Opening
PREFACE.1
Tue good God, “that teacheth man knowledge,” ? gives com- 413A mand by His apostle to those who are entrusted with the gift of teaching that they should continue in their teaching.2 And those who desire the edification of divine teachings He exhorts by Moses, saying: ‘‘ Ask thy father, and he will show thee: thy elders, and they will tell thee.’’4 Therefore it is necessary that we who have been entrusted with the ministry of the word should be always zealous for the perfecting of your souls. Sometimes we must needs bear witness publicly before the whole B Church, at other times we may allow ourselves to be consulted privately at his pleasure by any one who may come to question us concerning that which belongs to sound faith and the true method of right conduct according to the Gospel of our Lord Jesus Christ ; for by means of these two things the man of God is perfected.» And you too must allow nothing to pass fruitless and unheeded, but, besides what you hear in public, must also ask privately concerning those things which are expedient and so make good use of all your times of leisure. Seeing then that God has brought us here together, and that we have much freedom from external distractions, let us not turn aside to any other C work, or give our bodies again to sleep, but rather pass the hours of the night that remain in careful thought and in searching out that which is needful, fulfilling the words of the blessed David : ‘Tn the law of the Lord will he meditate day and night.” ®
1 TIpoolutov t&v xat’ éxttouyy 6pwv. In some MSS. F. and B. run into one another without intervening preface or table of contents, to form one corpus. R. begins his version with this preface and then uses a concluding portion of the preface to F., slightly less in length.
2 Ps. xciv. 10. $ Rom. xu. 7 . 4 Deut. xxxu. 7
5 Cf. Ep. cexcv. (addressed to monks) “ Faith and works must be
joined : so shall the man of God be perfect.” | 6 Ps. i, 2 év véuw xuplov (Sw. adtod), xuplov being taken from the
first half of the verse.
414A I.
B Is it lawful or expedient for a man to allow himself to do or say what he thinks right without the testymony of the wnspired Scriptures ?1 (R. 12)
Our Lord Jesus Christ says of the Holy Spirit : ‘* He shall not speak from himself; but whatsoever things he shall hear these shall he speak’’2; and of Himself: “ The Son can do nothing of himself’”?; and again: “For I spake not from
C myself; but the Father which sent me, he hath given me a commandment, what I should say, and what I should speak. And I know that his commandment is life eternal ; the things therefore which I speak, even as the Father hath said unto me, so I speak.”’ * Who then would be so mad as to dare of himself to conceive anything even in thought, he who needs the holy and good Spirit for a guide, that he may be directed into the way of truth, both in thought and word and deed, and is living blind and in darkness
D without the sun of righteousness our Lord Jesus Christ Himself Who illumines us with His commandments as with rays? For “ the commandment of the Lord ”’ it says “‘is clear, enlightening the eyes.’ > But since of the things or words common among us some are ordered by the commandment of God in Holy Scripture and others are passed over in silence—as for those that are written no man whatever has any authority to do anything that 1s prohibited or to leave undone anything that is prescribed ; since the Lord once for all proclaimed: ‘‘ Thou shalt keep the word which I command thee this day ; thou shalt not add to it nor take away from it.” © For there remains a fearful expectation of judgment
and a fierceness of fire about to devour those who dare such a thing. But as for those things passed over in silence the apostle E Paul gave us a rule when he said: ‘‘ All things are lawful to me but all things are not expedient ; all things are lawful to me but all things edify not. Let no man seek his own, but each his neighbour’s good.’’? So that it is absolutely necessary, either to be subject to God according to His commandment, or to others because of His commandment. For it is written: ‘‘ Subjecting yourselves one to another in the fear of Christ.’ 8 And the Lord
_ + A typical example of B.’s attitude towards Scripture; cf. In Bun. 1.27; 224c ; Mor. xxvi. 1, lxxx. 22.
2 a 3 - wae 3 dv axobon for dxovce. K, add tadra before rxanoer **. n. v.19.
6 : “ Sn. xii. 49; 50. 6 Ps. xix. 8. Deut. iv. 2. B. gives a free version of the LXX and transposes the clauses.
7 ' 1 Cor. x. 23 add wot before tEeorw twice K: 24 add gxaotoc after tttpov K.
8 Eph. v. 21.
says: “ He that wisheth to be great amon
| g you let him be |] of all and servant of all ” 1—alienated that is from his own nt _ Imitating the Lord Himself Who says: ‘‘ I am come down from ee to do mine own will, but the will of my Father which sent me.”’
IT.
What profession ought we who wish to live together in God's way to demand from one another ?
That which the Lord sets before every one that comes to Rp Him: “If any man would come after me, let him deny himself, and take up his cross, and follow me.” But the meaning of each of these clauses has been given in the question that deals
with this.4
III.
How we shall convert the sinner, or what our attitude to him shall be c uf he is not converted. (R. 16)
As we have been commanded by the Lord: “If thy brother sin, go show him his fault between thee and him alone; if he hear thee, thou hast gained thy brother. But if he hear thee not, take with thee one or two more, that at the mouth of two witnesses or three every word may be established. And if he refuse to hear them, tell 1 unto the Church ; and 1f he refuse to hear the Church also, let him be unto thee as the Gentile and the publican.” > Then if this be done “ sufficient to such a one is p this punishment which was inflicted by the many,” ® since the Apostle wrote: “‘ Reprove, rebuke, exhort, with all long-suffering and teaching.”’’ And again: “‘ And if any man obeyeth not our word by this epistle, note that man, and have no company
with him that he may be ashamed.”’ §
1 Mk. ix. 34 conflated with parallel passages. 2 Jn. vi. 38 é« for and K, add rarpd¢ after pe. R. adds Mt. v. 41. Cf. Ben. Reg. vii, where the second grade of humility is to imitate the
Lord Who said (Jn. vi. 38). | 3 Mt. xvi. 24. Perhaps quoted from the formula in use.
4 See F’. 8. . 5 Mt. xviii. 15 omit 8¢ *, ducer for auaprhon *; 16; 17. 6 9 Cor. ii. 6 doxetév for ixavév**. - _ | 79 Tim. iv. 2; quoted by Ben. Reg. u1, describing the qualifica-
f the abbot. nae Thess. iii. 14 add xat after onueotobe K, owavaylywobe for
ouvaveulywoda _K. R. adds © Sine dubio ad mensam.
IV.
If any man bears hardly upon the brethren for small sins, saying, You should repent, does he lack compassion and destroy love ? E (R. 17)
Since the Lord affirmed that ‘‘ one jot or one tittle shall not pass from the law till all be fulfilled,’ 1 and declared that ** every idle word that men shall speak, they shall give account thereof in the day of judgment,” ? nothing must be despised as small. “ For
416A he who despises a thing is despised by it.’’? Besides, what sin will any one dare to call small after the apostle’s declaration : ‘Through thy transgression of the law dost thou dishonour God?” 4 But if the sting of death is sin, not this or that, but, as it is not defined, clearly every sin, he who 1s silent lacks compassion, not he who rebukes; just as he who leaves the poison in him who is bitten by a venomous beast, not he that takes it out, 1s the merciless one. Moreover he destroys love. For it 1s
written : “ He that spareth the rod, hateth his son; but he that loveth him, chastiseth him diligently.” 5
V.
B How a man should repent for each sin, and what fruits worthy of repentance he should show. (R. 18) ®
He must have the disposition of him that said: “I have hated and abhorred injustice’? ’; and must do what is said in C the sixth psalm and in many others, and what the apostle testifies was done by those who grieved after a godly fashion on behalf of another that had sinned. ‘‘ For behold ”’ he says ‘‘ that ye were made sorry after a godly sort, what earnest care it wrought in you, yea what clearing of yourselves, yea what indignation, yea what fear, yea what longing, yea what zeal, yea what avenging ! In everything ye approved yourselves to be pure in the matter.” ® And he must multiply the opposite virtue, as did Zacchaeus.
1 Mt. v. 18. 2 Mt. xii. 36. 3 Prov. x11. 13 Bas. 6 xatappovaev, Sw. (B) &¢ xatappovet.
* Rom. ii. 23.
> Prov. xiii. 24 Bas. tav gxvrod ulév, Sw. (B) tdv vidv adtod.
_ § The second half of the question is not answered in R. 18, but is repeated and answered in R. 19 = B. 287. 7 Ps. cxix. 163.
® 2 Cor. vii. 11 exdlxnow before Cirov **, add éy before ca K.
VI.
What of him who professes in word that he repents but does not D correct his sin? (R. 20)
Concerning such a man I think this was written: “ If thine enemy entreat thee with a loud voice, be not persuaded: for there are seven wickednesses in his soul.”1 And elsewhere: “As a dog when he returns to his vomit and becomes hateful, so is a man who by his wickedness has returned to his sin.” ?
VII. What 1s the judgment against those who defend sinners? (R. 26) E
Heavier than his of whom it is said: ‘‘ It were well for him, that a millstone were hanged about his neck and he were thrown into the sea, rather than that he should cause one of these little ones to stumble.’’* For no longer is the sinner receiving rebuke 417A unto correction but a defence to confirm him in his sin, and he is persuading others to like faults,4 so that to such a defender, if he has not shown fruits worthy of repentance, 1s appropriate what the Lord said: ‘‘ If thy right eye causeth thee to stumble, pluck it out and cast it from thee; for it 1s profitable for thee that one of thy members should perish, and not thy whole body be cast into hell.”’ ®
VIII. How we are to receive him that truly repents. (R. 27) B
As the Lord taught when He said: “ He calleth together his friends and his neighbours saying: Rejoice with me for I have found my sheep that was lost.” °
IX. How we are to feel towards him that sins and does not repent. (R. 28) C As the Lord commanded saying: “ And if he refuse to hear the Church also, let him be to thee as the Gentile and the publican,’’ ’ 1 Prov. xxvi. 25... wh retabiic adr’ émt& yép claw xta. with A
w. (B) omits adt@ and elovy. ;
on eae per 11. . . oStwe &vOpwmog tH lla xaxlg xra., Sw. (B) Seone EOOWV TH EaLTOD xaxla.
eS xvii. 2 conflated with parallel passages she
4Rj ts Lk. 111. 9. 5 -raeaag Boy . . . oxavdantty for cl d&. - - oxavaniter **, add
», before yeeway. . sa aah * i Bae = 6 ovyxadretrar for ovyxaret, omit adtoig after AEywv".
7 Mt. xviii. 17 c¢ for donep *.
and as the apostle taught: “ That ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which they received of us. *
X. With what fear and tears a soul which has lwed miserably in many D sins ought to depart from its sins; and with what hope and
disposition it ought to approach God. (R. 117)
First it ought to hate its reprobate former life, hating and abominating its very memory. For it is written: “I hate and abhor iniquity, but thy law do Llove.” * Then it ought to accept
E the threat of eternal judgment and punishment as a teacher of fear, and recognise a time of tears as the time of penitence, as David taught in the sixth psalm. Since it 1s fully convinced that its sins are cleansed by the blood of Christ through the ereatness of the mercy and the multitude of the compassions of God Who said: “ If your sins are as scarlet I will make them white as snow ; and if they are as crimson I will make them white as wool.’ 3 Then, having received power to please God, the soul says: | Weeping will tarry in the evening and joy cometh in the morning. Thou hast turned my lamentation into joy, thou hast
418A rent my sackcloth and girded me with gladness, that my glory may sing to thee.”’* And having come thus it sings to God saying: ‘‘ 1 will magnify thee, O Lord, because thou didst receive me and didst not let mine enemies rejoice over me.” 5
XI. How one manages hatred of sins. (R. 149)
B An unpleasant and troublesome result always generates hatred of those who are the cause of it. So if a man is convinced of how many and great evils sins are the cause, automatically and from
the heart he feels that hatred of them which he showed who said : ~ [hate and abhor iniquity.”
XII. How the soul is convinced that God has forgwen tts sins.
Cc When it sees in itself the state of mind of him who said: “I hate and abhor iniquity.” ? For God by sending down His only begotten Son for the remission of our sins hag already remitted
, 2 Thess. 111. 6. 2 Ps. cxix. 63.
; Isa. i. 18 doel Eptov Aeuxaved with & *, Sw. (B) we.
, Bs. Xxx.5; 12; 13. > Ps. xxx. 1. Ps. cxix. 163. 7 Ps. cxix. 163.
sins so far as His part is concerned.! But since hol id si
of mercy and judgment? and testifies that God at just, it 18 necessary that what the prophets and apostles say in their passages about repentance should be done by us, that the judgments of God’s righteousness should be manifested and His p mercy perfected unto the forgiveness of sins.
XITI.
Whether he who has sinned after baptism should despair of his salvation af he be found in a multitude of sins; or to what limit of sins he should continue to hope in the goodness of God shown to repentance.®
If it be possible to number the multitude of God’s mercies and the greatness of God’s compassion in comparison with the number and greatness of sins then let us despair. But if, as is obvious, the latter are subject to measure and can be numbered, but it is impossible to measure the mercy or number the compassions of God, there is no time for despairing, but only for recognising mercy and condemning sins ; the remission of which is set forth in the blood of Christ, as it is written. But that we 419A must not despair we are taught in many places and many fashions,
but especially in the parable of our Lord Jesus Christ about the
son who received his father’s substance and spent it on sins.
And how splendid a feast his repentance merits we learn from
the very words of the Lord. And God says by Isaiah: “ If
your sins are as scarlet I will make them white as snow; and if
they are as crimson I will make them white as wool.” 4 Which
we ought to know is only true if the manner of our repentance B
is worthy, springing from a disposition that abhors sin, as it 1s
written in both the Old and New Testaments, and if the fruit 1s
worthy, as was said in the answer to the question about this.°
XIV.
By what frutts true repentance ought to be tested. The disposition of penitents and the character of those who c depart from sin and their striving after worthy fruits of penitence
have been spoken of in their proper place.°® 1 The “‘ evangelical ”’ standpoint could not be more clearly defined.
2 Ps. ci. 1. . 3 The answer to this question is obvious to-day, but up to c. 250
In si tion was w was generally held that for certain sins no restora nossible in this life. They must be left to God’s mercy at the Last Day. See Watkins, A History of Penance, pp. 143-259 passim. 4 Iga. i. 18 doel (v.1. we) Eprov Acvxava with & *, Sw. (B) ac. 5 B.5 ‘B.S ff.
E
XV.
What is the meaning of : How oft shall my brother sin against me and I forgive him? and in what manner of sims is 1 my place to forgive ?
p Authority to forgive sins has not been given unconditionally, but is dependent on the obedience of the penitent and his agreement with the man who is entrusted with the care of his soul. For it is written concerning such: “If two of you shall agree upon earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven.’’? But as for what manner of sins, this question must not be even asked, since the New Testament indicates no difference to us? and promises forgiveness of every sin to those who repent worthily, and especi-
E ally since the Lord promised it in His own person for every matter.
420A XVI.
Why is it that the soul at one time feels compunction even without effort, sorrow coming as it were spontaneously ; and at another time 1s so devoid of sorrow that rt cannot feel compunction even when it puts constraint upon itself ? (R. 128)
Such compunction is God’s gift and is sent to stir up desire
B that the soul having tasted the sweetness of such sorrow may strive to cultivate it; or to prove the possibility of the soul always possessing such compunction with the help of diligent care, that those who have lost it through indolence may be without excuse. But to constrain oneself and yet not be able is at once a proof of our neglect at other times—for it is not possible for a man having come to a thing suddenly to master it without much and frequent practice in company with others—and it shows that our soul is dominated by other passions and not C allowed by them to be free in the directions in which it desires freedom, according to the principle laid down by the apostle: But I am carnal, sold under sin. For not what I would that
do I practise, but what I hate, that I do.”’4 And again: ‘‘ But now it 18 no more I that do it, but sin that dwelleth in me.’ ® Indeed God has allowed this to happen to us for our good, if haply the soul through its involuntary sufferings may come to
perceive who it 18 that dominates it, and recognising the things in which it is involuntarily a slave to sin may regain soberness and escape from the snare
of the devil, findi d D ready to help those who truly repent. pn em aan ie
1 Mt. xviii. 2]. 2M 7 * Rom. vii. 14; 15. t. Xvili. 19. gorge
XVII.
If a man thinks of eating and then condemns himself, will he be subject to the charge of having been anxious? (RB. 128)
_ If the thought arises before the proper time of hunger and E with no demand from nature, then it is clearly an aberration of the soul and condemns it for attachment to the things of the present and lack of zeal for pleasing God. But even so the mercy of God is near at hand. For if a man has condemned himself, by reason of his repentance he is already free from the accusation, especially if he guards against a lapse in future, remembering the Lord’s words: ‘‘ Behold thou art made whole; sin no more, lest a worse thing befall thee.’”’1 But if through the compulsion of nature and the domination of hunger the senses stir the memory, 421A but reflection conquers by means of zealous occupation in better things, then it is not the thought that deserves condemnation
but the conquest praise.
XVIII.
Whether it is right that a man who has once sinned should be entrusted with any office in the brotherhood, after long probation,
and if so, what sort of office.
Remembering the apostle’s words: ‘‘ Give no occasion of B stumbling either to Jews or to Greeks, or to the Church of God ; even as I also please all men in all things, not seeking my own profit, but the profit of many, that they may be saved,’ we ought to show great care lest we give offence to the gospel of Christ, and lest we become a stumbling-block to the weak and build up some in wickedness. Wherefore it 18 necessary in the case of such men that we consider and weigh what is best for the edification of the faith and the progress of every virtue in Christ.
XIX.
If any man be suspected of sin but does not commit it openly, must C we watch him in order that our suspicions may be verified ?
Evil suspicions springing from a mind wilfully bad are condemned by the apostle. But he who has been entrusted with the care of all must watch all in the love of Christ and desire to eure the evil he suspects, that the apostle’s words may come to pass: ‘‘ That we may present every man perfect in Christ Jesus.'’* D
1 Jn. v. 14 tb cot for ool K. 21 Cor. x. 32 ylvecbe after ampooxorot K; 33. ; 3 Cf. 1 Tim. vi. 4. 4 Col. i. 28 add "Inoot after Xpiarot K.
XX. Whether the man who is versed in sin must avoid the society of the heterodox and part altogether from men of evil life.
Since the apostle said: ‘‘ Withdraw yourselves from every brother that walketh disorderly and not after the tradition which ye received of us,” ? generally speaking, for every man every
E participation in every forbidden thing, whether in thought word or deed, is harmful and dangerous. But those who have lived in sins must be watched even more carefully. First of all, because the soul that has become used to sin is for the most part more prone to fall into it. Then again, just as with those who are
422A weak in body their care demands closer watchfulness, so that they often shun what is beneficial to the healthy, so also in the case of those whose souls are weak there is much more need of watchfulness and care. But how much harm is caused by the society of sinners is shown by the same apostle when he argues thus: “ A little leaven leaveneth the whole lump.” But if so great damage arises in the case of those who fall into errors of morals, what are we to say of those who hold depraved notions of God, whose depravity prevents their good health even in other B matters, bemg handed over once for all because of it to dishonourable passions ? As is shown in many places but especially by what is said in the Epistle to the Romans about certain men :
~ And even as they refused to have God in their knowledge God C handed them over unto a reprobate mind. .. .’’3
XXI.
Whence come mental aberrations and wandering thoughts ? and how shall we correct them? (R. 84)
Mental aberration comes from idleness of a mind not occupied Din necessary things. For the mind is idle and careless from lack of belief in the presence of God Who tries the heart and reins. For if it believed this it would surely do what was said: ‘‘ I have seen the Lord always before me, for He is on my right hand lest I be moved.” 4 He who does this and what is like to it will never dare or have leisure to think of any of those things that do not conduce to the edification of faith, even if they seem to be good, not to speak of what is forbidden and displeasing to God. 1 2 Theas. ili. 6. * Rom. i. 28: 29 add xo eae yhahs
; evela K; 30: 31 add g - 39 add wbx tvénoav *, add 3¢ after udvoy *, add dorév8oug Kk ; * Ps. xvi. 8.
XXII. Whence arise the disgraceful phantasies of the night? (R. 85) &
They come from the wrong movements of the soul in the day time *; but if the soul is purified from these by being occupied in God’s judgments and practises continually what is good and 423A well-pleasing to God, then it will have dreams of a corresponding Sort.
XXITT. How far does the judgment upon idle words extend? (R. 40)
Generally speaking, every word that does not help to satisfy the need set before us in the Lord is idle. And so great is the danger of such a word that, even if what is said is good in itself B but does not contribute to the edifying of faith, he who has spoken it is not freed from danger by the goodness of the word, but since what is spoken does not contribute to edifying he grieves the Holy Spirit of God. For this the apostle taught clearly when he said: “‘ Let no corrupt speech proceed out of your mouth but such as is good for edifying of faith, that 1t may give grace to them that hear.”’2 And he adds: ‘“ And grieve not the Holy Spirit of God, in whom ye were sealed.”” And how great an evil it is to grieve the Holy Spirit of God, what need is there to say ?
XXIV. What is revilng ? (R. 41) ° C Every word said with the intention of doing dishonour, even though the word itself does not seem to be insulting, is reviling.*
And this is clear from the Gospel which says of the Jews: “ They reviled him and said to him, Thou art his disciple.” °
XXY. D What is evil speaking ? (R. 42) I think there are two occasions on which it 1s allowable to say something bad ®° of a man. When a man is obliged to take counsel with others approved for this purpose as to how one who
1 Of. Hom. in Mart. Julittam 36c: ‘‘ The phantasies which come in sleep are for the most part echoes of the day’s thoughts.”
2 Eph. iv. 29 rlotews for xpelac * ; 30.
3 R. has “ Quis est maledicus, id est AolSopo¢ #”” |
4 This definition seems to be derived from the following quotation rather than from the intrinsic force of the word.
5 Jn. ix. 28 add adté after clrov. 6 pabaov.
has sinned may be corrected ; and again when there 18 need to secure the safety of some who may often through ignorance be likely to consort with evil as if it were good, for the apostle bids vs not to consort with such? lest we get the noose round our
Eown soul. This we find happened to the same apostle, to judge by what he writes to Timothy—‘‘ Alexander the coppersmith did me much evil, of whom be thou ware also, for he greatly withstood our words.” 2 Apart from such necessity, he who speaks against any one, with the purpose of accusing or traducing him, is an evil speaker, even if what he says is true.
494A XXXVI.
He who speaks against a brother or hears another speaking against him and does not protest, what does he deserve? (R. 43)
Both deserve to be banished from the society of their brethren. For “ he who speaketh against his neighbour secretly, him was I driving out.’’* And elsewhere it is said: ‘‘ Be not glad to hear one speaking evil, lest thou be lifted up.”’ 4
B XXVII.
If aman speak against the Superior, how shall we behave towards hum? (R. 44) The condemnation of such conduct is clear from the wrath of God against Miriam, when she spoke against Moses, whose sin God left not unavenged even when Moses prayed for her.
C XXVIII.
If a man answers another in a violent tone and words and when
reminded of it says I mean no harm, must we believe him ? (R. 45)
Not all diseases of the soul are apparent to all, or to the patient himself, any more than are those of the body. So just as in the case of the body skilled men have certain signs by which they recognise diseases which are hidden and escape the per-
D ception of the patient, so also in the case of the soul, if the sinner does not perceive his own disease, he must believe the Lord, Who has assured both him and his fellows that “the evil man out of the evil treasure of his heart brings out evil things.” ® For the bad man often makes a show of good words or deeds, but it 18
* Cf. 2 Thess. iii. 14. 22 Tim. iv. 14. 3 Ps. ci. D.
* Prov. 2h 4 c ae) cielo. XX. 13 wh ABEwe &xove xatararotvtoc, Sw. (B) ph ayera
& .- Z Mt. xii. 35 add THE xapdlag abtod, mpopéper for ExBcrret.
impossible for the good man to make a show of evil. As Scripture says, lake thought for things honourable ”’ not only before the Lord, but “* before men.’ 4
XXIX. E How can a man avoid anger? (R. 46)
If he considers always that he gazes upon the all-seeing God and the ever-present Lord. For what subject ever dares before the eyes of a ruler to do anything displeasing to him? And if he has no reason to expect obedience from others, then let him prepare himself to obey them, thinking all men superior to him- 425A self. For if he requires obedience in view of his own needs, he must know that the word of the Lord teaches each of us to serve others, but if he would avenge a transgression of the Lord’s commandments, there is need not of wrath, but of pity and sympathy, after the pattern of him who said: ‘ Who 1s weak and I am not weak ? ”’
XXX. How we shall remove the vice of evil concuprscence. (R. 49)
By a burning desire to fulfil the will of God, such as he showed B who said: “ The judgments of the Lord are true, righteous altogether, more to be desired than gold and much precious stone, and sweeter than honey and the honeycomb.’’? For the desire of better things, where there is power and opportunity to enjoy what is desired, always compels us to despise and spurn inferior things, as all the Saints have taught—how much more bad and C shameful things ?
XXXI, Must we not laugh at all? 4 (R. 58)
Since the Lord condemns those that laugh it is obvious that there is never a time of laughter for the believer, especially when there is so great a multitude of those who by transgression of the law dishonour God and are dead in sins, for whom one should mourn and grieve.
XXXII. Whence comes untimely and wmmoderate sleep and how are we to avoid it? (R. 55) Such sleep comes whenever the soul 1s slack concerning thoughts of God, and we despise the judgments of God. And we
1 Rom. x11. 17. 2 2 Cor. x1. 29. 3 Ps. xix.9; 10. 2 Cy, N..11,
avoid it whenever we resume sincere and worthy thoughts of the greatness of God and once more desire His will, after the
E fashion of him who said: ‘1 will not give sleep to my eyes or slumber to my eyelids until I find a place for the Lord, a tabernacle for the God of Jacob.” *
426A XXXII. How is one convicted of men-pleasing ? (R. 59)
When he shows eagerness when with those who praise him, but is backward with those who blame him. For if he wishes to please the Lord he is always and everywhere the same, fulfilling the words: ‘‘ By the armour of righteousness on the right hand
and on the left, by glory and dishonour ; by evil report and good B report, as deceivers and yet true.”’ 2
XXXIV.
How a man escapes the vice of men-pleasing and looking for the praises of men. (R. 60)
By being fully convinced of the presence of God and by andistracted thoughts of being well-pleasing to God, and by a © burning desire for the blessings promised by the Lord. For no man errs before the eyes of a master in order to please a fellowservant, dishonouring his master and condemning himself.
XXXYV. How the proud is recognised and how he is cured. (R. 61)
He is recognised by his seeking the pre-eminence : he is cured if he believes the verdict of him who said: ‘‘ The Lord resisteth the proud and giveth grace to the humble.’’? This however
D you must know, that if a man fears the judgment of pride he cannot be cured of the disease unless he gives up all strivings after pre-eminence. Just as a man cannot unlearn a language or any art whatsoever unless he absolutely gives up not only doing but also saying anything on the lines of that art, even
hearing others speaking or looking at them practising. And this must be observed also in the case of every vice.
_ Ps. exxxil. 4; 5. Cf. Hom. in Mart. Julittam 36p where the night is said to be intend
ed to be divided between sleep and prayer. * 2 Cor. vi. 7; 8. 3 James iv. 6 xdetoc for 6 Oed¢*.
XXXVI. ‘
Whether honour should be sought. (R. 68)
We have been taught to give honour where honour is due but prevented from seeking honour by the words of the Lord - How can ye believe who receive honour from one another, and the glory that cometh from the only God ye seek not ? 1 “And 427A 80 to seek glory from men is a proof of unbelief and a departure from piety, as the apostle said: ‘‘ If I were still pleasing men I should not be a servant of Christ.”’2 And if those who receive the glory given by men are thus condemned, those who seek for what has not been given incur untold condemnation.
XXXVI.
How can he recover zeal who 1s backward in obeying the command- B ment? (R. 66)
By being fully convinced of the presence of the Lord God Who sees all things and of the threats pronounced against the backward, and of the hope of a great recompence from the Lord, Who promises by Paul the apostle that each shall receive his own reward according to his own labour?; and by attending to allc other things written in the Scriptures to stir up each man to zeal and endurance, that God may be glorified.
XXXVIILI.
What of a brother who receives a command and refuses to obey but afterwards changes his mind? (R. 70)
In that he refused, being a gainsayer and provoking others to do the same, let him be recognised as subject to this judgment : ‘An evil man stirreth up gainsayings, but the Lord sends upon D him a cruel messenger.”4 And let him be sure that he does not n but the Lord Who said: “He that heareth you heareth me; and he that rejecteth you rejecteth me.’ 5 ‘And if he shows compunction let him first apologise and then
if he receives permission do the work.®
1 Jn. v. 44. 2 Gal.1. 10. 4 Prov. xvii. 11 émunéunet, Sw. (B) exnéuyer.
5 Lk. x. 16, quoted also in Ben. Keg. Vv. | 6 ; F 29, aie the works of the froward are not to be mixed
with those of the obedient.
gainsay or obey ma
3 1 Cor. 111. 8.
XXXIX. What of a man who obeys and yet murmurs? (R. 71)
& Since the apostle said: ‘‘ Do all things without murmurings and disputes,” ! the murmurer is alienated from the unity of the brethren and his work cannot be used by them.” Such a man is clearly suffering from unbelief * and failure in regard to hope.
XL. 428A If a brother makes another sorry, how ought we to correct hum ? (R. 72)
_ If the grieving in question was that in the apostle’s mind when he said: “‘ For ye were made sorry after a godly sort, that ye might suffer loss by us in nothing,” 4 then not he that made sorry
B needs correction but he that was made sorry ought to show the special marks of sorrow after a godly sort. Butifhe made some one sorry in unimportant matters, then let him who made sorry remember the apostle’s words: ‘* If because of meat thy brother is grieved, thou walkest no longer in love.” 5 And recognising his sin let him fulfil the words of the Lord: ‘‘ If thou art offering thy gift at the altar, and there rememberest that thy brother hath aught against thee, leave there thy gift before the altar, and go
thy way, first be reconciled to thy brother, and then come and C offer thy gift.’’ °
XUL.
