, because they were made like to one: so too, if many dispositions look to the imitation of one person, the good character of life will shine forth equally in all. One having therefore been chosen and placed in authority, all private wills will cease, and all will conform themselves to that which is more excellent, following the apostolic precept ^C which commands every soul to be subject to the higher powers, and whereby we are warned that those who have resisted shall be subject to judgment and condemnation (Rom. XIII, 1, 2). True and perfect obedience of subordinates toward their superior is declared in this: if they not only abstain from wicked things by the counsel of the superior, but if they do not even perform those things which are praiseworthy without his judgment. For abstinence and all bodily affliction are useful for a certain end: but if anyone, following the movement of his own mind, does what pleases him, and does not obey the superior giving him counsel, the transgression will be greater than the right action. For he who resists the power, resists the ordinance of God (ibid. 2); and a greater reward is attributed to obedience than to the virtue of abstinence. In the same way, it is fitting that love be common and equal among all for each other, just as a man is naturally affected toward his own individual members, wishing health to the whole body ^D equally, because the pain of each member brings equal distress to the body. But just as in ourselves the pain of each of the sick members perhaps touches the whole body, and yet some members are more precious than others (for we are not moved in the same way regarding the eye and the toe of the foot, even if the pain be equal): so it is fitting that compassionate feeling and the relation of love be held equally with respect to all who live in the assembly.

^A, but honor, as is reasonable, ought to be granted more to those who are more useful. Since all are strictly debtors to love one another with a measure of affection that is equal, it is an injustice for particular factions and cliques to be found in the assembly. For he who loves one more than others accuses himself, as if he did not possess perfect love toward the rest. Consequently, both unseemly strife and partial affection are to be cast out from the assembly. For from strife, enmity is born; from partial friendship and camaraderie, suspicions and envy arise. For everywhere the deprivation of equality becomes the beginning and basis of envy and ill-will in those who are slighted. For this reason we received a commandment from the Lord to imitate the goodness of Him who causes His sun to rise alike upon the just and the unjust (Matth. v, 45). Just as God, therefore, bestows the participation of light equally upon ^B all, so also let the imitators of God shed a common and equal ray of love upon all. For where love is lacking, there of necessity hatred enters to take its place. And if, as John says, God is love (1 Joan. iv, 16), it is absolutely necessary that the devil be hatred. Just as, therefore, he who has love has God, so he who has hatred nourishes the devil within himself. For this reason it is fitting that love be equal and the same from all to all, but that honor be rendered to each as is appropriate. And among those who are thus joined and coupled to one another, bodily kinship shall have no advantage in ^C respect of love; nor even if someone be a brother according to the flesh, or a son, or a daughter, shall the communion of blood result in greater affection toward one related by birth than toward the others. For he who follows nature in these things accuses himself that he has not yet perfectly departed from nature, but is still governed by the flesh. Useless speech, and the frivolous distraction of the mind arising from mutual conversation, let them be forbidden. But if there is anything useful for the edification of souls, concerning this alone should we enter into conversation; nay, the very things that are useful must be spoken modestly and at the appropriate time by those who are empowered to speak. 326 If anyone should be of the number of the lesser, let him await the prompt ^D of his superior. Murmurings, and conversations into the ear, and signals made by gestures, all these things are to be rejected, because murmuring carries with it the suspicion of detraction, while a signal made by a nod gives an indication to the brother of some hidden and wicked matter. Such things as these become the beginning of hatred and suspicion. And when it is necessary to have conversation with one another, let necessity govern the measure of the voice, so that for the one who is near,

^A let us speak in a gentler tone, but for the one who is at a distance, let us call them with a louder tone. But let no one who is advising or commanding someone about some matter 87 use a louder or more threatening voice in the assembly, as it is injurious. Further, there is no going out from the monastery, except for appointed and necessary departures. Since, however, the communities are not only of men, but also of women, all the other things which have been said will be common to both; but one thing ought to be known, that the life of women requires greater and more abundant decency, as well as the achievement of poverty, silence, obedience, the virtue of sisterly love, ^B a certain care in going out, caution in meetings, mutual goodwill, and the keeping away from individual cliques. For in all these things the life of virgins ought to be ordered with greater zeal. Let her to whom the care of discipline has been entrusted not seek that which is pleasant to the sisters, nor strive to be well-pleasing 89 to them by indulging their desires, but let her always show herself grave, formidable, and deserving of respect. For she must know that for those things which are done amiss in the common assembly against what is right, she will render an account before God. And let each one of those who are in the number of the community not seek what is pleasant from the superioress, but what is profitable and useful; and let her not dispute about what is commanded (for such a habit becomes a training and a following 90 of insubordination); but just as we receive the commands of the Lord ^C without examination, knowing that all Scripture is God-breathed and profitable, so also let the brotherhood receive the commands of the leader without judgment, performing everything that is advised with readiness, not out of grief or necessity, so that their obedience may obtain a reward. And let them endure not only when they are taught things pertaining to the severity of discipline, but even if by chance 91 the teacher should forbid fasting, or exhort them to take food that can restore and repair one’s strength, or should she prescribe anything else for the sake of relief when necessity requires it, let them perform everything equally, persuaded that what is said by her is law. But when, by necessity, it is needful that a conversation should take place regarding one of the things required by necessity, whether with some man, or with one who has the oversight, or with any other who is able to contribute something useful to the matter requested, it is fitting that the conversation ^D should be held by the leader herself, with one or two of the sisters present with her, who, due to their character and age, can safely come into the sight and conversation of another. But if anyone thinks of something useful by herself, let her propose it to the leader, and through her shall be spoken what needs to be spoken as it comes to mind, let her suggest it to the directress, and thus it shall be handled.

THE SAME: LONGER RULES

PROEMIUM TO THE LONGER RULES

1. ^A Since, by the grace of God, we have come together in the name of our Lord Jesus Christ, we who have set before ourselves one and the same goal of life according to godliness, ^B and since you yourselves clearly manifest a desire to learn something of those things which pertain to salvation, there lies upon me a necessity to announce the justifications of God, mindful night and day of the Apostle who says: "For three years I ceased not to admonish every one night and day with tears" (Acts xx, 31). And since the present time is most suitable, and this place offers silence and is entirely free from external disturbances, let us pray together that we may indeed, in due time, give to our fellow servants their measure of wheat; and that you, having received the word, like good soil, may yield a perfect and manifold fruit of righteousness, as it is written (Matth. xiii, 23). ^B I beseech you, therefore, by the love of our Lord Jesus Christ, who gave himself for our sins (Tit. ii, 14), let us at long last be solicitous for our souls; let us grieve over the vanity of our past life; let us contend for the things to come, for the glory of God, and of Christ himself, and of the adorable and holy Spirit. Let us not remain in this sloth and dissolution, nor, by wasting the present time through constant laziness and postponing the beginning of our works until the morrow and the time following, be caught at last by Him who demands our souls, found unprepared for good works, and be excluded from the joy of the bridal chamber, and bewail in vain and uselessly, then lamenting the time of life spent ill

when there will be no more room for those who repent. Now is the acceptable time, says the Apostle, now is the day of salvation. This is the age of repentance, that of recompense; this of endurance, that of consolation. Now God is the helper of those who turn from the evil way, then He will be the fearful and inexorable examiner of human deeds and words and thoughts. Now we enjoy His longsuffering, then we shall know His righteous judgment, when we shall arise, some to eternal punishment, and others to eternal life, and each shall receive according to his own work. Why do we delay for a time our obedience to Christ, who has called us to His own heavenly ^B kingdom? Shall we not become sober? Shall we not call ourselves back from our customary way of life to the strictness of the Gospel? Shall we not set before our eyes that fearful and manifest day of the Lord, in which those who, through their works, have approached the right hand of the Lord will be received by the kingdom of heaven, but those who, because of their want of good works, have been cast to the left, the fire of Gehenna and eternal darkness will envelop? There, he says, will be weeping and gnashing of teeth.

2. We say that we desire the kingdom of heaven, yet we take no care for those things by which it can be attained; nay, even though we undergo no labor for the fulfilling of the Lord's commandment, we vanity-struck fools nevertheless think that we are to receive the same ^C honors and rewards as those who have resisted sin even unto death. Who, sitting at home or sleeping during seedtime, has filled his bosom with sheaves when the harvest has come? Who has gathered grapes from a vineyard neither planted nor cultivated by him? Theirs are the fruits, whose are the labors; to those who have conquered are the rewards and crowns awarded. Who will ever crown one who did not even gird himself against the adversary? Since it is required not only to win, but also to compete lawfully, according to the Apostle; this means that one must not neglect even the smallest jot of what has been ordained, but must perform each thing just as we have been commanded. ^D For, he says, blessed is that servant whom when the Lord comes He shall find doing, not just anything, but doing so; and, If you offer correctly, but do not divide correctly, you have sinned. But we, thinking we have fulfilled one of the commandments—for I would not say that we have done it, since all are connected one to another—

according to the sound purpose of the Word, so that when one is released, it is necessary for the others to be released as well—we do not ^A await wrath for the things omitted, but we expect rewards for the thing supposedly accomplished. A person who has been entrusted with ten talents and holds back one or two, while having paid back the rest, is not recognized as grateful for the repayment of the greater part, but is convicted as unjust and greedy for the theft of the lesser amount. What do I say theft? Since the one who was entrusted with one talent, and then gave back that very thing whole and entire, is condemned because he did not add to what had been given. He who has honored his father for ten years, but then later inflicts upon him a single blow, is not honored as a benefactor, but is condemned as a parricide. Go, says the Lord, ^B make disciples of all nations, teaching them, not to observe some things while neglecting others, but to observe all things that I have commanded you. And the Apostle writes in accordance with this: Giving no offense in anything, that the ministry might not be blamed, but in all things commending ourselves as ministers of God. For if all things were not necessary for the goal of salvation, none of the commandments would have been written down at all, nor would it have been ordained that all of them must necessarily be kept. What profit is it to me to have done other things correctly, if, by calling my brother a fool, I am to be liable to the hell of fire? For what is the profit of freedom from many things to one who is mastered by one thing in slavery? For he who does, he says, sin, is a slave of sin. And what is the gain of being free from many passions ^C if one’s body is being corrupted by a single passion?

3. But perhaps someone will say, do those Christians who do not keep all the commandments keep some of them uselessly and without fruit? For this it is helpful to remember the blessed Peter, who after so many great achievements, and having been pronounced blessed, heard about one single event: If I do not wash you, you have no part with me. I omit saying that this was not a sign of laziness nor of contempt, but was an expression of honor and reverence. And indeed, someone might say, it is written: “Whoever calls on the name of the Lord shall be saved;” so that ^D the mere calling upon the name of the Lord is sufficient to save the one who calls.

^A But let him also hear the Apostle saying: “How then shall they call on him in whom they have not believed?” And if you believe, hear the330 Lord saying: “Not everyone who says to me, ‘Lord, Lord,’ shall enter into the kingdom of heaven, but he who does the will of my Father who is in heaven.” For indeed, even one who performs the will of the Lord, if it is not done as God wishes, nor done with the disposition of love toward God, performs his work in vain, according to the voice of our Lord Jesus Christ himself, who said: “They do [it] to be seen by men; amen I say to you, they have received their reward.” Wherefore the Apostle Paul was taught to say: “If I distribute all my goods for the food of the poor, and if I deliver my body to be burned, but have not love, I am profited nothing.”

I see in general these three distinctions of disposition by which we are compelled by a certain inevitable necessity to obey. For either we turn away from evil through fear of punishment, and ^B are in a servile disposition; or, seeking the fruits of reward, we fulfill the commandments for our own benefit, and in this way become like hired servants; or, for the sake of the good itself, and out of love toward Him who gave us the law, we rejoice that we have been counted worthy to serve so glorious and good a God, and thus we are in the disposition of sons. Therefore, neither does he who fulfills the commandments in fear, and who always suspects punishment for sloth, perform certain things that have been commanded to him while neglecting others; but he will suspect that the vengeance for every act of disobedience is equally to be feared by him. And for this reason, he is called blessed who fears all things out of reverence; yet he stands firm in the truth, being able to say: “I foresaw the Lord always before my face, that he is at my right hand, that I might not be moved,” as one who desires to omit nothing of what is required; and, “Blessed is the man who fears the Lord.” For what reason? Because “in his commandments he shall greatly delight.” ^C Therefore, it is not for those who fear to omit anything of what has been commanded, or to do it negligently; indeed, not even a hired servant would choose to violate any of the things that have been prescribed. For how will he receive the reward for the cultivation of the vineyard if he has not kept all the agreements? For even if one of the necessary things is missing, he has made himself useless to the owner. Who, furthermore, would pay a reward for loss to one who causes injury? The third ministry was that which is performed out of love. Who then is a son, the goal ^D

of whom is to please his father, who would wish to sadden him by sorrows over matters of minor importance? And this he will do even more if he remembers the Apostle, who says: And do not grieve the Holy Spirit of God, in whom you were sealed ^A.

4. Who, then, are they who wish to be counted in the number of those who violate the greater part of the commandments? They who neither worship God as a Father with their obedience, nor have faith in Him as one who promises great things, nor serve Him as a Lord. For if I am a Father, He says, where is my glory? And if I am a Lord, where is my fear ^B? For he who fears the Lord will delight greatly in His commandments; but by the transgression of the law, he says, you dishonor God. How then, if we prefer a life of pleasure to a life led according to the commandment, do we promise ourselves the blessedness of life, and the equal right of citizenship with the saints, and the joys with the angels in the sight of Christ? It is the mark of a truly foolish mind to imagine such things. How shall I be with Job, I who have not even received the slightest trouble with thanksgiving? How with David, I who have not behaved with long-suffering toward an adversary? How with Daniel, I who have not sought God with constant abstinence and diligent prayer? How with each of the saints, I who have not walked in their footsteps? What arbiter of contests is so devoid of judgment as to deem worthy of equal crowns the victor and the one who has not struggled at all? What commander ever distributed an equal share of the spoils to those who won the victory and to those who did not even appear at the battle? God is indeed good, but He is also just. The action of a just one is a recompense according to merit, as it is written: Do good, O Lord, to the good and to those who are upright in heart. But those who turn aside to crooked paths, the Lord will lead away with the workers of iniquity ^C. He is merciful, but also a judge. For the Lord, he says, loves mercy and judgment. Therefore he says: I will sing of mercy and judgment to Thee, O Lord. We have learned for whom the mercy is intended; for blessed, he says, are the merciful, for they themselves shall obtain mercy. Do you see how considerately He uses mercy? He is neither merciful without judgment, nor does He judge without mercy. For the Lord is merciful and just. Let us not, therefore, know God only by half, nor let His loving-kindness be an occasion for us to be slothful. For this reason there are thunderclaps, for this reason there are lightning bolts, that goodness may not be held in contempt ^D. He who makes the sun to rise, also condemns blindness. He who gives the rain...

also causes fire to fall. The former ^A signify clemency, the latter severity; let us either love God for the sake of the former, or fear Him for the sake of the latter, that it may not be said to us: *Or despisest thou the riches of his goodness, and patience, and long-suffering; not knowing that the benignity of God leadeth thee to penance? But according to thy hardness and impenitent heart, thou treasurest up to thyself wrath, against the day of wrath* (Rom. II, 4, 5).

Since, therefore, it is neither possible to be saved without performing the works to be accomplished according to God’s commandment, nor without danger to pass over any of those things which have been enjoined—for it is a terrible arrogance for us to set ourselves up as judges of the Lawgiver, approving some laws ^B and rejecting others—come then, let us, who have entered into the stadium of piety, and who have embraced a quiet life remote from worldly business as an aid to guarding the dogmas of the Gospel, apply common care and counsel, so that nothing of the commandments may escape us. For if the man of God must be perfect, as it is written, and as the discourse has shown in the preceding arguments, it is absolutely necessary for him to be perfected and completed in every commandment up to the *measure of the age of the fulness of Christ* (Ephes. IV, 13), especially since, according to the divine law, even an animal that is unblemished, if it be mutilated, is not acceptable as a sacrifice to God.

Therefore, whatever anyone thinks he lacks, let him propose it for general ^C examination. For what lies hidden may be more easily found by the diligent search of many, through the obvious help of God, as our Lord Jesus Christ promised, being the author to us of the discovery of the thing sought, by the teaching and admonition of the Holy Spirit. As, therefore, the necessity is laid upon me, and *woe to me if I preach not the gospel* (I Cor. IX, 16); so also an equal danger hangs over you, if you seek sluggishly, or have been affected too languidly and remissly toward the observing and actual accomplishment of the things that have been delivered. For this reason the Lord says: *The word that I have spoken, the same shall judge him in the last day* (Joan. XII, 48). And again: *The servant ^D who knew not the will of his Lord, and did things worthy of stripes, shall be beaten with few; but he who knew, and did not, or did not prepare himself for His will, shall be beaten with many* (Luc. XII, 47). Let us pray, therefore, that I may dispense the word blamelessly, and that you may receive the teaching profitably. As, therefore, we know that the words of the divine Scripture are to be set before us at the judgment seat of Christ (*For I will reprove thee, He says, and set thy sins before thy face*),

^A and thus let us attend diligently to what is said, and let us give sedulous effort to carrying out the divine instructions, since we do not know on what day or at what hour our Lord is coming.