What if he who has vexed another cannot bring himself to make an apology? (R. 78) We ought to carry out in his case what the Lord said of him
who sinned and did not repent: ‘‘ If he refuse to hear the Church D also, let him be unto thee as the Gentile and the publican.” ”
XLII.
What if, when he who has vered another makes an apology, the other refuses to be reconciled ? (R. 74)
The judgment of the Lord in such a case is clear from the E parable of the servant with his fellow-servant, who though he was besought would not show patience. ‘‘ When his fellow-
* Phil. ii. 14. 2 See on B. 38.
° This is explained by B. 38. His faith fails and he does not see Chiat in the Superior. Cf. F. 28.
: 2 Cor. vii. 9. : ® Rom. xiv. 15. Mt. v. 23 xal exe? for xdxci K; 24.
* Mt. xviii. 17.
servants saw what was done. the | » they told their Lord.” B Lord was angry, and revoked his favour towards the a ne
handed hi : ae im over to the tormentors till he should pay what was
XIII. How we should attend to him who wakes us for prayer. (R. 75) 429A
If we recognise the harm done by sleep in that the soul has no perception of itself, and understand also the benefit of wakefulness, and especially the exceeding glory of coming to God inB prayer, we shall attend to him who wakens us whether for prayer or for any other commandment, as to one who confers benefits great and exceeding all desire.
XLIV.
If a man 1s cross or angry when awakened from sleep, what does he deserve? (R. 76)
Temporary separation ? and deprivation of food, to see if he is able to feel compunction and learn how many and great blessings he has deprived himself of by his stupidity and so be converted and rejoice with the same affection as he who said: “I re-c membered God and rejoiced.’ * But if he abide in his stupidity, let him be cut off from the body as a rotten and corrupt branch. For it is written: “It is profitable that one of thy members should perish and not thy whole body be cast into hell.” 4
XLV.
Is there any excuse for a man who having heard the Lord’s words, That servant, which knew his Lord’s will and did it not, and D made not ready according to his will, shall be beaten with many stripes ; but he that knew not, and did things worthy of stripes, shall be beaten with few stripes 5—yet neglects to find out what the Lord wills? (R. 119)
Such a man is clearly feigning ignorance and cannot escape the judgment of his sin. For “if I had not come and spoken
1 Gee Mt. xvill. 31-34. a . 2 gwopta.ou. Not here of excommunication, cf. Poen. 4 apoprtécbw
ight 1 by Ben. Reg. xxv, Sougda ulav. Light is thrown on this passage by ie delinquents are suspended from meals, prayers, and converse with the brethren. They are to eat alone as the abbot directs. They must continue to work. —— Ps. Ixxvil. 3. 4 Mt. v. 30 Ban07 ele yéewav for els y. deen D7; K. 6 Lk. xii. 47 unde for 7 K, rovhoag before étoudoas ; 48.
unto them ” says the Lord “ they had not had sin ; but now they have no excuse for their sin’’!; for Holy Scripture announces the will of God everywhere to all men. So that such a man is not judged lightly in company with those who were ignorant, 430A but severely with those of whom it is written: “ Like the adder that is deaf and stoppeth her ears, which will not hear the voice of the charmers, charming never so wisely.’ * But he who is entrusted with the stewardship of the word is judged as a murderer according to Scripture, if he neglects to tell a man of his sin.*
XLVI.
If a man suffers another to commit sin, 18 he guilty of that svn ? (R. 121)
B «His condemnation is clear from the words of the Lord to Pilate: “* He that delivered me to thee hath greater sin.”’* For it is clear from this that Pilate, by suffering those who delivered Him, had sin, though in a lesser degree. It is also proved by Adam who suffered Eve, and Eve who suffered the serpent. For none of these was allowed to go unpunished as innocent. And God's actual indignation against them when carefully con-
C sidered shows this. For when Adam as an excuse said: ‘* The woman whom thou gavest to be with me she gave to me and I did eat, God answers: “‘ Because thou didst hearken to the voice of thy wife, and didst eat of the tree, concerning which I com-
manded thee, of it alone not to eat, cursed is the ground in thy works ’’® and so on.
ALVIL. Should we keep silence when men sin ? (R. 122)
| That we should not is clear from the commands of the Lord in the Old Testament : “‘ Thou shalt surely rebuke thy neighbour, and not bear sin because of him ” ®; and in the Gospel: “‘ If thy brother sin against thee, go, shew him his fault between thee and him alone ; if he hear thee, thou hast gained thy brother. But if he hear thee not, take with thee one or two more, that at the mouth of two witnesses or three every word may be established. And if he refuse to hear them, tell it unto the Church: and if he refuse to hear the Church also, let him be unto thee as the Gentile
and the publican.”7 But how great is the condemnation of this E81n we may learn first
D
from the Lord’s general declaration : ‘‘ He 1 eee 3 = hg ae . Ps. Iviii. 4, 5 slight divergences from Sw. i ce wie aa 8. Jn. xix. 11. 5 Gen. iii. 12; 17.
7 Mt. xviii. 15-17.
that obeyeth not the Son shall not see life, but the wrath of God shall abide on him ” 1: and secondly from stories told in both Old and New Testaments. Look at Achan: when he stole the golden wedge and the mantle, the wrath of God comes upon all the people—although they were ignorant both of sinner and sin— until the aforesaid wags revealed and suffered that terrible destruction with all that was his. Eli again, though he did not 431A pass over in silence the sins of his sons, who were pestilent fellows, but often warned them and said: ‘‘ Nay, my sons, it is no good report I hear of you,’’? and with longer discourses established both the wickedness of sin and the inevitable nature of judgment, yet, because he did not take vengeance nor show against them befitting zeal, stirred up such wrath of God that both the people were destroyed with his sons and the ark itself was taken by foreigners, and he himself died with a pitiable end. But if so great wrath blazed out against those who knew nothing of the B sinner and tried to prevent him and testified against the sin, what shall we say of those who know and remain silent ? Grave is the danger of such if they show not the temper described by the apostle writing to the Corinthians: ‘‘ Why did ye not rather mourn that he that had done this deed might be taken away from among you ?”’® as well as by his subsequent words: “ For behold this selfsame thing, that ye were made sorry after a godly sort, what earnest care it wrought in you, yea what clearing of yourselves, yea what indignation, yea what fear, yea what longing, yea what zeal, yea what avenging! In everything ye proved yourselves to be pure in the matter.’’4 They are in danger, C I say, of all together suffering the same destruction, or even worse, as he that sets at nought the Lord, and commits the same sin as one who has already sinned and been condemned, is worse than he who set at nought the law of Moses. For “ Cain was avenged sevenfold, but Lamech (who sinned in like manner) seventy and sevenfold.” ° XLVIITI. What constitutes avarice ? (R. 141)
When a man transgresses the limits of the law. According to the Old Testament this happens when one cares for prien more than for one’s neighbour ; for it 1s written, ao _— love thy neighbour as thyself "’ ° ; and, according to a = when on one’s own account one 1s too anxious for the daily
1 Jn. iii. 36. 2 1 Sam. ii. 24 (summarised).
3 9 add Sd th **, 2€ap07 for 267 K. : 4 : — vii. 1] add év before vptv * add EV before t@ mp& ypwate K. 5 Gen iy. 24. 6 Lev. xix. 18.
virements of life, like the man who was told, ‘Thou fool, this night is thy soul required of thee ; and the things that thou hast prepared, whose shall they be 9” To which is added in general
terms: ‘So is he that layeth up treasure for himself and is not rich towards God.” ?
XLIX. 432A What 1s to vaunt oneself 2? (R. 142)
Everything assumed not for necessity but for show deserves the charge of vaunting.
L.
B If a man rejects the more expensive garments and chooses what 1s cheap, whether cloak or shoes, to suit his fancy, does he sn or does he suffer from some spiritual sickness ? (R. 144)
Any one who wishes to suit his own fancy, with a view of pleasing men, is plainly suffering from men-pleasing, and 18
wandering away from God, and in his very cheapness is indulging in the vice of vaunting.®
C LI. What 1s Raca 4? (R. 145)
A vernacular word of mild insult, used among friends and relations.
LILI.
D The apostle says in one place, “‘ Let us not be vain-glorious ” ® ; wn another, ‘* Not wn the way of eye-service as men-pleasers ”’ © ; who 1s the vain-glorious and who is the men-pleaser ? (R. 146)
I reckon that he is vain-glorious who does or says anything merely for the sake of worldly glory in the eyes of those who see or hear ; and he is a men-pleaser who does anything to please a man and meet his wishes, even though what is done be disgraceful.’
1 Lk. xii. 20 &ppov for &ppwy K; 21.
7 2 neomepevecOan. Only in N.T. in 1 Cor. xiii. 4. Cf. Clem. Al. Paed. 111. 1 meprepela Yap oO uadrAwnaLoG TepittédTHtog xal dyperdryntoc EXWV Eupactv. B.'s answer is quoted in canon 16 of the 2nd Council of Nicaea.
3 Cf. F. 21 where ostentatious choosing of the lowest seat is condemned.
* emyaprov SFjux Ariwttpac bBoewe,
_ TPdG TOUG OlxerotépoUc AnuBavdmevov. A neat definition; in Mt. v. 22 it : ; ikingeins seh
feel is a middle term between angry eelings not expressed in words and an insult suggesting moral turpitude. Sel v. obt
© Eph. vi. 6&3 Vv.
P9arnodovrele for xar’ 800 ve
é PUarnodovurAclav **.
7 Flaite —— that évbpwmdpeaxoc, a Biblical and ecclesiastical word, me to have a bad sense, while xev6d0Go¢ only implies folly.
dat
LIL.
What 1s pollution ofthe flesh and what is pollution of the spirit)? 4334 And how shall we cleanse ourselves from them? And what is sanctification and how shall we obtain it? (R. 147)
It is pollution of the flesh when we mingle with those who practise forbidden things ; of the spirit, when we show indifference towards those who think or do such things. A man cleanses B himself when he obeys the apostle’s commands, not even to eat with such a one, and similar words : or when he feels what David describes: “ Despondency hath taken hold of me because of the sinners who forsake thy law.’’2 Or when he shows such grief as the Corinthians showed when they were accused of a feeling of indifference towards the sinner, though in every respect they had shown themselves pure in the matter. Sanctification 1s to be dedicated to the holy God completely and continuously at all times by care and zeal for what pleases Him. For what 1s mutilated is not accepted in the sacrifices ; and what has once C been dedicated to God it is impious and horrible to divert to
common and human uses. LIV.
What 4s self-love, and how can the lover of self (Philautos) * recognise himself ? (R. 154)
Many expressions are really a misuse of language, such as: “Te that loveth his life shall lose it ; and he that hateth his life D in this world shall keep it unto life eternal.’ 4 Philautos then means he that loves himself. He recognises himself by seeing whether his actions, even if they be in accordance with the commandment, are done for his own sake. or to leave undone for the sake of one’s own rest anything needed by a brother, whether in soul or body, is clearly recognised even by others as having the wickedness of self-love, the end of which is destruction.
LV. What is the difference between bitterness, wrath, anger 5 and exaspera- EB tion °? (R. 159) ies, 1 suppose, in The difference between wrath and anger hes, 80, disposition and motive. ‘The angry man is affected only in dis- 434A
it] " t’?? show. But tion, a8 the words “ Be ye angry and sin not vy. EB the wrathful man goes further. “ Their wrath ” it says “ is like
| 8 9 Tim. iii. 2. 1 2 Cor. vii. 1. > Ps, cxix. 53. be. bovh). 4 Jn. xii. 25. § Eph. iv. 31 (muxpla, a eas 26T.
6 repokvopds (Acts XV. 39).
B
a serpent.” And “ Herod was wrathful with them of Tyre and Gidon.’ 2 And the more violent emotion that comes from wrath is called exasperation. But bitterness shows-a more serious array of wickedness. °
LVI.
The Lord declared, He that exalteth himself shall be humbled $ ;
and the apostle urges, Be not high-minded ® ; and elsewhere he says, Boastful. haughty, puffed up ®; and again, Love 1s not swollen with self-importance.’ Who rs the high-minded man 8 ? Who is the boastful? and who is the arrogant? Who 1s the puffed up, and the swollen with self-vmportance ? (R. 164)
The high-minded is he that exalts himself, that is proud of his good deeds after the pattern of that Pharisee, and does not condescend to the humble. The same description will serve for the puffed up,® the accusation levelled against the Corinthians. The boastful 2° 1s he who does not walk according to the ordinances or fulfil the command to walk by the same rule and be like-minded, but devises a private way of righteousness and piety. The haughty 1 is he who plumes himself because of his possessions and studies to seem more than he is. The puffed up™ is perhaps the same as the boastful, or very nearly so, according to the saying of the apostle, ‘ He is puffed up, knowing nothing.” #
LVIL.
D If any man has a fault which he does not amend and though
continually reproved he grows worse, is it best he should be discharged ? (R. 175)
It has been said elsewhere 14 that we must convert sinners with long-suffering, according to the fashion shown us by the Lord.
1 Ps. lviil. 4. 2 Acts xl. 20.
* R. goes on to explain “clamor” (xpavyf Eph. iv. 31). This answer, in the style of Trench’s Synonyms, is helpful. “ Anger 7 (Opyh) 1s commonly predicated of God in the N.T. “ Wrath” (Ovz66) is classed by St. Paul with things to be put away, but is ascribed to God in the Apocalypse. “ Exasperation ’” (or “‘ contention ”’ rapob&voy.dc)
expresses the outward signs of wrath, while “ bitterness ”” (mixpla) 18 the most wicked.
«Lk. xviii. 14¢.
5 Rom. xi. 20¢. 6 2 Tim. iii. 2t.
gvotoutat 1 Cor. xili 4+. As “ 2 for eee ee puffed u has been used f0 aa ine iy of 2 Tim. iii. 2 another phrase is ecnkes here. VYNAPEWY. 9 ? 10 , ; —— TCE UOLG[LEVOC- the sch B. with his “walk”? and “ way ”’ jam remembers li Sina! meaning “ vagabond,”’ hence “ impostor.”’ UTEPHOavoc. 12 P .
Terupadpevog, 918 1 Tim. vi.4t. ™ B.3.-
But if the condemnation and rebuke of the many is not sufficient E for his conversion, as it was for the Corinthian, such a man must
be regarded as a Gentile. But it cannot be safe for any one that such a man, condemned as he is by the Lord, should be retained.
for the Lord said it is expedient a man should lose an eye or a hand or a foot and enter into the kingdom, rather than that he should be spared one of these and be wholly cast into the gehenna
of fire, where is the weeping and gnashing of teeth.2 And the 435A apostle testifies that “a little leaven leaveneth the whole lump.” ?
LVITI.
Is only he who les on purpose condemned, or he also who speaks something absolutely contrary to the truth in ignorance ? (R. 182)
The judgment of the Lord is clear against those also who sin in ignorance, for He said: ‘‘ He that knew not, and did things B worthy of stripes, shall be beaten with few stripes.’”’4 But worthy repentance always brings with it a firm hope of forgiveness.
LIX.
If a man only thinks of doing a thing and does not do it, 1s he too to be judged as a har? (R. 183)
If what he thought of doing 1s according to the commandment c he is condemned not only as a liar but also as disobedient. “~ For God trieth the hearts and reins.”’ ®
LX.
If a man has already decided to do something displeasing to God, is it better for him to reverse his evil decision or for fear of telling a lie to complete his sin? (R. 184)
The apostle says: ‘‘ Not that we are sufficient of ourselves, to D account anything as of ourselves ’’® ; and the Lord Himself confesses, ‘I can do nothing of myself.””” And again: “ The words that I say to you I speak not of myself” *; and elsewhere He says: “I am come down from heaven, not to do mine own will, but the will of the Father that sent me.” ® So it seems such a man ought to repent. First, because he dares to form a decision of himself, whatever it be—for not even good things ought he to dok
1 gyeplecOa. The word translated “ be discharged” in the question R. has “‘ parcere,’’ so évaplecOa is probably corrupt.
is Eraprevae. t 2 Mt. v. 29, 304. . 1 Cor. v. 6. - wae 5 Pg. vil. 9. 2 Cor. 111. 5. n. Vv.
8 Jn. xiv. 10 A«Aw for Aéyw K. 9 Jn. vi. 38 éx for dnd K, add matpdc after pe.
on his own responsibility ; secondly, and this is more important, hecause he did not fear to decide contrary to what pleases God. But that he ought to reverse such a previous decision formed contrary to the command of the Lord 1s shown clearly by the case of the apostle Peter, who decided beforehand—‘‘ Thou shalt never wash my feet,”” but when he heard the Lord's declaration: “Tt Twash thee not, thou hast no part with me,” immediately changed his mind and said: “ Lord, not my feet only, but also my hands and my head.’’*
LXI.
436A Tf a man cannot work and does not wish to learn psalms, what are we to do unth him ? 2
Since the Lord said in the parable of the unfruitful fig tree, ‘Cut it down, why doth it cumber the ground ? ’’® it 1s necessary to apply to him all diligence. But if he remains obdurate, then we must observe in his case also what is commanded concerning him that abides in sin. For he that is idle in doing good is con-
B demned with the devil and his angels.
LXII. What must a man do to be condemned for hiding his talents ? (R. 188)
He who retains any grace of God for his own enjoyment and C not for the benefit of others, is condemned for hiding his talent.
LXIII.
What must a man do to be condemned like those who murmured against the last comers ?
Each is condemned for his own sin—the murmurers for murmuring. But different people murmur for different reasons. D Some because they lack the means of repletion, as for mstance the gluttonous and those who make their belly their god. Others, because honoured equally with the late comers they gave a proof of envy the yoke-fellow of murder. Others again for other reasons.
LXIV.
Since our Lord Jesus Christ says: ‘‘ It is profitable for him that a great millstone be hanged about his neck, and that he should be E cast into the sea, rather than that he should offend one of these ttle ones,” * what is offending? and how shall we avoid this so fearful condemnation coming upon us ? : man gives offence when he transgresses the law in word OF ” iy leads another to transgress it, as the serpent did live and n. xii.8; 9. 2 Cf. B. 235 3 iii. 7. * Mt. xviii. 6 conflated Beh i ieeir ic 7 onemne
Eve Adam ; or when he prevents some one from doing the will of God, as Peter prevented the Lord, saying: ‘‘ Be it far from thee, O Lord: this shall never be unto thee,’ and was told: “ Get 437A thee behind me, Satan: thou art a stumblingblock unto me: for thou mindest not the things of God, but the things of men’’!; or when he encourages the mind of the weak man to do something forbidden, in accordance with that which is written in the apostle : ‘‘ For if a man see thee who hast knowledge sitting in an idol’s temple, will not his conscience, if he is weak, be emboldened to eat things sacrificed to idols ? ’’—to which is added: ‘“ Where- g fore 1f meat make my brother to stumble, I will eat no flesh for evermore, that I make not my brother to stumble.” ®
But a stumblingblock arises from many causes. It may come from him who makes the occasion of stumbling or from him who receives it. And there is a further division: according to the wickedness or inexperience now of the one party now of the other. Sometimes when we handle aright the word the guilt of those who are caused to stumble becomes the plainer; and in actual fact it is so. For @ man is caused to stumble when some one does a commandment of God or when he uses freely c what lies within his power. So when men are offended at what is done or said in accordance with the commandment and are thereby caused to stumble (as were some in the Gospel at things done or said by the Lord according to the will of the Father), then we must remember the Lord’s answer on such points when the disciples came to Him and said: “ Knowest thou that the Pharisees were offended when they heard this saying?”” To whom He says: ‘‘ Every plant which my heavenly Father planted not, shall be rooted up. Let them alone: they are blind leaders of the blind. And if the blind lead the blind, both shall fall D into the pit.’’? And many similar things one could find both in the Gospels and the apostle. But when a man is offended or stumbles at things which lie within our power, then we must remember the Lord’s words to Peter: ‘‘ Therefore the sons are free. But, lest we cause them to stumble, go thou to the sea, and cast a hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a shekel; that take, and give unto them for me and for thee.” * And the apostle’s writings to the Corinthians, in which he says: “I will eat no flesh for evermore, that I make not my brother to stumble '°; and again: “It is good not to eat flesh, nor to drink wine, nor
1 Mt. xvi. 22; 23 wou ef for not ef K. 2 1 Cor. vin. 10; 13. 3 Mt. xv. 12: 18; 14 read tool claw d8nyol tupAdy, EurecovvTat
for necodvrat. a Mt. Xvil. 26; 27. § 1 Cor. vu. 13.
to do anything whereby thy brother stumbleth, or is offended, or is weak.” But how fearful it is to be indifferent to a brother’s being caused to stumble in things which seem to lie within one’s power, the command of the Lord shows : He absolutely forbids every form of causing to stumble and says: ~ See that ye despise 438A not one of these little ones; for I say unto you that their angels do always behold the face of my Father.’’ 2 Moreover the apostle testifies in one place thus: “ But judge ye this rather, that no man put a stumblingblock in his brother’s way, or an occasion of falling” *; and in another: “ For if a man see thee which hast knowledge sitting at meat in an idol’s temple, will not his conscience, if he 1s weak, be emboldened to offer things sacrificed to idols? And through thy knowledge he that is weak will perish, the brother for whose sake Christ died.” To Bwhich he adds: ‘‘ And thus, sinning against the brethren, and wounding their conscience when it is weak, ye sin against Christ. Wherefore, if meat maketh my brother to stumble, I will eat no flesh for evermore, lest I make my brother to stumble.’’* And elsewhere after saying: ‘‘ And I only and Barnabas, have we not a right to forbear working ?”’’ he adds: “‘ Nevertheless we did not use this right ; but we bear all things, that we may cause no hindrance to the Gospel of Christ.’ ® But if the sin of causing a brother to offend in lawful things has been shown to be so fearful, what shall we say of those who cause to stumble by saying or doing forbidden things? And especially when he that gives the offence seems to have more abundant knowledge or occupies a priestly rank®; one who should be set up before others as a rule and example and if he transgresses even a small part of what is written or does what 18 forbidden or omits what is commanded, or even merely remains sient when some one else behaves thus, for this cause alone
incurs such condemnation that the blood of the sinner shall be required at his hands.’
LXV. D How does a man “ hold down the truth in unrighteousness ” ® ?
When he uses the good things given by God wrongly for his
own desires, a thing which the apostle repudiated when he said :
, on X1V. 21 add 4 oxavdaartCerar 7 coOevet K.
410 vill. 10 omit év odpavoic, 3 Rom. xiv. 13. ent for iz ve — val an. for dr. yao K, dderndc after d00evav h, ) ’ : bieems ng 1x. § a tod before uj K; 12 evxnomhy tive for tive 7 Of Bek 33; For priests in the coenobium cf. B. 231, 265. man ite 8 See Rom. i. 18
‘For we are not as the many, corrupting the word of God ”’ 1. and again: “ For neither at any time were we found using words of flattery, as ye know, nor a cloke of covetousness, God is witness ; nor seeking glory of men, neither from you, nor from others.”2 5
LXVI. What ts the difference between strife and factiousness ?
Strife is when a man is anxious to do something lest he should appear inferior to another: factiousness when by what he does in an ostentatious and vainglorious manner he provokes and stirs up others to do the same. for the apostle in one place 439A mentions factiousness and at once adds vainglory, saying: “Doing nothing through factiousness or vainglory,’’* and in another place he puts vainglory first and with it forbids factiousness also under another name, saying: ‘Let us not be vainglorious, provoking one another.’ ®
LXVII. What 1s uncleanness and what 1s lasciviousness ® ? (R. 189)
The law showed what uncleanness ’ is when it used the word of what happens unwittingly from physical necessity; but B lasciviousness seems to me to be defined by Solomon, wisest of men, when he speaks of one soft and impatient of pain ®; so that lasciviousness 1s the condition of a soul that has not, or cannot stand, the athlete’s pains ; just as it is excess ® when one has no control over the pleasures which beset it.
LXVIII.
The distinguishing marks of wrath and justifiable indignation?® ; and how often beginning with indignation we find ourselves in C awrath. (R. 190)
The distinguishing mark of wrath is the impulse of a soul which meditates evil against him who has exasperated it; the
1 2 Cor. 11. 17. 2 1 Thess. ii. 5; 6.
3 Yowg . . . plOewx. The latter word (from &pt80¢ “a labourer ’’) 1s used in a derived sense of intriguing for public office. According to Milligan-Moulton (Vocabulary of G.N.T. s.v.) selfish rather than factious ambition best suits the N.T. occurrences. B. wrongly connects it with Ene OiCetv. 4 Phil. 11. 3 4 xevodoElav for unde xata x. K.
5 Gal. v. 26. 8 dxabapola . . . aotdyeta.
7 Milligan-Moulton show that axa@apol« was used of a house which had not been cleaned.
8 Prov. xiv. 23 LXX. 9 axpacle Mt. xxiii. 25; 1 Cor. vii. 5.
10 Qynot . . . d&yavaxrhsews. Oupdg is discussed in B. 55 with other
words denoting anger.
mark of a wise indignation? is the aim of correcting the sinner, springing from a feeling of displeasure at what has happened. But there is nothing surprising in a soul beginning with good and falling into evil, for you could find many instances. Wherefore
D we must remember the words of inspired Scripture: “ They laid stumblingblocks near my way”?; and again: “ And if also a man contend in the games, he is not crowned, except he have contended lawfully.” * And everywhere we must guard against lack of restraint, timeliness and discipline. For this reason each of the things we have mentioned even though it seemed to be good has often turned into sin.
LXIX.
E How are we to deal with the man who eats no less than the rest, who rs not an invalid, nor known to be suffering from any disease, yet complains of vnability to work ?
Kivery excuse for idleness is an excuse for sin; for we must show zeal even unto death; likewise endurance. But that 440A Slothfulness coupled with wickedness condemns the slothful man
is plain from the words of the Lord, ‘‘ Thou wicked and slothful servant.’’ 4
LXX.
How must we treat the man who misuses his clothes and shoes, and when accused suspects a stingy and murmuring spirit on the part of his accuser? And if he persists in this conduct after the fitting second and third exhortation, what must we do to hum ?
The apostle excludes such misuse when he says: ‘‘ As using this world and not abusing it.”’5 For the measure of use 18 unavoidable necessity. But use beyond what is necessary 1nvolves us in the guilt of avarice, pleasure or vainglory. And he that persists in sin has the condemnation of him that repents not.
LXXI.
C There are some who seek delicacies rather than quantity im thew eating ; others prefer quantity to satisfy their appetite rather
than pleasure. How are we to treat these two sorts ?
Both are spiritually sick, the one with love of luxury, the other
h greed. Neither the luxurious nor the greedy escapes con-
* Milligan-Moulton’s instances of
B.’s views. bein , g mostly connect 2 Ps. xcl. 5. . _
wit
ayavaxtely, d&yavaxTyn arg support 29 7; with official displeasure.
° P : 4 "1 Cor. vii. 81 ag yp ihe Mt. xxv. 26T
auevor for of yo.**. Zo tc for TOV xbouo K, xol wh for be wh, XP-"*, TH xdouw TOUTH
demnation in any degree. So we must care for both compassion- D ately to cure their disease. But if they are not cured of their sickness, then the judgment of them who repent not is clear.
LXXII.
If a man behaves indecently in the brotherhood at meal times, eating or drinking voraciously, must he be rebuked ?
Such a man keeps not the commandment of the apostle, ‘’ Whether ye eat, or drink, or whatsoever ye do, do all to theE glory of God,’”’! and again: “ Let all things be done decently and in order,’ 2 and he needs correction, unless the necessities of toil or of hurry should create an urgency. But even then we must be zealous to preserve freedom from offence.
LX XIII.
If a man rebukes the sinner, not from a desire to reform has brother 441 A but from the vice of self-justification, how must he be corrected when after repeated exhortations he persists un the same vice ?
(R. 198) Such a man must be recognised as a lover of self and of rule ;
and he must be shown how to reform himself according to the
practice of godliness. But if he should persist in wickedness, the B
judgment against those who repent not is plain.
LXXIV.
We ask to be taught from the Scripture whether those who go out from the brotherhood and desire to lead a solitary life, or to follow the same ideal of prety in company with a few others, should be cut off.°
The Lord often said: ‘“‘ The Son doeth nothing of himself ’’ £ ;
and ‘‘ Iam come down from heaven, not to do mine own will, but C
the will of the Father that sent me ’’5; and the apostle testifies :
‘The flesh lusteth against the Spirit, and the Spirit against the
flesh ; and these are contrary the one to the other, that we may
not do the things that we would.’’® Therefore whatever is chosen to please one’s own will is alien to the character of godly men.
1 1] Cor. x. 3l. 2 1 Cor. xiv. 40. 3 goopttew. An ambiguous word. If “allowed to go” were a possible rendering it would make good sense. In B. 44 dqopropdg means “cutting off’? (from prayer presumably), and aroxértetv 18
reserved for a severer penalty. See below. 4 Jn. v. 199. 5 Jn. vi. 38 éx for aéxé K, add ratpd¢ after pe.
6 Gal. v.17 36 for yao K, dvelxewrat before dranrog K, OedAwpev. . -
rotm@uev for OéAntE . . - TOLNTE ss?
bd
R
958 THR ASCETIC WORKS OF ST. BASIL
But we have answered more fully on this subject in the longer rules."