CHAPTERS OF THE LONGER RULES

1. On the order and sequence of the Lord’s commandments. 2. On the love of God, and that the inclination and power to carry out the Lord’s commandments are naturally in men. 3. On the love of one’s neighbor. 4. On the fear of God. ^B 5. On the continuous attention of the mind. 6. That it is necessary to live in seclusion. 7. That one’s life should be spent with those who are moved by the same spirit to set themselves to please God: and that it is both difficult and dangerous to live as a solitary. 8. On renunciation. 9. That no one ought to leave their property to their blood relatives. 10. Who of those approaching to live according to God are to be admitted, and when, or how. 11. On slaves. 12. How married persons should be admitted. 13. That the practice of silence is also useful for those who are being introduced. ^C 14. On those who have dedicated themselves to God, and then attempt to make their profession void. 15. On the receiving and upbringing of children: and on the profession of virgins. 16. On self-control. 17. That one ought to refrain even from laughter. 18. That all things set before us must be tasted. 19. What the measure of self-control is. 20. What is the manner of reception when taking food. 21. How one ought to act while sitting and reclining at the time of mid-day and evening meals. 22. What garment is becoming to a Christian. ^D 23. On the girdle. 24. On the manner in which they ought to live together. 25. That the superior who does not rebuke those who sin is about to undergo a fearful judgment.

^A 26. That all things, even the secrets of the heart, are to be disclosed to the superior. 27. That the superior himself also, if he ever wanders, is to be admonished by those who hold the first places among the brothers. 28. How all ought to be disposed toward the disobedient and insubordinate. 29. Concerning one who labors with elation of mind or murmuring. 30. With what affection the superior ought to undertake the care of the brothers. 31. That the ministry imposed by the superior is to be accepted. 32. How one ought to be disposed toward those who are related to us by blood. ^B 33. What the manner of conversing with sisters ought to be. 34. What kind of persons those ought to be who dispense necessary things among the brothers. 35. Whether several brotherhoods are to be established in the same village. 36. Concerning those who withdraw from the brotherhood. 37. Whether, under the pretext and name of prayers and psalmody, works are to be neglected: also, what times are suitable for prayer, and whether one ought to work first. 38. What kind of arts befit our profession. 39. What method is to be held in selling works, and what in traveling. 40. Concerning the business transactions that are wont to take place at celebrations. 41. Concerning authority and obedience. 42. With what mind and with what affection those who work ought to work. 43. What kind of persons the superiors ought to be, and how they ought to govern the community. 44. To whom travels are to be permitted, and how, after they have returned, they are to be questioned and examined. 45. That after the superior, another person also is to be appointed who, in his absence or preoccupation, can undertake the care of the brothers. 46. That no one ought to conceal either a brother’s sin or his own. 47. Concerning those who do not approve of things appointed by the superior. ^C 48. That one ought not to inquire curiously into the superior's administration and governance; but each one ought to attend to his own work. ^D 49. Concerning the controversies that sometimes arise among the brothers. 50. What the superior's reproof ought to be. 51. How the sin of the delinquent ought to be corrected. 52. With what mind the penalties that are imposed are to be endured.

52. How teachers of the arts should correct erring children. 54. That those presiding over the brotherhood ought to communicate to others the business that pertains to them. 55. Whether it is consistent with the purpose of piety to use medicine.

OF OUR HOLY FATHER BASIL, ARCHBISHOP OF CAESAREA IN CAPPADOCIA, LONGER RULES, DELIVERED BY WAY OF QUESTIONS AND ANSWERS.

INTERROGATION I. Concerning the order and sequence of the commands of the Lord.

Since the Word has given us the authority to inquire, we ask first of all to be taught whether there is some order and sequence in the commands of God, such that one is first, another second, and so on in order; or whether they all hang together, and are all of equal honor with respect to the principle of their origin, so that it is permitted to him who wishes, just as in a circle, to make a beginning from wherever he chooses.

RESPONSE. Your question is ancient, and was long ago set forth in the Gospels, when the lawyer approached the Lord…

^A saying: Master, which is the first commandment in the law? And the Lord answered: You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind. This is the first and great commandment. And the second is like it: You shall love your neighbor as yourself. The Lord Himself, therefore, assigned an order to His own commandments; He defined the first and greatest commandment as that concerning the love of God; and second in order, and like to that—or rather, complementary to the former and hanging upon it—is that concerning loving one's neighbor. So that from what has been said, and from other similar things which are brought forward in the divine Scriptures, the order and sequence of all the Lord’s commandments can be perceived and understood.

INTERROGATION II

Concerning charity towards God, and that a propensity and power according to nature exist in men for executing the Lord's precepts.

Therefore, speak to us first concerning the love of God. For we have heard indeed that God must be loved, but we desire to learn how this can be accomplished.

RESPONSE. ^B 1. Indeed, the love of God is not situated in the precepts of doctrine. For we have not learned from another to rejoice in the light, or to desire life, nor did another teach us to love our parents or those who nourished us. Thus, therefore, or even much more, ^C the love of God is not located in external discipline: but as soon as that animal (I mean man) came into existence, a certain power of reason was implanted in us in the manner of a seed, which contains within itself the faculty and necessity of loving. When the school of the divine commandments receives this power, it is accustomed to cultivate it diligently, and to nourish it skillfully, and by God's help to lead it to perfection. Wherefore we too, approving your zeal as necessary for reaching the goal, God granting it, and you assisting us through your prayers, will endeavor to stir up the spark of divine love hidden within you, according to the power given to us by the Holy Spirit. It must be known, however, that this is one virtue, ^D but yet by its power and efficacy every single commandment is fulfilled and comprehended. For he who loves me, says the Lord, will keep my commandments. And again, that *On these two commandments hang all the law and the prophets*.

Now, however, we shall not attempt to construct a precise discourse, for we would be unwise to confine the entire discourse on the commandments to a mere part; rather, we will remind you, according to our ability and as far as the present purpose requires, of the love for God that we owe, having first said this: that we have received from God in advance the power and capacity to perform all the commandments given to us by Him, so that we may neither be vexed, as if something unusual were being required of us, nor be puffed up, as if we were contributing something beyond what has been given. By using these powers rightly and fittingly, we piously fulfill a life adorned with virtues; but by corrupting their operation, we are carried away toward vice. And this is the definition of vice: the evil use of the faculties given to us by God for the accomplishment of good, and a use that is foreign to the commandments of the Lord; just as, conversely, the virtue that God requires is the use of those same faculties proceeding from a good conscience according to the commandment of the Lord.

Since this is the case, we shall say the same thing regarding charity. Therefore, having received the commandment to love God, we have possessed the power and faculty of loving, implanted in us from our very first constitution; and the proof of this is not sought from external arguments, but each person can learn this from himself and within himself. For we are naturally inclined to desire good and beautiful things—even if, in truth, one thing appears beautiful to one person and another to someone else—and we have an untaught affection for that which is akin and related to us, and we willingly bestow every goodwill upon our benefactors. ^B What, then, is more admirable than divine beauty? What thought is more pleasing and sweeter than the magnificence of God? What desire of the soul is so intense and violent as that which is brought about by God in a soul purified from all vice, and which says from true disposition: *I am wounded with love*?

The flashes of divine beauty are altogether ineffable and indescribable; speech does not present them, nor does the ear receive them. Even if you speak of the splendors of the morning star, and the brightness of the moon, and the light of the sun, all are worthless and obscure compared to that glory, and, when compared to the true light, are further removed from it than the deep and dismal night is from the clearest midday. This beauty cannot be seen by fleshly eyes, but is apprehended by the soul and mind alone. If it has ever illuminated any of the saints, it immediately left in them an intolerable goad of desire; for, weary of the present life, they said: *Woe is me, that my sojourning is prolonged*, and, *When shall I come and appear before the face of God?* And that: *To be dissolved and to be with Christ is far better*; and, *My soul thirsted for the strong, the living God*; and, *Now let me depart*. ^{C D}

^A For when they bore this life as if it were a prison, the impulses of those whose souls had been touched by divine desire could at last hardly be contained. Since they burned with an insatiable longing to contemplate the divine beauty, they prayed that the contemplation of the Lord’s sweetness might extend throughout the whole of eternal life. Thus, then, do men naturally desire good and honorable things. But that which is properly beautiful and lovable is the good. Now God is good; and all things desire the good: therefore, all things desire God.

2. ^B Therefore, whatever is rightly accomplished by our will exists in us also naturally, at least if wickedness has not perverted our thoughts. Consequently, the love of God is required of us as a necessary debt, the deprivation of which is the most grievous of all evils for the soul. For alienation and aversion from God is an evil more intolerable even than the punishments expected in hell, and to him who suffers it, it is more grievous—just as the deprivation of light is to the eye, even if pain is not present, and to a living creature, the taking away of life. And if children naturally love their parents—a fact declared both by the behavior of brute animals and by the affection of men in their earliest age towards their mothers—let us not appear to be more devoid of reason than little children, nor more savage than beasts, by being coldly and estrange- ^C ly disposed towards the One who created us. Even if we did not know from his goodness what kind of being He is, for this reason alone—that we were created by Him—we ought to love and cherish Him as much as possible, and hang continually upon the memory of Him, just as infants do upon the arms of their mothers. But the benefactor holds first place among those who are loved by the leading of nature. And this affection is not proper to human beings alone, but is also shared with almost all animals, namely, that they follow with goodwill those who have bestowed upon them some good. *The ox knoweth his owner,* he says, *and the ass his master’s crib.* But far be it that what follows should be said of us, namely: *But Israel hath not known me, and my people hath not understood.* For as to the dog and many other animals of that kind, why is it necessary to say what great goodwill they show to those who feed them? But if we choose by nature the goodwill and love towards our benefactors, and undergo every labor in return for the benefits we have received ^D from them, what word is worthy—

^A what discourse can explain God’s gifts according to their merit? Such is the multitude of these that they even escape number; and they are so great and of such a nature in size that even one of them would be sufficient to make us debtors in all gratitude to the Giver. I shall, therefore, pass over the others, which, even though they excel in size and grace in themselves, are nevertheless eclipsed by the greater ones, just as stars are by the rays of the sun, and thus they offer their own grace in a more dim light. For one has no time, when having passed over the surpassing ones, to measure the goodness of the Benefactor by the lesser.

3. Let, then, the risings of the sun be silent, and the revolutions of the moon, the temperaments of the air, the changes of the seasons, the water from the clouds, and other water from the earth, the sea itself, the entire earth, the things 68 that spring from the earth, those that live in the waters, the races in the air, the myriad differences of animals, ^B and all things ordained for the service of our life. But that other thing it is impossible to pass over, even if we were willing, and for one who possesses a healthy mind and reason, it is utterly impossible to be silent about the grace—though it is even more impossible to speak of it as it deserves—that God, having made man to His own image and likeness, and having deemed him worthy of the knowledge of Himself, and adorned him with reason above all animals, and granted him to enjoy the indescribable beauties of Paradise, and established him as ruler of all things upon the earth, did not then leave him 70, after he had been craftily deceived by the serpent, fallen into sin, and through sin into death, and the things worthy of this; ^C but first He gave the law as an aid, set angels as guardians and caretakers, sent prophets for the conviction of wickedness and the teaching of virtue, checked the impulses of wickedness with threats, stirred up the eagerness for good things with promises, and often manifested for the admonition of others the end 71 of both in different persons; and in addition to these and all such things, He did not turn away from those persisting in disobedience. For we were not abandoned by the goodness of the Master, nor did we cut off His love toward us, by insulting the Benefactor through our insensibility to his honors 72; but we were called back ^D from death, and we were made alive again by Him, our Lord Jesus Christ. In whom the manner of the benefit holds a greater miracle: For being in the form of God, He did not count equality with God a thing to be grasped, but emptied Himself, taking the form of a servant.

^A And furthermore, He bore our infirmities and was wounded for our sake, that by His stripe we might be healed; and He redeemed us from the curse, having become a curse for us, and endured the most shameful death, that He might bring us back to a glorious life. Nor was it enough for Him merely to recall the dead to life; He also bestowed the dignity of His divinity and prepared eternal rests, surpassing every human thought in the magnitude of their joy. What therefore shall we repay to the Lord for all that He has repaid to us? But He is so good that He neither demands a return, nor desires anything other than to be loved for the things He has bestowed.

Whenever I call all this to mind, that I may betray my own affect, I fall into a certain horror and terrifying stupor, lest by the thoughtlessness of my mind or because of my occupation with vain things, I should fall away from the love of God and become a reproach and ignominy to Christ. For he who now deceives us, and by worldly enticements strives by every art to induce in us ^B forgetfulness of the Giver of benefits, is he who, insulting us to the ruin of our souls and invading us, will then turn our contempt into a reproach before the Lord, and will boast of our contumacy and defection: he who, though he neither created us, nor endured death for us, nevertheless has held us as followers of himself in contumacy and in the neglect of God’s commandments. That reproach which is cast against the Lord, and this boasting of the adversary, appears to me more grievous than the punishments of Gehenna—that we should provide to the enemy of Christ the material for boasting and the occasion for exaltation against Him who died and rose again for us, to whom for this very reason we owe the greater gratitude, as it is written.

And thus far concerning the love of God. For it was not my intention, as I have already said, to say everything, nor indeed is it possible; but to leave in your mind a short memento to stir up always the divine desire ^C in your souls.

INTERROGATION III.

On charity toward one's neighbor.

It would now be consistent to discourse upon the second commandment, both in order and in power.

RESPONSE.

1. As for the first, we have already said that the law of those things which are ^D

^A sown in us by way of seed has its cultivator and nourisher. But since we are commanded to love our neighbor as ourselves, let us consider whether we have also received from God the power to fulfill this commandment. For who, I ask, does not know that man is a gentle and social animal, and not a solitary or wild one? For there is nothing so proper to our nature as to associate with one another, and to have need of one another, and to love those of our own kind. Since, therefore, the Lord himself first gave us the seeds, he subsequently demands the fruits of them, saying: "A new commandment I give unto you, that you love one another" (Jo. XIII, 34). And wishing to arouse our soul to this commandment, he did not demand as the proof of his disciples signs and ^B wondrous powers (although he had indeed granted them the energy for these things through the Holy Spirit); but what does he say? "In this shall all men know that you are my disciples, if you have love one for another" (ibid. 35). And thus, everywhere, he connects these commandments, so that he transfers the kindness done to one's neighbor unto himself. "For I was hungry," he says, "and you gave me to eat" (Matt. XXV, 35), and so on. Then he adds: "As long as you did it to one of these my least brethren, you did it to me" (ibid. 40).

2. Therefore, by the first it is possible to achieve the second, and by the second to return again to the first; ^C and he who loves the Lord must consequently love his neighbor also. "For he that loveth me," said the Lord, "shall keep my commandments" (Jo. XIV, 23). And this, he says, is my commandment, "that you love one another, as I have loved you" (Jo. XV, 12). And again, he who loves his neighbor fulfills the love that is owed to God, since he accepts into himself the grace of that kindness. Hence it is that the faithful servant of God, Moses, showed such love toward his brethren that he even desired to be blotted out of the book of God, in which he was written, if the sin were not forgiven to the people (Exod. XXXII, 32). And Paul dared to pray to be an anathema from Christ for the sake of his brethren, his kinsmen according to the flesh (Rom. IX, 3), desiring to become an exchange ^D for the salvation of all in imitation of the Lord, while at the same time knowing that it was impossible for one who had renounced the grace of God for the sake of love toward Him, and for the sake of the greatest of the commandments, to be estranged from God; and that for this reason he was destined to receive many times more than what he had given. Indeed, the fact that the saints have attained to this measure of love toward their neighbor, the things said provide sufficient proof.

QUESTION IV. On the fear of God.

QUESTION V. On guarding against the wandering of the mind.

he says, the world did not know thee; and, The Spirit of truth, whom the world cannot receive. ^A

2. Whoever, therefore, truly desires to follow God must necessarily be freed from the bonds of the affections of this life; and this is accomplished through complete withdrawal and the forgetting of old habits. For unless we remove ourselves from carnal kinship and association with the life of this world, as if migrating through a disposition of the soul to another world—according to him who said, "For our conversation is in heaven" [Philipp. III, 20]—it is impossible for us to attain the goal of pleasing God, since the Lord has decisively said: "So every one of you that doth not renounce all that he possesseth, cannot be my disciple" [Luc. XIV, 33]. ^B Once this is done, it behooves us to keep our heart with all watchfulness, lest we ever cast out the thought of God, or pollute the memory of his wondrous deeds with the phantasms of vain things. Rather, the holy thought of God must be carried about, so that it may be impressed upon our souls as an indelible seal through constant and pure remembrance. For thus is the love of God acquired by us, which at once rouses us to the performance of the Lord’s commandments, and is in turn preserved by them, perpetually and constantly. And the Lord shows this, sometimes saying, "If you love me, keep my commandments," ^C but at other times, "If you shall keep my commandments, you shall abide in my love" [Joan. XV, 10]; and more persuasively still, "As I also have kept my Father's commandments, and do abide in his love" [Joan. XV, 10].

3. He instructs us that, in the work we determine to do, we ought to propose to ourselves the will of the one who commands as a goal, and direct our zeal toward him, as he also says elsewhere: "I came down from heaven, not to do my own will, but the will of him that sent me, the Father" [Joan. VI, 38]. For just as the arts fashioned for the providing of sustenance, when they have set before themselves certain goals proper to them, accordingly adjust and harmonize their individual operations to those goals; so also, when our works have one end and rule—that is, to perform the commandments in a way pleasing to God—it is impossible for the precision of the work to be attained in any other way than by completion according to the will of the one who prescribed it. ^D In the precise zeal regarding the work performed for the will of God, union with God will exist through remembrance. For just as a blacksmith, in the working, for instance, of an axe, mindful of the one who commissioned it from him, and bearing him in his mind, contemplates both that form and size, and toward the—

^A plan of the one who has prescribed the task he directs it (for if he forgets, he will produce something else, or something different from what he intended). So too does the Christian, directing every action, both small and great, toward the will of God, at once decorates the deed with precision, and preserves the intent of the one who gave the order, and fulfills what is said: "I foresaw the Lord before me continually, for he is at my right hand, that I might not be shaken." And he brings to pass what was commanded: "Whether you eat, or whether you drink, or whatever you do, do all to the glory of God." But he who spoils the precision of the commandment in his working, is clearly weak regarding the memory of God. Mindful, then, of the voice of Him who said: "Do I not fill heaven and earth? says the Lord," and that, "I am a God drawing near, and not a God from afar," and ^B "Where two or three are gathered in my name, there am I in the midst of them," one ought to perform every action as if occurring under the eyes of the Lord, and every thought as if being inspected by Him. For thus also will fear be perpetually present, hating iniquity, according to what is written, "insult and pride and the ways of the wicked," and love is perfected, fulfilling what was said by the Lord: "I seek not my own will, but the will of the Father who sent me," since the soul continually persuades itself fully that both good actions are acceptable to the judge and arbiter of our life, and that those which are contrary to them are judged by Him. And I think that along with this it also comes to pass that not even the commandments ^C of the Lord are performed for the sake of winning human goodwill. For there is no one who turns himself toward an inferior if he is persuaded that a superior is present. But rather, if it happens that what is being done is grateful and acceptable to some more glorious and illustrious person, but to another, more base, it appears unwelcome and worthy of censure, he sets the approval of the superior at a higher value than the censure of the inferior, and despises the latter. If matters between humans are so, what, I ask, is a soul truly prudent and sound, which has completely persuaded itself that God is present, that will abandon those things by which it might please God—now turning itself to seek after human glory, now, having neglected the commandments of God, serving human custom, or being overcome by common prejudice, or ^D being awed by honors? Such was the disposition of him who said: "Lawless men told me of vanities, but not according to your law, O Lord"; and again: "And I spoke of your testimonies in the sight of kings, and I was not ashamed."

INTERROGATION VI.

That it is necessary to live in seclusion.

RESPONSE.

^A 1. It also contributes to avoiding the wandering of the mind to dwell in a remote and solitary place. That a life lived promiscuously with those who carelessly despise the exact observance of the commandments is harmful and destructive, Solomon himself shows us, teaching us thus: "Do not be a companion of a furious man, nor dwell with an irascible friend; lest perchance you learn his ways, and take snares for your soul." And that which says, "Go out from the midst of them, and be separate, says the Lord," pertains to the same thing. Therefore, so that we may not receive incentives to sin through our eyes or ears, and thereby become imprudently accustomed to it, and so that, like certain stamps and characters, the things seen and heard may not remain in the soul unto our destruction ^B and ruin, and that we may be able to persevere in prayer, we must first set ourselves apart in our dwelling. For so we would be able to overcome our former habit, in which we lived as strangers to the commandments of Christ (and this is no small struggle, to overcome one's own habit; for a habit confirmed by long time gains the strength of nature), and we shall also be able to wipe away the stains of sin through diligent prayer and the assiduous meditation of the will of God; and it is impossible to devote oneself to this meditation and prayer among many who distract the soul and keep it occupied with the businesses of this life. ^C And that which says, "If any one wants to come after me, let him deny himself," when could anyone living among such others be able to fulfill it? For we must, having denied ourselves and taken up the cross of Christ, thus follow him. Now, denying oneself is a complete forgetting of the past and a turning away from one's own desires, which withdrawal it would be most difficult—not to say altogether impossible—to maintain in a promiscuous society of men. And furthermore, association with such a society is a hindrance to taking up one’s own cross and following Christ. ^D For preparation to endure death for Christ, and the mortification of the members which are upon the earth, and the being arrayed against every movement—

^A that comes upon us for the sake of the name of Christ, and to be without attachment to the present life, this is "taking up one's cross." And against this, we see that great hindrances arise for us from the habits of common life.

2. And besides other things, which are many, the soul that looks upon the multitude of those who commit sin, first of all has no opportunity to perceive its own sins and to crush itself through repentance for its failings; but, in the comparison with those who are worse, it even claims for itself a certain semblance of virtue. Then, being distracted by the tumults and affairs which the common life is wont to produce, from the more worthy memory of God, it is not only deprived of rejoicing and being glad ^B in God, and of taking delight in the Lord, and of finding sweetness in His words, so as to be able to say, "I remembered God, and I was glad," and, "How sweet are thy words to my throat, above honey to my mouth"; but it also becomes accustomed to the contempt and total forgetfulness of His judgments, than which one could suffer no greater or more destructive evil.

INTERROGATION VII

Since, therefore, we are fully convinced by your words that a life spent with those who despise the commandments of the Lord is dangerous, we desire to learn in order whether he who has withdrawn from such persons ought to live privately and apart by himself, or to lead his life with brethren who are in harmony, and who have set before themselves the same goal of piety.

RESPONSE

^A seek its own. Now the solitary life has one purpose: to serve the individual needs of each person. But this is clearly contrary to the law of love, which the Apostle fulfilled, not seeking his own advantage, but that of the many, that they might be saved. Furthermore, in isolation, one cannot easily recognize even his own faults, for he has no one to rebuke him and to correct him with meekness and compassion. For a rebuke, even when it comes from an enemy, may often produce in a righteous and fair-minded man a desire to seek a cure; but the correction of a sin is rightly and skillfully accomplished by one who sincerely loves. For he who loves, he says, disciplines diligently. And it is difficult to find such a one in solitude, if one has not first been joined in the fellowship of life; so that the saying applies to him: Woe to him who is alone, for if he falls, there is no one to raise him up. Moreover, many commandments are easily fulfilled by many people gathered together for the same purpose, but not by one person alone; for in the performance of one duty, another is hindered. For instance, in the visiting of the sick, the receiving of a guest, or in the distribution and sharing of necessities ^B (especially when the services take a long time), one’s zeal for works is such that the greatest and most urgent commandment for salvation is neglected; so that the hungry are not fed, nor is the naked clothed. Who, then, would choose an idle and fruitless life over one that is fruitful and performed according to the commandment of the Lord, and is most conducive to salvation? Since indeed it is neither possible for the one who is hungry to be fed, nor for the one who is naked to be clothed, if we do not ^C prefer the fruitful life?

2. But if we all, who have been called in one hope of our calling, are one body, having Christ as our head, and are individually members of one another, unless we are joined together in the Holy Spirit in the harmony of one body; and if, on the contrary, any one of us chooses a solitary life, and does not serve the common good in the dispensation of things so as to be pleasing to God, but rather follows his own passion for self-satisfaction—how shall we be able, being cut off and divided, to maintain the relationship and service of the members to one another, or our subjection to our head, which is Christ? For it is not possible, while separated in our manner of life, either to rejoice with those who are glorified, ^D or to suffer with those who suffer, since it is not possible to know, as is fitting, the things of one's neighbor. Furthermore, since one person is not sufficient [index: entries preserved]

^A to receive all the spiritual gifts, but according to the proportion of faith in each [Rom. XII, 6], the supply of the Spirit occurring in the communion of life, the particular gift of each becomes common to those who live together. For to one is given the word of wisdom, to another the word of knowledge, to another faith, to another prophecy, to another the gift of healings [I Cor. XII, 8-10], and so on; each of which he who receives does not have so much for his own sake as for the sake of others. Wherefore in the communion of life, the power and efficacy of the Holy Spirit granted to one must necessarily pass to all at once. He, therefore, who lives separated from the whole assembly of men, perhaps has one gift; but since he keeps it buried within himself, he makes it useless through inactivity: how great a danger this is, you all know who have read the Gospels. On the contrary, in the company of many, each both enjoys his own gift, multiplying it by sharing it, and reaps the fruit of others' gifts ^B as if they were his own.

3. Moreover, life in society embraces many benefits, which it is not easy to enumerate all at once: for it is to be preferred to solitude both for the preservation of the good things given to us by God, and for guarding against the external snares of the enemy, being the safer awakening that occurs from those who are vigilant, if it should happen that any one falls asleep in that sleep of death, which David taught us to pray might not befall us, saying: "Lighten my eyes, lest I sleep in death" [Ps. XII, 4]; and for the one sinning, if he fears the condemnation brought forth concordantly by the many, it is easier to depart from the sin, so that there may be applied to him that which is written: "Sufficient to such a one is this rebuke, which was inflicted by many" [II Cor. II, 6]; and to him who acts rightly, that great and firm assurance is sufficient, which is born in him as many approve and assent to his work. For if "in the mouth of two or three witnesses every word shall be established" [Matt. XVIII, 6], surely he who has performed a good work with the testimony of many will be confirmed far more solidly. Furthermore, perils besides those which we have mentioned accompany the solitary life. The first and greatest consists in this, that every man pleases himself. For as he has no one who can put his work to the test, he will imagine that he has already reached the perfection of the commandment: then, always keeping his mental disposition unexercised, he neither recognizes his own defects ^D, nor perceives the progress in his works

knowing that all the material and occasion for carrying out the commandments has been removed ^A. For in what does he show humility, since he has no one to show himself more humble than? In what sense does he have compassion, once the companionship of the many has been cut off and removed? And how will he exercise himself in patience, when no one opposes his own will? But if anyone says that the teaching of the Holy Scriptures is sufficient for the amendment of his morals, he acts like one who learns how to build, but never builds, or in the same way as one who has been taught the blacksmith's craft, but is not willing to put the instructions he has received into action. To whom the Apostle might say: "For not the hearers of the law are just before God, but the doers of the law shall be justified." ^B For behold, the Lord, because of the greatness of His benevolence, was not content with the teaching that consists in words alone, but in order that He might precisely and clearly deliver to us the example of humility in the perfection of love, He girded Himself and washed the feet of the disciples. Whom, therefore, will you wash? Toward whom will you show service? Before whom will you be last, if you are living all alone by yourself? Moreover, that "good and pleasant" thing—the dwelling of brothers in the same place, which the Holy Spirit compares to the ointment giving off an odor from the head of the high priest—in what way will it be fulfilled in a solitary life? Therefore, a stadium for the struggle, a direct path for progress, a perpetual exercise, and a meditation on the commandments of the Lord is the dwelling of brothers in the same place; which has for its goal the glory of God, according to the commandment of our Lord Jesus Christ, who said: "Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven"; and it preserves the character and form of the saints described in the Acts, of whom it is written: "And all that believed ^C were together in the same place, and had all things common." And again: "And the multitude of them that believed were of one heart and one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common."

INTERROGATION VIII. On renunciation.

Whether it is necessary first to renounce everything, and only then proceed to the life according to God.

RESPONSE.

1. Since our Lord Jesus Christ, after ^D

bringing forward ^A many proofs and confirming them strongly through many works, says to all: "If anyone comes to me, let him deny himself, and take up his cross, and follow me" (Matt. XVI, 24); and again: "So therefore, every one of you who does not renounce all that he possesses, cannot be my disciple" (Luke XIV, 33); we believe that this commandment extends to many things from which it is necessary to be estranged. For we renounce, before all else, the devil and the passions of the flesh—having renounced the hidden things of shame, and bodily kinships, and the companies of men, and the customs of a life that fights against the precision of the Gospel of salvation. ^B And what is more necessary than these things, the man who has "put off the old man with his deeds" (Coloss. III, 9), "which is corrupted according to the desires of deceit" (Ephes. IV, 22), renounces himself. He renounces, moreover, all the passions of the world that are able to hinder the goal of godliness. Such a man will consider as his true parents those who have begotten him in Christ Jesus through the Gospel (I Cor. IV, 15), and as brothers those who have received the same Spirit of adoption; and he will regard all riches as foreign, which is what they truly are. In a word, he to whom the whole world has been crucified for Christ's sake, and he to the world (Galat. VI, 14), how can he any longer be a partaker in the cares of the world? ^C Since our Lord Jesus Christ brings the hatred of one's own soul and the denial of oneself to the highest degree through these words: "If anyone wishes to come after me, let him deny himself, and take up his cross," and then adds: "And let him follow me." And again: "If anyone comes to me, and does not hate his father, and mother, and wife, and children, and brothers, and sisters, and further even his own soul, he cannot be my disciple" (Luke XIV, 26). Therefore, perfect renunciation consists in achieving indifference even toward life itself, and in having the sentence of death in oneself, so as not to trust in oneself (II Cor. I, 9). But it takes its beginning from the estrangement from external things—for example, from possessions, from empty glory, from the customs of life, and from the pursuit of useless things—just as the holy disciples of the Lord demonstrated to us: James and John, ^D who left their father Zebedee and the boat itself, upon which their whole means of living depended. Matthew, too, when he arose from the toll-booth itself and followed the Lord, not only left behind the profits of the toll-booth, but also disregarded the dangers which were imminent for him and his kin from the authorities, on account of his having left the accounts of the taxes unfinished. And to Paul, the whole world had been crucified, and he to the world.

^A 2. Thus, he who is vehemently gripped by the desire to follow Christ can no longer care for anything pertaining to this life—not for the affection of parents or kin, whenever it is opposed to the Lord’s commandments (for then this saying holds: *If any man comes to me and does not hate his father and mother*, and so forth)—nor for human fear, such that, because of it, any useful thing should be withheld; which the saints did, saying: *We must obey God rather than men (Act. v, 29)*; nor for the laughter of profane men which good works might provoke, so that he should yield to their contempt. And if anyone of those who follow the Lord wishes to know more accurately and clearly the intensity and strength conjoined with that desire, he should remember the Apostle as he explains his own case for our instruction, saying: *If any other man thinks that he has grounds for confidence in the flesh, I have more: circumcised on the eighth day, of the race of Israel, of the tribe of Benjamin, ^B a Hebrew of the Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the Church; as to the righteousness which is in the law, blameless. But whatever gain I had, I counted as loss for the sake of Christ (Phil. iii, 4-7).* Indeed, I also count all things to be but loss for the sake of the surpassing knowledge of Christ Jesus our Lord, on account of whom I have suffered the loss of all things, and count them to be refuse, that I may gain Christ. For (if I may say something bold, yet true), if the Apostle compared the very privileges of the Law, which were given for a time, to the most loathsome filth of the body—which we both abhor and quickly remove from ourselves—because, forsooth, they obstructed the knowledge of Christ, and the righteousness that is in Him, ^C and our conformation to His death, what shall one say concerning the institutions of men? And what need is there to confirm our argument with our own reasonings and with the examples of the saints, when it is permitted to bring forward the Lord’s own words, and with them to convince the soul that fears Him, since He openly and irrefutably testifies to these things, saying: *So therefore, everyone of you who does not renounce all that he possesses cannot be my disciple (Luc. xiv, 33).* And elsewhere, after he had first said: *If you wish to be perfect, go, sell what you possess, and give to the poor*, he then added: *Come, follow me (Matth. xix, 21).* And the parable of the merchant ^D is also clear to every fair-minded person as having bearing upon this. *For the kingdom of heaven is like,* he says, *to a man that is a merchant, seeking goodly pearls; who, when he had found one pearl of great price, went and sold all that he had, and bought it (Matth. xiii, 45, 46).* It is clear that the kingdom of heaven is prefigured by the precious pearl; and that we are unable to attain it, the Lord’s words declare...

unless we altogether abandon whatever we possess—wealth, glory, rank, and whatever else many ^A strongly desire—in exchange for it.

3. Furthermore, it is impossible for what one desires to be pursued with the necessary zeal if the mind is distracted by various cares, as the Lord Himself stated when He said: "No man can serve two masters," (Matth. vi, 24) and again: "You cannot serve God and mammon" (Matth. vi, 24). Therefore, we must choose the heavenly treasure alone, so that our heart may be in it. "For where," says He, "your treasure is, there will your heart be also" (Matth. vi, 21). If, therefore, we retain for ourselves any earthly possession or corruptible wealth, our mind is, as it were, buried in a kind of mire, and it is impossible for the soul ever to attain to the contemplation of God, or to be moved by a desire for the heavenly good things and the rewards ^B promised to us. These things we cannot obtain unless an assiduous and vehement desire drives us to seek them, rendering light the labor undertaken for their sake. Renunciation, therefore, as the argument has shown, is the dissolution of the bonds of this earthly and temporary life, and a liberation from human obligations, making us more fit to begin the journey toward God. It is also an occasion free from impediment, by which the possession and use of things more precious than gold and much precious stone are obtained (Ps. cxviii, 127). And, to sum up, it is the translation of the human heart to the heavenly life, so that we may be able to say: "For our conversation is in heaven" (Philipp. iii, 20). And, what is most important, it is the beginning of that likeness to Christ which we ought to have, who "for our sake became poor, though he was rich" (II Cor. viii, 9); and if we do not achieve this, ^C it is impossible for us to attain a manner of life consistent with the Gospel of Christ. For when is contrition of heart, or humility of mind, or release from anger, sadness, anxieties, and—to be brief—from the destructive passions of the soul, able to be acquired while one is in the midst of wealth and the cares of this life, and the affection and habit of other things? In a word, to one who is not even permitted to be anxious about ^D the necessary things...

such as food and clothing, what ^A reason allows one to be held fast by the evil cares of wealth, as if by thorns, which hinder the fruition of the seed sown by the Cultivator of our souls? Our Lord says: "These are they that are sown among thorns, who by cares and riches and pleasures of life are choked, and bring not forth fruit."

QUESTION IX.

ANSWER.