LXXV.
D Whether it is fitting to say that Satan 1s the author of every sin, in thought, word and deed. (R. 195)
In general I think that Satan cannot by himself be the cause
of sin in any man; but using, now physical emotions, now for- E bidden lusts, he tries by their means to lead away those who are not watchful to conduct that befits lusts. He uses physical desires as he tried to do in the case of our Lord when he perceived Him an hungred and said : “ If thou art the Son of God, command that these stones become bread.’ He uses forbidden lusts, as he did in the case of Judas: he perceived him to be suffering from avarice and using this lust he drove the avaricious man to the crime of treachery by the thirty pieces of silver. But the Lord shows clearly that evil things spring from ourselves as well: ‘For out of the heart ’’ He says ‘‘ come forth evil thoughts.’’° 4424 And this happens to those who through carelessness leave uncultivated the natural seeds of good, as is said in the Proverbs:
1 F. 7. See Clarke pp. 109-112, which can be briefly summarised thus. Later the Eastern Church valued coenobitism as a preparatory stage for the higher solitary life. Is there any justification for this in B.’s teaching ? (a) F. 7 decides in favour of the common life on every count, but allows for the possibility of retiring to a cell without severing his connexion entirely ; see note on wh mooevwbévtra. (6) F. 36 seems to exclude any leaving the coenobium for a cell. (c) The present answer 1s ambiguous. If dpopttew could mean “let him go,” the meaning would be that a man could not go unless the Superior sent him. The reference to F. 7 shows that B. wishes to emphasise the superiority of the common life. If dpopifew means “cut off”? (in an unfriendly sense), the reference to F. 7 may mean that a Superior is at liberty to allow a monk to retire to a cell, provided he has a spiritual guide and confessor in the coenobium. (d) Ep. xlii to Chilois generally held to be not genuine. (e) Greg. Naz. Or. xliii. 62 states, according to the version in N . & P.N.F. series, that Basil ‘ founded cells for ascetics and hermits, but at no great distance from his cenobitic communities.” If this rendering stands, then this answer means that a monk may go to
a cell with the approval of the Superior. In 1913 I argued at great length in favour of another aca : :
ur ro Until my arguments are answered I maintain the position that B. allowed no passing over to ra solitary life in his coenobia. Butthe Shorter Rules probably date om B.’s episcopate, and by this time B. may have come to tolerate = forms of monasticism than his own. He gives a studiously amee and refers to F. 7 for his ideal. But Iam not sure that Be Mt ee are valid and should be glad to have them answered. lv. 3. Mt. xv. 19 add of before Staroyicyol and movypol *™.
The foolish man 18 like a field, and the man devoid of under. standing like a vineyard. If thou leavest him alone he will become deserted and all run to grass and become derelict.” 1 But in the soul deserted and derelict as a result of such neglect comes of necessity the springing up of thorns and thistles and it experiences what is written: ‘‘I expected that it should bring B forth grapes, and it brought forth wild grapes.” 2 Of which soul had been said above: ‘‘ And I planted a Sorech vine,” 3 which means elect. A similar result you may find in Jeremiah, when speaking on behalf of God he says: ‘‘I planted a fruit-bearing vine, all true. How didst thou turn into bitterness, a stranger vine ?’”’ 4
LXXYVI. Is tt lawful to lie in order to achieve some supposed good ? C
‘It 1s forbidden by the decision of the Lord Who said once for all that lying is of the devil,® and allowed no difference in lying. And the apostle testifies the same, writing thus: ‘ And if a man contend in the games he js not crowned except he have contended lawfully.” °
LXXVII. What ts the difference between decett and malignity * ? D Malignity, so I reckon, is a fundamental and hidden baseness of character: deceit is sedulous plotting, when a man feigning something good and holding it before another as an enticement works thereby the success of his plot.
LXXVIII. _ Who are inventors of evil things °? E Those who devise and seek out new evils, over and above the familiar and well-known ones.
LXXIX. es himself ® of constant harsh conduct towards his 4434 brother, how shall he be corrected ?
so I gather from a study of it, either from ts own superiority or from grief at
If a man accus
This thing arises, so 1 gath a state of mind that imagines 1 1 Prov. xxiv. 30; 3 LXX. | 2 Isa. v. 4 Euewa tva moejon with 3, Sw. 8 Isa. v. 2. a _—— 1] » qu Aov, Sw. (B) éyo Se Eputevsd oe Ay eager el ie 2 =i : 5 xdv for édv 58 xal **.
5 See Jn. vill. 44. nl a Rom. i. 29, with 7 Séh0G. + - xaxondera. The latter occurs only In © S acnlcasieh.
in Rom. 1. 30. 5X06. 8 The phrase occurs
(B) tod rotjon.
the deficiencies of those who ought to be virtuous.’ For when Binstead of some good thing expected something contrary and troublesome meets us it somehow affects the soul more violently. But there is need of abundant care, in order that in the first case we may curb the vice of arrogance, and in the second that we may show in place of indignation compassion with exhortation and rebuke. But if after all this mode of cure appears ineffective, owing to the wickedness of the underlying vice, then in the future let us use at the proper occasion and with reasonableness strong
C indignation with sympathy, in order to benefit and reform the sinner.
LXXX.
Whence does it happen that good thoughts and cares well-pleasing to God fail the mind, so to speak, and how are we to avoid this ?
Since David says: “‘ My soul slumbered from heaviness ’’? it
is clear that such a state of things arises from slumbering and D insensibility on the part of the soul. For a soul that is watchful and sober has no failure of cares pleasing to God or good thoughts, rather it sees itself failing them. For if the eye of the body is insufficient to see but a few of God’s works and having once gazed on them is never sated but always gazing at the same sight yet never ceases from looking,? how much more is the eye of the soul when awake and sober inadequate to behold the marvels and judgments of God? ‘ For thy judgments ”’ it says ‘‘ are a great deep” ‘4; and elsewhere: ‘‘ Thy knowledge is made marvellous by me: it was stablished, I cannot attain unto it’? 5; and many like things. E But if good thoughts fail the soul, then clearly illumination still fails it. Not from any failure of that which illuminates but from
the slumber of that which should be illuminated.
LXXXI,
4444 Must we blame equally the good and the indifferent, when both are found committing the same sin ?
_ If we look at tlre disposition of the sinner and the manner of his sin, we shall know also the manner of rebuke. For though the B sin of the indifferent and the good may seem to be the same, yet there is a great difference between them. For the good man,
* A modern confessor
would at o ‘on —Scrupulosity, nce think of another explanatio Ps. cxix. 28. A Ps. xxxvi. 6 th x Cf. Hexaemeron, passim.
pluaté cov &Buacnc TOAAH with RAR, Sw.’s (B)
text adds oct after gov. Ps. cxxxix. 6
being good and struggling and agonising to please God, stumbles and falls by misadventure and almost involuntarily. But the indifferent man, recking nought either of himself or of God. and making no difference between sin and virtue, as his very name implies, is suffering from fundamental and great ills—either c contempt of God, or disbelief in God’s existence. For there are two causes of sin in the soul, as the Scripture testifies when it says in one place: “* The lawless says, to sin within himself, there is no fear of God before his eyes 1; and in another place: ‘ The fool said in his heart, There is no God: they become corrupt and abominable in practices.’’? So that either he has despised God and therefore sins, or he denies the very existence of God, and therefore 1s corrupted in his practices, though he seems to profess. For ‘ they profess that they know God ’’ it says “‘ but by their works they deny him.’’* Since this is so [reckon that the manner D of rebuke must be different in such cases. For the good man needs local help, so to speak, and ought to receive rebuke concerning the actual matter in which he fell. But the indifferent man, having corrupted the whole fairness of his soul and suffering from more general ailments, either as a despiser, as I said, or an unbeliever, ought to be grieved over and admonished and rebuked until he can be persuaded, either that God is a mghteous judge, and fear; or else that God really exists, and be terrified. But & you must know this also that the faults of the good often turn out by divine permission beneficially : for God allows them sometimes to fall in order to cure previous elation ; take, for instance, the words spoken by Peter and what happened in his case.
LXXXII.
Since it says, the elder women as mothers,‘ uf vt happen that the elder 445A woman fall into the same sin as the younger, 1s she liable to the
same punishment ? ® When the apostle taught us to honour the elder women as mothers it was not as doing things worthy of punishment. But ‘f it should happen that the elder woman fall into the same sin as the younger, we must first note the natural faults of each = B if we may so express it, and then fix the nght measure of amen ment for each age. For instance. sloth is almost natural in o
1 Ps, xxxvi. l. | . | : Ps ay 1. B.reads StepOapnoav with \ -_ —— Sw.’s(B) text. =k 1 Tim. v. 2T.
3 Tit. 1. 16. } aks siete
5 toav, see Intr. p. 40. Superiors, respopst'© 7 g pitino for the moral guidance of the sisters, -— advice .
nA difficult question of the discipline affecting the elder wome (including the superiors).
age, but not so in youth. Just as wandering thoughts and perturbation and audacity and the like are natural in youth but not in old age, and seem to be assisted by the natural heat of youth. So the same sin, sloth for example, deserves heavier rebukes in the younger woman, since her years in no way excuse Cher. And the same sin, wandering thoughts, audacity, or perturbation, make the elder woman deserve a heavier condemnation, since she is helped by her very age to be meek and quiet. Besides this, we must examine the manner of the sin in each person and then apply the fitting method of cure through the appropriate penalty. LXXXIII.
If a man does many things virtuously but stumbles in a single one, how shall we treat him ? D As the Lord treated Peter.
LXXXIV.
When a man of noisy and turbulent disposition condemned on this account says that God made some good and some bad, does he speak rightly ? 1
E This frame of mind was long ago condemned as heretical ; for it is both blasphemous and impious and renders the soul prone tosin. So let the man be either corrected or expelled, lest it come to pase that “a little leaven corrupteth the whole lump.” ”
LXXXY. 4464 Is at lawful to have private property in the brotherhood ? (R. 29)
This is contrary to the testimony in the Acts concerning them that believed, where it is written: ‘‘ And not one of them said that aught of the things which he possessed was his own.’ ? So
B he that says anything is his private property has made himself an alien to the Church of God and to the love of the Lord Who taught us by both word.and deed to lay down our life for our friends, to say nothing of external possessions.4
* Cf. Hom. Quod Deus etc. 2 1 Cor. v. 6. 3 Acts iv. 32.
* Ben. Reg. xxxiii follows B. closely here. This is a convenient place to summarise B.’s teaching about private property. Possessions are good in themselves (B. 92), but distract the soul. They must be
“aia to God and disposed of with great care (F. 9). But B. imself enjoyed some income after his renunciation (Ep.xxxvii). Relations are to |
iat give the monk his income in ful] (B. 187; cf. 94, F. 9); a wae contributing to the expenses of the coenobium is not thereby ri ra “ged position (B. 308). B. asks that monks may be exempted of rene on (Hp. celxxxiv). See also B. 107, 304, 305. The rule
nunciation wag clearly interpreted with some freedom.
LXXXVI.
If a gee say, I neither take anything from the brotherhood nor do give them anything, but I am content with my own thongs,} what shall be our attitude towards him ? (R. 30) |
If he obey not the teachin g of the Lord Who said: ‘‘ Love one another, as I have loved you,’ ? let us obey the apostle who said : Put away the wicked man from among yourselves ”’$; lest it c come true, ~ A little leaven corrupteth the whole lump.”’ 4
LXXX VIL.
Is at lawful for an mduwidual to gwe away his old cloak or shoes wherever he wishes, to fulfil the commandment ? (R. 99)
To give or receive, even though in accordance with the commandment, is not the business of every man but of him who has been entrusted with the stewardship after testing. So he will give and receive everything, whether old or new, having regard p to the proper occasion 1n each case.°
LXXXVIII. What are the cares of this life? (R. 54)
Every care is a care of this life, even if it seems to involve nothing that is forbidden, unless it contribute to godliness.
LXXXIX.
Since it is written, The ransom of a man’s life is his riches,° what E shall we do if we have not succeeded in paying this ransom ?
(R. 118)
If we have been zealous but unable to give it, let us remember the answer of the Lord to Peter who was troubled about a similar matter and said: ‘‘ Lo, we have left all and followed thee ; what 447A shall we have?” Thus He answered him: ‘‘ Every one that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake and the gospel’s, shall receive a hundredfold and shall inherit eternal life.” ’ But if we
1 Such a question implies the possibility of an idiorhythmic ment in one of B.’s monasteries.
arrange ] 34 add éyo after xa0ac™.
2 Jn. xi. 3 1 Cor. v. 13. — 41 Cor. v. : oint 1s put even more strongly.
. B. 91 where the p en IL ) . : a0 xiii. 8. The order of words is slightly different from Sw. 8
t. (B) Lon xix. 27; 29; conflated with Mk. x. 29 *e
have not made the sacrifice through neglect, let us now show our zeal. If the opportunity and power are no longer ours, let the apostle’s words console us: ‘1 seek not yours, but you.” }
XC.
B Is it lawful to have a night garment, whether of hawr cloth, or any other material ? (R. 129)
There are special occasions for the use of the hair cloth.” For
its use is not on account of bodily necessity but for afflicting and
c humiliating the soul. But since the possession of two garments
has been forbidden, let each consider for himself whether their use can be allowed apart from the above-mentioned cause.
XCI.
If a brother having nothing of his own be asked by another for the
actual thing he is wearing, what ought he to do, especially »f he who asks 1s naked ? (R. 186)
D Whether he be naked or wicked, whether he ask from need or from avarice, we have said once for all, that to give or receive does not belong to every one but to him who has been entrusted with such a stewardship after testing. And let this principle be observed : ‘‘ Let each man abide in that wherein he was called.” *
XCII.
Since the Lord orders us to sell our possessions, with what intention must we do this—as if the possessions themselves were harmful
by nature, or because of the distraction that comes to the soul by reason of them ?
E
In answer to this we must say first that no possession if it had been bad in itself would have been created by God.5 ‘‘ For every creature of God ’’ it says ‘‘ is good and nothing is to be rejected.”’ © Secondly, that the commandment of the Lord instructed us not to cast away possessions as evil and avoid them, but to administer
5 2 Cor. xii. 14.
Cassian Inst. i. 2 says: “(The fathers) utterly disapproved of a ite = sackcloth as being visible to all and saan and what igh vat — fact will not only confer no benefit on the soul but Sa a eee and pride and as being inconvenient and
rformance of 29 2 Cf. F. 29: mae e of necessary work.
1 Cor. vii. 20 & & iat aed tek ® See note "+ + TouTH Tor év tH xANoet . . . Ev taUTY *™. Sire Aw ei 85, and cf. F. 18, Hom. Quod Deus etc.
them as stewards. And a man is co because he has them but because he ae ee me cerning them, or used them badly. For an indifferent ar : _ state of mind as regards them, and the administering of them according to the commandment, benefit us in many most necessar aes ways—now helping in the cleansing of our sins, for it is written : Howbeit give for alms those things which are within ; and behold all things are clean unto you’’?; now helping towards inheriting the kingdom of heaven and the acquiring of unfailing treasure, according to what 1s written in another place: “ Fear not, little flock, for it 1s your heavenly Father’s good pleasure to give you the kingdom. Sell that ye have and give alms. Make for yourselves purses which wax not old, a treasure in the heavens
that faileth not.’’ @ XCIII.
When a man has once for all renounced his possessions and pro- B fessed that he has nothing of his own, what attitude of mind must he have towards the necessities of lrfe, such as clothing
and food ?
He must remember that, in the words of Scripture, it 1s God that giveth food to all flesh. Moreover there is need of care that he be worthy of his food as a workman of God ; for this is not put © in his own power but is dispensed by him who ig entrusted with this care in the right season and measure, as it 18 written: ‘‘ And distribution was made unto each, according as any one had need.”’ #
XCIV. d with unpaid tazes® still due and his
y demands on his account, should this or to those who have
If a man joins the brotherhoo family are hard pressed b occasion perplexity or loss either to him received him ? (R. 196)
Our Lord Jesus Christ said t it was lawful to give tribute to Caes
Whose image and superscription hath 1
1 Lk, xi. 41.
2 Lk. xii. 32 nbdoxnoev for evdéxnoev **, add 6 obpdac** ; 33.
3 Ps, cxxXvi. 20. 4 Acts iv. 35.
5 One of the motives for renouncing the world in the fourth century was the intolerable pressure of taxes. A landed proprietor who — his land and retired to & monastery, either distributing the — ; to the poor himself or inviting the Superior to do so for _ wou cause serious loss to the Exchequer. ‘This eu = — suggest that there was @ good deal of friction, which B. as bishop t
to prevent.
o those who asked Him whether D ar or not: ‘Show me a penny. 9’? And when they said
Caesar’s, He replied thus: ‘‘ Then render unto Caesar the things that are Caesar’s and unto God the things that are God’s.”! It is clear then from this that those among whom the things of
« Caesar are current are shown to be subject to Caesar's commands. So if the man when he came to the brotherhood brought with him any of the things that pertain to Caesar then he must pay the taxes. But if he left everything to his family before he came away, neither he nor those who received him need feel any perplexity.
XCV.
449A Is at expedient for those who have just come, to start learning Scripture passages at once ?
This question too has been sufficiently dealt with in the foregoing answers.” For it is fitting and necessary that each man should learn by heart from the inspired Scripture according to his need, for the fulfilling of godliness and that he may not grow accustomed to the traditions of men.
XOVI.
B May we allow any one who wishes to learn his letters or have tame for reading ? (R. 81)
Since the apostle says: ‘“‘ That ye may not do the things that ye would,” it is harmful in any matter to allow a man to do what he chooses privately according to his desire; but he must accept whatever is chosen for him by the superiors, though it be
Cagainst his wishes. Such a man as you describe deserves the charge of unbelief, for the Lord says: ‘‘ Be ye also ready, for the Son of man cometh in an hour that ye think not 4; and he is clearly one who maps out for himself his times of life.
XCVIT.
If aman says, I should like to be benefited by a short stay among you, must we recewe him? (R. 87)
The Lord said: “‘ Him that cometh unto me I will in no wise cast out "© and the apostle explained : “ But because of the false = xx. 22-24 (summarised). esate hae pe _— to be referred to. If 80, these Rules have been es oe . heart (Hist. Loue “rs 13)" Tabennisi all learned the Scriptures by
Gal. v.17. 4 Lk. xii. 40. § Jn. vi. 37.
D
brethren privily brought in, who came in privj] to s
liberty which we have in Christ Jesus. that ne might bring un into bondage: to whom we gave place in the way of subjection no, not for an hour ; that the truth of the gospel might continue with you ’”’!; it follows that we must allow him to enter because of the doubtfulness of the result ; for often, benefited by his temporary sojourn, he will devote himself to the life once for all. as has happened not seldom; and a man who perhaps has had strange suspicions about us will have our strict discipline demon- E strated to him. But in the case of such a man it ig necessary to keep up the discipline with great care, both that the truth may be manifested and that suspicion of any negligence may
be removed.
XCVIII.
What kind of disposition ought the Superior to have when he gives 450A his orders or rulings ?
Towards God he should be as a minister of Christ and steward of the mysteries of God, fearing lest he should say or regulate anything contrary to the will of God? as revealed in the Scriptures B and be found a false witness of God or sacrilegious, by introducing anything alien to the teaching of the Lord, or omitting anything pleasing to God. As regards the brethren, ‘“‘ As when a nurse cherisheth her children,’ * desiring to impart to each what pleases God and benefits all in common, not only the Gospel of God but also his own soul, according to the commandment of our Lord and God Jesus Christ Who said: “‘ A new commandment I give unto you, that ye love one another, even as I have loved you.” * ‘Greater love hath no man than this, that a man lay down his C
life for his friends.’’ 5
XCIX.
With what disposition ought one to administer rebuke ? (R. 23) As regards God, with the disposition shown by David when he said: ‘1 beheld the senseless, and melted away with grief; because they kept not thy words.”’° As regards those who are rebuked, with the disposition of a father and doctor treat i SovAa K ; 5 Sayévy for
1 Gal. ii. 4 xatadovrAdcwvrat for xata faa et
Stauelvy *. ‘ 1 Thess. ii. 7 we éav for ag &v.
Wi dd éye@ after xa8ue *. . Mi | ag = 8 Pg, cxix. 158.
ing his D
268 THE ASCETIC WORKS OF ST. BASIT,
own son with sympathy and compassion according to knowledge. Especially so, when pain 1s involved, and the manner of treatment is irksome.
C.
How shall we send away those that come to the door and beg? and ought any one who wishes to give bread or anything else,) or should one be entrusted with this work ? (R. 98)
x Since the Lord declared that it is not meet to take the children’s bread and to cast it to dogs and received the answer: “ Even the dogs eat from their master’s table,’ * let him who has been entrusted with the task of distribution do this work after careful investigation. And let any one who does it contrary to the permission of this one be rebuked as a disturber of good discipline till he learns to keep his place, as the apostle says: “* Brethren, let each man, wherein he was called, therein abide.”’ ®
CI.
451A Must he that 1s entrusted with the administration of the things dedicated to the Lord fulfil the command, Give to every one that asketh thee, and from him that would borrow of thee turn not thou away ?4 (R. 185)
The precept *‘ Give to every one that asketh thee, and from
him that would borrow of thee turn not thou away ”’ refers to a B manner of trial, as the context shows ; the command is to be put into operation as regards wicked men, not deliberately but when circumstances compel. For ‘sell what thou hast and give to the poor” > and “ sell what thou hast and give alms ”’ ® are commandments to be deliberately obeyed. But since to spend on one class of men what has been set apart for another is perilous in view of the Lord’s words: ‘‘ I was not sent but unto the lost sheep of the house of Israel. It is not meet to take the children’s
bread and to cast it unto dogs,” 7 why cannot a man come to a C right decision for himself ? 8
’ Cf. B. 91. 2 Mt. xv. 26, 27 4. 31 Cor. vii. 24 ‘ Mt. v. 42 add navel *. 5 Mt. xix. 21 omit totg KA. ; = xu. 33. | 7 Mt. xv. 24; 26. eaerie el. Heraclidas quotes Basil. ‘‘ He said that experience was — In —o to distinguish between cases of genuine need and of pia ee y egging. For whoever gives to the afflicted gives to the aie gl = _ Lord shall have his reward: but he who gives relic y ‘68 ond casts to a dog, a nuisance indeed from his impor- Y, Dut deserving no pity on the ground of want.”
CIT.
Should a man who means to leave the brotherhood, for whatever cause, be detained by exhortations, or not? And uf so, by what exhortations ?
The Lord said: ‘‘ Him that cometh to me I will in no wise cast out,” * and again: ‘‘ They that are whole have no need of a D physician, but they that are sick ’’2; and elsewhere: ‘‘ Which of you having a hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and go and seek that which is gone astray, until he find it?’ So we must in every way cure the sick man and strive to set the dislocated limb, so fo speak. But if a man persist in his wickedness, whatever it be, then let him go, regarding him as a stranger. For it isE written: ‘ Every plant which my heavenly Father planted not shall be rooted up. Let them alone: they are blind guides.’ 4
CII.
We have already been taught that we must obey the senrors even unto death, but when it happens that the senor *® himself falls into some sin, we ask to be taught whether he should be rebuked, and if so, how and by whom? And of he will not accept the rebuke,
what us to be done ? A clear answer has already been given on these points in the
Longer Rules.® CIV. 452A How should the various duties be apportioned to the brethren ? Shall the Superior decide alone, or shall the brethren vote on tt ? and the same with the sisters.
If wo are taught that each man must reveal to others his thoughts, how much more should these things be done by submitting them to the judgment of such as have aptitude for this ? The managing of God’s affairs ought in godly manner to beB entrusted to those who have already given proof that they can
at is entrusted to them in a way well pleasing to the
. the Superior must remember ls” #
manage wh ) Lord. And generally speaking , . what the Holy Scripture says: “ Do everything with counse
1 Jn. vi. 37. 2 Mt. ix. 12. Quoted also in Ben. Reg. xxvii. 3 Mt. xviii. 12 conflated with Lk. xv. 4 .
4 Mt. xv. 13; 14. 5 mpecaPuTepots . - - roecpitepov. See Intr. p. 40. : — 7 Prov. xxxi.4. Cf. F. 48, Ben. eg. 11., and see Intr. p. Jv.
CY.
ht we to teach arts immediately to those who come to the brother- — hood? (R. 192)?
c The Superiors must decide this.’
CVI.
What punishments must we use an the brotherhood to convert sinners ? (R. 194).
The time and manner of punishments must be left to the
discretion of the Superiors,? who will have regard both to the
D age of the culprits, their condition of soul, and the difference of their sin.
CVII.
If a man says he wants to jon the brotherhood but 1s hindered, as often happens; because he must care for his relates according to the flesh or must pay tazes,? from gwing himself finally to
this manner of life, may we concede him an entrance to the brotherhood ?
E ‘To hinder the desire of the good is fraught with danger ; it 18 not, however, safe to give the new comer an opportunity of discussing outside things alien to the godly life. But there is better hope when the new comer gives himself to the internal affairs of the monastery and brings with him no cares from outside.
453A CVIIT.
May the male Supertor speak to a sister things that edify the faith wm the absence of the female Superior 4? (R. 197)
On such occasions the apostle’s precept: ‘‘ Let all things be done decently and in order ’’ 5 is not observed.
CIX.
B. May the male Superior speak frequently with the female Superior, especrally if some of the brethren are offended thereby 2? (R. 198)
Yes, since the apostle said: “ Why is my liberty judged by
1 e RR. has an answer on common-sense lines. Each case must be decided on its merits -
, €.g. & man unfitt itati iven manual work. Ben J ed for meditation must be g
- Reg. lxih 2 Note the a eg. 1x1 has a phrase from R. 192.
Intr l (tecect@tec) and the sing. ‘‘ brotherhood,’’ see 4 age Vas 3 See B. 85.
TPCEOTE oe English is adopted to preserve the Greek words, 76v
mh Tis mpccota@ons. See Intr. p. 38. 5 1 Cor. xiv. 40.
another conscience?” but it is well to imitate him when he says: ‘ We did not use this right, that we may cause no hindrance to the Gospel of Christ,” ? and as far as lies in our power C to make such meetings rare and speedily broken off.
CX.
When a sister confesses to a senior should the senior sister be present too? (R. 199) Confession to the senior, who is able to prescribe the manner of repentance and correction with due knowledge, will take place more fittingly and discreetly in the presence of the senior sister.
CXI. D If the senior has ordered something to be done among the svsters without the knowledge of the senior sister, 1s the senwor sister justified in being angry ? (R. 201) Certainly.
CXITI.
If a@ man comes to the life according to God 1s it fitting that the E Supervor should recewe such a man without the consent of the brethren ? or must he first refer the matter to them ?
The Lord teaches us that when a man repents, his friends and neighbours are to be called together. So it 1s much more neces- 454A sary that the new comer be received with the knowledge of all the brethren in order that they may rejoice and pray together.
CXITT.
Can he who 1s entrusted with the care of souls keep the saying, Except ye turn and become as little children,’ when he has to do with so
many different people ? Solomon, wisest of men, said: “‘ There is a time for every- B thing.” 5 Know then that humility, authority, rebuke, exhort-
2 1 Cor. ix. 12.
3 g8eroys TH meecBuTépw . . - Thy mpeoButépav. R. has ‘’soror . . presbytero . . matrem monasterii,’”? which would naturally be taken to mean “‘ when a sister confesses to a priest should the Mother-Superior be present ?”’ Ido not think this is B.’s meaning, see Intr. p. 40.
; ee
Mt. xvii. 3. » BYNBC, Sw. (B)
5 Bocl. iii. 1 xatpde tH mavtl mpdypate wit
1 1 Cor. x. 29.
omits td.
ation, compassion, freedom of speech, kindness, severity, in a word everything has its own time. So that at one time we must show humility and imitate children in their humility, especially when it is time to pay honours and dues to one another, and to
c give service and attention to the body, as the Lord taught ; and at another time we exercise authority, which the Lord gave for building up and not for casting down, when necessity demands freedom of speech. And in the time of exhortation we show kindness, at the time of severity, zeal, and so at each of the other times.
CXIV.
The Lord commands, If a man compels thee to go one mile, go with him two,1 and the apostle teaches us to be vn subjection to one another in the fear of Christ.2. Must we then obey any and
D every one who gives us orders 2% (R. 18)
A difference in those who give orders ought not to prejudice the obedience of those who receive them. For Moses did not fail to obey Jethro when he gave good counsel. But there is no small difference in the orders given; for some are contrary to the commandment of the Lord, or perhaps destroy and corrupt
Eit by an admixture of what is forbidden; others help to fulfil the commandment; others again, if not obviously fulfilling it, yet contribute towards this end and help the commandment. It is necessary therefore to remember the apostle’s words : ‘‘ Despise not prophesyings; proving all things ; hold fast that which is good ; abstain from every form of evil’’+; and again “‘ Casting down imaginations and every high thing that is exalted against the knowledge of God, and bringing every thought into captivity to the obedience of Christ.” ° So that if we are given an order which fulfils the commandment of the Lord, or contributes to its
455 A fulfilment, we must receive it eagerly and carefully as the will of God, fulfilling the saying: ‘‘ Forbearing one another in the love of Christ.””® But when we receive an order from any one that is contrary to the commandment of the Lord, or destroys OF corrupts it, then it is time to say: ‘‘ We must obey God rather than men,” ” remembering the Lord’s words: ‘“ A stranger will they not follow, but will flee from him ; for they know not the voice of strangers’ ®; and those of the apostle, who dared for
, ag 4] Edy Th ayyapeven for Sotic eek dy yapevoet fe ‘ 1 Thess 21. -_ * See B. 303 for a similar question. SO Cora Bing havres for Boxudhere ; 22,
6 E h. r ox 9 ’ Kk 7 Acts v. 29. 8 I. ~~ add Xprotod after cyary *"-
our safety to attack even angels, when he said: “ Though we, or B an angel from heaven, should preach unto you any gospel other than that which we preached unto you, let him be anathema.” ! By which we are instructed that even if he who hinders the doing of the Lord’s command or persuades us to do what is forbidden by Him, be ever so close a relation, or exceedingly illustrious, he ought to be shunned and abominated by every one of those who love the Lord.