2. Everywhere we must be on our guard, so that under the pretext and name of one commandment we do not appear to be dissolving another. For it is not proper ^D for us to fight or to contend with the unreasoning; since "the servant of the Lord must not strive," but he who is treated most unfairly by his kinsfolk according to the flesh must remember the Lord who says, "There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands," not

^A not simply, but for my sake and the Gospel's, who shall not receive an hundredfold in this time, and in the world to come eternal life. Yet it is necessary to protest to those who act unjustly the sin of sacrilege, according to the commandment of the Lord, who says: "If thy brother shall trespass against thee, go and tell him his fault," ^B and the rest. But for us to litigate against them before secular tribunals is forbidden by the word of piety, in these words: "Him that taketh away thy coat, forbid not to take thy cloak also"; and, "Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?" But let us summon them to judgment before these, having greater regard for the salvation of the brother than for the abundance of riches. For after the Lord said, "If he shall hear thee," he added, "Thou hast gained"—not money, but thy brother. However, there is a time when, for the sake of clarifying the truth, we come to an examination—when the author of the injury himself often provokes us to the judgment of common arbitrators—not that we ourselves have initiated this, but we follow those who have provoked us, not bringing our own impulse of anger or contention into the open, but declaring the truth. For thus we shall ^C deliver him from evils even against his will, and we ourselves shall not violate the commands of God, as ministers of God who are peaceable and not covetous, standing firmly for the manifestation of the truth, and nowhere exceeding the given measure of zeal.

INTERROGATION X.

RESPONSE.

complete what was still lacking ^A he commanded him, and then gave him the opportunity to follow. Thus, it is certainly fitting that we also examine the past life of those who join us; to those who have already rightly achieved something, we must hand over the more perfect teachings, whereas those who are changing from an evil life or who have been spurred from indifference toward the precise life of the knowledge of God must be questioned as to what their character is, so that they are not unstable or easily moved in their judgments.

2. For those who are such are suspect on account of their instability; they not only gain nothing for themselves, but furthermore become the cause of harm to others, spreading scoffs, falsehoods, and evil slanders against our work. Since, however, everything is corrected by care ^B and the fear of God overcomes all manner of ailments of the soul, we should not immediately despair of these people either, but lead them to suitable exercises, taking the measure of their judgment over time and through laborious struggles, so that if we find something firm in them, we may safely admit them; otherwise, while they are still on the outside, we should send them away, so that the trial may not cause any loss or ruin to the brotherhood. It is also necessary to examine whether someone, having been caught in sins, shamelessly confesses the hidden things of shame and becomes his own accuser; at once shaming ^C and disowning the accomplices of his evil deeds, according to the One who said: "Depart from me, all you who work iniquity" [*]; and building up security for himself for his future life so as to no longer fall into similar passions.

The common method of testing for all is whether they are shamelessly disposed toward every humility, so that they might accept even the most menial of crafts, if reason approves of the work of those crafts as useful. And when, through every inquiry, each person has been proven by those able to investigate such matters knowledgeably to be like a vessel useful to the Master and ready for every good work, then let him be numbered among those who have dedicated themselves to the Lord. ^D Especially in the case of one who is hastening from a somewhat more illustrious life toward the humility in the likeness of our Lord Jesus Christ, it is necessary to appoint [for him] some of the tasks that seem disgraceful to those outside, and...

[*] Ps. vi, 9.

he must be watched to see if, with every assurance, he presents himself to God as a worker who is not ashamed. ^A

INTERROGATION XI.

Concerning servants.

ANSWER.

INTERROGATION XII.

How those who are joined in matrimony are to be received.

ANSWER.

^A and fights against it, being less concerned with how to please God, let him call to mind the Apostle, who says: "But God has called us in peace" (I Cor. VII, 15). And let the commandment of the Lord be fulfilled, who says: "If anyone comes to me and does not hate his father and mother, and his wife and children, and the rest, he cannot be my disciple" (Luc. XIV, 26). For nothing is to be preferred to the obedience owed to God. Furthermore, we know from many instances that, through intense prayer and unceasing fasting, the goal of a life in purity has often been achieved, the Lord often leading even those who were completely obstinate to a right judgment through bodily necessity.

INTERROGATION XIII.

ANSWER.

INTERROGATION XIV.

ANSWER.

not even if they should arrive ^A for a mere passing visit for the sake of shelter. For the apostolic rule is clear, commanding us to withdraw from every disorderly person and not to mingle with him, so that he may be put to shame.

QUESTION XV.

ANSWER.

Nor, indeed, in those things where, because of age, what is befitting the elders is preserved, should the young, through association, be rashly tempted to behave unbecomingly before the proper time.

2. Therefore, for the sake of this economy, as well as for the sake of the other discipline and holiness to be maintained, the habitation of the children and of those who are more mature must be separate. ^A Moreover, while that necessary exercise is being performed by the young, the house of the monks will not be disturbed. However, the prayers that are appointed throughout the day should be common to both the children and the elders; for children are accustomed to be pricked to compunction by the example of the elders, and the more advanced are not a little aided in their prayers by the children. But as for sleep, vigils, time, and the measure and quality of food, exercises and a diet peculiar to the children should be suitably determined. Let someone be set over such as these who is more advanced in age and more distinguished than the others in experience, and who also bears testimony to his gentleness, so that with paternal mercy and expert counsel he may correct the sins of the young, and bring to each individual fault specific remedies, so that at the same time the sin is rebuked and the soul is trained toward a state of unperturbedness. ^B For example, has someone become angry with his peer? Let him be compelled to appease him and to serve him in proportion to his offense. For the habit of humility, as it were, excises the irascibility of the soul, whereas, on the contrary, pride is what generally produces anger in us. Has one taken food out of season? Let him fast for the greater part of the day. Has one been caught eating immoderately or indecorously? Let him be kept from food at the time of the meal and be compelled to watch others eating properly, so that he may be chastised by abstinence and learn propriety. Has he uttered an idle word, an insult against his neighbor, a lie, or anything else that is forbidden? Let him be chastened by both his belly and by silence.

3. And also, the study of letters must be suited to their purpose: ^C so that they may use vocabulary drawn from the Scriptures, and instead of fables may be told the histories of miraculous deeds, and be instructed in the maxims of the Proverbs, and that rewards for the memory of names and things be set before them, so that with pleasure and relaxation, without pain and without offense, they may attain their goal. Furthermore, the attention of the mind, and the ^D training in obedience.

to avoid being distracted, could easily be acquired by such persons through proper instruction, if they are continuously interrogated by those set over them as to where their mind is and what they are revolving in their thoughts. For the simplicity and guilelessness of that age, and its unfitness for lying, easily confesses the hidden things of the soul; ^A but in order that he may not be constantly caught at forbidden things, such a person will flee from absurd thoughts, and, fearing the shame that comes from reproof, will continuously recall himself from absurdities.

4. Since the soul is still easily shaped and soft, and like soft wax easily takes on the forms of things presented to it, it should be trained for all good works immediately and from the very beginning, ^B so that when reason is present and the habit of discernment has arrived, a course may be established from the primary elements and the forms of piety that have been handed down; reason suggesting what is useful, and habit providing ease for right action. Then, too, the profession of virginity should be accepted, as something now stable, and proceeding from their own opinion and judgment after the perfection of reason; after which time both rewards and punishments are determined by the just judge according to the merit of the works for those who sin or act rightly. The heads of the churches should be called in as witnesses of this resolve, so that through them their works and the holiness of their body may be dedicated to God as a kind of sacred offering, ^C and this action may be confirmed by testimony. For, he says, "in the mouth of two or three witnesses shall every word be established." For thus the conduct of the brothers will not be poorly spoken of, and for those who have betrothed themselves to God and then attempt to make their profession void, no pretext for impudence will be left. But he who does not wish to live in virginity, as one who is unable to care for the things of the Lord, should be dismissed in the presence of the same witnesses. But he who has made his profession after much investigation and deliberation, which he should be allowed to undertake privately over the space of several days, so that nothing may appear to be done by us through haste, ^D is finally to be received and numbered among the brothers, henceforth to occupy the same house and diet with the more mature. But what we forgot to say, and which it would not be out of place to add now, is that regarding those arts to which attention must be given immediately from childhood, whenever certain boys are seen to be suitable for learning them, we should by no means prevent them from remaining with the masters of the crafts during the day. But at night they must necessarily be returned to their peers.

with whom it is also necessary that they partake of food. ^A

INTERROGATIO XVI. Whether temperance is necessary for someone who wishes to live piously.

ANSWER. That the exercise of temperance is necessary is clear: first, because temperance is numbered by the Apostle among the fruits of the Spirit; ^B then, because he says that our ministry is rendered blameless through it, using these words: *In labors, in watchings, in fastings, in purity*; and elsewhere: *In labor and travail, in watchings often; in hunger and thirst, in fastings often*; and again: *Every man who contends in the games exercises temperance in all things*. Moreover, the buffeting of the body and its subjugation are accomplished by nothing else so much as by temperance. For the boiling heat of youth, which is difficult to rein in toward its impulses, is restrained by temperance as if by a bridle. For, according to Solomon, *delicacies are not proper for a fool*. ^C And what could be more foolish than a body living in luxury and a youth carried away in every direction? Therefore the Apostle says: *And make not provision for the flesh, to fulfill the desires thereof*; and: *She that liveth in pleasure is dead while she liveth*. Add that the example of the delicacies which the rich man enjoyed shows temperance to be necessary for us, lest we perchance hear what the rich man heard, namely: *Thou hast received thy good things in thy life*.

2. How formidable intemperance is, the Apostle also taught when he numbered it among the characteristics of defection, saying: *In the last days perilous times shall come. For men shall be lovers of their own selves*. And having enumerated many types of wickedness, he added: *Accusers, intemperate*. And Esau, too, was accused of intemperance as the greatest of evils, inasmuch as he sold the rights of his primogeniture for one dish of food. Furthermore, through intemperance man began to be disobedient. But all the saints have been distinguished by the praise of temperance. Indeed, rather, the whole life of the saints and blessed ones, and the example of the Lord Himself ^D during His sojourn in the flesh—

^A provide us with an example to suggest this to us. Moses, through his long perseverance in fasting and prayer, received the law and heard the words of God, being, as it says, as if one were speaking to his own friend. Elias was then deemed worthy of the vision of God, when he himself had arrived at the same measure of temperance. And what of Daniel? How did he attain to the vision of those wonders? Was it not after the twentieth day of his fast? And how did the three youths extinguish the power of the fire? Was it not through temperance? And the whole manner of life of John took its start from temperance. From this, the Lord also began the manifestation of Himself. But by temperance we do not mean the total and complete abstinence from all food (for this is a certain violent dissolution of life), but that abstinence from pleasurable things which is well-suited for the breaking down of the impulse of the flesh and for the attainment of the goal of piety.

3. In sum, for us who are being formed for piety, the abstinence from those things in which those who live licentiously delight is necessary. Nor is temperance practiced solely in the moderation of the pleasure of foods, but it extends itself also to the deprivation of every opposing thing. Wherefore, he who is perfectly temperate shall not subdue his belly in such a way that he is conquered by human glory; nor will he so overcome base desire that he is no longer master over wealth, or any other shameful affection, such as anger, ^B or sadness, or the rest of the vices ^C which are wont to reduce souls inexperienced in discipline to servitude. For almost everything, as we observe in all the commandments, is that they are connected one with another, and it is impossible for one to be fulfilled separately from the other; this is seen most especially in temperance. For he who is temperate regarding glory is humble ^D; he who is temperately disposed toward wealth fulfills the evangelical measure of poverty; and he who controls anger and rage is without anger.

^A Indeed, the reason of perfect temperance also sets boundaries for the tongue, limits for the eyes, and a non-curious manner of hearing for the ears; if one does not abide by these, he is intemperate and protervitive. Do you see how, around this one commandment, all the rest hang together as if in a choir?

INTERROGATIO XVII. Regarding the fact that one must also control laughter.

RESPONSE. 1. Furthermore, what is neglected by many is worthy of careful observation by those who are training in piety. For to be held captive by intemperate and unrestrained laughter is a sign of intemperance, and that one’s motions are not settled, ^B and that the looseness of the soul is not suppressed by precise reason. For it is not improper to reveal the expansion of the soul up to the point of a cheerful smile, as much as is needed to demonstrate only what is written: *A glad heart makes the face to flourish*; but to raise the voice in guffaws and to be shaken in body involuntarily is not the mark of one whose soul is settled, nor of a reputable person, nor of one who has control of himself. This kind of laughter the Ecclesiastes also rejects, as it most of all undermines the stability of the soul; he says: *I said to laughter, it is madness*; and: *As the sound of thorns under a pot, so is the laughter of fools*. And the Lord is seen to have endured the ^C necessary passions of the body, and as many as bear witness to virtue, such as weariness and compassion for the afflicted; but he never used laughter, so far as is evident from the history of the Gospels; nay, he even pronounces those who are held by it to be wretched. But let not the ambiguity of the name of "laughter" mislead us. For it is common in Scripture ^D to often call the joy of the soul and the cheerful disposition regarding good things "laughter," as Sarah says: *God has made laughter for me*; and that: *Blessed are you who weep now, for you shall laugh*; and that which is situated in Job: *But a truthful mouth shall fill with laughter*. For all these words are taken to mean hilarity and the rejoicing of the soul. Wherefore, he who is superior to every passion, and no one...

^A can find any incentive of pleasure in him, or at least he who exhibits none, but conducts himself constantly and bravely against every harmful delight, is the perfect continent man; and such a one is clearly released from all sin. It is also the case that sometimes one must abstain even from those things which are permitted and are necessary for life, when such abstinence is instituted for the utility of our brethren. Thus the Apostle says: *If food scandalizes my brother, I will not eat meat for ever* (I Cor. VIII, 13). Even though he had the power of living from the Gospel, he did not use this power, so that he might not give any hindrance to the Gospel of Christ (I Cor. IX, 12).

2. Temperance, therefore, removes sins, sends away turbulent ^B movements, and mortifies the body even to its very natural affections and desires; it is the beginning of spiritual life, it procures eternal goods, and it extinguishes within itself the goad of pleasure. For that great pleasure is the snare of evil, by which we men are very much inclined toward sin; by it every soul is drawn toward destruction as if by a fishhook. Wherefore, he who is not rendered effeminate by it, nor crushed, avoids all sins through temperance. But if anyone, having avoided many, is overcome by one, he is not continent; just as he is not healthy who suffers from one bodily disease; nor is he free who is subject to the rule of one, whoever that may be, even if he be lowly or vulgar. Furthermore, the remaining ^C virtues, since they are exercised in secret, rarely come into the sight of men: but continence makes him by whom it is possessed known even by his very meeting. For as obesity and a good complexion denote an athlete, so the leanness and pallor of the body, which arises from continence, is a sign that a Christian is truly an athlete of the precepts of Christ: who overcomes his enemy in the infirmity of the body, and shows his strength in the contests of piety, according to those words: *When I am weak, then I am powerful* (II Cor. XII, 10). What a profit there is in this, if we see only the continent man, using ^D things necessary with difficulty and sparingly, and discharging the service to nature as if it were a burdensome duty, and bearing the time which he spends on them with an unwilling mind, and rising quickly from the table to perform his works. For I think

that even for one who is intemperate regarding his stomach, no discourse would so sting his soul and lead it to a change, as the mere encounter with a temperate man. ^A And this is, as it appears, to eat and drink to the glory of God, so that even at the table our good works may shine, to the end that our Father who is in heaven may be glorified.

QUESTION XVIII.

RESPONSE.

INTERROGATION XIX.

What is the measure of continence?

RESPONSE.

^A In matters of the soul's vices, there is one measure of continence, namely, total alienation from things that lead to destructive pleasure. But in regard to food, just as needs differ from person to person, according to age, practices, and physical constitution, so too the measure and manner of using them are diverse. It follows that it is impossible for all who exercise themselves in piety to be confined by a single rule. But we allow those who have been appointed to manage affairs to change, with prudence, the measure established by us for healthy ascetics, having taken into account the circumstances of each person. ^B For speech cannot comprehend all things individually, but only those which depend on common and general doctrine. For the overseers will always prescribe the relief to be given to the sick through food, or the alleviation for one who has become exhausted from persistent work, or for one who is preparing for the labor of travel or any other arduous task, according to the needs of the situation, following him who said: *It was distributed to each as any had need* (Acts IV, 35). Therefore, it is not possible to legislate the same time for taking food for everyone, nor the same manner, nor the same measure; but let there be a common goal, that the need be satisfied. ^C For to overfill the belly and to be burdened by food is a thing worthy of a curse, as the Lord has said: *Woe to you who are full now* (Luke VI, 25). Furthermore, this renders the body itself useless for labor, prone to sleep, and more exposed to harms. Indeed, one must not make the enjoyment of eating the end goal, but rather the necessity for sustaining life, avoiding the intemperance and wantonness of pleasure. For to serve pleasures is nothing other than making one's belly one's God. Since our body, being always emptied and flowing away, requires replenishment (which is also the reason why desires for food are natural), ^D the right ratio for the use of food dictates that what has been emptied should be filled for the preservation of the living being, whether there is a need for dry or liquid food.

2. That which is going to be free from excess is what must be brought forward.

^A This the Lord himself declared, when he received the exhausted multitudes, that they might not fail on the way, as it is written. For, being able to heighten the miracle in the desert by the invention of luxury, he prepared for them such modest and simple food, so that there were barley loaves, and a portion of fish with the bread. Concerning drink, indeed, he made no mention, since water, which springs forth by the bounty of nature and suffices for needs, is at hand for all; unless, however, such a drink might be harmful to someone on account of infirmity, so that by the counsel of Paul to Timothy it ought to be rejected. But further, all things that have an evident harmfulness are to be rejected. For it is inconsistent to choose foods for the sake of sustaining the body, but through these same foods to wage war against the body, and to be an impediment to it for the discharge of the commandment. And this same thing is also a pattern for us to accustom our soul to flee from harmful things, even if they have pleasure ^B attached to them. One must, however, by every means prefer that which is more easily provided, so that we may not, under the pretext of temperance, busy ourselves with more precious things, and by preparing foods with very costly seasonings, make them luxurious; but rather that which in each region is easily obtained, and inexpensive, and ready for use by the many, that we should choose, using of foreign imports only those most necessary for life: such as oil, and things of that sort, and if any thing is suitable for the necessary comfort of the sick, and that too, if it can be obtained without much trouble, and tumults, and distractions.

INTERROGATION XX.

RESPONSE.

^A or purple hangings, or a soft bed, or transparent coverings, it is not seemly for us to provide from without; so neither is it seemly for us to devise dishes that are far removed from our own manner of life. For to run about, looking into things that are not sought for the necessity of our requirements, but have been devised for miserable pleasure and deadly vainglory, is not only shameful and inconsistent with the aim we have set before us, but also brings no slight harm, whenever those who live in luxury, and define blessedness by the pleasures of the belly, see us also occupied with these same cares upon which they themselves are intent. For if luxury is evil and to be avoided, it is never in any way an object of choice for us. For none of the things that have been condemned can be at any time suitable. Those ^B who live in excess, and are anointed with the finest ointments, and drink strained wine, are accused by Scripture. And because of her luxury, the widow who was alive is said to be dead. The rich man was deprived of paradise because of his luxury in this life. What then have we to do with sumptuous equipment? Has some guest arrived? If he is a brother, and follows the same course of life, he will recognize his own table. For what things he left at home, these he will find with us. But is he tired from his journey? We provide just as much relief as is required to alleviate his weariness.

2. Let him who has come from the life of the world learn by his deeds what the word could not persuade him, and let him receive a form and pattern of frugality in food. Let there remain within him memorials of the Christians’ table, and of that poverty which, for Christ’s sake, is to be endured without shame. But if he is not moved by these things, and instead mocks them, he will not trouble us a second time. ^C But we, when we see some of the rich, who place the enjoyment of pleasant things among their primary goods, groan deeply over them, because, having consumed their whole life in vanity, and having made their own pleasures into gods, they are not aware that they receive their portion of good things in this life, and through their present luxury they are being hurried into the fire prepared, and into its burning heat; nay, if at any time the occasion offers itself to us, we do not hesitate to speak these things even to those very people. But if it comes to pass that we ourselves are partakers ^D of the same thing, and, as far as we are able, seek out those things that pertain to pleasure, and appear to be making preparations for display, I fear that we may be found building up what we have destroyed, and that by the very things for which we judge others, we ourselves will be condemned.

^A For we who live a life of pretense, transforming ourselves now in this way, now in that—unless perhaps we even change our clothes when we happen upon men who are distinguished and arrogant—if this is base, it is far baser to alter our table for the sake of those who are self-indulgent. The life of a Christian is simple, having one single goal: the glory of God. "Whether you eat or drink, or whatever you do, do all to the glory of God," says Paul, who spoke in Christ. But the life of those outside is multiform and varied, transforming itself in one way or another to gain the favor of those they encounter.

3. Since, then, you wish to bring pleasure to your brother by preparing a variety of foods, you alter your table, accusing him of a desire for pleasure and heaping upon him the reproaches of gluttony through the preparations you make, while at the same time rebuking his taste for such luxuries. Do we not often, by observing the kind and manner of the preparation, conjecture who is expected, or what sort of person it is? The Lord did not praise Martha, who was ^B distracted by much serving, but said, "You are anxious and troubled about many things; but one thing is necessary." By "few," clearly, He meant those necessary for preparation, and by "one," the goal, so that the need might be satisfied. You are not unaware of what kind of food the Lord Himself set before the five thousand.

The prayer of Jacob to God was: "If you will give me bread to eat and clothing to put on," not, "If you will give me luxury and sumptuosity." And what of the most wise Solomon? "Give me neither riches nor poverty," he says, "but command for me what is needful and sufficient, that I may not be filled and become a liar, and say, 'Who sees me?' or, being poor, steal and swear by the name of my God." By this, he defined riches as fullness, and poverty as the total lack of the ^C necessities of life; through "sufficiency," he indicated a state that is both wanting nothing and free of excess in what is required for need.

Sufficiency is different for different people, according to the constitution of the body and the requirement of the situation at hand. For one person needs more and stronger food because of labor, while another needs lighter and simpler food, and all things must be appropriate because of their infirmity; but for everyone in common, it must be modest and easily procured. Nevertheless, in all things, attentiveness and a well-ordered table are necessary, and in no way should the limits ^D

^A of our need be exceeded; rather, let this be the definition of hospitality: that it looks to ciò ció that which the need of each of those arriving demands. For as we use this world, he says, let us not misuse it. Misuse is spending beyond what is necessary. Do we not have money? Let us not have any. Are our storehouses not full? What then? For we live from day to day, and our sustenance is set before us by labor. Why then do we consume the food given by God to the hungry for the pleasures of those delicate in living? In this we sin against both sides, both by increasing the distress of poverty for the former, and the bodily harms of gluttony for the latter.

INTERROGATION XXI.

RESPONSE.

INTERROGATION XXII. What clothing is fitting for a Christian?

^A RESPONSE. 1. The Word previously showed that humility, and simplicity, and in all things cheapness and low cost, are necessary, so that there may be few causes for us to be distracted by bodily needs. Therefore, with this intention, this same principle must also be observed regarding clothing. For if we must strive to be the last of all, then certainly, in this matter too, what is most lowly is to be preferred. For just as men who are ambitious and hungry for glory seek it for themselves even from the manner of their clothing, coveting to be looked upon and admired for the luxury of their apparel; so, clearly, he who has brought his life to the lowest degree through humility must choose the most lowly of all even in these things. For just as the Corinthians are blamed at the public banquet because, by their luxury, they shamed those who had nothing; so, clearly, in the common and public use of clothing, the style that exceeds the many, by a kind of comparison, puts the poor man to shame. And since the Apostle says, "not minding high things, but condescending to the lowly," let ^B every man examine himself: to whom is it more fitting for Christians to be similar—to those who live in royal courts and are dressed in soft garments, or to the messenger and herald of the Lord’s coming, than whom no greater has arisen among those born of women? I mean John, the son of Zacharias, whose garment was of camel’s hair. And the holy men of old also went about in sheepskins and goatskins.

2. Moreover, the Apostle has indicated the purpose of usage, saying in one word: "Having food and clothing, with these we shall be content," as if we were in need of covering only; but certainly not of variety, and of the ornamentation arising from it, which causes people to fall ^C into forbidden excess, if I may not say something worse. For these things were introduced into life later by curious and vain artifice. But the first use of coverings, which God Himself gave to those in need, is also clear. For He says, God made for them garments of skins. For, regarding the covering of indecency, even the use of such tunics was sufficient. But since another purpose also enters in, namely, that we be kept warm ^D by the coverings, it is necessary to look toward the use of both, so that our members...

^A be covered and that they act as a protection against the harm of the weather. Since, however, even among these, some things are very useful and others less so, it is reasonable to prefer those which can be adapted to several uses, so that the principle of poverty is not compromised; and that we do not have some things prepared for display and others for domestic use, nor, again, some garments for the day and others for the night, but that one kind of clothing be devised and procured which can suffice for us for all purposes—both for a decent and becoming covering by day, and for a necessary covering by night. From this it follows that we have a common habit among ourselves, and that a Christian is marked, as it were, by a certain peculiar character even by his very clothing. For those things which look toward one and the same end for the most part preserve the same form among themselves.

3. This method of clothing is also useful in that it announces each person and in advance declares the profession of a life lived in accordance with God; which fact causes those who associate with us to demand from us suitable and becoming actions. For what is indecorous and unseemly does not appear the same in obscure persons as it does in those who profess great things. For as regards a common or obscure person, if he is ^B being beaten or takes such blows in public, and utters obscene language, and lives in taverns, and does other things of that kind indecorously, no one would easily pay heed—since they understand those deeds to be consistent with the whole design of his life; but he who professes a perfect way of life, if he neglects even the least of his duties, everyone observes it, and they hurl it at him by way of reproach, doing what is written: *Lest they turn and rend you.* Wherefore, by this profession of clothing and habit, as by a certain document, the weaker are restrained from vices even against their will. Therefore, just as there is a particular kind of adornment in the clothing of a soldier, another of a senator, and another of others, from which their ranks are for the most part conjectured, so it is also reasonable and ^C becoming that a Christian possess in his clothing a certain peculiar identity, by which the modest adornment handed down by the Apostle is preserved, who at one time decrees that the bishop be distinct, and at another time commands women to be in seemly apparel, provided, however, that the word "adornment" is understood according to the proper purpose of Christianity. I say the same thing also concerning footwear, so that that which is least ^D extravagant and more easily procured, and suited to the purpose

and need, be preferred at all times.

QUESTION XXIII. On the girdle.

QUESTION XXIV.

ANSWER. Since the Apostle says, *Let all things be done decently, and according to order* (I Cor. XIV, 40), we consider that [conduct] to be decent and ^C orderly in the gathering of the faithful, in which the...

^A principle of the members of the body is preserved; so that one, like the eye, possesses the power of care intrusted to him, both in the trial of things past and in the foresight and consideration of things to come, while another, like the ear or the hand, possesses [it] in the hearing and in the execution of things to be done, and so on for each in his own place. It should be known, therefore, that just as it is not without danger for any member among the limbs to neglect its own functions, or to fail to use the other for the purpose for which it was created by the Creator God (for whether the hand or the foot does not obey the guidance of the eye, the one will necessarily ^B engage in destructive things to the ruin of the whole, and the other will stumble or even be carried over precipices; whether the eye closes itself so as not to see, it is necessary that it also perish together with the rest of the members that suffer the things we have spoken of): so neither is the negligence of the superior free from danger, since he is to be judged for all, nor is the contumacy of the subordinate free from harm and loss; indeed, it is more dangerous if it is also a cause of stumbling to others. Whoever, therefore, in his own place shows accurate and diligent zeal, and follows the precept of the Apostle who says, *Not slothful in zeal* (Rom. XII, 11), wins the praise of readiness; but if he is negligent, he will bring upon himself the contrary, namely, the name of wretch and that *woe*. *For cursed is everyone*, he says, *who does the works of the Lord negligently* (Jerem. XLVIII, 10).

INTERROGATION XXV.

RESPONSE.

1. Wherefore, he to whom the common care has been entrusted should be so affected, ^C as one who is to render an account for each individual. For if one brother falls into sin, and he has not previously declared to him the justification of God, or if, having fallen, he persists in it, because he was not taught by him the manner of amendment, let him know that his blood will be required at his hands, as it is written (Ezech. III, 20); and especially if he has neglected any of the things that are pleasing to God, not through ignorance, but rather because he accommodates himself to the vices of each individual for the sake of flattery, and has weakened the integrity of discipline. *For those who call you blessed*, he says, *deceive you, and confuse the path of your feet* (Isa. III, 12). *But he who confuses you shall bear the judgment, whoever he may be* (Galat. V, 10). Wherefore, that this may not happen to us, we must follow the Apostolic rule in the conversations we have with our brothers. ^D *For neither at any time*, he says, *did we resort to the word of flattery, as you know; nor in a pretext of greed*, God is witness; nor seek

seeking glory from men, neither from you, nor from others.

^A 2. He, therefore, who is purified from such passions, might perhaps render his guidance free from error, both profitable to himself and salvific to those who follow him. For he who does not practice his duties because of some human honors, nor to avoid causing offense to those who sin in order to be pleasant and agreeable to them, will truly, in charity, with boldness, ambassadorially declare the word without peddling it, and sincerely, not choosing in any way to adulterate the truth. Wherefore those things that follow also befit him: *But we became gentle in your midst, as if a nurse should cherish her own children; so, yearning ^B for you, we were well pleased to impart to you not only the Gospel of God, but also our own souls.* But the guide who is not thus disposed is a blind man, who is casting both himself down a precipice and dragging along those who follow him. How great an evil it is, then, to be for a brother the cause of error instead of right guidance, can be discerned from what has been said. This is, moreover, a sign that the commandment of love is not being fulfilled; for no father overlooks his own child who is about to fall into a pit, or abandons him in his fall once he has fallen. But how much more terrible it is for a soul that is falling into an abyss (10) of evils to be abandoned to destruction, what need is there even to say? He is therefore accountable to the brotherhood to watch over their souls and to be concerned for the things that lead to the salvation of each, as one who will render an account; and to be concerned (11) to such a degree as to demonstrate zeal for them even unto death, not only according to the common word of the Lord regarding love for all—*That one should lay down his soul for his friends*—but also according to (12) the specific practice of him who said: *Yearning for you, we were well pleased to impart to you not only the Gospel of God, but also our own souls.*

INTERROGATION XXVI.

RESPONSE.

^A that is praiseworthy is confirmed, and that which is disapproved shall be deemed worthy of appropriate treatment: and from such mutual training, through small additions, perfection shall be given to us.

INTERROGATION XXVII. That the superior himself must also be admonished by those who hold the first places in the brotherhood, if he should ever go astray.

RESPONSE. Even as the superior is responsible for leading the brotherhood in all things, so also, in turn, it is the duty of the rest to remind the superior if ever anything is suspected regarding him by way of a fault. Therefore, so that discipline may not be dissolved, the authority to admonish should be given to those who are preeminent in age and prudence. If, therefore, there is anything that is worth the effort to correct, we shall have benefited the brother, and through him ourselves, having led back to the right path him who is as it were the rule of our life, and who ought to convict our own perversity by his own rectitude; but if some are rashly troubled on his account, they themselves, having ^B learned the truth about those things which were falsely suspected, shall be freed from the suspicion they had conceived against him.

INTERROGATION XXVIII. How everyone ought to be disposed toward the disobedient and insubordinate.

RESPONSE. 1. Indeed, when someone is sluggish in obeying the commandments of the Lord, it is first of all worth the effort that all sympathize with him as with a diseased limb, and that the superior should attempt the curing of his infirmity with his own exhortations; but if he persists in his contumacy and is unwilling to be corrected, he must be rebuked ^C more sharply in the presence of the whole assembly of the brothers, and he must be treated with all exhortation. But if, though admonished frequently, he is not moved to shame, nor does he heal himself in practice, we must, as if he were his own plague (as the proverb goes), not indeed without many tears and groans, but nevertheless as a corrupted and utterly useless limb, after the example of physicians, cut him off from the common body. For those, whatever limb they find overtaken by an incurable disease, in order that the malaise may not spread more widely and corrupt the neighboring parts due ^D to their continuity, are accustomed to remove it by cutting and burning. And this is also necessary for us to do in the case of those who hate or hinder the commandments of the Lord, as the Lord himself commands and says: If thy right eye offend thee, pluck it out, and cast it from

^A thee. For the kindness shown to such persons is similar to the undisciplined goodness of Heli, for which he is rebuked for having shown it toward his sons in a manner contrary to what is pleasing to God. To show such feigned kindness toward those who do evil, therefore, is to betray the truth, to act against the community, and to habituate others to act with indifference toward evil, since that which is written no longer takes place: Why did you not rather mourn, that he that hath done this deed might be taken away from among you? But that which follows necessarily occurs: A little leaven leaveneth the whole lump. But them that sin, says the Apostle, rebuke before all; and he immediately adds the reason, saying: That others also may have fear.

2. In sum, whoever refuses the treatment offered to him by the superior is at war with himself. For if he does not wish to obey, but defends his own will, why then does he remain with him? Why, indeed, does he take him on as the manager of his life? But once someone has consented to be numbered in the body of brothers, if he be judged to be a vessel fit for ^B ministry, even if a command seems to exceed his powers, having cast the judgment back upon the one who commands beyond one's strength, let him show docility and obedience until death, remembering the Lord, that He became obedient unto death, even the death of the cross. But to be refractory and to contradict carries with it the proof of many evils: a sickness of faith, a doubt concerning hope, a swelling and pride of character. For no one disobeys unless he has first judged the one who gave counsel, nor, indeed, will one who believes in the promises of God, and has a firm hope in them, ever grow sluggish toward them, even if the things commanded are difficult, knowing that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed. And he who is persuaded that he who humbles himself shall be exalted, shows greater alacrity than expected by the one commanding, knowing that the light momentary affliction worketh for him ^C more and more exceedingly an eternal weight of glory.

INTERROGATION XXIX.

ANSWER. Truly, the work of him who has murmured or who has performed it with elation... ^D

^A is found to be such that it must in no way be mingled with the works of those who are humble in heart and contrite in spirit; indeed, the devout must by no means make use of such persons. For what is high among men is an abomination before God. Furthermore, there is another commandment of the Apostle, who says: "Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer," and that: "Not of sorrow, or of necessity." Therefore, the work of such men is unacceptable, as a blemished sacrifice, which it would certainly be an impiety to mingle with the work of the rest. For if those who offered strange fire upon the altar experienced such great wrath, how, I ask, is it not dangerous to employ, for the execution of His divine commands, a work which proceeds from an animosity that is hateful to God? For what, he says, is the fellowship of righteousness with unrighteousness? Or what part has a believer with an infidel? Therefore he says: "The wicked who sacrifices to me a calf is as he who kills a dog, and he who offers fine flour, as swine’s blood." ^B Whence the works of the slothful and of the gainsayer must necessarily be removed from the gathering of the brethren. And in this matter, it is fitting that the superiors should apply diligent care, so that neither they themselves violate the decree of Him who said: "He that walked in a blameless way, he ministered to me; he did not dwell in the midst of my house, doing pride"; nor that they should be the cause that he who mingles sin with a commandment, and stains the work by the slothfulness of his labor, or by the swelling of an animosity that arises from greater "industry," should persist in his perversity; for those who make use of him do not allow him to attain to an awareness of his own evils. Therefore, ^C the superior also must be persuaded that if he does not preside over his brother according to reason, he brings upon himself a heavy and inescapable wrath; for his blood will be required at his hands, as it is written; and the subordinate must be so prepared that he does not shrink from any command, not even the most difficult, being persuaded that the reward is great in heaven. Let the hope of glory therefore gladden the subordinate, so that the work of the Lord may be done in all joy and patience.