CXY. How we should obey one another. (R. 64) C
As servants obey their masters, according to the command given us by the Lord, “ He that would be great among you, let him be last of all, and servant of all.’’2 To which He adds in more persuasive manner: “‘ Just as the Son of man came not to be ministered unto, but to minister.’’? And as the apostle says : ‘* Through love of the Spirit be servants one to another.” 4
CXVI.
To what length of obedience must we go un order to keep the rule of D being well-pleasing to God ? (R. 65)
The apostle showed us this by putting before us the obedience of the Lord Who ‘‘ became obedient unto death, yea the death of the cross,” having first said: ‘‘ Have this mind in you, which
was also in Christ Jesus.’’ °
CXVII.
He that does not consent to the orders given him daily with a view of fulfilling the commands already laid on him, but seeks to learn E an art, what sin does he suffer from and should we tolerate him?
(R. 67)
Such a man is both obstinate and self-pleasing and unbelieving, because he has not feared the judgment of the Lord Who said: ‘ Be ye also ready: for in an hour that ye think not the Son of man cometh.” ® For if a man expects the Lord daily and 456A hourly, he strives to pass the day without idleness and cares for no outside object. But if he has been ordered to learn an art let him gain the reward of being well-pleasing to God by his obedience
and not incur judgment by procrastination. 1 Gal. 1. 8. 2 Mk. x. 44 conflated with parallels.
3 Mk. x. 45 donep for xal yap. 4 Gal. v. 13 add tod mvevpatos. : . nae 5 Phil. ii. 8; 5 ppoveloOw for ppovette K. Lk. xu
CXVIII.
What reward has he who is zealous in keeping commands but does not what he is ordered but what he wishes ? (R. 68)
B The reward of self-pleasing. Since the apostle says: *“ Let each one of us please his neighbour for that which 1s good unto edifying’; and adds with greater importunity: “ For Christ also Himself pleased not Himself,’ the self-pleaser ought to
recognise his peril. And such a man is convicted also of insubordination.
CXIX.,
C Is a man allowed to refuse the work assigned to hum and seek another ? (R. 69)
Since, as has been said already, the limit of obedience is death, he that refuses the work assigned to him and seeks another, in the first place destroys obedience and plainly has not denied himself; and secondly is the cause of other and greater evils both to himself and the rest. For he both opens the door of
D gainsaying to others and accustoms himself to it. For since the individual cannot decide for himself what is expedient he often chooses for himself a work that is harmful. And he arouses evil suspicions in the brethren that he has had experience of the work which he seeks beyond that of his fellow-workers. So that in general not to obey is the root of many great evils. But if any one thinks he has a reason for refusing his work let him reveal it to the Superiors ? and leave it to their discretion.®
CXX.,
Should a man go away anywhere without mentioning it to the Superwor ?* (R. 80)
Since the Lord says: ‘‘ I am not come of myself, but He sent me, ° how much rather should one of us not allow himself anything ? For he that allows himself anything is clearly guilty of the sin of pride and is subject to the condemnation of the Lord Who said : “‘ That which is exalted among men is an abomination
in the sight of God.” ® So generally to allow anything to oneself 18 blameworthy.
E
* Rom. xv.2: 3add autdég after yap **,
2 : ™pocotwot, quite clearly a class of Superiors i Secs ors in the coenoblum an appeal to a general P
p. 40 chapter of abbots is unthinkable. See Intr. «Trivial ab * See Ben. Reg. xviii.
Be » a cuces, not sufficiently important to be called journeys, em to be meant. 5 Jn. vii. 28 4. 61k xvi. 1D.
CXXI. Is ut lawful to refuse the heavier tasks ? (R. 82) 457A
He who lives truly in love towards God and is firm in hig conviction of the reward to be received from the Lord is not content with things as they are but is always seeking to add to them and longing for something more. Though he should seem to be working beyond his strength he is not free from anxiety, as if he had fulfilled all that was required ; but he is always striving a8 one who falls short of what is due from him, hearing the Lord’s p commands: “ When ye have done all the things that are commanded you, then say, We are unprofitable servants; we have done that which was our duty to do.’’1 He hears too the apostle to whom the world was crucified, and he unto the world, not ashamed to say: “I count not myself yet to have apprehended. But one thing I do, forgetting the things which are behind, and stretching forward to the things that are before, I press on towards the goal unto the prize of the high calling of God in Christ Jesus.”’ # C It was he who, though he had the right since he preached the Gospel to live of the Gospel, said: “ In labour and travau, working night and day, not because we have not the nght, but to make ourselves an example unto you, that ye should imitate us.’ 3 Who then is so senseless and unbelieving as ever to be content with things as they now are and to refuse any work as too heavy,
or as toilsome ?
CXXII. man punished by being forbidden to receive a blessing * says, D Unless I get a blessing I will not eat, must we bear with him ?
(R. 138)
If a
He that has inflicted the punishment will judge assuredly whether the fault deserves so great a punishment as that the man should be prevented even from eating. But if a man 1s — judged unworthy of the blessing and though allowed to eat wi 1 Lk. xvii. 10 d:atetaypeva for diatayOgvra **, add téte before
revere **, omit Err. 3 9 Thess. iii. 8; 9 : a 3: 14. ess. ~U; : . > Phil. au. I Some small gift bestowed as a symbol of fellowship,
Cf. Hist. Laus. xxv.3. Orit may refer to a blessing
It cannot=the Eucharist. See B. 44 and separation (from prayer, Here the punishment 1s by
ase its severity.
4 ebdoylav. 8 erhaps pain bint. © in eae ecclesiastical sense. where deprivation of food (aorta) &popiay.dc) are mentioned as penalties. itself mild : éovrle may be added to incre
E not do so, let him be judged on this account disobedient and contentious. At the same time let him considor himself and know that he is not healing himself by seeking this but that he is adding sin to sin.
CXXITI.
If any man grieves that he 1s not allowed to do what he cannot do well should we bear with hum ? (R. 176)
Concerning this we have said in many places, that in general to use one’s own will or to allow it free course is contrary to sound reason ; and not to submit to the decision of the majority ' 1s as
458A dangerous as disobedience and gainsaying.
CXXIYV.
If by chance a man finds himself with heretics or heathen,” must he eat with them or salute them ?
The Lord in no way forbade the common and general salutation, for He said: “If ye salute your friends only what do ye B more than others? Do not even the Gentiles thus?’’? But as for eating with them we have a command from the apostle, showing in whose case we must avoid it. ‘I wrote unto you in my epistle to have no company with fornicators; and not altogether with the fornicators of this world, or with the covetous and extortioners, or with idolaters ; for then must ye needs go out of the world ; but now I write unto you not to keep company,
if any man that is named a brother be a fornicator, or covetous,
or an idolater, or a reviler, or a drunkard, or an extortioner ; with such an one, no, not to eat.’’ 4
C CXXYV. If a man who 1s entrusted with a work does something contrary or
over and above what has been commanded him without special admonition, should he retain the work ?
To take anything for oneself is absolutely displeasing to God ;
and it is neither fitting nor expedient in those who are desirous t0 D keep the bond of peace. But if a man persists in his recklessness it 18 expedient that his work be taken from him.’ For he does
* But this is democ has
“acl multorum uel ocracy, guarded against in F. 45! R. »@
} eorum qui praesunt,’”’ whi that 4 TY TPOET reay has dropped ade - ns ken Mt. v. 47 trove for d8erpovc K, obtw for 1d adté K.
* 1 Cor. v.9; 10 ad ; es ae Opeldete for dpebrere K; ee ob K, omit totg before mAcovéxtats™ »
5 « Illustrations occur to the mind from modern trade-union practice.
not keep the command of him that said: “
man, wherein he was called, therein ne aro - in moving words: “ Not to think of himself more highly Siete ba ought to think, but so to think as to think soberly, according a God hath dealt to each man a measure of faith.” 2 a
CXXVI. How can a man avoid taking pleasure in eating? (R. 48) E
By taking as his criterion what is fitting and having it always a8 his guide and teacher as to what things should be taken for use, whether they are pleasant or unpleasant.
CXXVILI.
Some say that tt 1s impossible for a man to avoid anger; is this 459A true? (KR. 79)
If 16 18 possible for a soldier to be angry in the presence of his king?! But not even so is what you have said right. Forif the sight of a man who 1s of equal honour according to nature has prevented passion owing to the pre-eminence of his dignity, how much more should this result be secured 1f a man 1s convinced that he has God as the seer of his inward motions? For God Who B searches the hearts and reins sees the motions of the soul far more
than man sees what 1s before his eyes.
CXXVIII.
If a man wishes to practise abstinence beyond his strength so that he
is hindered in fulfilling the commandment set before hum, must
we permit him so to do? (R. 88) ,
The question does not seem to me to be rightly framed. Forc
abstinence consists not in refraining from material foods, whereby the severity to the body condemned by the apostle results, but in complete giving up of one’s own will. But how great is the a of falling from the Lords commandment owing to one ’ ale : . is clear from the apostle’s words: ‘ Doing the —— t : les and of the thoughts, and we were by nature children of wrath.
. vil. 24. _ xii. 3. Cf. Ep. xxii. 2, for this answer.
3 The thought of Praevia Lnst. Ase. 4 Eph. ii. 3 juev for jyela K.
CXXIX.
D He who fasts much but when he eats cannot endure common food which course should he pursue, to fast with the brethren and eat with them, or by reason of his mmoderate fasting to have need of other food when he comes to eat ? (R. 89)
Times of fasting are not dictated by the wishes of the individual
but by the needs of those who have embraced the religious life.
E So the Acts of the Apostles tell us and we learn from elect David.
So if any man fasts in such fashion he is counted worthy of receiving power to fast. “* For he is faithful that promised.”’ *
CXXX.
460A How must we fast when a fast 1s necessary wn order to fulfil one of the demands of religrvon—by compulsion or willingly ? (R. 90)
Since the Lord says: “ Blessed are they that hunger and thirst
after righteousness,’ > everything that contributes to godliness
brings danger with it if it is not done with willingness and zeal.
Accordingly it is not without danger when the faster fasts un-
B willingly ; but to fast on the occasion of such needs ag these 4 18
necessary, for the apostle has told us of this also in addition to his
other good actions for our instruction, ‘‘ In fastings oft.” ®
CXAXXI,
Does he act aright who partakes not of the same dishes as the brethren but seeks other food? (R. 91)
Generally speaking to seek food is against the commandment, for the Lord said : ‘‘ Seek not ye what ye shall eat or what ye shall drink, and be ye not of doubtful mind,” and in more reproachful
C terms He added: “for all these things do the nations seek after.”’ ° But it is the part of the proper officer to fulfil diligently the words : - And distribution was made unto each, according as any one
had need.”’ 7 CXXXIT.
What of the man who says, This harms me, and grieves if something else is not given him? (R. 92)
Clearly he has not got the hope that Eleazar ® possessed nor
* See Ps. xxxv. 13 (7). “elect ” is absent from some MSS.
: x. 23t. 2 Mt. v. 6 - adds “et maxime cum desideramus aliquid ; sg ee uid impetrare se 7 ‘ My Cor. xi. 27f. ®° Lk. xii. 29; 30 a Tod xdop0v *.
® See 2 Macc. vi.
oe _ ae <i neh . “. : = _ entrusted with the care of D
: ) lf. But generally speaking a man ought
a wer himself to judge about what is harmful or beneficial “a
S ir 1 leave it to him to whom is entrusted the task of judging
. —s openers each man and who seeks primarily the benefit oul and in the second place cares for th
according to the will of God. —
CXXXIII. What if a man murmur because of food? (R. 93) E
He receives the condemnation of those who murmured in the desert. For the apostle says : “ Neither murmur ye, a8 some of them murmured, and perished by the destroyer.” ”
CXXXIV.
What if a man in his anger refuses to accept something that he needs ? (R. 96)
Such a man deserves not to receive when he does ask, until the Superior decides that he is cured of his fault, or rather his faults.
CXXXV. more than usual when he is fatigued ? (R. 94) 4614
If he has incurred the fatigue on account of the reward promised by God, he ought not to seek in this way alleviation of his toul, but to prepare himself for the reward of the Lord ; knowing that as he will be counted worthy of the reward for his labour 80 will B he also be of comforting at the hands of the compassionate God ‘n return for his affliction. However he that has been bidden to follow the Scripture practice : “ Distribution was made unto each according a8 ach had need ”’ ° is necessarily bound to know each of those who are fatigued 4 and to care for them in appro-
priate manner.
May a man ask for
CXXXVI.
+ mecessary that all should be gathered toget 7 * rnch®? and how shall we treat him that stay
comes after the meal has begun 2 (R. 97)
‘ties of place or WOF he has stayed behind owing to necessit 9 Or W eae ag one who keeps the command of him who said - Let
1 4.¢. the Superior, oF perbaps the steward. 2 1 Cor. x. 10. S Acts ‘7. 35; quote Ben. = se
: es. ky sant —— ge per see F. 21 (3664) and note
her at the hour s behind and Cc
5 cod aplotov. One thereon.
each man, wherein he was called, therein abide with God,” l he who superintends the common discipline after investigation will pardon him. But if he could have come in time but did not make haste, though he knew full well he would incur the accusation
p of carelessness, let him remain without food until the fixed time on the following day.
CXXXVII.
Is it right for a man to decide to abstain, for example, for a guven time from something to eat or drink?? (R. 181)
Since the Lord said: “‘ Not to do mine own will, but the will of him that sent me,’ ? every judgment of a private will is y dangerous. David knew this when he said: ‘1 swore and de-
termined to keep the judgments of thy righteousness,’ * not my own desires.
CXXXVIII.
Is it right that any man in the brotherhood should be allowed to fast or watch more than the rest, according to his own will ?
The Lord said: “ I am come down from heaven, not to do mine own will, but the will of the Father that sent me’’®; so whatever a man does according to his own will is the work of him
aga that does it and is alien to piety. And there is a fear lest he be told by God in regard to what he geems to do: ‘‘ To thee shall be his conversion and thou shalt rule over him.’’® And to want to do more in comparison with others, even in actual good things, is a vice of contention springing from vainglory, which the apostle shows to be forbidden, saying: ‘‘ For we are not bold to numbor or compare ourselves with certain of those that commend themselves.” ’ Wherefore, laying aside our own desires and the desire of seeming to do anything above the rest, we must obey the apostle B Who warns us: “‘ Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.’’® For contention and vainglory and self-pleasing are altogether alien to those who strive in the good contest lawfully. Wherefore it saith, in one place: ‘‘ Let us not be vainglorious,” ® in another, “ But if any
* 1 Cor. vii. 24.
* Cf. Ep. cxcix. 28: “It has seemed to me ridiculous that anyone
should make a vow to abstain fro ine? m as to teach men to abstai swine’s flesh. Be so good
n from fooli ee oe ap. ~~ * a 8. cxix. 106. Bas. duoc with ART, Sw. (N) dud ° Jn. vi. 38 &x for ané K, add Tatpéc Tg = : Gen. iii. 16. 1 Co a 1 Cor. x. 31. oa wg
man seemeth to be contentious, we have no such custom, neither the Churches of God ’’ 1; and again elsewhere: “ We ought not to please ourselves ’; to which he added in moving words: c For Christ also pleased not himself.’’* But if any man thinks he needs more, whether in fasting or watching or from any other cause, let him reveal his reason for needing more to those who are entrusted with the common care, and abide by their decisions. For it will often be necessary to satify his needs in some other way.
CXXXIX.
When fasting is prolonged we become enfeebled for our work ; which D then had we better do—hinder our work on account of fasting, or neglect fasting on account of work ?
We should make use of both fasting and eating in a fashion appropriate to piety ; in order that we may fast when God's commandment must be accomplished by fasting, and when again the commandment of God demands food to strengthen the body, that we may eat, not as gluttons, but as God’s workmen. For © we must keep the apostle’s words: ‘‘ Whether ye eat or drink, or whatsoever ye do, do all to the glory of God.” *
CXL. If a man does not show self-control as regards harmful foods, but partakes of them freely and incurs iliness, should we care for
him ? Lack of self-control 1s clearly wicked and it 1s —s a -—
to take measures for the healing of this vice. For Go goodnes lack of self-control
g, wishing to show how great an evil } | : is, has often allowed the soul to fall into the vice of incontinence as regards what harms the body, on the chance that it may come to perceive the damage it has received through the bodily harm ‘neurred by incontinence, and may be guided to complete continence. But to care for the body 1n the case of those eng suffering from the results of incontinence 18 reasons) = 7 accordance with kindness, but 1t should be done ae y : not without examination, lest in caring for the body we rine ; ; soul uncared for. So that if we see such a man as I have describe properly disciplined by the care given to his bod
y and with all his vices, caring for his goul, the
he bodily care. for his body but is convicted of despising a man be
1, 161 left 10 his pains which he ae sult of his lack of control, until in course of time he
1 1 Cor. Xi. 16. 2 Rom. xv.1 19; 3. 3 1 Cor. x. 3l.
982 THE ASCETIC WORKS OF SBT. BASIL
come to perceive his own case and the risk of eternal punishment
cand return to caring for the health of his soul. For “‘ when we are judged we are chastened of the Lord lest we should be condemned with the world.” !
CXLUI.
Is it right if strangers are found in the workshops, or even some of the residents having left their own place ?# (R. 101)
If any one is found doing this, with the exception of him who
is entrusted with the oversight of the workers and the manage- D ment of their work, let him be prevented from the legitimate going out, as one who destroys the discipline and harmony of the members ; and sitting in one place, which has been judged suitable for punishment, let him work without distraction and more laboriously than usual, until he learns to keep the apostle's
words: ‘ Let each man, wherein he was called, therein abide with God.’ #
CXLIL.
E May craftsmen receive work from any man without the permission of him who 1s entrusted with the care of these matters ? (R. 102)
Let each party, both the giver and the receiver, be subject to the condemnation of the thief, or of the thief’s accomplice.
CXLITI. 4644 How should the workmen care for the tools 4 entrusted to them? (R. 103) First of all as things consecrated and offered to God ® ; secondly
remembering that without them they cannot render the diligent service that 1s due from them.®
CXLIV. B What if a man loses a tool through carelessness or spoils it contemptuously ? (R. 104)
Let him that spoils it be judged sacrilegious, and he that loses
it guilty of sacrilege, since they are all dedicated to the Lord and offered to God.?
, 1 Cor. xi. 32. Cf. Ep. xxii. 2: “ No one ough : an ght to be found going from one work -_ = — a 3-1 Cor. vii. Tg ’ 4 oxevyn. of the ee Xxxl.: “ let him look upon all the vessels (vasa = oxe07) rigs Fema ” — all its substance as consecrated, just as much a6
° R., alterin Mone caer 4 the sense : - de ‘ ; ° ipsis devotionis et studii gui e inde tamquam qui non possint sine
7 molumenta consequi.” Cf. Ben. Reg. xxxi.; see above.
CXLYV.
What if a man lends to another or borrows anything on his own c responsibility ? (R. 105) Let him be condemned as insolent and stubborn. For these things belong to him whose care they are and who manages them.
CXLVI.
But supposing the Superior demands a tool from him owing to the urgency of his need and he refuses? (R. 106) D
How can a man who has given himself and his members ! to serve others’ needs in the love of Christ dispute about tools with the Superior to whom the care even of tools belongs ?
CXLVII.
If he who 1s engaged 1n the cellar or kitchen or similar work fails to E appear at the regular tume of psalmody and prayer, does his soul escape harm? (R. 107)
Kach man keeps his own rule by doing his own work, like a member in the body. And he suffers harm if he neglects the task assigned him : he js in grievous peril because he is plotting against the common good. So let him fulfil with all his heart what 1s written: “‘ Singing and making melody with your hearts to the 465A Lord.’’? And if he cannot join the rest with his bodily presence, let him not be disturbed for he is doing what is written: “ Let each man, wherein ho was called, therein abide.’”’? But we must beware lest any one, able to fulfil his allotted task in good time and set an example to others, urge as an excuse that he 1s busy with work, thus putting a stumblingblock in the way of the rest, and thereby incur the condemnation of the careless.
CXLVIII. Se 8 eta —" What measure of authority in administration has he wu entrusted with the care of the cellar? 4 (R. 111) B
As regards him who entrusted him with the regulation of this department after previous examination, let him remember the
id: * hing of the Lord Himself Who said : I can do not } —— a But as regards those for whom he cares, let him
myself.’ | 1 Cf. Ben. Reg. Iviii.: “for he knows that henceforward he will not | , l body.”’ : have power even over his own f ; ah 2 Eph. v. 19 év tate xapdtats for t7 xapdtg. : age =
4 Of. Ben. Reg. xxx1.
remember the need of each. For it is written: ‘ Distribution was made unto each according as each had need.” * And the same principles apply to all who attempt such responsibilities.
CXLIX.
C What is the judgment on the steward? rf he does anything with favouritism or contentiousness ? (R. 112)
Since the apostle in one place bids us do nothing by partiality and in another declares: “ But if any man seemeth to be contentious, we have no such custom, neither the Churches of God,’’ 3 let such a man be declared alien to the Church of God until he be reformed. We must however with much care test what each
D man is fit for, and so allot all work whatsoever ; lest those who allot what is not suited to a man be condemned as bad stewards both of souls and of the Lord’s commandments, and lest those to whom work is allotted think to find in this an excuse for sin.
CL.
What wf a man through carelessness fails to give his brother what he needs ? (R. 113)
E His condemnation is clear from the Lord’s words: ‘‘ Depart from me, ye cursed, into the eternal fire which is 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 etc.” 4 And:
~ Cursed be every man that doeth the works of the Lord negligently.” 5
, CLI. May he who serves speak with a loud voice ? (R. 180)
The need of the hearers defines the measure of the voice. Therefore if it is too low and sluggish it is more like whispering and deserves condemnation ®; but if it is louder than necessary, the listener being able to hear quiet speech, then it becomes the
Bclamour that is condemned. Unless it be that the sluggishness of the hearer compels us to use clamour, and, so to speak, awake him out of sleep. For this the Lord also is narrated to have done,
. a evangelist says: ‘‘ Jesus cried and said, He that believeth, eheveth not on me, but on him that sent me.’’ 7 Acts iv. 35. 2 See | * Mt. xxv. 41 add of b 7 _ p. 41. 3-1 Cor. xi. 16. © Jer. xlviii. 10. Sw (py xatnpaévo. K; 42.
6g ) Omits mic, at eae zs looiat sg necessary conversation of him who waits A book was read at meals (B. 180). than a low ordinary tone.
7 Jn. xi. 44.
466A
CLIT.
If a man fulfilling his daily service in the kitchen as his turn com round becomes over-tired so that he ws hindered for some ie
un performing hi ‘ ‘ “i R41 31) accustomed task, should we assign such work c
We have already said that he who is entrusted with the arrangements for work should frame his commands having regard to both the suitability and the strength of the worker, lest he be told: ~ Thou who framest trouble as a statute.”! Yet he who recelves commands must not gainsay; for there are no limits to obedience except death.
CLIUILI.
How ought the sister who 1s entrusted with the wool to keep it, and D how ought she to attend to the workers ? (R. 182)
She should regard the wool as a trust from God; and she must assign and distribute to each sister her proper work without contention or favouritism.®
CLIV. E
If it should happen that the brethren, being few on number and serving a larger number of sisters,4 are compelled to separate from one
another, is the state of affairs free from danger ?
If their service is approved by the commandment of the Lord and is rendered in a godly manner, then each worker succeeds in k. But their unity with each 467A
pleasing God by doing his own wor
1 Ps. xciv. 20.
2 Obedience unto death is prescribed in F. 28, B. 116.
3 See Intr. p. 38. or
: Mig eae Transactions of the Royal Hist. oo ea at ip says of this passage: ‘“ The contingency is contemp : ce iia aa number of brethren may be so small that they mus a I do not singly ” (i.e. when they visit them to —s gage am pdekoais think this a possible explanation. The x Serving” must EEUTNPETOULEVOUG. « - Staprepthopevous mpog TH SPM
Si xal tatg TOV TOULATOS ee or et ae ae of the Eucharist.
, ; t == .'C xectats hee adie oe ee te d 1n & double monastery pier The contingency is rath ‘act or two attached 4
has begun as a women’s con gua a few lay-brothers to do hard manua ich are organised in a coenoblum but remain aor ined by the necessary The common life with its round ea exine sr the fields, snothe é | en, One mig : bservance of tne ae a the roof, = ee O , r. p. vo. Hours would become impossible. See Intr. Pp
other consists in the fact that they are all of one soul and one mind fulfilling the apostle’s words: ‘‘ Though I am absent in the flesh, yet I am with you in the spirit.”
CLV.
We who serve the sick in the hospital are taught * to serve them with such a disposition as of they were brothers of the Lord. Now if the man who receives our service cannot be given this title, how ought we to attend to him ?
B Since the Lord said: ‘‘ Whosoever shall do the will of my Father which is in heaven, he 1s my brother and sister and mother,’’? if a man is not such as is described, but is convicted of being a sinner worthy of that sentence: “He that committeth sin is the bondservant of sin,’ * he needs first of all exhortation and admonition from the Superior. But if he persists in the same conduct, the condemnation pronounced by the same Lord clearly rests upon him: ‘‘ The bondservant abideth not in the house,”’ ®
Cand that by the apostle who advised: “ Put away the wicked man from among yourselves.’ ® In this way those who serve will be free from doubt and all who live together will be in safety.’
CLVI.
Ought he who is entrusted with the care of the cellar or other place to have the care of it always or to be changed ?
lf he keeps his knowledge of good order and the accurate
D observance of the rule, then it is superfluous to make a change, or rather it is fraught with serious difficulty. But it is necessary for him to have an associate who must gradually be taught his duties, lest when there is need of a successor we be disturbed finding ourselves at a loss for lack of one, and be compelled as often happens to introduce a man who is unfit ; In such cases it happens
necessarily owing to his inexperience that strict discipline 18 corrupted and proper order relaxed.
E CLVII. Wath what kind of disposition must one serve God? and in general what is this disposition ? (R. 14)
I deem a good disposition to be a desire of pleasing God, that
18 vehement, insatiable, firmly fixed, and unchangeable. It 18
1 Col. ij. 5. 3 Mt. zi. 50 &c for S0ttc* 07 : 2 See B. 186, question. 5 Jn. viii, 35. 6", obto¢ for abrog. 4 Jn. viii. 34.
8 1 Cor. v. 13. of the N.T. other than al most to-day.
* B.’s phi philanthropy was based o those of the Sermon on the Mount ith aaa
attained by wise and continuous contemplation ! of the majesty of the glories of God, by good thoughts, and ceaseless remembrance 46g of the blessings that have come to us from God. From this there 18 born in the soul fulfilment of the commandment: “ Thou shalt love the Lord thy God with all thy heart, and with all thy strength, and with all thy mind,”’? after the pattern of him that said: “ Like as the hart desireth the springs of water, so longeth my soul after thee, O God.” ® With such a disposition therefore should we serve God fulfilling the apostle’s words: ‘‘ Who shall separate us from the love of Christ ? shall tribulation, or anguish, or persecution, or nakedness, or danger, or the sword, etc.’’ 4 B
CLVIII. Wath what disposition ought one to receive a punishment ? (R. 24)
Such as befits a son who is sick and at death’s door, and recelves treatment at the hands of one who 1s at once his father and a doctor; though the method of treatment is bitter and painful, ° yet he must be fully convinced of both the love and the experience of him who inflicts the punishment and must desire to be healed. C
CLIX.
How shall we characterise one who 1s cross with him that rebukes him ? (R. 25)
He knows neither the peril of sin, especially as regards God, nor the gain that comes from repentance, nor has he believed the words: ‘‘ He that loveth chastiseth diligently,” ® and he has made D himself a stranger to the benefit described by him who said: “A righteous man will correct me in mercy and reprove me.’ ° Moreover the intercourse of such a man with the brethren is harmful, for he draws them away from their spiritual contest.
CLX.
With what disposition ought we to serve the brethren ? (R. 36)
As if we offered our service to the Lord Who said : Inasmuch E as ye did it unto one of these my brethren, even one of these least, ye did it unto me.” ” Now it contributes towards the
1 Mewpla (R. theoria, Lat. Interp. contemplatione) ; not yet differ-
entiated from other forms of meditation. s tccies Seales teen” 2 ; ) brne TH Puxiis sov™, loxvoc betore Stavolns Mk. xii. 30 omit xal 2& dane 77 sy 16 oo ii 35 omit } Aude **
3 Ps. xli. 1. Agel ig : 11 : ‘ . i e e e 7 pico — | Ben. feg. XxXvi. quotes the opening lines of this
answer.
attaining of such a disposition if those who receive our Care are worthy. Wherefore the Superiors must attend to them the more zealously lest loving their bodies they become slaves of the belly and of lusts, but rather that through perfect endurance as befits those who love Christ and God, they may become an object of boasting to the Lord and a reproach to the devil, like righteous Job.
CLXI.
469A With what humility ought one to recewe services proffered by one’s brother ? (R. 87)
As a servant receiving services from a master, with the humility shown by the apostle Peter when the Lord served him. [For we
learn from his example the peril of those who do not accept such Services.
CLXII. B What manner of love ought we to have among ourselves? (R. 38)
Such as the Lord showed and taught when He said: “ Love one another, even as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends.” * But 1f one must lay down life, how much rather is it necessary to show zeal in minor matters ? not having regard to human con-
C ventions, but with the object of pleasing God to attain what 18 profitable for each one.
CLXIITI. In what way can a man attain love towards his neighbour ? (R. 39)
First by fearing the condemnation of those who transgress the D commandment of the Lord Himself Who said : ‘‘ He that obeyeth not the Son shall not see life, but the wrath of God will abide on him.’’* Next by seeking to gain eternal life, for ‘‘ his commandment is life eternal.’’? ‘‘ But the first and great commandment 18: Thou shalt love the Lord thy God with all thy heart, and with all thy mind, and with all thy strength ; and a second like unto it is this, Thou shalt love thy neighbour as thyself.’ 4 Then by desiring to become like unto the Lord Who said: ‘‘ A new commandment give I unto you, that ye love one another, even as I have loved you.” > Further, by pondering such considerations as this: if a brother is a benefactor we owe him even on grounds , Jn. Xv. 12 add éyam *- 13. yf; tii. 36 add vhy before Cay K. 3 Jn. xii. 50. t. xx
ll. 37-38 conflated wi ax . ° Jn. xiii. 34 add tya + — vn}. a7
of humanity the love which even the Greeks cherish, as the Lord E shows us in the Gospel: “ And if ye love them that love you, what thank have ye? for even sinners love those that love them.” ! Whereas if a brother does harm, even so we ought to love him— not only because of the commandment, but because he confers greater blessings ; if indeed we believe the Lord’s words: ‘‘ Blessed are ye when men reproach you, and persecute you, and gay all manner of evil words against you falsely, for my sake. Rejoice and be exceeding glad, for great is your reward in heaven.”’ 2
CLXIV. 470A
What 1s the meaning of, Judge not, and ye shall not be judged 3 ? (R. 77)
Since the Lord in one place says: ‘Judge not, and ye shall not be judged ”’ 3 and in another bids us Judge righteous judgment, we are not prevented from judging altogether but are taught that there are different sorts of judging. The apostle has told us clearly in what cases we are to judge, and in what to refrain from judging. As regards things which lie within the discretion of the B individual and are not the subject of precepts of Scripture, he says: “But thou, why dost thou judge thy brother?’ and again: “* Let us not then judge one another any more.’’® But as regards things that displease God, he condemns those that judge not and produces his own judgment. Thus: “I verily, being absent in body but present in spirit, have already, as though I were present, judged him that hath so wrought this thing, in the name of our Lord Jesus Christ, ye being 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 c may be saved in the day of the Lord Jesus.” ® Accordingly if anything lies within our discretion or, as often happens, is uncertain, we ought not to judge our brother in respect of it. So at least the apostle says in his words about things of which we are ignorant. ‘‘ Wherefore judge nothing before the time, until the Lord come, who will both bring to light the hidden things of darkness and make manifest the counsels of the hearts.” 7 But there is inexorable necessity that we vindicate the judgments of God, lest the man who keeps silence participate in the wrath of God. The one exception is the man who does the same as he who is accused and therefore has no liberty to judge his brother, for
1 Lk. vi. 32. 2 Mt. v. 11 add éjua K; 12. 3 Lk. vi. 37. 4 See Jn. vil. 24. , Rom. X1V. 10 ; 13. ® 1 Cor. v. 3. add dc before émév K; 4 add Xptotod A, omit jyav
after (2nd) xuplou* ; 5. 7 1 Cor. iv. 5.
T
im: * he beam out rds are said to him: ‘‘ Cast out first t : eae - and then shalt thou see clearly to cast out the mote out of thy brother’s eye.’ *’
CLXY.
How shall a man know whether he 1s moved by a godly zeal against his brother or 1s sumply angry ? (R. 78)
If against every sin he feels the emotion described in the words :
E “Thy zeal hath consumed me, because thine enemies have for-
gotten thy words,’ then the zeal is clearly from God. Though
even then there is need of wise discretion with a view to the
edifying of faith. But if this disposition has not first been in the
soul and moved it, then the movement is inconsistent and the object of piety is in no way preserved.
CLXVI.
471A With what disposition ought we to listen to him who urges us to keep the commandment ? (R. 84)
With the same disposition as the child consumed by hunger obeys the nurse who calls him to eat?; or as any man desiring to live obeys him who gives him the necessaries of life. Or rather much more eagerly in proportion as eternal life is more precious than this present life. For the Lord says: ‘‘ The commandment
B of God is life eternal.” * Just as the act of eating is to bread, 80 working 1s to the commandment, for the Lord Himself says
elsewhere: “ My meat is to do the will of my Father which sent me. °
CLXVII.
Of what sort should the soul be which has been counted worthy of being occupied in the work of God ®? (R. 85)
Like that which said: “‘ What am I, O Lord, my Lord, and
what is my house, that thou hast loved me?” ? and fulfilling the
1 Mt. vii. 5.
* Ps. cxix.139. Bas. 6 CyAS6e cou. .
, THY Adywv cov with RAT and &“RT respectively,
a8 against Sw.’s N text 6 CHAo¢ Tod olxov cov . TOY EVTOAY cov. ° R. ad ubera. 4 Jn. xii. 504. 5 Jn. iv. 34. 8 ey tT Epyw tod Oeod.
7 p The Divine Office in St. Benedict is Opus Der (Reg. xlvii). B.’s answer does not reveal the exact sense in which opus 18 used; probably it meang the entire monastic life including the Divine Office.
"2 Sam. vii. 18 8t
Tyennoke we, Sw.’s (B) text nyannnac.
words: ‘‘ Giving thanks unt unto the Father, who hath a dpa of the inheritance of the Saints in light ‘who " = vered us out of the power of darkness, and translated us | to é kingdom of the Son of his love.” 1
CLX VIII.
With what disposition must one receive a garment or shoes,” of any kind whatsoever ? (R. 95)
If the article 1s too small or too big for his size a man must make his requirement known with becoming modesty ; but if he D makes difficulties because of its poor quality or because it is not new, then let him remember what the Lord said : ‘‘ The labourer ”’ —not just any one—‘'1s worthy of his food.” * And let him search his conscience whether he has done anything worthily of the commandments or promises of the Lord. And then he will not seek anything else but will hesitate concerning what has been given him as if he were receiving beyond his merit. lor we must take what is said about food as a kind of rule applying to every matter of the needs of the body.
CLXIX.
her be ordered to teach something to one who 1sE
If a younger brot ave towards him ?*#
senior to him in years, how shall he beh (R. 100) As one who fulfils a service according to the command of the Lord God ; fearing lest he fall into the condemnation pronounced by him who said : ‘‘ Cursed be every one that doeth the works of the Lord carelessly 5; but at the same time taking precautions 472A lest blinded with pride he fall into the condemnation of the devil.®
CLXX. his greater or less ld we pay heed to a man in proportion to Shou slid degree of virtue? (R. 115) t to observe what the Lord to the forgiveness of sins: ‘* Her sins, B en ;: for she loved much ; but to whom d what the apostle 3 Mt. x. 10. itual pre-eminence,
I think in all such cases we ough
Jaid down in reference ¢
hich are many, are forgiv she lovec
little is forgiven, the same loveth little ’’” ; an 90.
i. 12; 13. 2 Of. F. 22, B.90.
ee to imply that “ seniors refers to spir
e; see Intr. p- 42. ; ens aa elviii. 10. 6 Cf. 1 Tim. ul. 6.
7 Lk. vir. 47.
commanded in regard to elders: “ Let the elders that rule well be counted worthy of double honour, especially those that labour ‘1 the word and in the teaching.’ ’
CLXXI.
If an infertor ? is grieved because one who 1s more religious 1s pre- C ferred to him, how shall we treat him ? (R. 116)
Such a man is clearly condemned as of an evil nature by the parable in the Gospel in which the Lord says to those who were grieved because certain men were rewarded equally with them : ‘Ts thine eye evil because [am good? ’’* And the judgment of God that falls on such a man and others like him is clear from the
D words of the prophet : ‘ A reprobate is despised before him ; but he glorifies those that fear the Lord.” *
CLXXIT.
With what fear, what conviction, what disposition, should we recewe the body and blood of Christ 25 (R. 184)
As regards fear, the apostle teaches us when he says: ‘“‘ He that eateth and drinketh unworthily, eateth and drinketh judgment unto himself.’’® Conviction is implanted in us by faith
E in the words of the Lord: “ This is my body which is given for you: this do in remembrance of me’’?: and in the witness of John, who first described the glory of the Word and then added the manner of His Incarnation, saying: ‘“‘ The Word became flesh, and dwelt among us (and we beheld his glory, glory as of the onlybegotten of the Father), full of grace and truth.” 8 Further we believe the words written by the apostle: ‘‘ Being in the form of God, he counted it not a prize to be on an equality with God, but
473A emptied himself, taking the form of a servant, being made in the likeness of men ; and being found in fashion ag a man, he humbled himself, becoming obedient unto death, yea, the death of the Cross.’"° When therefore the soul, believing these words, and others of similar tenor and importance, understands the majesty
of the glory, and wonders at the exceeding measure of humilia-
tion and obedience, in that One so great obeyed the Father unto death, that we might live, then I think it achieves a disposition
of love both towards God the Father, Who ‘ spared not his own
1 ; 1 1 Tim. v. 17. 2 Cf. B. 169. 3 Mt. xx. 15 el for 4 KX.
* Ps. xv. 4. Roy © 1 Cor. x; Cf. B. 109, 110. ters 29 add dvabluc K. 7 Lk, xxii. 19.
° Phil. ii. 6-8.
Son, but delivered him y 1
begotten Son, Who laine oo a Eeiee por hend tion and salvation. And then he will be jn a “th nets ° who prescribes a good conscience in these matters ‘ aye eye rule for those who are sound in the faith, saying: ‘‘ For the love of Christ constraineth ua ; because we thus Judge, that if one died for all, therefore al] died. And he died for all, that they that live should no longer live unto themselves, but unto him who for their sakes died and roge again.”’2 Such a disposition and preparation ought he to have who partakes of the Bread and the Cup.
CLXXITI. re}
May conversation take place at the hour when the Office 1s being held within the house#? (R. 137)
No, except by those who are responsible for the care and maintenance of good order, and the arranging of work, and then only in cases of urgent need; and not even then without deliberation but with careful consideration both of place and discipline and reverence and the avoidance of offence. For all others silence is necessary. For if at the time of talk even among those who are entrusted with the word of teaching, the first is bidden to keep silence if a revelation comes to another, how much more 18 silence necessary for the rank and file at the time of the D
singing of the Office.‘
1 Rom. viii. 32. 2 2 Cor. v. 14 add et before elg; 15.
S tig xat’ olxov baruwdlac. Another translation is “at the hour of the Office in the several houses.” Conceivably the monks were organised in groups within the monastery and the Office was said in groups. We have seen elsewhere (see notes on F. 35) that ni ‘‘ Superiors *’ may represent in some cases the Superiors of sa monasteries. Perhaps some group-organisation was kept up har the larger unit. Cf. Hist. Laus. vu. 2, 5 where pba “a - are said to live either alone or in groups, and ; the cage . = = arise from each habitation’’; and Jeromes version : = ee rules, where the praeposiir ray Pa the ei bos A H a on
os within the big monastery (Ladeuze, 7énobr ten, 5393), Against such a theory may be put B.'s ——s ae oe a Pp. life. F. 3, 7; such a practice would have blunte on ak fae are occasional hints in the Shorter Rules which suggest, - a nent practices which the Longer Rules would exclude.
oa P onks being engaged in necessary work cna brie = ee must refrain even from conversation & ss anes these times; only their superintendent may speak.
CLXXIV.
How can one do the commandment of the Lord from the heart and eagerly ? (R. 150)
The experience of something sweet and beneticial, and even the expectation of anything of the kind, naturally implants in the soul thoughts and desires concerning it. If then any one hates and abominates unrighteousness and cleanses himself from all sin—which causes in the soul sluggishness and drawing back
E as regards the righteous acts of God, just as diseases cause satiety in the body and distaste for food ; and if he is convinced that the commandment of God is eternal life, and everything promised to those that keep them is true, then he attains the disposition of him who said: “ The judgments of the Lord are true, righteous altogether ; desirable above gold and much precious stone, and sweeter than honey and the honeycomb. For thy servant keepeth them, and in keeping them there is great reward.’ 1
474A CLXXYV.
How do we discern him that loves his brother according to the com-
mandment of the Lord? and how 1s he that does not love thus discovered ? (R. 155)
There are two prime characteristics of love: to feel grief and anxiety when the loved one is injured; and to rejoice at and strive for his advantage. Blessed therefore is he that grieves
B over the sinner, whose peril is so terrible ; and that rejoices over the virtuous man, whose gain is incomparable, as it is written.” Moreover, Paul the apostle testifies saying: ‘If one member suffers, all the members suffer with it ’—which is absolutely in accord with the love of Christ: ‘‘and if one member is honoured, all the members rejoice with it” 3—with the purpose that is of pleasing God. And he that does not have these dispositions is clearly not a lover of his brother.
CLXXYVI.
Who are the enemies we are told to love? and how shall we love our enemes! by good deeds towards them only, or in actual disposition too? and is this possible ? (R. 156)
It is the characteristic mark of eae a lot against every one. n enemy to injure and p
Therefore, whoever he be that inj : , jures an st alpha be called an enemy ; and especially the sinner. For, a8 in him lies, he injures in various ways and plots against
* Ps. xix. 10: 11.
* Perh > 1 Cor. xii. 26 dy red erhaps a reference to Mt. v. 4. ‘nae sy7 for et Love, **
R. adds 1 Jn. iis. 14 . 17. —
his compani ati consists of body a1 ee Now since the whole p such men, rebuking them and’ admonishin i 7 re them to conversion in every way; and : oa ae rae : oe them when they are in need of the necessities of lif ow that love consists in a disposition of the mind is clear to every man. Its possibility is proved and taught by the Lord Who showed the love of the Father and His own by obedience unto death, on behalf of His enemies, not His friends, as the apostle testifies, saying: ‘‘ But God commendeth his own love E towards us, in that, while we were yet sinners, Christ died for us. 1 And he exhorts us to the same course, when he Says : ~ Be ye therefore imitators of God, as beloved children, and walk in love, even as Christ also loved us, and gave himself up for us, an offermg and a sacrifice unto God.” 2 He, so good and righteous, would not have given the commandment, unless He had bestowed the power of doing it ; this He showed implanted of necessity in our very nature. Even animals naturally love benefactors. But what benefit can a friend bestow to match that conferred by enemies, who win for us the blessing pronounced 4754 by the Lord when He said: ‘ Blessed are ye when men shall persecute you and reproach you, and say all manner of evil words against you falsely, for my sake. Rejoice and be exceeding glad, for great is your reward in heaven.” *
CLXXVII.
How ought the strong to bear the infirmities of the weak ?* (R. 17 7)
If to bear means to take up and cure, according to the words B of Scripture, ‘‘He received our infirmities and bore our diseases,” ® then this refers not to the reception of the infirmities by one’s self, but to healing sufferers. And even in this place we shall find the method and principle of penitence appropriate, whereby the weak are healed by the care of the stronger.
COLXXVIII. C ear ye one another's burdens,° mean? and what law shall we fulfil by doing thas # (R. 178)
For sin
same as to the previous question. dragging the soul into the wx He of _
SI hen we lead sinne
: and remove one another s sins W 3 net M4 ae But the word bear in the sense take away 18 D , | x 2 Eph. v.1; 2.
1 Rom. v. 8 © Gedc before el¢ fuac™. io oe 7 V
3 Mt - 11 SrwEwotv before dverdioweoty, add éjue A; 44.
d Rom. xv. 1. 7 7 = liu. 4 (quoted Mt. viii. 17).
What does, B
Tho answer 1s the ig a grievous matter,
6 Gal. vi. 2 f-
customary in these parts \—I myself have often heard it from the lips of many. And in so doing we shall fulfil the law of Christ, Who said: ‘I am not come to call the nghteous, but sinners to repentance ””?; and gave us a law: “If thy brother sin, go show him his fault; if he hear thee, thou hast gained thy brother.” §
CLXXIX.
E How can a man without love get so great faith as to remove mountains,
or give all his goods to the poor, or hand over his body to be burned ? (R. 187)
If we remember the Lord’s words: ‘* They act to be seen of men,’ 4 and His answer to those that said: “‘ Lord, Lord, did we not prophesy by thy name, and by thy name cast out devils, and by thy name do many mighty works ? ’’ '—namely, * I know you not, whence ye are’ ®°—not because they lied, but because
476A they used the grace of God for their own desires, which is foreign to the love of God, we can easily understand what was said. But there 1s nothing surprising in an unworthy recipient of the grace or gift of God. For God in the season of His kindness and longsuffering makes His sun to rise on the evil and the good. And this often happens for the benefit of him who receives the gilt, on the chance that he may be put to shame by the kindness of God and be led to care about pleasing Him ; or for the benefit of B others, according to the apostle’s words: ‘‘ Some indeed preach Christ even of envy and strife, and some also of good will.” To which he adds presently: ‘‘ Only that in every way, whether in pretence or in truth, Christ is proclaimed, and therein I rejoice.” ”
CLXXX.
With what disposition and attention ought we to listen to what 1s read to us at meal times.8
With far greater pleasure than we eat and drink, that the mind may be shown not to be distracted by the pleasures of the
ws ouvnbes xat totic émywplotc xexo7o8a. R. “ portare autem pro = et exportare consuetudo est. etiam ritu provincialium dici.”’ gan-Moulton ‘UV. Buotée quote papyri instances showing that the a carry developed into “ carry off” ‘‘ take away.” B. says . € sense was well established in Cappadocia. Did Paul in Gal. vi. 2 Be a well-known local phrase in the sense “ take away ”’ ? 3 n§ _ i add ele wetévorav K, ‘ Mt uae * (shortened) éuaprh for duaption*, omit ele of. : Re a add Suis K. 7 PRs 8; 18 nD ¥ " e de 9 ° Egyptian eee, st. iv. 17 says this custom is of Cappadocian not
body, but delighting rather in the words of the Lord, in fashion
ke unto him who said: Sweeter al honeycomb,” ; : er also than honey and the
CLXXXI.
If there are brotherhoods near one another and one is poor while the other makes difficulties about Sharing with its neighbour, how ought the poor one to feel towards the one that will not impart D its goods ?
How can they who have been taught in the love of Christ to lay down even life itself for one another be stingy as regards the things of the body ? They seem to forget His words: “| was an hungred and ye gave me no meat etc.’ ? But if this should happen, the poor brethren ought to be long-suffering, fully convinced that they will receive consolation in the world to come, following the example of Lazarus.
CLX XXII. E
By what fruits should he be tested who sympathetically rebukes his brother when he sins ? (R. 191)
First by the test which is most important, that of sympathy, according to the apostle’s words: ‘“ Whether _ one member suffereth, all the members suffer with it ’’°; and Who Is made to stumble and I burn not ?’* And secondly if he 1s soap every sin in similar fashion, and SOITOWS and is distressed ha er 477A all sinners, both those who sin against himself and against ot i and in rebuking them does not destroy the manner given us by
the Lord. CLX XXIII.
‘ving in a brotherhood should have a If it should happen that some ling in a poner meen / disagreement, is it safe for the sake of love to show undulg :
such ? Since the Lord said: ‘Grant, Father, — nee —— : 9» Pi an 7 one, so they also may be one m uss ae ae ee
és : f one mind ae ’ ” ~ r have being of one accord, t and soul,” ? those who ha 6 they that believed had eho character we have deser bed.
lien apa: that loveth a disagreement are a fis aia He : But reasonable love rig sare oe not according to reason, what- C
oe 1g
chasteneth diligently. * Mé. xxv. 7 4 9 Cor. Xl. s¥.
1 Pg. xix. 10. for elte maoxer**. 6 Phil. ii. 27.
3 1 Cor. xii. 26 édv maoxn
5 Jn. xvii. 21 7 Acts iv. 32 hv
** 8 Prov. xill. 24. before té&v mot.” ”-
ever it be, is unacceptable, for the Lord said: ~ He that loveth tather or mother more than me is not worthy of me.” *
CLXXXIV.
How can a man both in exhorting and rebuking not only take care to speak wisely but also preserve the proper disposition both towards God and those to whom he speaks ? (R. 15)
D Ifa man remembers the apostle’s words: ‘‘ Let a man go account of us, as of ministers of Christ, and stewards of the mysteries of God,’ ? he will not exercise his knowledge as his private possession in a spirit of authority, but will fulfil it with fear and trembling towards God as an act of service to God and of care for souls bought by the blood of Christ, in the spirit of him that said: © So we speak, not as pleasing men, but God which proveth the hearts ’’°; and with affection and pity towards his
E hearers, doing what 1s said: “ As when a nurse cherisheth her own children, even so, being affectionately desirous of you, we
were well pleased to impart unto you not the gospel of God only, but also our own souls.” 4
CLXXXYV.
If in the course of a talk® a man rejoices as he sees the hearers °
moved by what he says, how shall he know whether he rejowces with a good motive, or with a selfish one ?
If he finds his joy in praises only, he is clearly moved by selfish
motive ; but if he is glad because he sees the speedy understanding 4784 of those who praise him as they hear—which leads him to hope that they will obey—but afterwards being anxious about practical results either rejoices at finding virtuous acts in them corresponding to the praises they uttered, or else grieves at seeing those who uttered the praises in no way benefited, then let him give thanks to God, that as one loving God and the brethren he was counted worthy to have such feelings, that he was not seeking his
own glory but the glory of God and the edifying of the brethren.
* Mt. x. 37 d&yardv for qrrey ** ; suggests that the nice distinc-
tions of modern scholars between the two words were not appreciated by B. any more than they were by the writer of Jn. xxi. 15-17 (in v. 17 gtreic we ; is said +3 tptrov—this would lose its force if anything different from the foregoing was being said).
2 : rT 9 : | 1 Cor. iv. 1. The “ stewards are not necessarily priests. Cf.
B. 288 and Intr 41. N ~
.p. 41. t
; i Thess. it F Ove nas duvatal tig of the question. 1 Thess. ii. 7 &éy for gy - {
of wid; thote who visit the monastery with’ eee edie
Monastery with a view to edification ;
CLXXXVI.
Since we are taught to have such love as to lay down even our lives B
for our friends, we should like to learn or what ki my we must choose this course ? J ind of friends
It is reasonable to suppose that the affection which prompts such an action and the method of doing it would vary, for it often happens that what we have to accept on account of sinners is one c thing and what we do on behalf of righteous men is something else. Howbeit we are taught to show love even unto death, on behalf both of righteous and sinners, making no distinction. For, it says, ‘‘God commendeth his own love towards us, in that, while we were yet sinners, Christ died for us.’ 1 And the apostle says to the Saints : “‘ As when a nurse cherisheth her own children; even so, being affectionately desirous of you, we were well pleased to impart unto you, not the gospel of God only, but also our own souls, because ye were become very dear unto us.” ?
CLXXXVII. D
May we receive anything from our relations according to the flesh ? (R. 381)
It is necessary that relations should p | embrace the ein life their income and keep nothing — lest they incur the judgment passed on sacrilege. ie ie ” such income is spent openly before the eyes of gr "nd oa appears to belong, it often 18 a cause of pride in t a on: tl occasion of grief to those who have embraced npcleig erE are poor. The result is the same as that for which the Vo
wg OE them to shame are accused by the apostle when he says : Ye put h the care of
that have not.” Wherefore he who Is rad and able to the churches of the neighbourhood, if he 18 = -oo, in imitation manage wisely, let the money be put in mt d ¥ ‘at the feet of of those in the Acts who brought money a” i. one to manage the apostles. But as it 1s not the task of een, assigned to the such things but only of those who oat ae will administer work after previous examination, so also
ch men. according to his discretion gifts received from su
1 Rom. v. 8 6 0eé¢ before ele Has. Paver:
2 1 Thess. ii. 7 8év for dv; 8 lucrpouevar for HPT a of a monk
3 See note on B. 85. Here the cam 18 aes a behalf, i.
| given to the MOrM”"" whe bishop. +.2° — a bone ce form a trust fand eee were. B. avoids ca cileaad is natural seeing how disturbec naming the bishop. Cf. Intr. p. *:
ay over to those who
300 THE ASCETIC WORKS OF BST. BASIL
CLXXXVIII.
oe In what light shall we see our former companions and relations —=— when they visit us? (R. 32)
Asthe Lord declared and taught when it was told Him: “ Thy mother and thy brethren stand without, desiring to see thee.” B Then He answered His informants in a tone of rebuke, saying: “Who is my mother, and who are my brethren ? For whosoever shall do the will of my Father which is in heaven, he is my brother, and sister, and mother.”’ *
CLXXXIX.
Suppose they urge us, wishing to make us return home, should we bear with them ? (R. 33)
If it is for the edifying of faith let some one who is able to go
cbe sent after careful examination. But if it is on account of human ties let him hear the Lord’s words to him that said: ‘‘ Suffer me to go away and bid farewell to those that are in my
house ”—‘‘ No man, having put his hand to the plough and looking back, is fit for the kingdom of God.”’ *
CXC.
D Ought we to pity our relations according to the flesh, desiring their salvation ?
He that is born of the Spirit according to the utterance of the Lord and has received power to become a child of God, repudiates his kindred according to the flesh, and recognises as his relations those with whom he has the tie of the faith, to whom our Lord bears witness, saying: “‘ My mother and my brethren are these which hear the will of God and do it.” 5 §o let him pity all who are far removed from the Lord, and his kindred too, but his relations according to the flesh in the same way as all the rest.
E But if any man cherishing a greater attachment to them thinks he has a champion of his special affection in the apostle who says -
For I could wish that I myself were anathema from Christ for
my brethren’s sake, my kinsmen according to tho flesh,” ® let such a one learn from what follows that the apostle is honouring 1 Cf. F. 32.
7 Mt. xl. 47 conflated with Lk. viii. 20 **: 48- Se for batic, obTO< for abréc. ? ? * R. “si probauerit ille ul ” raeest. * Lk. ix. 61 add dcenBeiy al * > 62.
| . 5 Lk. viii. 21. Rom. ix. 3 autos tym before évebeua K.
not his kinsmen accordin
and God’ ; g to the flesh in th
ade mae his 7 alings with Israel, ot ae but Israel
to the flesh were Teraclites. , but because his a the
such great and ayeollent > eo counted worthy nee: 480A
sions had ek es ane okt ts from God. For the adoption
ihe sled Se he y, and theirs was the giving of the] ption
were the fathers. rey become a : é promises, aed thei
. was Chn 4:
sh he value thi sation wo highly, ot pig hi kin rnation for them of the Lord Who said — ndred
sent but unto the lost sheep of the house of Torael.” I was not
CXCL. de wh Who is the meek ? (R. 47) B e who is unalterable in hi 181 t Py ebicede oon a e in his decisions upon the things that
CXCII.
What are sorrow after a godly sort and the sorrow of the world? (R. 50)
Sorrow after a godly sort is when & man Sorrows at the neglect C of a commandment of God; as it 18 written : ‘ Dejection took hold of me because of the sinners that forsake thy law.” * Sorrow of the world ig when that which causes sorrow is human and
worthy of the world. CXCIII. What 1s joy wm the Lord? and what things that we do ought to make us rejoice ? (R. 51) Joy in the Lord 1s rejoicing at things commandment of the Lord for the glory of
the commandments of the Lord, or suffer an of the Lord, we ought to rejoice and congrat
done according to the D God. So when we do ything for the name ulate one another.
CXCIV. What mourning are we to assume in order to be a blessing 2° (B. 52) in the one abou
for s1ns either because of the law 4 man
counted worthy of
+ gorrow after & E of the insult
This question 18 included dishonours
godly sort.4 When we mourn to God, for through transgression
1 Mt. xv. 24. 3 See Mt. v. 4.
a Ps, cxix. 59. 4 B. 192.
God, or because of those who are in peril through sin. For “ the soul that sinneth ”’ it says “+4 shall die.’ 2 And we imitate him that said; ‘And I should mourn for many of them that have sinned heretofore.” *
CXCV. 481A How does one do all to the glory of God? (R. 56)
When a man does all because of God according to the commandment of God, and in no way regards the praises of men, but always remembers the Lord’s words: “ Let your light so shine
before men, that they may see your good works and glorify your B Father which is in heaven.” ®
CXCVI. How does a man eat and drink to the glory of God ? (R. 57)
By remembering his Benefactor and having such a disposition of the soul, attested by the condition of his body, as not to eat carelessly but like one who has God observing him; and by having as the object of his eating, not the service of the belly for
C pleasure’s sake, but the doing of God’s work for strength to work according to the commandment of Christ.
CXCVIL. How does the right hand act so that the left hand knows not ? (R. 58)
When the mind with concentrated and intent desire of pleasing God, striving wholeheartedly not to neglect its duty, strives D lawfully. Then it takes thought for nothing and no other member, save only what is useful for the work in hand ; just as the craitsman in each work looks only at the tool useful for his purposes.