INTERROGATION XXX. With what affection of soul ought the superiors of the brethren to have care. ANSWER. In turn, let not the dignity lift up the superior, lest he himself also fall from the beatitude ^D that is promised to the humble.

but let him be firmly persuaded that to have the care of the many is to serve the many. Therefore, just as one who ministers to many wounded persons, and cleanses the pus from each individual wound, and applies remedies according to the nature of the immediate affliction ^A, does not take the service as an occasion for pride, but rather for humility, anxiety, and struggle, so also he to whom the task of healing the infirmities of the brotherhood has been entrusted ought much more to consider himself the servant of all, as one who will have to render an account for all. For in this way his goal will be attained, since the Lord says: If anyone desires to be first among you, let him be the last of all, and servant of all.

QUESTION XXXI.

ANSWER. And duties also pertaining to the body, which are performed by those who seem to hold the leading position among the brethren, ought to be accepted by the subordinates. For the principle of humility admonishes the greater to serve, and demonstrates to the lesser that it is not out of place for labor to be undertaken for them. For the example of the Lord leads us to this, who did not ^B disdain to wash the feet of his own disciples, nor did they dare to resist him in this. But even Peter, who had initially refused out of great reverence, immediately obeyed himself, having been taught the danger of disobedience. There is no cause, therefore, for the subordinate to fear that his purpose of humility might be undone if at any time the superior ministers to him. For often the duty is offered to instruct him and to provide an effective example, rather than because any pressing necessity demands it. Let him therefore show his humility in obedience and imitation, and let him not, by resisting, perform a work of pride and arrogance under the pretext and simulation of humility. For contradiction is evidence that he who resists wishes to be his own master and not to obey another. Therefore, he gives a ^C specimen of inflation and contempt, and not of humility and obedience in all things. Wherefore it is necessary to obey Him who said: Supporting one another in charity 59.

QUESTION XXXII.

ANSWER. 1. Those who have once been admitted among ^D

^A the brotherhood should not be permitted by the superior to distract themselves with anything, nor, under the pretext of visiting relatives, to withdraw from the brethren or lead a life unwitnessed, nor be allowed to involve themselves in the cares of their fleshly kin. For, in general, Scripture forbids the words "mine" and "thine" to be used among the brethren. For it says: *And the multitude of them that believed were of one heart and one soul: neither said any of them that ought of the things which he possessed was his own.* Therefore, if any man's parents or brothers according to the flesh live according to God, let them be honored by all the brethren in the brotherhood as common parents or relatives. For *whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.* And we judge it right that the care of these should belong to the superior of the brotherhood. But if they are involved in the common life, we have no common business with them, we who are striving to maintain that which is honorable and becoming in the Lord, standing fast without any wandering of the mind. For besides the fact that we provide them with no benefit, we also fill our own lives with tumult and perturbation, and we draw upon ourselves ^B occasions for sin. Furthermore, it is not right to receive even those who were formerly our kin when they come to visit us, if they despise the commandments of God and count the work of piety as nothing, as they do not love the Lord, who said: *He that loveth me not keepeth not my sayings.* For *what fellowship hath righteousness with unrighteousness? and what part hath he that believeth with an infidel?*

2. And above all, one must by every means strive to remove from those still in the training of virtue the occasions for sin, of which the greatest is the remembrance of one's former life, lest they happen to suffer what is written: *They turned back in their hearts into Egypt*; which, for the most part, tends to happen whenever frequent and constant conversation is held with those who are kin according to the flesh. In general, it should not be permitted for anyone, whether a relative or a stranger, to address any words to the brethren ^C unless we are convinced concerning them that they come with the intention of conversation for the edification and perfection of souls. And if it should be necessary to address those who have once come, let this duty be performed by those to whom the gift of speech has been entrusted, as those who can knowingly speak and hear things that pertain to the edification of the faith; since the Apostle clearly teaches that the faculty of speech is not in all, but that this gift was granted to few, when he said: *For to one is given by the Spirit the word of wisdom; to another the word of knowledge;* and elsewhere: *That he may be able to exhort* ^D *in sound doctrine, and to convince the gainsayers.*

INTERROGATION XXXIII.

RESPONSE.

2. But if there be any among the brethren who have need to say or to hear anything that pertains privately to anyone, let not those individuals themselves come together for conversation with each other; ^D but let the chosen elders treat their business with chosen sisters who are more advanced in age, and thus through their mediation the word [and need] be fulfilled.

^A This same order should be observed not only in the case of women towards men or men towards women, but also among persons of the same sex towards persons of the same sex. These, therefore, beyond the rest of their piety and gravity in all things, must also be prudent in questioning and answering, faithful and provident in administering the word, and they must fulfill that saying: *He will order his words in judgment* (Ps. CXI, 5), so that the business of those who have entrusted themselves to their care may be settled, and they may have no further doubt regarding the matters they have handled. Let others also minister to the bodily needs, and they too with approval, who are of advanced age and grave in appearance and character, so as not to strike anyone’s conscience with evil suspicion. ^B *For why is my liberty judged by another conscience?* (I Cor. X, 29).

INTERROGATION XXXIV

RESPONSE. 1. Furthermore, among those who distribute necessary things, it is absolutely necessary that there be in each order some who can imitate those of whom it is said in the Acts: *Distribution was made to each as any had need* (Act. IV, 35). They must take great care to be merciful and gentle towards everyone, and to offer no person any suspicion of partiality or inclination ^C towards certain ones, according to the commandment of the Apostle who said: *Doing nothing by partiality* (I Tim. V, 21), or in turn, of strife and contention, which the same Apostle rejects as alien to Christians, saying: *If any man seems to be contentious, we have no such custom, nor the Church of God* (I Cor. XI, 16). For because of these things, they might withhold necessary things from those with whom they are at strife, and to those towards whom they are inclined in spirit, they might distribute more than is fair. The former carries the meaning of brotherly hatred, but the latter of partiality, which is most especially condemned; because by it the concord that arises from charity is put to flight from the gathering of the brethren, and instead, wicked ^D suspicions, jealousies, strifes, and sloth towards work enter in.

2. Therefore, those who distribute the necessities to the brethren, both because of what has been said and because of many other things of the same kind which are accustomed to happen, it is necessary that they be free to the utmost degree from those things...

^A that foster affection for the brotherhood. Indeed, they ought to be conscious of such a disposition within themselves, and to show such zeal—both they themselves and those who perform other work for the service of the brothers—that they serve not men, but the Lord himself; who, out of his great goodness, considers the honor and zeal shown to those who are devoted to him as if he had received it himself, and promises the inheritance of the kingdom of heaven on their behalf. For, he says, "Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. For inasmuch as you did it to one of these my brethren, even the least, you did it unto me." And, on the contrary, they must recognize the danger of negligence, remembering him who said: "Cursed is everyone who does the work of the Lord negligently." For they are not only cast out of the kingdom, but they also await that dreadful and terrible sentence of the Lord passed against such men: "Depart from me, you cursed, into the eternal fire which is prepared for the devil and his angels." ^B If those who offer care and service find so much profit from their zeal, and await so much judgment for their negligence, how much great effort is required of those who undertake the service to prove themselves worthy of the appellation of "brothers of the Lord," through the teaching of the Lord, who says: "For whoever shall do the will of my Father who is in heaven, he is my brother, and sister, and mother."

3. For whoever has not proposed ^C as the goal of his whole life that he should manifest the labor of love through zeal for the Lord's works both in health, and in sickness manifest all patience and long-suffering with joy, is in danger. First and greatest, because he is cut off from the Lord and from the lot of his brothers, since by not doing the will of God, he has severed himself; and second, because he dares to become an unworthy partaker of those things prepared for the worthy. Therefore, it is necessary in this matter also to remember the Apostle, who said: "Working together with him, we also exhort you not to receive the grace of God in vain"; and that those called to the place of the Lord's brothers should not insult such grace of God, nor betray so great a dignity through the neglect of God's commandments, but rather ^D should obey the same Apostle, saying: "I therefore, a prisoner in the Lord, beseech you to walk worthily of the calling with which you were called."

QUESTION XXXV. Whether it is proper for several fraternities to be established in the same village.

REPLY.

1. This example of the members, which we employ for many matters, conveniently explains the question before us. Since, ^A therefore, the argument has shown that for a body to be well and properly adapted for every activity, there is need of eyes, and tongue, and the remaining organs—as many as are necessary and most important—it is certainly difficult and rarely found to discover a soul that can be the eye of many. For if, as exactness requires, the rule of discipline demands a superior of a fraternity who is provident, skilled in speech, sober, merciful, and one who seeks the justifications of God with a perfect heart, how, I ask, can it be possible that several ^B such men are found in the same village? But if, by chance, it should happen that two or three were found—which is indeed not easy to do, and which we have never known to have happened—it is far more preferable that they share the care and concern among themselves, and that one relieve the labor of the other; that is to say, so that when one is traveling abroad, or is distracted by some occupation, or hindered by some other circumstances ^C (as usually happens when one leader finds it necessary to withdraw from the fraternity), the other may be present to console them in his absence; or, if matters are not so, that he may betake himself to another convent which is in need of a moderator.

Moreover, experience in external affairs can greatly profit us for the purpose we have proposed. For just as those skilled in common crafts are often jealous of those who practice the same arts—the very nature of the matter secretly engendering emulation—so too, for the most part, it happens in this life. For beginning by striving for virtue and studying to surpass one another—whether in receiving guests, or in increasing the number of monks, or in doing other such works—they then finally progress into falling into ^D quarrels and disputes. Then it happens that for the brethren arriving from abroad, much doubt and difficulty occurs in place of the promised rest, while they are so distracted in mind that they do not know to which ones they ought to approach, since it is a heavy thing to prefer these over those, and yet it is impossible to satisfy both, especially if they are in a hurry. To those, furthermore, who from the beginning have joined them to pursue the same life, they will bring no small anxiety of mind as to who ought to be chosen as moderators of their life, since it is absolutely necessary that if some are chosen, the others must be rejected.

^A It happens immediately from the first day that they are harmed by a certain elation of soul, because they do not form themselves for discipline, but accustom themselves to become judges and censors of the brotherhood. Since, therefore, no definite and confessed good is to be found in divided and distinct dwellings, but rather, while there are so many and such great inconveniences, it is utterly inappropriate to be separated from one another. But if by chance any dwelling has already been built in such a way, it must be quickly amended and reformed, and especially after the experience of the detriments. For to persevere in one's own opinion is manifest contention. But if anyone seems to be contentious, says the Apostle, we have no such custom, neither the Churches of God (I Cor. XI, 16). For what cause will they say they are hindered from being joined together? Is it for the sake of procuring necessary things? But they are far easier to acquire in a common dwelling, since one lamp and one hearth and all such things can suffice for all. For it is necessary, if anything else is to be sought, that the ease of acquisition in these things be pursued in every way, so that the store of things that must of necessity be possessed is diminished. There is added also that in divided dwellings a greater number must be of those who bring in necessities for the brethren from outside: on the contrary, half that number in one and the same living-quarters. Moreover, how difficult it is to find a man who does not disgrace the name of Christ, but who renders his meeting with outsiders in travels worthy of his profession, is known to you, even if I remain silent. ^B To these things, those who remain thus disjoined—by what reason can they edify those who live in common, whether by compelling them to peace, if need should ever arise, or by exhorting them to other precepts, since, because they are not joined together among themselves, they move base suspicions against one another? And furthermore, we hear the Apostle writing to the Philippians (Philipp. II, 2, 3), that: "Fulfil ye my joy, that you be like-minded, having the same charity, being of one accord, agreeing in sentiment, doing nothing through contention nor by vain glory, but in humility let each esteem others better than themselves; every one not considering the things that are his own, but those that other men's." ^{C D} What is, therefore, a greater proof of humility than if the prefects of the brethren be subjected to the authority of others? For if they are equal in spiritual gifts, it is better that they struggle together. Just as, therefore, the Lord himself showed us, when he sent his disciples two by two (Marc. VI, 7), so one of them will surely wish to be subjected to the other with joy, not unmindful of the Lord who says: "He that humbleth himself shall be exalted" (Luc. XVIII, 14). But if by chance the one possesses fewer things, and the other more, he who possesses more...

^A happens to be helped by the stronger, in the same way, it is more beneficial that the weaker one be accepted by the stronger. And how is this not a manifest disobedience of the apostolic precept, which says: "Look not every man on his own things, but every man also on the things of others" (Philipp. II, 4)? For I believe it is not possible that this be rightly accomplished in divided dwellings, since every group exercises a specific and individual care for those with whom it resides, but does not care for the others; which, as I have said, openly contradicts the Apostle's precept. And since those holy men, of whom there is frequent mention in the Acts, generally testify to the self-same thing, concerning whom it is written (90), at one time, that "the multitude of them that believed were of one heart and of one soul" (Act. IV, 32); and at another, "All that believed were together, and had all things common" (Act. II, 44): it is clear that there was no division among them all, nor was anyone their own master, but all were governed by one and the same care; and this, even though the number of them all was five thousand, among whom there were perhaps not a few things that, in human judgment, might seem to hinder unity and concord. Since, then, those who are found in individual villages are so far inferior to them in number, what reason permits them to be separated from one another? Would that it were possible, that not only those who are gathered together in the same village might thus remain, but that even more, those conventicles of brothers who are established in different places, might be governed by one single care—the care of those who could wisely and with an impartial mind provide for the affairs of all—in the unity of the spirit and in the bond of peace! ^B

INTERROGATION XXXVI

Concerning those who depart from the society of the brothers.

RESPONSE

thers, and does not despise their society; but if he sees them persevering in evil and not accepting correction, he shall bring the matter to those capable of judging such things ^A, and then, after the testimony of more witnesses, let him be separated. However, he shall no longer be separated from the brothers, but from outsiders, since the Lord compares the one who persists in evil to a Gentile and a tax collector. For he says, "Let such a one be to you as a Gentile and a tax collector." But if he withdraws from the association of the brothers out of his own fickleness, let him either cure his own infirmity or, if he refuses, let him not be accepted by the brotherhoods. But if, because of the Lord’s commandment, one is drawn elsewhere, such persons do not separate themselves, but are fulfilling an economy. The Word does not admit any other cause for the separation of brothers: firstly, because the gathered name of our Lord Jesus Christ is dishonored; secondly, because for each ^B person, the conscience toward the other cannot be pure, but there will be mutual suspicion between them. This, however, clearly conflicts with the commandment of the Lord, who says, "If you offer 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."

INTERROGATION XXXVII

RESPONSE. Since our Lord Jesus Christ says, "The worker is worthy of his food," and not simply just anyone, nor just as it happens, and since the Apostle commands us to toil and work with our own hands at what is good, so that we may have wherewith to share with him who has need, it is evident from this that one must work diligently. For the goal of piety should not be considered a pretext for idleness or a flight from toil, but rather an occasion for struggle, for greater labors, and for patience ^C in tribulations, so that we too may be able to say: "In toil and labor, in watchings more abundantly, in hunger and thirst." For such a manner of life is useful to us not only for the mortification of the body, but also because of love for our neighbor, so that God may provide for the needy brothers through us the things they need, according to the pattern given by the Apostle in the Acts, when he said: "I have shown you everything, that so laboring you ought to support the weak"; and again: "That you may have wherewith to share with him who has need," that we might be judged worthy to hear: "Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." ^D

For I was hungry and you gave me to eat: I was thirsty and you gave me to drink" (99).

^B 2. And indeed, how great an evil sloth is, and what need is there to speak at length, when the Apostle clearly commands that he who does not work, should not eat? Just as, therefore, daily food is necessary for everyone, so also is work according to one's strength necessary. For Solomon did not write without reason in praise of the virtuous, "She did not eat the bread of sloth." And again the Apostle says of himself, "We did not eat anyone's bread freely, but in toil and labor, working night and day," even though he had the authority, as a preacher of the Gospel, to live from the Gospel. Furthermore, the Lord associated sloth with wickedness, saying, "You wicked and slothful servant." But the wise Solomon not only praises the worker through the aforementioned, but also rebukes the slothful by the comparison of the very smallest animals, when he says, "Go to the ant, O sluggard." Wherefore it is to be feared lest this also be brought against us on the day of judgment, since He who gave us the power to work will demand from us fruits of work corresponding to this power. For "to whom much is committed," he says, "still more will be demanded of him."

But since some, under the pretext of prayer and psalmody, avoid work, one should know that while for certain other things there is a proper time for each, according to the Ecclesiastes who said, "For everything there is a time," yet for ^C prayer and psalmody, as well as for many other things, every time is suitable; so that while moving our hands to work, from time to time we may (when it is possible or rather conducive to the edification of faith) praise God with the tongue; or if not, in the heart, with psalms and hymns and spiritual songs, as it is written, and thus fulfill prayer in the midst of work: giving thanks to Him who provided both the strength of the hands for tasks and the wisdom of the mind for the acquisition of knowledge, and who bestowed the material, both that which is in the tools and that which is subject to the crafts, whenever we might be working; but praying that the works of our hands may be directed ^D toward the goal of pleasing God.