CXCVIITI. What is humility and how shall we attain it? (R. 62)
Humility is to consider all men superior to oneself according to the apostolic rule. A man attains it first by remembering the E commandment of the Lord: ‘‘ Learn of me, for I am meek and lowly of heart 4 (which He both showed and taught often and In many ways); secondly by believing His promise: ‘‘ He that humbleth himself shall be exalted.” 5 Lastly by paying even = ceaseless attention in every matter to practices of humility sink a phat himself therein. Yor even thus by constant Practice a man will find it difficult to acquire the condition of 1. ie 2 — —" 4 Bas. omits 4 before guys. 2 2 Cor. xii. 21. rns * Mt. xi. 29. 5 Lk. xiv. 11 f.
humility ; so at least we find generally with the arts. The same manner of acquiring applies ta every virtue that is according to the commandment of our Lord Jesus Christ.
CXCIX.
How should a man be eager to hazard himself 1 to meet dangers on behalf of the commandment of the Lord? (R. 83)
First by remembering that the Lord Himself for our sakes was B obedient to the Father unto death?; then by being fully convinced of the power of the commandment that it 1s eternal life ; as it 1s written.? And then by believing the Lord’s words : ** Whosoever would save his life shall lose it ; and whosoever shall lose his life for my sake and the Gospel’s he shall save 1t.”’ 4
CC.
How can those who have laboured long wn the work of God help Cc new-comers ? (R. 86)
If they are physically strong, by showing unwearied zeal, and making themselves an example of every virtue. If they are weak, by such a condition of soul that it appears from their face and every movement that they are fully convinced that they see God and have the Lord ever present. And by the marks of love enumerated by the apostle thus: ‘* Love suffereth long and is kind; envieth not, vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not its own, is not provoked, p taketh not account of evil; rejoiceth not in unrighteousness, but rejoiceth with the truth ; beareth all things, believeth all things, hopeth all things, endureth all things. Love never faileth.” 5 Vor all these things can be secured even with a weak body.
CCI. How can one secure attention in prayer? (R. 108)
By being fully convinced that he is in God’s presence. ForgE if when one sees a ruler or superior and talks with him, one’s eyes remain intent, how much more will he who prays to God have his mind intent, seeing that God tries the hearts and reins, and fulfil the passage of Scripture: ‘‘ Lifting up holy hands, without wrath and disputings.”’ 6
' Read rapafcrrcoOar for mapaBovrevecOar of text.
2 See Phil. 11. 8. 3 See Jn. xii. 50.
4 Mk. vii. 35 édv for &v, add obtoc before cdcet K.
° 1 Cor. xi. 4 omit 4 a&yaxn before ob CyAoi *, omit 4 ay. before 0d meprepevetat ; 5-8. ° 1 Tim. ii. 8 Stadoytopav for Siaroyon00.
CCII.
Is it possible to attain continual attention un every thing we do ? and how does one attain vt? (R. 109)
That it is possible he showed, who said: “* Mine eyes are ever looking unto the Lord’?! and: “I saw the Lord always before me, for he is on my right hand, lest I fall.””? How it 1s possible
B has already been said: by giving no respite to the soul from the thought of God, His works and His pifts, confession of all wrongdoing and giving of thanks.
483A
CCIIL.
As regards virtuous acts done according to the commandment of the Lord, 1s there one measure vn them all, or 1s one of greater, another of less moment? (R. 114)
c That there is not one measure in all, but that one is entrusted with more and shows proof of more, and another with less, is clear from the words of the Lord Who says in a certain place: “ And he that was sown upon the good ground, this is he that heareth the word and understandeth it; who beareth fruit and doeth, one a hundredfold, one sixtyfold and one thirtyfold.”’ * Which indeed we find in the case of those who received the pounds. And in another place He says: ‘‘ To one he gave five talents, to another two, to another one.” 4
CCIV. D How 1s a man counted worthy to receive the Holy Spirit? (R. 124)
Our Lord Jesus Christ taught us this when He said: “‘ If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever, even the Spirit of truth, whom the world cannot receive.” © So long then as we do not keep all the command-
E ments of the Lord and are not such as to be testified of by Him that “ ye are not of this world,” 6 let ug not expect to be counted worthy of the Holy Spirit.7
? Ps. xxv. 15, 2
+ Mt. xiii. 23. 4 he ce Jn. xiv. 15 ¢ R .
neqcate for typhoete K: 16 uévy f K:; 17 6 J ¢ w ; " = 4 Yevy Lor 7h ) : ; avo eiiie a: oux éott éx tod xdauou tobtou **.
nsciousnegs of living in a dispensation of the Spirit.
CCV. Who are the poor in spirit ? (R. 125)
The Lord says in one place: “ The words that I have spoken unto you are spirit, and are life,’ and in another : ‘The Holy Spirit will teach you all things, and bring to your remembrance whatever I have said unto you”. ... For he shall not speak of himself: but what things soever he shall hear from me, those shall he speak ’’ 8—these are the poor in spirit, who have become 484A poor for no other reason than because of the teaching of the Lord Who said: “ Go, sell all that thou hast, and give to the poor.” * But if a man having accepted poverty, however it has come, directs it in accordance with the will of God, as did Lazarus, he too shares the blessing.
CCVI.
The Lord commands us not to be anxious what we are to eat or drink, B or wear. What are the limits of this commandment ? and how is ut fulfilled ? (R. 126)
This commandment, like every commandment, extends unto death. For even the Lord was obedient unto death. And it 1s fulfilled by trusting in God. JT or when the Lord forbade anxiety, He added a promise: “ For your Father knoweth what ye need before ye ask him.’’® Similarly the apostle says: ‘‘ We have had the answer of death within ourselves, that we should notc trust in ourselves, but in God which raiseth the dead ’’*; as regards the decision and preparation of the soul, he was dying daily, but he was being preserved by the favour of God. Wherefore he said confidently: ‘‘ As dying, and behold we live.”’? And such a purpose is assisted by a burning zeal and insatiable desire for the commandments of the Lord, for he that is held by this will have no leisure to be distracted by the needs of the body.
CCVII. D If therefore we must not even be anxious about the necessarves of life, and there 1s another commandment of the Lord, work not for the meat which perisheth,§ is it unnecessary to work ®? (R. 127)
The Lord Himself explained His own commandment in each place. In the one, after forbidding to seek the things needed
1 Jn. vi. 63. 2 Jn. xiv. 26 §. 3 Jn. xvi. 24 . * Mt. xix. 21 omit tote before mrwyois K. 5 Mt. vi. 8. 8 2 Cor. i. 9. 7 2 Cor. vi. 9. 8 Jn. vi. 27.
9 , : 5 Tepiaady td épyalecbat; ‘“‘ superfluum esse manibus operari ? ”
U
‘fo by saving: ‘‘ Seek not what ye shall eat or what ye shall
° ee for aan all these things do the Gentiles seek,’ 1 He ordered them: ‘‘ But seek ye first the kingdom of God and his righteousness.” ? But how we must seek them He showed by the conduct recommended as appropriate to them. When He forbade us to work for the meat that perisheth He taught us to work for the meat which abideth unto eternal life. This again He showed in another place when He said: “ My meat 1s to do the will of my Father which sent me.’’* But if it 1s God’s will 495A that we should nourish the hungry, give the thirsty to drink, clothe the naked, and the rest, it 1s very necessary that we should imitate the apostle who says: ‘‘ I showed you all things, how that so labouring ye ought to support the weak,” 4 and obey his teaching when he says: “ Rather let bim labour, working with his own hands the thing that is good, that he may have whereof to give to him that hath need.’’® Since then we have these precepts delivered us from the Lord through the Gospel and the apostle, to be anxious or work for one’s own sake is clearly absolutely forbidden. But according to the Lord’s commandment we B should be anxious and work eagerly, on account of our neighbour's need, especially since the Lord receives as given to Himself the
Services rendered to those dedicated to Him and promises in return the kingdom of heaven.
@
COVITI. Generally speaking 1s it good to practise silence ?® (R. 136)
Whether silence is good or not depends on the time and person, as we learn from inspired Scripture. Time, as when it Csays: “ He that understandeth will keep silence in that time, for it is an evil time.” And again: ‘“‘I put a watch on my mouth, while the sinner stood before me.’’® And on the person, as when the apostle writes: ‘‘ But if a revelation be made to another sitting by, let the first keep silence’”’; and again: “ Let the women keep silence in the churches.” ® Sometimes to those who are intemperate in speech and cannot keep the precept : Let no corrupt speech proceed out of your mouth, but such as good for the edifying of the faith,’’ complete silence is neces- ; = a oo 2 Mt. vi. 33 add tod Geo K.
or rotnow K, add matpde *. 4 Acts xx. 30.
5 ‘ : rote = add ipa TO &yaOSy after xepal, 6 Of. F. 13. ee — ¢ Tovnpds Eotw with AQ, Sw.’s 1) tect canals:
- Exxix. 1. 9] : 1° Eph. iv. 29 wlotews for ypzlac *. Cor. xiv. 30; 34.
sary until they are cured thereby of the vice of rashness in speech, D and can learn at leisure when, what and how they must speak in order to “ give grace unto the hearers.” }
CCIX. How shall we be able to fear the judgments of God? (R. 188)
The expectation of any terrible thing naturally causes fear. g For in this way we fear wild animals and rulers,? expecting to experience some evil at their hands. So if a man believes that the threatenings of the Lord are true and expects a frightful and terrible experience of them, he fears the judgments of God.
COX. What 1s the modest apparel prescribed by the apostle? (R. 148) 486A
A usage that is decent and befitting its proper object, having regard to time, place, person and necessity, for reason prescribes different covering in winter and summer, nor will the workman B and the man of leisure have the same clothes, or the servant and he who is waited upon, or the soldier and the civilian, or a man and a woman.
COXI.
What is the measure of the love of God? (R. 151)
Ever to be pressing the soul on beyond its strength to do the C will of God, having His glory as its object and desire.
COXII. How 1s the love of God attained? (R. 152)
By having a good conscience and grateful disposition as a result of the benefits received’ from him. This is the case with animals; for we see dogs loving only him that gives them bread. We learn this too from the words spoken through the prophet Isaiah by way of accusation: “ I begat sons and brought them D up; but they set me at nought. The ox knoweth his master and the ass his lord’s crib; but Israel doth not know me, and my people hath not understood me.” 4 For as with the ox or ass, as a result of the kindness received from him that tends them,
1 Eph. iv. 29 fT. .
. sae ee I the attitude of Christians in the 4th century towards the nominally Christian Government.
3 Cf. F. 22 (3688).
* Isa. i. 2; 3. “Ipsi autem contempnen quoted in Ben. Reg. ii.
ss ° tes spreuerunt me = 18
love towards him 1s engendered automatically, shall not we too in like manner, if we receive benefits in a sensitive and grateful way, love God, the bestower of such great and numerous benefits, the appropriate disposition arising in the sound soul naturally, so to speak, and without prompting ?
CCXIII. E What are the marks of love towards God? (R. 153)
The Lord Himself taught us when He said: “ If ye love me, keep my commandments.” !
CCXIV. 487A What is the difference between kindness and goodness * ?
David said in one place: ‘‘ The Lord is kind to all”? and
‘A kind man is merciful and lendeth’’4; in another place:
‘Do good, O Lord, to the good ’’5; and Jeremiah says: ‘ The
Lord is good to those who wait for him.’’® So I think that kind-
ness is wider and applies to benefits done to those who need it
B in any way whatever ; whereas goodness is narrower and applies considerations of justice in conferring benefits.’
CCXY. Who 1s the peacemaker called blessed by the Lord ? (R. 160)
He who is the Lord’s fellow-worker, as the apostle says: ~ We are ambassadors on behalf of Christ, as though God were intreating by us; we beseech you on behalf of Christ, be ye
C reconciled unto God.”® And again: ‘ Being justified by faith, we have peace with God.” ® For other kinds of peace were ruled out by the Lord when He said: ‘‘ My peace I give unto you ; not as the world giveth, give I unto you.” 1°
Jn. xiv. 15 typhoate for thpnoete K.
2 See Gal. v. 22 KEnototHS, ayaxQwodvy.
: Ps. cxlv. 9 Bas. omits brougvoucr of Sw.’s (B) text with NR“ RT.
Ps. xii. 5. > Ps. cxxv. 4. § Lam. lil. 25.
" Lightfoot, Galatians in loc. “ yenotétnys, neutral, ‘a kindly dis- = toward one’s neighbours’ not necessarily taking a practical orm ; dya8ucivy active, “goodness, beneficence’ as an energetic mp? B.’s explanation seems based not so much on his know- —— “ore —— as upon the implications of a few texts.
tn ce oy om. v. 1 &youev for Eyanev K.
CCXVI.
In what way are we to be converted and become as little children ? ! (R. 161)
his section ? of the Gospel itself teaches us, by showing the purpose for which this was said. So that we should not seek pre-eminence, but recognise that we are all by nature of equal p honour, and love to be honoured equally with those who seem to fall short of us in some things. For such are children in their relations with one another, those of them at least who have not yet grown accustomed to the baseness of those with whom they live.
COXVIT. | How shall we recewe the kingdom of God as a little child? (R. 168)
If we become such as regards the teaching of the Lord as the E child is when he learns, not contradicting nor contending with his teachers, but receiving their teaching faithfully and with docility.
COXVIILI.
What manner of understanding ought we to ask from God, and how 488A can we become worthy of 1t? (R. 167)
We learn the kind of understanding from God Himself Who says through the prophet: ‘‘ Let not the wise man glory in his wisdom, and let not the strong man glory in his strength, and let not the rich man glory in his riches. But let him that gloneth B glory in this, in understanding and knowing the Lord “*; and He said through the apostle: ‘“‘ But understanding what the will of the Lord is.’’4 And we can become worthy of this understanding if we do what is written: ‘‘ Be at leisure and know that I am God’’5;: and if we are persuaded that every word of God is true. ‘ Forif ye believe not ” it says “ ye will not understand.” °
CCXIX.
If we receive a benefit from some man, how can we render to the Lord the due thanksgiving pure and complete ? and at the same time C fulfil intelligently the gratitude we owe to the benefactor, neither falling short of nor exceedung the right measure ? (R. 169)
By being convinced that God 1s the author and perfecter ’ 1 See Mt. xvii. 3. 2 meptxorh, R. “ lectio.”
3 Jor. ix. 23; 24. Bas. differs slightly from Sw.’s (B) text.
5 i. 10. 4 Boh. v. 17 ovviévtes for cuvlete. Ps. xlv1. ). : ae vil. 9. 7 Cf. Heb. xu. 2.
of every good thing and recognising in His minister one who as a servant bestows God’s bounty.
D CCOXX.
Is any one who wishes allowed to talk to sisters? wf not, who may talk, and whcn and how ? (R. 174)
We have said on this subject in the Longer Rules ! that the individual man ought not to talk with another man just as he E pleases, but only he who is able to confer and receive benefits, and he after examination—a fortior,* this apples to a woman. But if one remembers the Lord’s words: “ Every idle word that men speak they shall give account thereof in the day of Judgment’? he fears in every matter such a judgment and obeys the apostle when he says: ‘ Whether therefore ye eat or drink or whatsoever ye do, do all to the glory of God’ 4; and elsewhere : ‘Let all things be done unto edifying’ *®; nor will he allow 489A anything to be done idly and uselessly. Butasto whom and when and how, let time, place and person be so chosen that no suspicion
of evil will arise from any of them; then all concerned will be free from offence and the meeting will be for the edifying of faith. But Scripture does not allow two solitary persons to meet. ‘* For two are better than one”’ it says. Moreover they are trusted.
“ Woe to the solitary man, if he falls, there is none to raise him up.” &
B CCXXI.
The Lord teaches us to pray lest we enter into temptation ; must we
then pray that we incur not bodily pains ? and if one does incur them how shall he bear them? (R.17 9)
He made no distinction as to the quality of temptation but commanded in general terms: ‘‘ Pray that ye enter not into temptation.” * But if he has once been brought into it he must ask from the Lord with the temptation a way of escape that he may be able to bear it,® in order that we may gain what the Lord
Cspeaks of: “He that endureth to the end the same shall be
saved.’ ° . Ea 1 ‘ guperius.”’ 2 oby Stu ye. . Xi. ; 4 1C eo 5 ; | _* Eccl. iv. 9; 10, or. x. 31 1 Cor. xiv. 26¢.
In the first part Bas. has of 800 (Sw. with B
— a 2nd part in Bas. is ovat 82 t& évl, Stav édv méoy, OVX
bus 3 pew against Sw.’s (B) text: xal oat abr to évl Srav neon
xo La T Sevrepoc Eveloat adréy. a k. xxii. 40.
5 See 1 Cor. x. 13. ® Mt. xxiv. 13.
COXXII.
Who 1s the adversary of each one of us? and how shall we agree with him ? (R. 180)
In this place ! the Lord specially describes as an adversary the man who tries to take from us something that belongs to us. D And we agree with him if we observe the Lord’s command: “If a man would go to law with thee and take away thy coat, let him have thy cloke also,” * and the same applies to every matter of this kind.
COXXITI.
The Lord said, But thou when thou fastest anoint thy head and wash thy face, that thou appear not unto men to fast. Now what shall a man do who for some cause pleasing to God wishes to E fast, as the Saints are often found to have done, when he ws seen against his will ?
This precept applies to those who study to do the commandment of God to be seen of men, that they may cure the fault of men-pleasing. For that the commandment of the Lord, when done for God’s glory, 1s by nature unfitted to be hidden from those 490A that love God, the Lord showed when He said: “A city set on a hill cannot be hid. Neither do men light a lamp and set it under a bushel etc.”’ 7
COXXIV.
Are there some nowadays who work from the first hour and others from the eleventh ? and who are they ?
I suppose all are very familiar with this, from the records of B inspired Scripture, that there are many according to the testimony of the apostle who learn from a babe the inspired Scriptures ; many again who like Cornelius respond in a healthy manner to physical impulses but move with slow step towards perfection so far as knowledge goes, owing to want of teachers. “‘ For how shall they believe ’’ it says ‘unless they hear ? "5 If then it happens C that there are some who like Cornelius have no evil preoccuut in their desire of perfection practise sincerely those
possible to them and which they know, t He gave to Cornelius and does not reckon f idleness, since, as I said,
pations b good things which are to these God gives wha | | as a charge against them their past time o
1 See Mt. v. 20. 2 Mt. v. 40. 8 Mt. vi. 17. 4 Mt. v. 14; 15.
5 Rom. x. 14 éav ph axovawory for ob ovx Hxovoay **,
they were not responsible for this. He is content with the desire which they showed in doing eagerly what they had opportunity for and what they finally achieved with diligence.
COXXY.
p The Lord said, Wherever two or three are gathered together in my name, there am I in the midst of them '—how can we become worthy of this blessing ?
Those who have been gathered together in the name of any one ought by all means to know the purpose of him who has gathered them together and fit themselves for it that they may find the grace of pleasing him and not incur the condemnation of wickedness or carelessness. For just as those who have been summoned by a man if his purpose 1s reaping prepare themselves
E for this task, and if his purpose is building get ready to build, so
those who have been called by the Lord ought to remember the apostles words: ‘I therefore, the prisoner in the Lord, beseech you to walk worthily of the calling wherewith ye were called, with all lowliness and meekness, with longsuffering, forbearing one another in love, giving diligence to keep the unity of the spirit in the bond of peace. There is one body and one spirit, even as ye were called in one hope of your calling.” 2 The Lord puts the whole matter to us more clearly by the promise He made to the individual: ‘‘ If a man love me he will keep my word, and my 491A Father will love him, and we will come to him, and make our abode with him.”’? As then the abiding with the man comes from keeping of the commandments, so also He is in the midst of the two or three if they are conformed to His will. But those who are gathered together not worthily of the calling and not in accordance with the will of the Lord, even if they seem to be gathered together in the name of the Lord, are told: ‘‘ Why call ye me Lord, Lord, and do not what I say ?”’ 4
CCOXXVI.
B The apostle says, Being reviled we bless. being defamed we entreat ® ;
how ought he who is reviled to bless, or what entreaty ought he lo make who is defamed ?
In general I think that the apostle is here teaching us from his
Pdi pr oyleieaigenee that we should endure evil in our relations aA et men and requite with good things those who do us evil ; at this should result not only in the case of the reviler but
1 Mt. — es 2a, — 20 Sxov for ob, gv dar for eloly **. 2 Eph. iv. 1-4.
3 Totnoouev for 51K roryadueba., 4 Lk. vi. 46. 1 Cor. iv, 13 Prxcprwobuevor for Susp7jovnevor K.
in the case of every evil doer, namely, that we fulfil the saying : “ Be not overcome of evil, but overcome evil with good.” ! But by entreating Scripture means not the customary usage of the word, but confirming the heart in the conviction of the truth, as for example: ‘‘Kntreat ye my people, saith God.”"2 And the apostle says: “ For I long to see you that I may impart unto you some spiritual gift, to the end ye may be established; that is, that I with you may be comforted in you, each of us by the other’s faith, both yours and mine.’”’? And elsewhere: ‘‘ But he that D comforteth the lowly, even God, comforted us by the coming of Titus.” 4 COXXVII.
Ought each man to vmpart his thoughts to others, or, fully convinced that what he has done pleases God, keep them to himself ?
Remembering God’s declaration which He spoke by the prophet: ‘‘ Woe unto you who are prudent among yourselves and E wise before yourselves,’ * and the apostle’s words: ‘“‘ For I long to see you that I may impart unto you some spiritual gift, to the end ye may be established; that 1s, that I with you may be comforted in you, each of us by the other's faith, both yours and mine,’ ® we think it necessary to refer things to those who are like-minded? and have given proof of both faith and understanding, in order that what is erroneous may be corrected, what is right may be stablished, and we may escape the judgment impending on those who are wise for themselves.
COXXVITI.
Ought one in every respect to meet the wishes of those who are offended ? 492A or are there some things in which it is not necessary to dissemble one’s feelings, even rf some are offended ?
When we were asked this question before at its proper place °
we showed that there is a clear difference in these matters and we B
gave accurate directions about them as far as we were able.
CCOXXIX.
Should we confess forbidden deeds to all, suppressing feelungs of shame, or to some only ? tf the latter, to what kind of persons :
(R. 200) | | The same fashion should be observed in the confession : one C as in the showing of bodily diseases. As then men reveal the
1 Rom. xii. 21. 2 Isa. xl. 1. 3 Rom. i. 11; 12. 42 Cor. vii. 6. 5 Isa. v. 21 évdmiov éxutev with AQT, Sw. (B) éy. AUTOV.
8 Rom. i. 11; 12. 7 coig duo psyxole, see Intr. p. 46 f. B. 64.
diseases of the body not to all or to chance comers but to those who are experienced in their treatment ; 80 also the confession of sins ought to take place in the presence of those who are able to treat them, as it is written: “ Ye that are strong bear the infirmities of the weak ’’1—that is, take them away by your care.”
CCXXX. D What 1s service, and what ws reasonable service ?
Service 18, so I reckon, intent, continuous and undistracted attention to the object of service. The difference between reasonable and unreasonable service 1s shown us by the apostle when he says, in one place: “* Ye know that when ye were Gentiles ye were led away unto these dumb idols, howsoever ye might be led’? ; and in another place: *“‘ Present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable ser-
E vice.” * For he who goes as he is led offers an irrational service since he is stirred by an impulse and purpose of his own, not by the guidance of reason ; he is carried away by the authority of the leader to whatever end he is led and not as he himself wishes. But when a man with sound reason and good counsel accompanied by much thought always and everywhere intends and accomplishes what is pleasing to God he fulfils the commandment of a reasonable service as did he who said: “ Thy law is a lamp to my feet and a light to my paths’ 5; and again: “ Thy Judgments are my counsel.”’ ©
CCOXXXI.
493A If a brother behaves badly towards me and shows enmity to me, or sometumes perhaps even a priest, am’ I to keep vn his case too the commandments given me concerning an enemy ?
_ The Lord in His commandments about enemies hinted at no differences between one enemy and another, or one enmity and another. Rather in the case of those higher in rank he defined the same sin to be worse, saying to them: ‘ But why beholdest
B thou the mote that is in thy brother’s eye, but considerest not
* Rom. xv. 1 4. . Important for B.8 view of confession ; see Intr. p. 46f. —o ‘ Rom. xii. 1. 5 Pa. oxix. 105. -C¢ . y : ca ’ ween xal } cuuBovrla you with R@ART, Sw.’s (N) text al
H éviote mat lepedc For ; : ° ‘ UG. priests in the coenobium (th ception, one gathers from this question) cf. B. 64 (438c), 265 aw
the beam that is in thine own eye?” ! So there is especial need of zeal and care both in their case and in the case of those who seem to hold higher position, that we may care for them duly, whether by exhorting them or by rebuke with fitting patience, and having observed in their case everything else as the Lord commands may keep ourselves in this matter without blame.
COXXXIT.
If a man wmjured by some one tells no man from a motive of long- C suffering and endurance of evil but thinks to leave the judgment to God, 1s he acting wn accordance with the Lord’s will ?
The Lord said in one place: “Forgive if ye have aught against any ’’”; and in another place: “If thy brother sin against thee, go, show him his fault between thee and him alone. If he hear thee, thou hast gained thy brother. But if he hear thee not, take with thee one or two more, that at the mouth of two witnesses or three every word shall be established. And if D he refuse to hear them, tell it unto the Church; and if he refuse to hear the Church also, let him be unto thee as the Gentile and the publican.”’? So a man ought to show the fruit of longsuffering, offering to God prayer out of a good disposition on behalf of him that did the wrong and saying: ‘ Lord, lay not the sin to his charge,’’4 lest being angry with his brother he become liable to the judgment. But it is right that one should render exhortation and rebuke to him that has done the wrong, to free him also from the wrath that cometh upon the sons of disobedience. But if he neglect to do so under the pretext of his own E long-suffering, he sins doubly in that he himself transgresses the commandment which says: ‘‘ Thou shalt surely rebuke thy neighbour and not accept sin on his account,” * and by his silence becomes an accomplice of the sinner, and a man who might be benefited perhaps by his rebukes, as indeed the Lord commanded, is left to perish in his evil.
CCXXXIII. 4944
If a man does everything well but fails in one respect, will he miss salvation on this account ?
‘n both the Old and New Testament an woeel ie ae but I think the judgment
which can instruct us on this matter,
1 Mt. vii. 3. 2 Mk. xi. 25. anc $ Mt. xviii. 15 duapty for duaptHon™ ; 16 xat — for 7 tplwv';
4 Acts vii. 60 abt for abroic **, omit tautyV 5 Lev. xix. 17,
pronounced on Peter is in itself sufficient for a believer. The apostle after so many and great acts of virtue and such blessings and praises received from the Lord, when in one matter only he
B seemed to disobey, and that not because of sloth or contempt, hut because he had reverence and honour towards the Lord— for this fault alone was told: “If I wash thee not, thou hast no part with me.” *
COXXXIV. How does one proclaim the death of the Lord ?
c As the Lord taught when He said: “ If any man cometh to me, let him deny himself and take up his cross.”’* The apostle declared the same when he said: “ The world is crucified unto me and I unto the world.’’* This very thing we covenanted to do in our actual baptism. ‘* For as many,’’ he says, “ of us as were baptized into Christ Jesus were baptized into his death.”’ * To which he adds, interpreting the meaning of being baptized into the death of the Lord: ‘‘ Our old man was crucified with him, that the body of sin might be done away, that we should no longer be in bondage to sin,” 5 and being pure from all desire for
D hving might become worthy of the testimony of the apostle who said: ‘‘ For ye died and your life is hid with Christ in God,” ° so that we say boldly and with confidence: ‘‘ The prince of this world cometh and he hath nothing in me.”’ ?
COXXXYV. Is it expedient to learn much by heart from the Scriptures ? ®
As the brethren fall into two general divisions,® those who
are entrusted with leadership and those whose duty it 1s to defer E and obey, according to their several gifts, I conclude that the one, entrusted with leadership and the care of the larger body, ought to know and learn by heart every thing that they may teach all men what God wishes, showing each one his duty. But let each of the others, remembering the apostle’s words: ‘‘ Not to think of himself more highly than he ought to think, but so to think as to think soberly, according as God has dealt to each man,”’ !° learn his own duty diligently and practise it, not being curious
1 Jn. xiii. 8. * Mt. xvi. 24 conflated with Lk. xiv. 26 **.
. —. vi. 14 add té before xdon K. * Rom. vi. 3. om. v1. 6.
® Col. iii. 3. 7 Jn. xiv. 30 8 ¢t ° : : ; Ke B. 96. Study of Scripture was obligatory on all at Tabennisl. one ae piece of evidence, see Intr. p. 45. . xu. 3.
about anything else, that he may become worthy to hear the words of the Lord: | “ Come, good servant: thou hast been faithful over a few things, I will set thee over many things.” }
CCOXXXYVI.
How ought they who have been counted worthy to learn the four 496A gospels to recewe this grace ?
Since the Lord declared: “ To whom they committed much, of him they will ask the more,’ * we ought to fear exceedingly and be zealous, as the apostle taught: ‘* Working together with him we entreat also ye receive not the grace of God in vain.’ 3 But this is secured if we obey the Lord’s words: ‘ If ye knows these things, blessed are ye if ye do them.” *
COXXXVIT.
What manner of soul 1s directed by the will of God ?
That which has accepted the Lord’s proposition: “ If a man cometh to me let him deny himself and take up his cross and follow me.’’> For if a man has not first succeeded in denying himself and taking up his cross, he finds as he goes many C hindrances to following arising from himself.
CCXXXVIII.
Is it possible to sing psalms or read or engage wn serious conversation about the words of God uninterruptedly and to have absolutely no interval, in view of the necessities that arise for some, from the grosser needs of the body ?
The apostle laid down rules for us on this point when he D said: ‘ Let all things be done decently and in order.’ 6 So that lt 1s necessary the rather to have a care for decency and good order according to the requirements of time and place.
CCXXXIX.
What is the good treasure and what
Ihe wisdom which embraces every virtu glory of God is good treasure ; that which em | ness of the things forbidden by the Lord 1s evil treasure ; ° ig
1 Mt. xxv. 21 8e0po for ed **, dya0é before 5002", omit xal more”.
: Lk. xii. 48 dratthoovow for alticoudty. 4 Jn. xiii. 17. " 2 Cor. vi. 1. en 6 1 Cor. xiv. 40. Mt. xvi. 24 conflated with Lk. xiv. 26 "".
the evil? (R. 135) e in Christ to the E
braces the wickedout of
which are produced, according to the words of the Lord, things evil or good, showing themselves in the deeds or words appropniate to each.
CCXL.
496A Why 1s the gate called wide and the way broad which leadeth to | destruction ? (R. 189) }
The Lord of His great mercy uses the names and phrases of well-known things to establish the doctrines of the truth. As therefore there is a2 wide expanse for any one who leaves an earthly straight way, so, He says, he who goes out of the way that leads to the kingdom of heaven is found in a great width of error.
B But I think wide and broad mean the same thing. For broad 1s termed wide by whose who have had a foreign education. So the space, that is the place of the error, 1s wide, and its end is
destruction. CCXLI. How is the gate narrow and the way straitened that leadeth unto life, C and how does one enter by it ? (R. 140)
Here again narrow and straitened do not signify different things, but straitened indicates an intensification of narrowness ; when the way is so narrowed that the traveller is straitened, that is, pressed on both sides, and any deviation either on the right hand or the left is dangerous. Thus on a bridge the river flowing underneath is ready on every side to receive him that swerves. Wherefore David says : “* Near my path they laid snares for me.” ? He then that has purposed to enter into life through the narrow and straitened way must keep himself from all deviation or swerving from the commandments of the Lord, fulfilling what is
D written: “ Turn not aside either to the right or to the left.” 3
CCXLIT.
What does, In love of the brethren tenderly affectioned one to another, mean ?
, Affection implies a heightening of friendship when there 18 ° uk a and fervent feelings of the lover towards the loved one. he 7 the alge should not be superficial but innate vent, it 1s said: ‘‘ In love of t . tioned one to another ’’4 e of the brethren tenderly affec
: ~ Mt. vii. 13. 2 Ps. exl. 5 lic iv. 27. Bas. omits t& of Sw.’s (B) text before Sc&i& and * Rom. xii. 10.
CCXLITI.
What does the apostle mean by saying, Be ye angry and sin not : 497A let not the sun go down on your wrath,) while elsewhere he says, Let all bitterness, and wrath, and anger be put away from you 2 ? (R. 157)
I think the apostle has treated the subject here in imitation B of the Lord. For just as the Lord said first in the Gospel : ‘There was said to them of old time ’’—this, and then adds: ‘“ But I say unto you "—this; so also here the apostle first recalls the old precept spoken to men of a former age: “ Be ye angry and sin not,’’* and presently adds his own words which apply to us, saying: “ Let all bitterness, and wrath, and anger, be put away from you.’ 4
CCOXLIV. What does, Give place unto wrath, mean? (R. 158) 0
Hither ‘‘ resist not evil,’ > ag it is written, but to him that strikes thee on the right cheek to turn the other also and so on ; or else: ‘‘ When they persecute you in this city flee into the next.’’ §
COXLV. Who is wise as a serpent and harmless as a dove’? (R. 162) D
The man wise as a serpent is he who with circumspection and consideration of what is possible and readily attainable contrives his teaching so that his hearers are disposed to accept it. He 1s harmless as a dove who never even dreams of avenging himself against his adversary, but continues to confer benefits upon him E according to the apostle’s command: “ But be ye not weary tm well doing.’’& For the Lord, sending His disciples to — gives them these injunctions. In this task there was need 0 wisdom to persuade and endurance of evil as regards oer in order that, just as the serpent knew how to approach vay docile appearance and speak persuasively 80 as to lead men @ " y from God and enslave them to sin, so we are to choose our a pearance, methods and time and in every way dispose oa ial With judgment so as to lead men away from sin al Pane them to God - and we are to sustain to the end our en
in temptations, as Scripture tells us.
* Eph. iv. 26. 2 Eph. iv. 31. 3 Pg. iv. 4. 4 Rom. xii. 19. schees Te ° Mt. v. 39 q. 6 Mt. x. 23 dAAny for a for syxaxnonte-
7 Mt. x. 16 q. 8 9 Thess. iii. 13 Eyxaxet
CCXLVI.
1934 What does, Love doth not behave itself unseemly,. mean ? (R. 165)
It is equivalent to saying, does not desert its proper fashion. And the fashion of love is the characteristics of love enumerated by the apostle in the same place.
B CCOXLVII.
The Scripture says, Boast not and speak not high things? ; and the apostle 1n one place confesses, That which I speak I speak not after the Lord, but as vn foolishness, wn this confidence of glorying*; and again, I have become foolish in my glorying * ; and wm another place he allows it, sayyng, He that glorieth let him glory wn the Lord °—what 1s glorying vn the Lord, and what 1s the forbidden gloryyng ? (R. 166)
We have here a clear example of the apostle’s necessary
C opposition to vices. For he says these things not to commend himself but to bring down the audacious arrogance and pride of certain men. It is glorying in the Lord when a man refers his virtues not to himself but to the Lord, saying: ‘I can do all things in Christ that strengtheneth me.’’® But forbidden glorying is of two sorts, either according to the verse: ‘ The sinner 18 praised in the desires of his soul’’?7 and: ‘“‘ Why boastest thou in wickedness, thou powerful one?’’® or else according to the
D saying: “‘ They do it to be seen of men,”’ ® through the very fact
of their wishing to be praised for what they do, as 1t were glorying in their actions. Moreover such men may be called sacrilegious,
since they appropriate the gifts of God and snatch for themselves the glory due to God.
COXLVITI.
If the Lord gives wisdom and from His face is knowledge and understanding ; and if through the Spirit to one 1s given the word of wisdom, to another the word of knowledge, how is it that the Lord accuses His disciples, saying, Are ye even yet also without understanding ?1° and the apostle blames some as without understanding ? 11 (R. 168)
If a man knows the goodness of God Who willeth that all men be saved and come to the knowledge of truth and has learned the
: ac xiii. 5. 2 1Sam.ii.3. 3 2 Cor. xi. 17.
7 Cor. xii Wf. 8 2Cor.x.17. © Phil. iv. 13 add Xptor K.
Mee Re ae Selii 1. 8 Mt. xxiii.5. 10 Mt. xv. 16. eiiiatad tape 1. S31. If we reconstruct the state of mind which
sp pe ates She epee 7” find it closely akin to that of the Illuminatt,
BE
care of the Holy Spirit, shown in the distribution and efficacy of
the gifts of God, he knows the slowness of understanding due not
to any sloth on the part of the Benefactor but to the unbelief of 4994 those who are benefited. And he who is devoid of understanding
is rightly accused as one who, when the sun rises, shuts his eyes
that he may live in darkness arrt not look up and be illuminated.
we CCXLIX. What is holy and what 1s gust! ? (R. 170)
I consider that to be holy,” which is suitable and due from B inferiors to their superior, according to the law of superiority ; and just, that which is given to each man according to the merit of his works. If we consider what is holy, then there is only consideration of and recompense for the best acts ; but if what is just, then there is also examination of and recompense for evil acts.
CCL.
How does one give what 1s holy unto the dogs ? or cast pearls before C swine? or how does what is added happen, ‘‘ Lest haply they re oa under their feet, and turn again and rend you ” 3 ?
.171
Ihe apostle explains clearly to us when he adds to what he has said against the Jews : ‘“‘ Thou who gloriest in the law, through thy transgression of the law dishonourest thou God?’ 4. So here the Lord forbade the dishonour with which we dishonour the hol words of the Lord when we transgress them. From which aid D gression 1t happens both that those outside the faith consider the teachings of the Lord can be easily despised and because of them they rise against us more boldly and as it were tear the tr gressor with reproaches and rebukes. —
CCLI,
How does the Lord im one place forbid to carry purse and wallet for the way ° and in another say, But now let him that hath ak purse take u and likewise a wallet: and he that hath none let hum sell his cloke and buy a sword ? ® (R. 172)
This is explained b a , y the Lord Himself when He savsg - must yet ‘ be fulfilled in me, He was reckoned among the oe
l vw gt — The words come together in Tit. i. 8 ctov, 1d est sanctum vel di )
Operis pro merito unicuique tribuitur.”” a ~o vi’ —_ om. ii, 23. > See Lk. x. 4. ° Lk. xxii. 36
essots.””! For immediately after the fulfilment of the prophecy =e the sword, He saith to Peter: ‘ Turn thy sword into its 500A place ; for all that take the sword shall perish with the sword,’ 2 Co that “ but now let him that hath a purse take it’ (or rather “he will take it,” 4 for so most copies have it) 18 not a command but a prophecy of the Lord Who says before that the apostles would even dare to take a sword, oblivious of the gifts and the law of the Lord. And it is clear from many passages that the Scripture often uses the imperative mode of speech for the prophetic: for instance: ‘‘ Let his sons be orphans and “ Let a B slanderer stand at his mght hand” ° and many such passages.
CCLII.
What is the daily bread which we are taught to pray may be given us each day? (R. 178)
When a man in his work, remembering the Lord’s words: “ Be
not anxious for your life, what ye shall eat or what ye shall drink,”’ ° and the apostle’s injunction that we are to work that we may have C to give to him that is in need,’ works not for his own need but for the sake of the Lord’s commandment (for ‘‘ the labourer is worthy of his food’ *) then he does not claim daily bread, that is, the bread that is useful for our existence to sustain our daily life, as his right, but prays to God for it. Then, having shown God the extremity of his need, he eats what is given him by the man who has been charged, after testing, with the task of carrying out the
words: “ Distribution was made unto each, according as any man had need.”’ ?
CCLITTI.
What 1s the talent, and how shall we multiply at ?
l reckon that this parable is spoken in regard to every gift of God; that each man may multiply whatever gift he is judged fit to receive from God and apply it to the benefit and advantage of many. For there is no man that does not share in Gods kindness.
D
1 Lk. xxii. 37. * Mt. xxvi. 52 cov after udyatpav.
3 Lk. xxii. 36.
* &pet. Tischendorf gives D (Codex Bezae) as the only witness for this reading. B. quotes the ordinary reading, though most copies known to him have what is to us a very rare reading. We are tempted to conclude that the Western text had once been dominant in Asia Minor but was superseded by an official text.
: Ps. cix. 9; 6. ° Mt. vi. 25. 7 See Eph. iv. 28. Mt. x. 10 omit dort. ® Acts iv. 35.
CCLIV.
What 1s the bank in which, saith the Lord, thou shouldest have put E thy money ? }
The parables do not represent plays for us to look at their outward appearance, but they lead the mind to a particular purpose. As then money is wont to be given to the bankers to trade with, (for there are, as I saw at Alexandria, men who accept money and do this with it, *) so it is necessary that the man who has received any grace whatever should give to him who is in 501A need, or do what the apostle said as regards the word: ‘‘ These things commit to faithful men, who shall be able to teach others also’; for this naturally applies not only to the word but to every other matter. For some have power to do things, others have received skill in imparting them.
COLV.
Where was he bidden to go away who was told, Take up that which +28 thine and go thy way 4 ? B
Perhaps to that place whither those who stood on the left were
told to go, who were blamed because they lacked good works.
But every one that envieth his brother is worse than he who lacks
good works. ‘The Scripture is accustomed often to class murder
and envy together.° CCLVI.
What is the reward that these we have been talking of recewe equally c with the last ?
To escape blame on account of the good things one has done, is, | suppose, the common privilege of all who obey. For to be crowned belongs properly to those who have contended in the good contest lawfully, have finished the course, and have kept the faith, in the love of Christ Jesus our Lord. Possibly the reward agreed upon is the same as the hundredfold which the Lord promised should be received in the present time by those who for His commandment have left everything they possess, so that ‘“toke what is thine” ® is said of this. Then those who were D
1 See Mt. xxv. 27. | a | 2 An interesting biographical detail, throwing light on economic
e banking system of Cappadocia must have been rudi-
istory. Th anes he for B. to speak in this way. Perhaps the export of the Egyptian wheat crop necessitated a more complicated system of aad 3 2 Tim. 11. 2. 4 Mt. xx. 14. | 6 Mt. xx. 14f.
6 Cf. Rom. 1.29. In Greek pdvoc, pOdvoc.
824 THER ASCETIC WORKS OF ST. BASIL
guilty of the sin of envy towards the men that received an equal reward will no more themselves inherit eternal life, but recelving now the hundredfold only will be condemned for envy in the time to come and will be told to “ go.”
CCLVII. E Who are the chaff that 1s burnt with unquenchable fire } ?
Such as are indeed useful to those who are worthy of the kingdom of heaven, as the chaff is useful to the corn, but do not act with a disposition of love towards God and towards their neighbour, whether in respect of spiritual gifts or in respect of bodily benefits, and so remain imperfect.
CCLVIII.
502A Who 1s the man condemned by the apostle, He who of his own will wn humility and worshipping etc. * ?
I think the sequel explains the argument that is being pursued in this place. For he proceeds to mention severity to the body, B such as is practised by the Manichaeans and similar people.
CCLIX. Who 1s the fervent in spirit 3 ? He who with fiery keenness and insatiable desire and tireless zeal doeth the will of God in the love of Christ Jesus our Lord,
according to the Scripture saying: ‘“‘ He will delight greatly in his commandments.” 4
CCLX.
C The apostle says in one place, Be ye not foolish,> and in another,
Be not wise in your own conceits.2 Can he who is not foolish be also not wise in his own conceits ?
Kach commandment has its own limit. For to ‘‘ be ye not
D foolish’ he adds ‘‘ but understand what the will of God is” ; and to ‘ be not wise in your own conceits,” “ fear the Lord and depart from all evil.”’7 So he who does not understand the will of the Lord i8 foolish and every man is wise in his own conceits who uses his own thoughts and does not walk by faith in all the words of God. If then any man wishes to be neither foolish nor
wise in his own conceits, he ought to understand the will of the i = een | 2 Col. ii. 18 §. 3 See Rom. xii. 11. : Eph. v. 11+ with N°ART, Sw.’s (N) text GerHoeL.
a 16 " Prov. iii. 7“ the Lord,” Sw.’s (B) text ‘ God “
Lord by faith in Him, and in the fear of the Lord to imitate the apostle who says: “ Casting down imaginations and every high thing that is exalted against the knowledge of God, and bringing E every thought into captivity to the obedience of Christ.” 1
CCLX1JI, 503A
The Lord promised, All things, whatsoever ye shall ask in prayer, belreving, ye shall receive? ; and again, If two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father. How was tt then that even the Satnis themselves when they asked certain things did not receive them ? For such was the apostle’s lot, who said, Concerning this thing I besought the Lord thrice, that it might depart from me 4— B and he recewed not his request. And the same with Jeremiah the prophet and Moses himself.
Since our Lord Jesus Christ said in prayer: ‘‘O my Father, if it be possible, let this cup pass away from me ”’® and then added: “ Yet not my will but thine be done,” ® you must know first of all that we are not allowed to ask for everything that we want, we do not even know in full how to ask for what is expedient. “‘ For we know not how to pray as we ought.” ’ Soc that our petitions ought to be made with much circumspection, according to the will of God. But if we are not heard we must know that there is need either of perseverance or of intensity, according to the parable of the Lord, to the end that we ought always to pray and not to faint, and according to His statement in another place: ‘ Because of his importunity he will arise and give him as many as he needeth.’’*° Or perhaps we need reformation and diligent care, according to what God said to certain men through His prophet: “* When ye stretch out your hands towards me I will turn my face away from you; and if ye multiply your prayer I will not hear you. For your hands are full of blood. Wash ye, become clean, etc.” ® But that the same happens p nowadays and that the hands of the many are full of blood they ought not to doubt who believe in that judgment of God which He proclaimed against the man who, bidden to speak to the people,
19 (Cor. x.4: 5. 2? Mt. xxi. 22. 3 Mt. xviii. 19. 4 2 Cor. Xil. 8.
5 Mt. xxvi. 39 omit ov, omit éortty *. ® Lk. xxi. 42.
7 Rom. viii. 26 mpocev&duc8a for -dyeba K. $ Lk. xi. 8.
9 Isa.i. 15; 16. Bas. differs from Sw.’s (B) text, agreeing in the main with AQT. dtav tag yetpac budv éxtelvyte mpdc KE wi Stav Exrelvnte TaS YEtpac) arootpepw TO rodomndv pou (Sw. tov<e dp0arnous
Lov) XTA.
t kept silence: ‘‘ The blood of the sinner shall be required from yet kept 81 a j the hands of the watchman. The apostle, persuaded that this was true and unalterable, said: “ I am pure henceforth from the blood of all men. For I shrank not from declaring to you the whole counsel of God.” 2 But if he who was merely silent is found guilty of the blood of sinners, what shall one say of those re who cause others to offend by their deeds or words ? Sometimes it happens that a request 1s not sranted owing to the unworthiness of him who makes it, as in the case of David, who prayed that he might build a house for God and was prevented ; while he was not debarred from being well-pleasing to God, yet he was not counted worthy of that. Jeremiah indeed seems not to have been heard 504A owing to the wickedness of those for whom he prayed. It often happens that the time at which we ought to have made the request has been lost to us through slackness, and we are found later asking unseasonably and in vain. As regards “‘ For this I besought the Lord three times that it might depart from me,’’ * you must know that there are many different reasons for calamities, whether arising from external circumstances or bodily causes, since God brings them on us or allows them by a certain dispensation better for us than sudden relief. If then any one knows for certain that he ought to be freed from disaster by prayer and request, then when he asks he is heard—witness the two blind men in the Gospel, the ten lepers and many others. B But if a man does not know the reason why he has fallen into trial (for often he is meant by patience to attain the end for which these things are inflicted upon him) and, when he ought to endure to the end, tries to escape the calamity, he is not heard, since he does not acquiesce in the object of God’s kindness. The meaning of “ if two of you shall agree ” is made plain by the context : for it 18 discussing the man who rebukes the sinner and the man who is rebuked. Because since God willeth not the death of a sinner Cso much as that he should be converted and live, if he who is rebuked feels compunction and agrees with the purpose of him who administers rebuke, then concerning any thing, that is, any 6in remission of which they ask, it shall be given them by the merciful God. For if he who receives does not agree with him who administers rebuke, then remission is no longer possible but rather binding, according to what is written: ‘‘ What things Boever ye shall bind on earth shall be bound in heaven ”’ - go that : Ezek. li. 18 td alia tod auaptynxdtoc gx tdv yerpav tod oxorod oo (v.l. &Cynrhow), Sw. (B) x oT. airot tx yetpdg aov 2 Acts xx. 26 2
* 2 Cor. xii, 8. yo for elut K, add dnd tot viv ** - OT,
the judgment is fulfilled : ‘ If he (who is rebuked) refuse to hear the Church also, let him be unto thee as the Gentile and publican.’’}
COLXII. "
Whereas Scripture puts poverty and need in the category of things praised, as in “* Blessed are the poor,’ or ‘‘ The Lord heard the desire of the needy,”’*® and again, ‘‘ The poor and needy shall praise thy name,” * what 1s the difference between poverty and need, and how 1s David’s saying true, I am poor and E needy ° ?
Remembering the apostle’s words about the Lord: ‘‘ Though he was rich, yet for our sakes he became poor,” ® I reckon that he who has come from riches to want is poor,’ but he who was in want to begin with and has managed such adversity in a way well pleasing to the Lord is needy.’ But David confesses he is poor 505A and needy, perhaps saying this in the person of the Lord, Who 1s called poor according to the saying: ‘‘ Though he was rich, yet for our sakes he became poor’’®; and He 1s needy in that His title according to the flesh was son, not of a rich man, but of a carpenter. Perhaps also it was because like Job He knew how not to guard His own possessions as a treasure nor to heed wealth as a private possession, but to manage all things according to the
will of the Lord. CCLXITI.
What does the Lord wish to teach by the examples which He gives B ending with the words, So therefore every man of you that renounceth not all that he hath cannot be my discuple'°? For of he who wishes to build a tower or to go to war with another king ought to make preparations either for building or for war ; but if he is not able to, then it is lawful for him etther to refravn from laying a foundation stone or to ask terms of peace ; ought then he who has desired to become a disciple of the Lord to renounce all? and tf he finds it difficult may he refrain from beng ac
discuple at all? The Lord’s object in these examples is not to give a man power to become a disciple or not as he pleases, but to show the
1 Mt. xviii. 18; 17 &¢ for donxep. 2 Mt. v. 3f. 3 Ps. x. 17. 4 Ps. lxxiv. 21. 5 Pg. xl. 17. Bas.’ order of words agrees with NRT against Sw.’s (B) text. 6 2 Cor. viii. 9 tude for Suec. ~~ 7 wrwxde. 8 aévyng. (mrwxd¢ . a beggar, — a lower degree of poverty névnc = @ poor labouring man. . “ 2 Cor. Vili. 9 hudie for Suce. 10 Lk, xiv. 33.
impossibility of pleasing God under conditions which distract the soul. In such conditions he is both in danger of becoming an easy prey to the plots of the devil and he is thought worthy of
D mocking and laughter because of his failure to complete what he seems to have been zealous to do. This the prophet prayed might not be his fate, saying: ‘‘ Lest they rejoice over me : and when my feet were shaken they spoke great things against me.” !
CCLXIV.
When the apostle says, That ye be sincere,* and again, But as of sincerity,> what does he mean by sincerity ?
By sincerity I reckon to be meant that which has no admixture of anything else, is absolutely pure from everything contrary to Eit, is compact and firmly set towards godliness alone. And not only so, but towards all those things that are the object of careful endeavour at every time and in every concern with a view of attaining godliness, so that the man who is set on some thing 1!s not led away even to what is closely linked with his good aims. The first is made clear by the context, for to “‘ but as of sincerity ”’ he adds “ as of God, in the sight of God, speak we in Christ.” The second is shown by the words: ‘not to think of himself more highly than he ought to think, but so to think as to think soberly, according as God hath dealt to each man the measure of faith,” * and by what comes after this.
506A CCLXY.
Are the words, If thou art offering thy gift at the altar, and there rememberest that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way, first be reconciled to thy brother and then come and offer thy gift,> addressed to priests 7
or to all men as well? And how does each of us offer a gift at the altar ?
B We must accept this as spoken in a special and primary way to priests, for it 18 written: ‘‘ Ye shall be called priests of the Lord, all of you ministers of God ’”’?; and “A sacrifice of praise shall glorify me °; and again: ‘A gacrifice to the Lord is a troubled spirit.” ® And the apostle says: ‘‘ That ye offer your
’ Ps. xxxviii. 16. 2 Lj
. 2 Cor. ii. 174. 4 ~Spehada ag
. ro V. 23 xal éxet for udxet K, &yer tt before 6 dSerode ** 5 24.
: “hs e ie 231 for priests in the monastery.
‘. Pslii7” Sw. (B) omits TAVTES. 8 Ps. 1. 23.
bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.” 1 All these things are common to all, and it 18 necessary that each of us should fulfil them.
CCLXVI.
What 1s the salt which the Lord ordered us to have when He said, Have salt in yourselves and be at peace one with another 2? And the apostle says, Let your word be always with grace, seasoned with salt.
Here also the sense is plain from the context of each passage. D For in the Lord’s words we are taught to give no occasion of disunion and dissension among ourselves, but always to be kept in the bond of peace to gain the unity of the spirit. But in the apostle’s words any one remembering the words of him who said : ‘Shall bread be eaten without salt ? Is there any taste in vain words ? ’’ 4 will be taught to dispense his words to the edifying of faith, ‘‘ that he may give grace to the hearers "’ ° using an opportune time and a proper order, to the end that the hearers may
become more docile.
CCLXVII. E
If one man shall be beaten with many, another with few stripes,° how do some say that there 1s no end of punishment ?
What seems to be said in an ambiguous and veiled way in certain passages of inspired Scripture is made plain by the obvious meaning of other passages.’ Since then the Lord proclaims in one place, ‘‘ These shall go away into eternal punishment,’’ ® and in another sends certain men to the eternal fire prepared for the 507A devil and his angels, and elsewhere names a gehenna of fire and adds: ‘‘ Where their worm dieth not and the fire 1s not 9 and since He has said long before by the prophet that d their fire will not be quenched . ae since these and many similar things are frequently found in the inspired Scripture, this comes also from the devil’s plots that many men, forgetting such great and serious words and declarations of the Lord, assign to themselves an end of punishment in order that B they may sin more boldly. For if there is ever an end of eternal
quenched, “ their worm will not die an
1] 2 Mk. ix. 50. 1 xu. I. | ee ae 4 Job vi. 6. 6 Eph be. 29. 6 See Lk. xu. 47. y The question and first sentence of =: — are — by inl , xxv. 46. J ustinian, Ep. ad Mennam. he i ae 4
® Mk. ix. 48.
punishment, eternal life too will surely have an end.’ But if we cannot think this of life, with what reason shall we give eternal punishment an end? For both equally have the adjective eternal. For it says: “ These shall go away into eternal punishment, but the righteous into eternal life.” ? Since this is obvious, we must know that ‘‘ shall be beaten with many stripes ’ and “ shall be beaten with few stripes’? show not an end but a. difference of Cpunishment. For if God is a righteous judge, not only to the good but also to the evil, rendering to each man according to his deed, one man may be worthy of unquenchable fire, which may burn feebly or fiercely ; and another may deserve the undying worm, and this again may torture moderately or violently according to the desert of each ; a third may be doomed to hell, which surely has different punishments ; yet another is doomed to the outer darkness, where one has the weeping only; another the onashing of teeth owing to the vehemence of troubles. And the outer darkness assuredly hints at the existence of an inner darkness. Further, the phrase in the Proverbs “in the depths of hell’ 4 shows that there are some in hell but not in the depth of D hell, and enduring a lighter punishment. It is possible to show this even now in illnesses of the body. For one man when he has a fever has additional symptoms and other sufferings, another is Only feverish and that in a different manner from the first ; a third is not feverish but is afflicted by a pain in some limb, and this may be greater or less. But the Lord uttered this phrase ~ Many and few’ in the ordinary acceptation of the words, as He did many other like things. For we know that this manner of Speech is common with reference to those who are afflicted by E some one illness ; as when we say in wonder with reference to one who is only feverish or suffering from pain in the eye, ‘“ How much he has suffered,” or ‘“ How many troubles he has had.’’ So,
I repeat, to have many or few stripes refers not to the extension
or completion of the time, but to the difference of punishment.
508A CCLXVIITI.
In what sense are some men called sons of disobedience and children of wrath ?
a Lord is wont to call children or sons of any one those who do his will whether he be good or bad. For, He says, “ If ye are Abraham’s children ye would do the works of Abraham.” ® aks < he common-sense view, which was however abandoned by some Minera the 19th century during the Conditional Immortality
3 Lk. xii, 47. 2 Mt. xxv. 46.
4 ° Prov. ix. 18. © Jn. viii. 39 2aré for Fre.
Again: “ Ye are of your father the devil, and the lusts of your father 16 18 your will to do.”1 So he who does the works of disobedience becomes the son of disobedience. Perhaps as the B devil is called not only sinner but sin itself, because he is the originator, I think, of sin, so also the devil could be called disobedience itself for the same reason. But a man is a child of wrath in so far as he has made himself worthy of wrath. For as the apostle called those who are worthy of the Lord and do the works of light and day, sons of light and sons of day, so also it is appropriate to understand the phrase ‘“‘ we were children of wrath.’’* However, one must know that the son of disobedience is also a child of wrath, since the Lord declared: ‘‘ He that c obeyeth not the Son shall not see life, but the wrath of God shall
abide on him.’’ 3 CCLXIX.
It ws written, Downg the desires of the flesh and of the thoughts.‘ Is there any difference between the desires of the flesh and of the thoughts ? and what are they ?
HKlsewhere the apostle gives a list of the desires of the flesh D mentioning them separately by name. ‘ The works of the flesh are manifest, which are these, adultery, fornication, uncleanness, lasciviousness, idolatry, sorcery, enmities, strifes, jealousies, wraths, factions, divisions, heresies, envyings, murders, drunkenness, revellings, and such like.’”’*> And elsewhere in more general terms: ‘‘ The mind of the flesh is enmity against God ; for itis not subject to the law of God, neither indeed can it be.” ° But the desires of the thoughts would be imaginations not approved by Scripture, the kind of which it is said: ‘‘ Casting down E imaginations and every high thing that is exalted against the knowledge of God” and thoughts not brought into captivity to the obedience of Christ.? Wherefore it is necessary and safe always to keep what David said: ‘‘ And thy righteous acts are
my counsel.’ ® CCLXX.
What is the meaning of, Perplexed yet not unto despair ®? 509A
The apostle is here showing the full conviction of his own trust in God by contrasting human calculations, and in this way 2 Eph. u. 3f.
1 Jn. viii. 44. Te reine 3 Jn. iii. 36 add thy before Can A. i. 3.
5 Gal. v. 19 add wotyeta K; 20; 21 add — K. 6 Rom. vii. 7. 79 Cor. x. 4; 5 xalvonrata ph alyuadwrttomeva . 8 Ps. cxix. 24 xal ovpPovala pov with N*ART, Sw.’s (&) text 9 2 Cor. iv. 8 f.
al cup Bovrlat.
Bhe arranges each of the things contained in this passage. For as regards human calculations he says : ‘" We are pressed on every side’ but as regards trust in God he adds: “ yet not straitened.”’ Again, as regards human calculations ‘perplexed,’ but as regards trust in God ‘‘ yet not unto despair.” And so with the rest. Elsewhere also he says similar things: “ As dying, and behold we live ; as poor, yet making many rich ; as having nothing, and yet possessing all things.”’