3. In this way also, the soul’s wandering from worthless thoughts can be corrected...

^A when, in every activity, we ask from God the success of our work, and offer up thanksgiving to Him who gave us the power to act, and keep the goal of pleasing Him, as has been said before. For if things are not thus, how can those words of the Apostle be in harmony with one another—that is, "Pray without ceasing" (1 Thess. v, 17), and "Night and day working" (II Thess. iii, 8)? Indeed, because thanksgiving at all times is prescribed by law, and has been shown by nature and reason to be necessary for our life, it does not follow that we should neglect the set times of prayer in the fraternities, which we have necessarily chosen, since each one of them recalls in a special way the benefits received from God. ^B In the morning, indeed, so that the first movements of the soul and mind may be consecrated to God, and we may not take any other care upon ourselves before having been gladdened by the thought of God, as it is written: "I remembered God, and I was gladdened" (Ps. lxxvi, 4); nor should the body be moved to work before we have done what is said: "To thee I will pray, O Lord; in the morning thou wilt hear my voice; in the morning I will stand before thee, and I will look" (Ps. v, 4, 5). Furthermore, at the third hour we should rise for prayer and gather together the fraternity, even if others happen to be divided among different tasks; and, having brought to mind the gift of the Spirit given to the apostles at the third hour, let all worship with one accord, ^C so that they themselves may be made worthy of the reception of sanctification, and also ask for His guidance and teaching toward what is profitable, according to Him who said: "Create a clean heart in me, O God, and renew a right spirit in my bowels. Cast me not away from thy face, and take not thy holy Spirit from me. Restore unto me the joy of thy salvation, and strengthen me with a governing spirit" (Ps. l, 12, 13); and elsewhere: "Thy good Spirit shall lead me into the right land" (Ps. cxlii, 10). And thus let us return again to our work.

4. And if any, through the nature of their works or the places where they are staying, are elsewhere, they must necessarily satisfy all the observances commonly established, without any hesitation, reflecting ^D that "Where two or three are gathered together in my name," says the Lord, "there am I in the midst of them" (Matth. xviii, 20). And at the sixth hour, we have deemed it necessary to pray following the example of the saints, who say: "Evening and morning and at noon I will tell and declare; and he will hear my voice" (Ps. liv, 18). And this is so that we may be delivered from the incursion of the noonday demon...

and at the same time for the sake of the ninetieth psalm. The ninth ^A hour, moreover, has been handed down to us by the apostles themselves in the Acts, in which it is narrated that Peter and John went up to the temple at the hour of prayer, the ninth. When the day is completed, let us offer thanksgiving for what has been granted to us during it, or for what we have done aright, and let us confess those things which have been omitted—whether a sin was committed voluntarily or involuntarily, or even latently, whether in words, or in deeds, or in the heart itself—and let us appease God concerning all these things through prayer. For it is of great benefit to examine the past, so that we may not fall into similar things again. Wherefore it says: "What you say in your hearts, be pricked in your beds" (Ps. iv, 5).

5. And again, as night begins, let us pray, so that we may enjoy an undisturbed rest, free from [disturbing] visions; the ninetieth psalm must necessarily be recited at this hour. That midnight is also necessary for us to pray, Paul and Silas have handed down to us, as the history of the Acts makes clear, in these words: "At midnight Paul and Silas were praying and singing hymns to God" (Acts xvi, 25). And the Psalmist, when he says: "At midnight I rose to give thanks to thee, concerning the judgments of thy righteousness" (Ps. cxviii, 62). And again, it is right to anticipate the dawn and rise up for prayer, so that we may not be caught in sleep and in bed when the day comes, according to him who said: "My eyes prevented the dawn, that I might meditate on thy words" (Ps. cxviii, 148). None of these times ^C should be neglected by those who have determined to live diligently for the glory of God and of His Christ. I think that diversity and variety in prayers and in psalmody, which are performed at fixed hours, are useful, because in uniformity the soul often somehow grows sluggish and is absent while present; but with the changed and varied psalmody and chanting through the individual hours, its desire is renewed and its attention is restored.

QUESTION XXXVIII

Since you have taught us abundantly with your discourse, and that prayer can in no way be omitted, and that labor is necessary, it remains now that we be taught what arts are suitable to our profession.

ANSWER

To designate certain arts specifically is not easy, because some are required by some people according to ^D the peculiarity of places and the utility of the crafts in each region; others according to

the nature of the places and the convenience of the crafts in each region. In general, however, it is possible for the choice of these to be designated in such a way that those are practiced which preserve the quiet and tranquility of our lives, and which require neither much labor ^A to provide their own material, nor much anxiety for selling the goods that have been produced, nor which occasion for us unseemly or harmful meetings with men or women. Rather, in everything it must be considered that we should have before us as our proper goal simplicity and frugality, avoiding the service of the foolish and harmful desires of men by producing what is sought for by them. But in weaving, that which is in keeping with the habit of life—not that which is devised by the profligate for the trapping and ensnaring of the young—ought to be accepted by us. ^B Similarly also in shoemaking, let us employ our efforts through the craft only in those things which are required for the necessary use of life. Architecture, carpentry, metalworking, and agriculture, these in themselves are necessary for life and provide much that is useful, and in their own right are not to be rejected by us; but whenever they create tumults for us, or disrupt the unified life of the brethren, then we must of necessity avoid them, preferring those crafts which preserve for us an undistracted life and one readily disposed toward the Lord, and which do not draw those who persevere in the exercise of piety away from the time for psalmody, or prayer, or the rest of the ordered life. Since, when there is nothing in them to cause harm to ^C the primary life, they are preferable to many others, and especially agriculture, which of itself provides for necessary needs and delivers those who farm from much wandering and running up and down, provided only that, as we said, it does not bring upon us tumults and disturbances from neighbors or from those living with us, and in the manner described, it prevents us from running here and there, if only, as we have said, no tumults and disturbances are stirred up for us by neighbors or by those who dwell with us.

INTERROGATION XXXIX

RESPONSE

^A If experience proves that this is impossible, it is worth the effort to ensure that our pilgrimage is not fruitless for us; we should choose places and cities of godly men, so that our pilgrimage might not be profitless, and many of the brethren might gather together in the appointed assemblies, each bringing the fruits of his own labor. And they should set out on the journey together, so as to complete the way with psalms and prayers and mutual edification; and when they have arrived at the place, they should choose the same lodgings, both for the sake of mutual watchfulness, and so that no time for prayer—neither daytime nor nighttime—may escape us, and so that each one may receive less harm from the company of intractable and greedy men by being with many rather than alone. For even the most injurious persons do not wish to have many witnesses to their injustice. ^B

INTERROGATION XL. Concerning the markets that are held at assemblies.

RESPONSE.

But in truth, Scripture does not show that those marketings that take place in the locations where martyrs are honored are appropriate for us. For it is fitting for Christians to be found at the shrines of martyrs or in the places adjacent to them for no other reason than for the sake of prayer, and so that, by calling to mind the constancy of the saints who struggled even unto death for the sake of piety, they may be incited to a similar emulation, and may remember the most horrible wrath of the Lord, who, ^C although He was always and everywhere meek and humble of heart, as it is written, 21 aimed the whip only at those who were selling and buying around the temple, 22 as if by trading they had transformed the house of prayer into a den of thieves. Yet because others have already gone before and corrupted the custom that prevailed among the saints—those who, when they ought to have prayed for one another, and together with many others worshipped God, and with tears implored Him, and rendered Him propitious for their sins, and gave thanks for His benefits, and edified one another with words of exhortation (which we know was a custom observed even within our own memory), conversely make that time and place a forum, a market, and a common emporium—it is not right that we should follow them and confirm such absurdities by participation in the act; ^D but we ought to propose to ourselves for imitation those gatherings which are narrated in the Gospels concerning our Lord, and to carry out the apostolic commandments as things that conduce to this manner of acting. For he writes thus: "When you come together, each one of you has a psalm,

has teaching, has a revelation, has a tongue, has an interpretation: let all things be done for edification."

Interrogation XLI. On authority and obedience.

Response. ^A In these ^B exercises, it is by no means permitted for each one to practice what he has or what he wishes to learn, but rather that for which he shall be judged suitable. For he who has denied himself, and has put away all his own wills, does not do what he wishes, but what he is taught. Nor indeed does reason allow him to choose for himself what is useful, once he has surrendered his own governance to others, who will appoint him to that which they, in the name of the Lord, recognize as suitable. For whoever, in choosing a work, follows his own desire, convicts himself—firstly because he pleases himself; secondly, because he has felt a propensity for that craft either for the sake of worldly glory, or for the hope of gain, or for something similar; or because out of sloth and indolence, he prefers the lighter labor. But to be in these states is proof that one has not yet been delivered from the malice of the passions. ^C Nor has he denied himself who wishes to carry out his own impulses, nor has he renounced the affairs of the world, if he is still agitated by a desire for gain and for glory. Nor has he mortified his members which are upon the earth who does not endure the labor of the works; but he also bears a mark of arrogance against himself, judging his own private opinion to be more accurate than the testing of the majority. Therefore, whether one possesses a craft not disapproved by the community, he ought not to abandon it (for it is the sign of an unstable mind and uncertain resolution to despise the present things); or if he does not possess one, let him not take one upon himself; but rather let him accept what has been tested by his superiors, so that in everything he may preserve compliance. As it has been shown that to permit things to oneself is unbecoming, so also not to accept what has been approved by others is regarded as a reproach. But even if one has a craft, if its use does not please the brotherhood, let him readily cast it away, showing that he is not affected by any of the things in the world. ^D For to do the wills of one's own thoughts is the act of one who has no hope, according to the word of the Apostle; but compliance in everything is worthy of acceptance, the same Apostle praising some because "they gave themselves first to the Lord, and then to us by the will of God."

^A Moreover, one must be intent upon one's own work and apply oneself to it with a lively and eager spirit, and, as though God were the inspector, perform it faultlessly with tireless zeal and closer attention, so that one may always be able to say: "Behold, as the eyes of servants into the hands of their masters, so are our eyes unto the Lord our God" (Ps. CXXII, 2), and not to pass from one thing to another. For our nature is not able to perform many tasks at the same time, and it is more useful to perform one craft accurately than to touch upon many imperfectly. For if many things distract us, and we pass from one to another, besides the fact that no work is completed, the levity of ^B the spirit is also laid bare, if it already exists, or is generated if it does not. But if necessity should ever require it, it is proper for him who is capable to come to the aid of other crafts as well: yet not of his own accord, but if at any time he should be invited, in such a way that we do not do this by our own initial plan, but by some pressing chance, just as it happens in the members of the body when, the foot stumbling, we lean upon the hand. And again, just as it is detrimental to take up a craft of one's own accord, so it is worthy of reprehension to decline what is commanded, so that the vice of arrogance may not be fostered, nor the rule of obedience and docility be dissolved. Furthermore, the care of the tools pertains chiefly to the artisan of each craft. But if it should happen that anything is neglected, the matter, being as it were the common property of all, should be attended to in a fitting manner by those who first notice ^C it. For although the use of them may be peculiar to some, the utility perceived from them is common. For to despise the instruments of another craft, as if they did not pertain to oneself, is the mark of one who considers them as foreign. Nor indeed does it befit those who practice the crafts to claim for themselves the ownership of the tools, so as either to deny the superior of the brotherhood the power of using them for whatever purpose he may wish, or to grant themselves the liberty to sell, exchange, or hand them over in any other way, or to acquire others in addition to what they have. For how can he who once decided that he is not even the master of his own hands, but rather has committed his works to be directed by another, act in a manner consistent with his own resolve, if he usurps the highest right of ownership over the instruments of his craft? ^D

QUESTION XLII

RESPONSE

^A when he works, ought to attend to his labor, not that he may serve his own needs through such works, but that he may fulfill the commandment of the Lord, who said: "I was hungry, and you gave me to eat," and the rest. For to be anxious for one's self is entirely prohibited by the Lord, when He said: "Be not anxious for your life, what you shall eat, nor for your body, what you shall put on," and added: "For all these things the nations seek." ^B Therefore, the purpose that ought to be set before each person in his work is the service of those in need, not his own need. For thus the charge of selfishness will be avoided, and he will receive the blessing of brotherly love from the Lord, who says: "As long as you did it for one of these, the least of my brethren, you did it for me." And let no one think that the Apostle's words are contrary to our opinion when he says: "That working, they should eat their own bread." For this was said with regard to the disorderly and the idle, as if he were saying to them that it is more preferable for each one to provide his own keep, and not be a burden to others, than to spend his life in idleness. For "we hear," he says, "that there are some among you who walk inordinately, working not at all, but meddling; ^C now to such as these we charge and beseech that with quietness working they should eat their own bread." And that which says, "Working night and day, that we might not burden any of you," tends to the same purpose, since the Apostle, for the sake of brotherly love, in order to cut off those who were disorderly, subjected himself to labors beyond what was prescribed for him. But it is the duty of one who hastens toward perfection to labor night and day, so that he may have [something] to distribute to those who are in need.

2. For whoever places his hope in himself or even in the one who has taken upon himself the care of distributing necessary things, and regards either his own labor or that of his companion as a sufficient means for living, ^D as far as he has placed his hope in man, he is in danger of falling into the curse which says: "Cursed is the man who has his hope in man, and will strengthen the flesh of his arm, and his heart shall depart from the Lord." For the word, "Whoever has his hope in man," forbids one to place hope in another; while by [the words], "And will strengthen the flesh of his arm," it forbids one to place confidence in himself. And it calls both of these a departure from the Lord, and adds the outcome of both: "For he shall be as the wild..."

^A tamarisk in the desert, and shall not see when the good things come," the word showing that to place hope in oneself or in any other is a departure from the Lord.

QUESTION XLIII. The manner which ought to be observed in performing works has been sufficiently explained to us; unless, however, we should be taught to discover something more from the very use of things. But we ask that you explain what kind of men those who are set over the brethren ought to be, or how they ought to govern their companions.

RESPONSE. 1. What has been said is, as it were, a summary of this part also; since, however, not without reason you wish this part to be explained to you more fully (for such as the ^B prefect and leader is, such are the subjects usually wont to become), it is necessary not to pass over it cursorily or carelessly. It behooves, therefore, him who is a prefect, mindful of the precept of the Apostle who says, "Be thou an example of the faithful," so to fashion his own life as an evident example of every commandment of the Lord, so as to leave to those who are to be taught by him no occasion to think the Lord's commandment impossible or despicable. ^C First, therefore, in the charity of Christ, humility is so to be cultivated by him that, even while he is silent, the example of his works may be set forth for teaching more effectively than any speech. For if this is the goal of Christianity—the imitation of Christ according to the measure of His humanity, as it befits each one’s calling—those to whom the care of governing many has been entrusted ought to urge on those who are still weaker, by their own works, to the imitation of Christ, according to the blessed Paul, who says: ^D "Be ye followers of me, as I also am of Christ."

2. Therefore, observing that measure of humility which has been delivered to us by our Lord Jesus Christ, it is worth the effort that they themselves should be, first, an accurate and in all points perfect example. "Learn of me," He says, "because I am meek and humble of heart." Therefore, let the gentleness of his manners and the humility of his heart characterize the superior. For if the Lord was not ashamed to minister to His own servants, but willed to be a servant of the earth and clay which He Himself fashioned and molded into a man ("For I," He says, "am in the midst of you as he that serveth"); what is it fitting for us to do for the sake of our equals, that we may be able to think that we have attained to the imitation of Him? This, therefore, is one thing with which the prefect ought most especially to be endowed. Then, to be compassionate, and toward those who, from inexperience, have omitted any of their duties, to be patiently

suffering, not passing by their sins in silence, but bearing with the rebellious ones gently, and applying to them the remedy with all clemency and moderation. Item, he must be someone capable of devising a mode of remedy appropriate to the malady, not rebuking harshly, but admonishing and instructing them with meekness, as it is written ^B, keeping watch over present affairs, providing for the future, skilled in contending with the strong, and in bearing the infirmities of the weak, being one who can do and say everything for the perfection of those who live with him. He should not assume the leadership for himself, but should be chosen by those who hold the first rank in other fraternities of brethren, and who have already given sufficient proof ^C of their character in their past life. For these, he says, let them be proved first, then let them minister, being without blame. Thus let such a one be entrusted with the leadership, and let him prescribe order for the brotherhood, making the distribution of tasks as each one is capable.

INTERROGATION XLIV

RESPONSE. I permit the journey to him who can perform it without harm to his own soul and with profit to those whom he meets. ^D For if no one suitable is available, it is better, in the lack of necessary things, to endure every affliction and distress even unto death, than to neglect the certain detriment of the soul for the sake of bodily relief. For it is good for me, says the Apostle, rather to die, than that any man should make my glory void; and this is in matters where it is optional; how much more so, then, in things that are commandments? Although the law of charity also provides a remedy for this very inconvenience. For if it should happen that there is no one in one of the brotherhoods who can suitably be sent, those who are nearby shall supply what is lacking, making the journeys in common and never separated from one another, so that those who are weak in soul, or even frail in body, may in such companionship be kept safe along with the stronger ones; and this should be long before determined by the superior, so that later, in the very moment of necessity, one might not fail to find some remedy which, through the straits of time, one might be permitted to apply. Furthermore, after the return, the superior shall examine the traveler: what were his actions, how the meetings with men turned out for him; what were the words,

^A he exchanged with them; what were the thoughts of his soul; whether he passed the whole day and the whole night living in the fear of God, or whether he perhaps turned aside and disturbed some of the ordinances, either by yielding to external circumstances or by lapsing through his own laxity.

2. Moreover, let him commend what was done rightly; but as for what was done amiss, let him correct it with diligent and expert ^B instruction. For thus those who travel abroad will be more vigilant if they are compelled to give an account of their journey, and we ourselves will not appear to neglect their lives even during a time of separation. That this was also customary among the saints, the history of the Acts teaches, where it demonstrates how Peter, having returned to Jerusalem, gave an account to those residing there regarding his fellowship which he had had with the Gentiles; ^C and likewise, how Paul and Barnabas, having returned and assembled the Church, announced what God had done with them; and again, that the whole multitude kept silent, and heard Barnabas and Paul relating whatever God had done through them. However, one must know that forays, business dealings, and huckster-like gains are to be avoided by the brethren in every way.

QUESTION XLV

RESPONSE

' ^A And again, he refutes the absurdity of such disorder by saying this: "If therefore the whole Church be assembled together, and all speak with tongues, and there come in unlearned people or unbelievers, will they not say that you are mad?"

2. And if, through ignorance, ^B a stranger should propose questions, even if the person who is questioned in another's place is able to answer adequately, nevertheless, for the sake of preserving order, let him hold his peace, and point out the one who has been entrusted with this task, just as the apostles did in the presence of the Lord, so that the use of speech may be orderly and decorous. For if, in the healing of bodies, it is not for just anyone to use the iron or medicine upon the sick, but rather for one who has taken up the art, and attained to this skill through long time, experience, practice of the works, and the teaching of experts, with what reason then should anyone presume to leap into the healing that is done through the Word? In which, if even the slightest thing be missed, it brings the greatest harm.

For among those by whom not even the distribution of bread is permitted to just anyone, but such a ministry pertains to one man who has been appointed to this matter after being put to the test, how much more, among them, should not spiritual nourishment be offered to those who ask ^C by one who is more suited for it, with much greater care and discrimination? Therefore, it is no common arrogance for someone to dare, when asked regarding the judgment of God, to answer so boldly and rashly, and not to point out the one who has been entrusted with the stewardship of the Word, who, because he is an altogether faithful and prudent steward, has been chosen to distribute spiritual nourishment in due season, and to manage his words with discretion, as it is written.

And if something escapes the one who ought to answer, and another finds it, let him not immediately leap to rebuke him, but privately suggest to him what has occurred to him. For this becomes for the inferior a pretext for pride against their superiors, so that even if one has answered usefully, yet not in accordance with his duty, he is liable to the penalties for disorder. ^D

QUESTION XLVI.

ANSWER.

^B

QUESTION XLVII.

ANSWER. When someone does not accept the statutes of the superior, he ought to contradict him openly or privately, if some valid reason is available to him, and one that is in accordance with the Scriptures, or else, by remaining silent, he should carry out what has been commanded. But if he is ashamed to do this, let him employ certain other intermediaries for this purpose, so that if the command is contrary to Scripture, he may deliver both himself and his brethren from harm; but if it is shown to be done according to the proper reason, he may also free himself from empty and dangerous questioning. For he who doubts, it says, if he eats, is condemned: because it is not from faith. ^C And so that he may afford the simpler ones no occasion for breaking obedience. For it is expedient, says the Lord, that a millstone be hung about his neck, and he be cast into the sea, than that he should scandalize one of these little ones. But if any persist in contumacy, complaining secretly but not disclosing their sorrow, as if they were the authors of discord that has arisen among the brothers, and as if they had shaken the most certain authority of the commandments, and were ^D

^A masters of rebellion and disobedience, let them be cast out of the brotherhood. For "cast out," he says, "the pestilent man from the council, and strife will go out with him." And again: "Put away the wicked person from among yourselves. For a little leaven leavens the whole lump."

INTERROGATION XLVIII.

RESPONSE. But so that no one may easily fall into this vice of disputation and contention, to his own detriment and that of others, this must be observed generally among the brothers: that from the beginning no one should curiously investigate the manner of acting of the superior, nor be busy about the things that are done, except for those who, both in rank and in prudence, are closer to the ^B superior himself; whom he will also necessarily admit to counsel and deliberation regarding the conduct of common affairs, following the exhortation of him who said: "Do all things with counsel." For since we have committed the governing of our souls to him, as one who will render an account for these things to God; it would be entirely absurd not to trust him in the vilest matters, and for us ourselves to be filled with absurd and foolish suspicions against the brother, and to provide the occasion for the same to others. Therefore, so that this may not happen, let each one remain in that to which he has been called; and let him devote himself entirely to the care of the things that fall to him, and not be busy about other ^C affairs, imitating the holy disciples of the Lord, among whom, although the very matter that is narrated about the Samaritan woman could have injected a certain suspicion, "Nihilominus," he says, "no one said: 'What are you seeking? Or why are you talking with her?'"

INTERROGATION XLIX.

RESPONSE. But regarding the controversies that arise among the brothers, this must be established: whenever some disagree among themselves about any matter, it is not fitting to contend contentiously against one another, but to entrust the judgment to those who are more capable. ^D Wherefore, lest the order be confounded—with everyone questioning, and at all times, and lest an occasion for gossiping and idle talk be given—it is necessary that there be some one approved man who is able to either propose for a common examination by the brothers those things about which some are doubtful, or to refer them to the superior. For thus the questions will be examined more rightly and more skillfully. For if

^A there is need of knowledge and experience in every task, much more so in these matters. And if no one would entrust the use of tools to those who are unskilled, much more is it necessary to concede the handling of discourses to those who are capable, who will be able to discern both the place and the time and the manner of the questions, setting forth [their own views] without contention and prudently, and listening intelligently, so as to preserve accurately the solutions to the questions for the edification of the community.

QUESTION L.

RESPONSE.

QUESTION LI.

RESPONSE. For the rest, let him correct those who are ill-affected after the manner of physicians, not being angry at the weak, but fighting ^D against the disease; nay indeed, let him rise up against the vices and, by more severe discipline if there is need, let him heal the disease of the soul; for instance, vanity [is healed] by enjoining exercises of humility; idle talk by silence; immoderate sleep by nights spent in prayer.

bodily laziness by toil; immoderate eating by fasting; murmuring by separation from the others, so that none of the brothers may choose to work with him, nor to mix his work with the works of others, as has been said previously, unless he should appear to be freed from this vice through unashamed repentance. And only then may the labor done during the time of murmuring be accepted, and even then, not for the use or service of the brothers, but diverted to some other necessary task. The rationale for these things has been sufficiently demonstrated earlier.

INTERROGATION LII. With what disposition must one accept punishments?

RESPONSE. Just as we said that he who presides must apply remedies to the sick without any agitation of mind, so in turn, those who are being treated must not accept these inflictions as a sign of hatred, nor should they consider the care applied by him out of mercy for the salvation of their souls to be a tyranny. For it is shameful that those who are sick in body should trust their physicians to such a degree that, even if they cut or burn or cause pain with bitter medicines, they consider them to be their benefactors, ^B yet we, toward the physicians of our souls, when they bring us salvation through a more severe discipline, do not have the same disposition, especially when the Apostle says: "And who is it that makes me glad, but he who is grieved by me?" And again: "For behold, this very thing, that you were grieved according to God, what earnestness it has produced in you." Therefore, looking to the end, it is fitting to consider him a benefactor who causes us grief according to God.

INTERROGATION LIII. How should masters of crafts correct deliquent boys?

RESPONSE. Masters of crafts must, if their students commit any error against the craft itself, reprove the fault privately and set the mistakes right. But whatever sins indicate a perversion of character, such as disobedience, contradiction, laziness regarding work, ^C or idle talk, or lying, for instance—so too, if the brothers have committed any fault, they must be brought by the masters of the crafts before the one who presides so that he may determine the penalty appropriate to each transgression. For in this way, he who has done wrong is made more ready to obey, being ashamed of the reproof that takes place before many, and the rest are made more cautious so that they too do not fall into similar sins, ^D and the appropriate remedy can be more effectively applied by the more experienced.

^A Or if there be any idleness, or lying, or anything else of that sort forbidden to the pious, they should bring the matter before the overseer of the common discipline, in order that the measure and manner of healing the sins may be devised by him. For if reproof is a healing of the soul, it is not for everyone to reprove, just as it is not for everyone to heal, unless the overseer himself, after testing, has permitted someone to do so.

INTERROGATION LIV.

RESPONSE. It is worth the effort, however, for the superiors of the brethren sometimes to meet at certain appointed times and places in one. In these meetings they may set forth to one another the matters which have occurred contrary to reason, the characters that are difficult to manage, and how they have dealt with each case, so that if anyone has ever transgressed in any way, it may be most certainly detected by the judgment of many, and conversely, if anything has been done rightly, it may be confirmed by the testimony of the majority.

INTERROGATION LV.

RESPONSE. 1. Just as each of the arts ^C has been given to us by God for the assistance of the weakness of our nature—for instance, agriculture, because what grows from the earth of its own accord does not suffice to relieve our needs; and weaving, because the use of clothing is necessary both for decency and for warding off the injuries of the air; and building likewise; so too has the medical art been given. For since our body, being subject to diseases, is exposed to various afflictions, both those coming from without and those arising from within from foods, and is distressed by both excesses and deficiencies, the medical art ^D was granted by God, the overseer of our whole life, as a model of the healing which must be applied for the curing of the soul, so that by his guidance that which is superfluous might be cut away, and that which is lacking might be added. For just as if we were in the paradise of delight, we would have no need of industry and agricultural labor, so too, if we were immune to diseases, as we were before the fall, when things were first created, we would have no need of any medical assistance for our relief. But just as after we were cast out into this place, and heard the words, *In the sweat of thy face shalt thou eat thy bread* (Gen. III, 19), then, having been perfected by long experience and the toil of agriculture—

having devised the art of farming to alleviate the inconveniences of that curse, God granting us the understanding and knowledge of this art; so also, since we have been commanded to return again to the earth from which we were taken, and have been yoked to a painful flesh, condemned to decay because of sin, and for this reason subjected to these infirmities, there has been offered to us, to the extent that it helps those who are sick, the assistance provided by medicine. ^A

2. For herbs did not sprout from the earth automatically, those which are naturally suited to each of the infirmities, but clearly they were brought forth by the will of the Creator for the purpose of our benefit. Now, the natural property that is found in roots, and flowers, or leaves, or fruits, or saps, or whatever is produced from metals, or whatever is from the sea, and which has been discovered to be suitably beneficial for the flesh, is similar to the discovery of things for eating and drinking. But that which is over-thought and curious, and causes much distraction, and turns, as it were, our whole life toward the care of the flesh, is to be avoided by Christians. And we must strive to use the art, if ever there is need, in such a way that we do not attribute to it the entire cause of being well or being ill, but that we accept the use of what it offers to the glory of God and as a pattern for the care of our souls. ^B And if, in the wilderness, we should be without the remedies of medicine, we must not place all our hope for the consolation of our sufferings in this art, but know that either He will not suffer us to be tempted beyond that which we are able to bear (1 Cor. X, 13), or, just as the Lord once, at one time by making clay, anointed (the eyes) and commanded (him) to wash in Siloam (John IX, 6, 7), and at another time was satisfied with His will alone, saying, *I will, be thou made clean* (Matt. VIII, 3); and some He even permitted to struggle in their afflictions, making them more approved through the test; so also in our case, He touches us invisibly from his hidden place when He perceives that this is expedient for our souls. ^C Sometimes He is pleased that we use material aids for our infirmities, making the persistence of the healing produce a lasting remembrance of the grace, or even providing a pattern, as I said, for the care of the soul. For just as with the flesh both the removal of what is foreign and the addition of what is lacking are necessary, so also with our soul, it is appropriate to dispose of what is foreign and take up what is naturally fitting. For God made man upright (Eccl. VII, 30), and He created us for good works, that we might walk in them.

^A We do not refuse to take medicines for the healing of the body; thus, also in this case, it is worthwhile to endure the cutting words of reproof and the bitter medicines of correction for the healing of the soul. The prophetic word, rebuking those who have not been amended, says to these very people: "Is there no balm in Gilead? Or is there no physician there? Why then has the health of the daughter of my people not been restored?" (Jer. VIII, 22). And the fact that in chronic ailments one waits for healing over a long time and through remedies that are both painful and varied, is an indication that sins of the soul, too, ought to be corrected by diligent prayer, long-term repentance, and a rigorous discipline, such as reason may suggest to us as sufficient for healing.

We ought not, therefore, because some do not use the medical art properly, flee from all the benefit derived from it. For just because some intemperate pursuers of pleasure abuse the art of cooking, or baking, or weaving to devise luxuries, exceeding the limits of necessity, it does not follow that we must reject all arts at once. On the contrary, what has been corrupted by them must be refuted by their right use. So too in medicine, it is not reasonable to blame a gift received from God because of its misuse. For to place the hope of one’s own health in the hands of physicians is brutish—a thing we see some wretches doing, who do not even scruple to call them "saviors." But to shun entirely the benefits arising from it is the mark of an obstinate mind. ^B But just as Hezekiah did not consider the lump of figs to be the primary cause of his health, nor attribute to it the cause of the restoration of his body, but added to the glory of God a thanksgiving for the creation of the figs; so we too, if we receive blows from God who manages our life well and prudently, first of all ask Him to show us the cause for which we are thus chastened; then, that we be delivered from these troubles, and that patience be given to us, so that with the temptation He may also provide the way of escape, that we may be able to endure it (1 Cor. X, 13). ^C 4. As for the gift of healing given to us, whether through wine mixed with oil, as in the case of the man who fell among thieves (Luke X, 34), or through figs, as in the case of Hezekiah (IV Reg. XX, 7), ^D we receive it with thanksgiving. And we judge that there is no difference whether God heals us in an invisible manner, or applies some corporeal means; for these corporeal things very often lead us more effectively to the understanding of the Lord's grace. And often, having fallen into diseases for the sake of discipline, we have been sentenced to undergo, in place of punishment, a harsh and severe cure as a portion of that discipline.

are we to be condemned. Therefore, right reason dictates that we should not reject surgical incisions, nor cauterizations, nor the bitterness of acrid and painful remedies, nor fasts, nor precise regimens of diet and living, nor abstinence from harmful things, provided always (I repeat) that the purpose of the soul’s benefit is maintained, for it is for this reason that this example has been set before us, that the soul may learn to imitate it in its own healing. ^B There is, however, no small danger that the mind might fall into error, as if every illness required the aids of medicine. For not all sicknesses are to be attributed to nature, nor do they all come upon us from a vicious diet or other bodily causes—for some of which we do indeed see that medicine is useful. For often illnesses are punishments for sins, brought upon us for our conversion. "For whom the Lord loves, He chastens [Prov. 3:12]." And: "Therefore many among you are weak and infirm, and many sleep. For if we judged ourselves, we should not be judged. But when we are judged, we are chastened by the Lord, that we may not be condemned with this world [1 Cor. 11:30–32]." Therefore, those who are in such a state, once we have recognized our own offenses, ought to pass over the use of medicine and silently endure the penalties brought upon them, according to him who said: "I will bear the indignation of the Lord, because I have sinned against Him [Mic. 7:9]," and thus to amend themselves, so that they may bring forth fruits worthy of repentance, and remember the Lord who said: "Behold, you are made whole: sin no more, lest a worse thing come upon you [John 5:14]."

^C Sometimes, however, illnesses occur at the request of the devil, when the merciful Lord enters a combat against him with someone, as if with a great athlete, and crushes the devil's arrogance through the supreme endurance of His own servants: a thing which we have learned happened in the case of Job [Job 2:6]. Or indeed, some are proposed by God as an example to those who are impatient of evils, who have been able to persevere in enduring adverse things even unto death, such as Lazarus, who, while afflicted with such and so many sores [Luke 16:20], is nowhere written to have asked anything of that rich man, nor to have shown himself peevish or troublesome due to his present state of affairs. Wherefore he attained rest in Abraham's bosom, as one who had received evils in his life [Luke 16:25]. We have also found another cause for illnesses occurring in the saints, as in the case of the Apostle. For, lest he seem to exceed the limit of human nature, ^D and lest anyone might think that he had something in his natural constitution more excellent than others (as seemed to the Lycaonians, who offered him crowns and bulls [Acts 14:13]), for this reason, to make plain the nature of humanity, he was constantly struggling with illness.

5. What profit, then, could come to such men from medicine? Or rather, is there not a danger, for those distracted from the right reason, to the cultivation of the body? ^A For those, indeed, who have brought sickness upon themselves through a bad diet, the cultivation of the body should serve as a kind of pattern and example for the care of the soul, as has been said before. For abstinence from harmful things, according to medical reason, is profitable for us also, as is the selection of useful things and the observance of precepts. And the very change of the flesh from sickness to good health should be for us a consolation, so that we do not despair of the soul, as if it were unable to return to its own wholeness through repentance after sins. Therefore, this art is not to be shunned entirely, nor is all hope to be placed in it. ^B But just as we use agriculture, yet ask for the fruits from God; and just as we commit the helm to the helmsman, but pray to God that we may escape the sea unharmed: so too, if, when reason allows, we call in a physician, we do not fall away from the hope that must be placed in God. ^C And it seems to me that this art also contributes not a little to continence. For I see that it cuts off luxury, condemns satiety, and rejects as unprofitable the variety of diet and the excessive ingenuity in preparing spices; and in sum, it calls neediness the mother of health, so that in this respect also its counsel is not useless to us. Whether, therefore, we sometimes use the precepts of medicine, or whether we refuse them for any of the causes we have mentioned before, the goal of being pleasing to God must be kept, the benefit of the soul must be managed, and the command of the Apostle must be fulfilled, who says: "Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God." ^D

THE CHAPTERS OF THE SHORTER RULES BY OUR HOLY FATHER BASIL, ARCHBISHOP OF CÆSAREA IN CAPPADOCIA

1. Whether it is lawful or expedient for anyone to permit himself to do or say what he thinks good, without the testimony of the divine Scriptures.

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).