Cc CCLXXI.
In view of the Lord’s words, Howbett give for alms those things which are within,” does one find pursfication of all one’s suns through alms-guoing ?
D Your question is explained by what has gone before. For having said: “ Ye cleanse the outside of the cup and of the platter, but your inward part 1s full of extortion and wickedness ”’ then He added: ‘ Give as alms the things that are within, and behold all things are clean unto you ”’ * —all those sins and evil deeds which consist in snatching and overreaching. Indeed “acchaeus declares this when he said: ‘ Behold the half of my goods | give to the poor ; and if I have wrongfully exacted aught of any man, I restore fourfold.’ 4 So that whatsoever sins there are of this sort which it is possible to undo, and for which one can
E restore manyfold, are cleansed in this way. In this way, I say, not that the man is sufficient of himself to gain cleansing, but he needs primarily the mercy of God and the blood of Christ; in Whom we also have redemption from all other sins, when we produce in each case fruits worthy of repentance.
CCLXXII.
510A Since tt 1s a commandment of the Lord not to be anxious about the
morrow,” how shall we understand this commandment rightly ? For we see ourselves paying much attention to the necessities of life, even going so far as to lay up stores to last a long time.
7 He who has received the teaching of the Lord, Who said : _ Seek ye first the kingdom of God and his righteousness ”’ and 18 convinced of the truth of His promise which is added: ‘‘ And all these things shall be added unto you,” ® does not occupy the
soul uselessly in the cares of this life which choke the word and render it unfruitful. But, contending in the good contest of pleasing God, he believes in
the Lord Who said: ‘‘ The workman
B
1 2 Cor. vi. 9: 10 2
vi. 9; 10. Lk. xi. 41.
. - = 39 conflated with Mt. xxiii. 25 **. 4 Lk. xix. 8. ee Mt. vi. 34 ® Mt. vi. 33 add rod Ge05 K.
is worthy of his food,’’} and he is in no way worried about this. But he works and is anxious not for his own sake, but for thec commandment of Christ, as shown and taught by the apostle when he said: * In all things I gave you an example, how that so labouring ye ought to support the weak.” * For to be anxious for one’s own sake accuses a man of self-love; but to be anxious and work for the sake of the commandment 1s praiseworthy and shows a disposition that loves Christ and the brethren.
COLX XIII.
What 1s it by doing which a man blasphemes against the Holy Spirit ? §
From the blasphemy then uttered by the Pharisees, against D whom this judgment was pronounced, it is clear that even now that man blasphemes against the Holy Spirit who ascribes to the adversary the workings and fruits of the Holy Spirit. Most of us are guilty of this when, as often happens, we recklessly style the earnest man vainglorious, or falsely ascribe anger to him who shows good zeal, or with our malicious suspicions give false names E to other things of the kind.
CCLXXIV. How does a man become foolish vn this world 4? (R. 203)
If he has feared God’s judgment : ‘ Woe to you who are wise in yourselves and prudent in your own eyes ”’ > and imitated him who said: “ I became brutish with thee,’’ ® and having cast away every 1dea of wisdom deems no one of his own thoughts to be 611A good and indeed never thinks of them at all, until the commandment of the Lord itself has accustomed him to what pleases God, whether in deed or word or thought, as the apostle said: ‘‘ Such confidence have we through Christ to Godward: not that we are sufficient of ourselves to account anything as from ourselves, but our sufficiency is of God,’ who teacheth man knowledge,’ ® as it
is written. CCLXXYV.
Does the passage, I Paul purposed to come once and again, and Satan hindered us,® imply that Satan can hinder the purpose of B a Saint? (R. 202) Of good works done in the Lord some are accomplished by the purpose and decision of the soul, while others are done by the
1 Mt. x. 10. 2 Acts xx. 35. 3 Mk. iii. 29 . 4 See 1 Cor. iii. 18. — § Isav. 21. 6 Ps. lxxiii. 22. Bas. has éyev)8yv with QT as against eyevouny
of Sw.’s (B) text. | 72 Cor. ii. 4; 5. 8 Ps. xciv. 10. 9 1 Thess. 11. 18 ¥.
Cbody, either actively or passively. The things then that lie within the purpose and decision of the soul, these it 18 In NO way possible for Satan to hinder. But as regards good things done by bodily activity God often allows hindrances to arise, to test and prove him that is hindered, in order that he may either be proved to desist from his good purpose, like those sown upon the rock who for a while received the word with joy but when affliction came immediately fell away, or else may be shown to persevere in good works through his zeal for nghteous action, like the apostle
D himself who, having often purposed to go to the Romans and having been prevented as he himself confessed, nevertheless did not cease desiring until he fulfilled his purpose. But of passive endurance we have Job as an example, who, having suffered so many things at the hands of the devil who tried to make him utter some blasphemy, or to be ungrateful to God, yet in spite of extreme calamities did not desist from his godly judgment and right thinking about God. For it 1s wntten concerning him: “ In
all these things, Job sinned not in his lips before God and gave not folly to God.’
E CCLXXVI.
What is the meaning of the apostle’s words, That ye may prove what 1s the good and acceptable and perfect will of God ? ?
There are many things which God wills: some in longsuffering and kindness, which are good and are so styled ; others In wrath because of our sins, which are called evil. For ‘‘I’’ He says am he that maketh peace and createth evil things.” ? Evil things, not as causes of our punishment but as instruments of our
512A chastisement. But that which chastises and through affliction leads to conversion becomes good. As many things therefore as God wills in His long-suffering and kindness, these things it is necessary that we too should will and imitate. For He says: ~ Be ye merciful, even as also your Father is merciful.” 4 And the apostle says: “ Be ye therefore imitators of God as beloved children and walk in love even as Christ also loved us.” ®> And as many things as God brings on us in wrath because of our sins, these being called evil, as I have said, because they bring affliction, B it 18 in no way lawful for usto do. For because it is the will of God that men should often be destroyed by famine, pestilence, war, or similar cause, it is not right that we should serve this will. * Job i. 22. Bas. follows
2 Rom. xii. 2.
3 Isa. xlv. T ya -ép elut, Sw.’s * Lk. vi. 36 add xat K
the A text as against Sw.’s B.
(B) text omits elu. : ° Eph. v.15; 2 qya&c for bpac.
For with such purposes in view God uses even evil ministers according to that which is written : ‘‘ He sent upon them the fury of his wrath, wrath, fury and affliction, which he sent by evil angels.’ First then we must inquire what is the good will of God; then when we have found out the good we must examine whether this good will is also pleasing to God. lor there 1s some- C thing which in its own manner is a thing willed by God and good, but when it is done in a way not fitting the person or time it 1s no longer pleasing to God. For instance, it was the will of God and it was good to burn incense to God, but it was not pleasing to God that Dathan and Abiram and their followers should do it. Again it is the will of God and good to offer alms ; but to do so to be glorified by men is no longer pleasing to God. Again, it was God’s will and it was good that the disciples should proclaim D on the house tops what they heard in the ear; but to speak anything prematurely was no longer pleasing to God. For He says: “‘ Tell this vision to no man till the Son of man be risen from the dead.’ And in general everything willed of God is good and pleasing when the apostle’s saying is fulfilled init: ‘‘ Do all to the glory of God ’’?; and: “ Let all things be done decently and in order.”’ 4 |
Again, when a thing is willed of God and good and pleasing, not even then ought one to feel safe, but rather struggle and plan that it be perfect and lacking in nothing—now measuring what E is done, now whether it is according to the commandment, and now considering the strength of him who does it. For He says: ~ Thou shalt love the Lord thy God with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.’ ° As also the Lord taught in the Gospel according to John. Moreover we must do every commandment, as it is written: ‘’ Blessed 1s the servant, whom his Lord when he cometh shall find so doing.’’ 4
CCLXXVILI.
What 1s the inner chamber which the Lord commands him who prays 5134 to enter ?
An inner chamber by common usage is the name for a room which is empty and separate from the rest of the house, in which we put whatever we wish to store; or in which one may hide, according to what is said in the prophet: “‘ Go, my people, enter
1 Ps. Ixxviii. 49. 2 Mt. xvii. 9 add rovro after papa **. 3-1 Cor. x. 31. 41 Cor. xiv. 40.
° ME. xii. 30 conflated with parallels.
° Mt. xxiv. 46 omit éxeivoc **.
836 THE ASCETIC WORKS OF 8T. BASIL
into thy inner chamber and hide thyself.”’1 But the force of the commandment is made plain by the argument ; for the passage is addressed to those who are suffering from the vice of men- B pleasing. So that if a man is troubled by this vice, he does well to go apart in prayer and remain alone until he 18 able to gain the disposition of taking no heed of the praises of men, but looking at God only, as the psalmist says: “ Behold, even as the eyes of servants are unto the hands of their masters; as the eyes of a maiden unto the hands of her mistress : so our eyes are unto the Lord our God.’ ? But if by the grace of God a man cleanses himself from that vice, he has no need to hide his good. This is the teaching of the Lord Himself Who said: * A city set on a hill Ccannot be hid. Nor do men hght a lamp, and put it under a bushel, but on the stand; and it shineth unto all that are in the house. So let your hight shine before men, that they may see your good works and glorify your Father which 1s in heaven.’ ? And the same interpretation applies to almsgiving and fasting,
which are mentioned in the same place; and generally to everything in religion.
COLXXVIITI.
How does a man’s spirit pray while his understanding remains without frurt 4 ?
This was said concerning those that utter their prayer in a tongue unknown to the hearers. For he says: ‘If I pray in a tongue, my spirit prayeth, but my understanding is unfruitful.”’ For when the words of the prayer are unknown to those who are present, the understanding of him who prays is unfruitful since no one 1s benefited ; but when those who are present understand the prayer, which is able to benefit the hearers, then he who prays has the bettering of those who are benefited as a fruit. The same E applies to every utterance of God’s words. For it is written: ‘ Such as is good for edifying of the faith.’’ 5
D
CCLXXIX. What does, Sing psalms ntelligently,® mean ? (R. 110) food. ne in oods the perception of the quality of each kind of — 18, that intelligence is in the case of the words of Holy eeripture. “" For the throat tastes foods and the mind discerns
* Isa. xxvi. 20 et n - XXV1. GTO tatetév cov, Sw. (B) td t 2 Ps cxxiii 9 mw. (B) ta tareté cov.
ae 3 Mt. v. 14-16. 4 ( . Eph. lv. 29 mlotewc for yoclac*, 6G iy ot 14.
words.” } ‘if then a man is affected in his goul by the power of 514A each word in the same way as he is affected in taste by the quality
of each food, such a man has fulfilled the commandment which says: ‘ Sing psalms intelligently.” 2
CCLXXX. Who 1s the pure in heart? ? (R. 148)
He who has not to blame himself for spurning the commandment of God or leaving it undone or neglecting it.4 B
CCLXXXI. Should the sister who does not want to sing psalms be compelled to ?
If she does not come with alacrity to the singing and if in her ig not apparent the disposition of him who said: ‘“‘ How sweet are thy words unto my throat, sweeter than honey to my mouth,”’ ® and if she does not think idleness a great loss, then let her either correct herself or else be expelled, lest a little leaven corrupt the C whole lump.
COLX XXII.
Who are they who say, We did eat and drink in thy presence, and are told, I know you not? ?
Perhaps they are those whom the apostle described in his own person when he said: “ If I speak with the tongues of men and of angels . . . And if I have all knowledge and all faith . . . And D if I bestow all my goods; and if I give my body to be burned, and have not love, it profiteth me nothing.’’® This lesson was taught to the apostle by the Lord Who said of certain men: “For they do it to be seen of men. Verily I say unto you, They have received their reward.” ® For whatever is done not because
1 Job xii. 11. B. inverts the clauses as given by Sw.
2 Ps. xlvii. 7. 3 See Mt. v. 8. 4 Cf. B. 296 and note that according to Bas. the commandments can be kept.
5 The only person entitled to ask such a question would be the erior of : Seki monastery, responsible through the Mother-
Sup wm : ‘or for the discipline of the women. We conclude that the are Rules represent the proceedings at a General Chapter of
‘ded over by Basil. See F. 54 and Intr. p. 17. _ | SO Ds. enix. 103. Sw.°6 (&8) text adds x«l xfptov, Bas. omits with
ei xiii. 26; 27. 8 | Cor. xiii. 1-3 (shortened).
9 Mt. xxiii. 5 conflated with vi. 2 **. ;
of love towards God but for praise to be received of men, whatever it be, is not praised as a religious act but receives the condemnation of men-pleasing or self-pleasing, or contention or envy or other rz such cause. Wherefore also the Lord calls such a work of iniquity, saying to those that said: ‘ We did eat before you, etc.,’ “ Depart from me, all ye workers of iniquity.” + For how are they not workers of iniquity who abuse the gifts of God to win their own pleasures ? Of such a sort were they of whom the apostle says: ‘‘ We are not as the many, corrupting the word of God.” * And again: ‘‘Supposing that godliness is a way of gain’’*; and many other things of the kind. From all these things the same 515A apostle is proved to be pure by his words : “ Not as pleasing men but God which proveth our hearts. For neither at any time were we found by you using words of flattery, as ye know, nor
a cloke of covetousness, God is witness ; nor seeking glory of men, neither from you, nor from others.”’ *
COLXXXITITI.
Is the man who does the will of another his accomplice? (R. 120) If we believe the Lord’s words: “‘ Every one that committeth sin is the bondservant of sin’’® and again: ‘‘ Ye are of your father the devil, and the lusts of your father it is your will to do,” ® we know that he is not merely an accomplice but chooses him whose work he does as his lord and father, according to the Lord's saying. And the apostle confirms this in plain language when he says: © Know ye not that. to whom ye present yourselves as servants unto obedience, his servants ye are whom ye obey ; whether of sin unto death or of obedience unto righteousness ? ”’ ’
B
C CCLXXXIV. If a brotherhood falls into poverty® owing to calamity or disease,
may a without hesitation recewe necessaries from others ? and if this is right, from whom shall it receive help ?
He that remembers the Lord’s words: ‘‘ Inasmuch as ye
did it unto one of these my brethren, even these least, ye did it unto me ”’
* gives much thought, with zeal and care, to be worthy
D of being ranked as a brother of the Lord. If then a man is really such, let him have no hesitation in accepting help, but receive 1t joyfully. From whom and when and how it should be received,
; . xiii. 26 ; 27. 2 2 Cor. ii. 17. 3 1 Tim. vi. 5.
- hess. ii. 4; 5; 6 omit év before Tmeopécet,
, Un. vill. 34. . ° Jn. viii. 44. 7 Rom. vi. 16. ‘at A community without e
ndowments depending mainly on agri-
ture would often experience such set-backs.
® Mt. xxv. 40.
he who 18 entrusted with the general care ought to decide remembering what David said: ‘‘Let not the oil of the sinner anoint my head’’!; and again: ‘‘ He who walks in the blameless way, this man ministered to me.” 2
CCLXXXY.
Should one brotherhood trading with another be solicitous about the g proper price of each class of goods ? 8
Whether Scripture allows among brethren buying from one another and selling to one another is a matter about which I have nothing to say. For we are taught to share with one another to meet needs according as it 1s written: “ Your abundance being 516A a supply for their want, and their abundance for your want, that there may be equality.’’* But let both remember the passage :
‘* To fine a righteous man is not good.” ®
CCLXXXYVI.
Must we remove to a hospital a resident wn a brotherhood who falls all ? ®
In each case we must have regard to the locality and special B object in view, to the common advantage and the glory of God.’
COLXXXYVII.
What are the fruits worthy of repentance ? (R. 19)
They are works of righteousness opposed to sin, which the penitent ought to bring forth as fruits, fulfilling the words : C
“ Bearing fruit in every good work.” §
COLXXXVIII.
Ought he who wishes to confess his sins to confess to all and sundry ? if not, then to whom ? (R. 21)
God’s plan of kindness to sinners is clear in the words of Scripture: “I desire not the death of the sinner but so that he
1 Pg, cxli. 5. 2 Ps. ci. 6. | 3 We gather from B.’s answer that buying and selling between
hie onasteries was a declension from the ideal, which he was force rae er Cf. F. 39, where goods are to be sold in the neighbourhood at a low price rather than at a distance at a higher price.
4 2 Cor. vill. 14 {. 5 Prov. xvi. 26. 6 Or, presumably, nurse him in the convent. Cf. B. 159, Epp. cl, elxxvi
Te is: the remain- 7 “The copy brought from Pontus went as far as this: t ing 27 aan and “the Penalties were added from the Caesarean Codex ”’ (4124). 8 Col. 1. 10.
340 THE ASCETIC WORKS OF SI. BASIL
Dshould be converted and live.’ 2 Since then both the mode of conversion ought to be congruous to the sin and there is need of fruits worthy of repentance, according to the text: “ Bring forth fruits worthy of repentance,” lest through lack of repentance the words of the added threat apply : ‘* Hivery tree that bringeth not forth good fruit is hewn down and cast into the fire,’ 2 it ig necessary to confess sins to those who are entrusted with the stewardship of the mysteries of God. For so also those who repented of old are found to have done so in the presence of the
ESaints. For it is written in the Gospel that they confessed their
sins to John the Baptist ; and in the Acts, to the apostles, by whom also they were all baptized.
CCLXXXIX.
What shall he do who having repented of a sin falls again into the same sin? (R. 22)
That he who has once repented commits again the same sin is a proof that he has not purged away the prime cause of that sin, 80 that from it as from a root the same growth comes again
517A necessarily. For just as, if a man should wish to cut off the branches of a tree leaving the root, the root remaining produces the same results once more in no less degree, so since certain sins have not their beginning in themselves but grow out of others 1t is altogether necessary that he who wishes to be clean from them should remove the first causes of those sins. For example, strife and envy are not self-originated but grow from the root of love of glory. For aiming at glory in the eyes of men one quarrels with him who has a high reputation and envies him who has a reputation superior to his own. If then a man who has once owned his fault of envy or strife falls into the same again, let him recognise the B prime cause of his envy or strife, namely the love of glory which is the underlying disease he is suffering from. And he ought to heal this disease of love of glory by the opposite treatment of exercises of humility—to occupy oneself in mean things is an exercise In humility—in order that having acquired thus the disposition of humility he may no longer fall away into the growths of love of glory of which we have been speaking. And the same applies to each of such sins.
' Ezek. XXXill. it Ov Gédw tov Odvatov Tod &uaoTwWAOD de Td ExraotpePae pid aa ral ®) text ob BobAouat tov Odvaroy tod dae Rous OG TPEYAL TOV aces and to 6300 abrod xal Uy at PT ii 8. 9 autTOD xal Cry avrdv. * This, if it stood alon but the mention of Joh
e, would most naturally be taken = priests, in another direction :
nh 18 curious, and there is much evidence telling cf. B. 184 and see Intr. p. 50
CCXC. How does a man always abound in the work of the Lord } ? C
Hither by multiplying the gift given him to the advantage and progress of those who are benefited by it, or else by showing greater zeal by comparison in the work of the Lord than in those things which men strive after.
CCXCL.
What 1s a bruised reed or smoking flax? and how will one not D break the one or quench the other ? 2
A bruised reed I reckon to be the man who though the victim of some vice yet performs God’s commandment, whom one ought not to break and cut off but rather cure, as the Lord taught, E saying: “‘ Take heed that ye do not your alms before men, to be seen of them.’’? And the apostle bids us: “ Do all things without murmurings and disputings ’’4; and elsewhere: ‘‘ Doing nothing through faction or vainglory.’’® But a man is said to be a smoking flax when he performs the commandment not with fervent desire and perfect zeal but in a slothful and slack way. Such a one we should not curb but rather stir up by reminding him of God’s judgments and His promises.
COXCIL. 518A
Should there be in the brotherhood a school ® for children who belong to the world ? ?
Since the apostle says: ‘‘ Ye fathers, provoke not your children to wrath: but nurture them in the chastening and admonition of the Lord,’’ § if those who bring the boys do so with this end in view, and those who receive them are fully convinced B that they can nurture them in the chastening and admonition of the Lord, then let the Lord's admonition be observed: ** Suffer
1 See 1 Cor. xv. 58. 2 See Mt. xu. 20. 3 Mt. vi. 1 éAenuoodvny for Stxatoodvny K. 4 Phil i. 14. sal 6 Phil. ii. 3 } for unde xata K.
6 SiSacxaAectov (SO one reading). Text prints d.8doxa)ov teacher.’
7 roSlov Bota. Cf. F. 1d where detailed instructions are ‘ven for the education (exclusively religious) of children brought to the monastery with a view to the religious life. Here B. heap see the problem of educating children for life in the world. If the educa-
inantly religious, he approves; but not tion can be guaranteed predominant! ee otherwise. Cf. the famous Hom. xxu aig el ‘ :
Hom. xi.
the little children to come to me, and forbid them not ; for of such is the kingdom of heaven.” * But without such an end in vjew and such a hope I consider it is neither pleasing to God nor fitting and expedient to us.
CCXCIII.
How are we to deal with those who avoid greater sins but commit small sins regarding them as venial offences * ?
O..- First of all we must know that in the New Testament it is impossible to observe this distinction.. For one sentence is passed against all sins, that of the Lord Who said: “ Every one that committeth sin is the bondservant of sin.””* And again: ‘The word that I spake, the same shall judge him at the last day.”> Then there is the sentence of John who cried: “ He that obeyeth not the Son shall not see life, but the wrath of God willabideonhim.’’® Disobedience receives this threat not because it 18 worse than other sins but because it 1s refusing to hear. Generally speaking, however, if we are allowed to speak of a little and a great sin, it can be proved unanswerably that for each man that sin is great which has the mastery of him and that is ttle of which he is the master, just as among athletes he who conquers is the stronger and he who is beaten is the weaker whoever he be. We must then in the case of every one who sins, whatever his sin be, observe the precept of the Lord Who said : “ If thy brother sin against thee, go, show him his fault between thee and him alone : if he hear thee, thou hast gained thy brother. E But if he hear thee not, take with thee one or two more, that at the mouth of two witnesses or three every word may be established. And if he refuse to hear them, tell it unto the Church. And if he refuse to hear the Church also, let him be unto thee as the Gentile
D
? Lk. xviii. 16 t&v odpavéev for tod Be0d.
* “ regarding them as venial offences’? = adam dpws.
8 CE. De Iud. 220p “all disobedience is punished equally ”’ 1.e. in 80 far as it is disobedience. Bellarmine (Garnier p. xxxvii) doubted the genuineness of the Rules, since such a judgment as the present one
could not be ascribed to Basil! Note that B.’s whole penitential system, as it appears in the Canonical Epistles to Amphilochius, depends on distinctions between sins. As the rest of the answer shows, - 18 deprecating legalistic distinctions. So-called small offences may ; . ra pr capeontns <4 against existing tendencies, B.’s position i Tats, Ga grave, but all are forgivable. See Holl, p. 262,
* Jn. viii. 34.
ni 6 Jn. xii. 48. ° In. ili. 36 add thy before ahv K. _
and the publican.”1 And in all these matters let the apostle’s Saying be kept: ‘“‘ Why did yé not rather mourn, that he that had done this deed might be taken away from among you?’ 2 For long-suffering and mercy should be joined with severity.
COXCIV. 519 A For what cause does a man lose the continuous remembrance of God ?
By becoming forgetful of God’s benefits and insensitive towards his Benefactor.
COXCV. By what signs 1s the waverer recognised ? B
By his neglecting the things that please God in spite of the prophet’s words: “I saw the Lord always before me, for he is on my right hand, that I be not shaken.” 3
COXCVI. How shall the soul be persuaded that it is pure from sin ? 4
When a man recognises in himself the disposition of David c who said: “ I hated iniquity and loathed it,’’ 5 or if he recognises that he has fulfilled in himself the apostle’s command : ‘“‘ Mortify therefore your members which are upon the earth; fornication, uncleanness, passion, evil desire, and covetousness, the which is idolatry ; for which things sake cometh the wrath of God ”’ &~ to which extending such a judgment against every sin he added : “upon the sons of disobedience ’’—so as to be able to say: ‘‘ A D crooked heart did not cleave to me: when the wicked man left me, I did not know him.”’ Again a man knows himself to have such a disposition if even towards sinners he possesses the same fearful sympathy as the Saints had. So David spake: “I saw foolish men and melted away because they kept not thy words ’’ 8 ; and the apostle says: “* Who 1s weak and I am not weak ? who is made to stumble and I burn not ?’’® For if, according to the true reckoning, the soul is better than the body, and we see that E in the case of the body we loathe and abominate all filth, and the sight of any tearing or damage brings tribulation and grief to the soul, how much more does it follow that sinners cause him who
1 Mt. xviii. 15 &v for édv**, dudptn for duaption *; 16 ov for
0K 317. ; a
see 1 Cor. v. 2add Std tt **, od for odyl *, EEapO7 for ap 07} K. 3 Pg. xvi. 8. 4 See Intr. p. 40. Ps. cxix. 163. ai. 7 Ps. ci. 3; 4. 8 Ps. cxix. 158.
6 Col. ii. 5; 6. 9 2 Cor. x1. 29.
loves Christ and the brethren to suffer what, we have spoken of, when he sees the soul of sinners wounded as if by wild beasts and devoured and showing as it were a mattery discharge and corsoa ruption? Thus David says: ‘My iniquities have gone over my head: like a heavy burden they have been loaded upon me. My wounds stunk and were corrupt because of my folly, I was miserable and bowed down completely. The whole day I went with sad countenance.’’* And the apostle says: ‘ The sting of death is sin.” * When therefore a man recognises his soul to be thus affected either because of his own sins or those of others,
as we said to begin with, then he may feel convinced that he 18 pure from sin.
CCXCVII. B How should one turn from sins ?
By imitating the disposition of David'who said first: “‘I made known my iniquity and my sin I did not hide. I gaid, I will confess against myself my iniquity to the Lord.’? Then by declaring his state of soul as he learns to do in the sixth psalm and
Cin others in different ways. From the apostle too he learns how he testified to the Corinthians on behalf of another’s sin, saying : " Godly sorrow worketh repentance unto salvation not to be repented of.” And he adds the marks of sorrow: ‘‘ For behold this selfsame thing, that ye were made sorry after a godly sort, what earnest care it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what longing,
yea, what zeal, yea, what avenging. In everything ye approved yourselves to be pure in the matter.” 4 Go that it 18 clear from
these things that not only should we depart from sin and suffer these things on behalf of sinners, but we should also withdraw from sinners themselves. David showed this when he said:
" Depart from me, all ye workers of iniquity” 5; and the apostle D commanded us “ with such a one not even to eat.’’ 6
CCXCVIII. Does Scripture allow us to do good according to individual pleasure ? : He who pleases himself pleases man, for each individual 18 umself a man. As then “ Cursed is the man who putteth his * Ps. xxxviii. 4-6.
2 1 Cor. xv. 56 add éorw after ¢ la * 3 - aaotta *. er ao o. Bas. agrees with NA in small divergences from
* 2 Cor. Vu. 10 xetepv¢ f | _ see before 7 mp Pied or épydtetac K; 1] add éy before suiv*, 8. v1. 8.
© 1 Cor. v. 11f.
trust in man, and will strenethen the fles ) — meaning confidence in himself 4 to which it vide Paras peal E departs from the Lord,” so also he who pleases another and does anything according to individual pleasure falls from godliness and falls into men-pleasing. ‘‘ For they do it ’’ says the Lord “ to be seen of men. Verily I say unto you, They have received their reward.’ ? And the apostle confesses: ‘‘ If I were still pleasing men, I should not be the servant of Christ.”3 But a oraver threat is conveyed by inspired Scripture when it says: “ God hath scattered the bones of men-pleasers.”’ 4 .
COXCIX. How may the soul feel assured that tt is free from love of glory ? 521A
When it obeys the Lord’s words, “‘ So let your light shine before men, that they may see your good works, and glorify your Father which is in heaven’’®; and the apostle’s precept: ‘‘ Whether ye eat, or drink, or whatsoever ye do, do all to the glory of God ’’ °; in order that the godly man, seeking glory neither in the present B nor in the future, and preferring the love towards God to all else, may have boldness to say with those that have gone before: ‘“ Neither things present, nor things to come, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.” 7 For our Lord Jesus Christ Himself said: “ I seek not my own glory ’’®; and: ‘‘ He that speaketh from himself seeketh his own glory: but he that seeketh the glory of him that sent him, the same is true.” °
CCC.
What is the manner of conversion when we are concerned with ©
something invisible ?
The manner of conversion is shown in the answer to that question dealing with how we must be converted from our sins.’° But as for being concerned with the invisible, let us remember the Lord’s words: ‘‘ There is nothing covered that shall not be made known ’”’!; and ‘‘ out of the abundance of the heart the mouth speaketh.” ™
1 Jer. xvii. 5 as in 389B.
2 Mt. vi. 5 conflated with xxii. 5 **. 3 Gal. i. 10.
4 * litt 5. 5 Mt. v. 16. ® 1 Cor. x. 3l. 7 Rom. viii. 38; 39. ® In. viii. 50. 9 Jn. vii. 18. 10 B, 297. 11 Mt. x. 26.
12 Mt. xii. 34 AadAet before 1d ordux **
CCCI. But if a man says, My conscrence does not condemn me ?
p This happens also in bodily diseases. Tor there are many diseases which the sufferers do not perceive ; however they trust the doctors’ diagnosis rather than heed their own lack of perception. So also with bodily diseases, that is sins, if a man not perceiving his own sin fails to condemn himself, yet he ought to trust those who can see his state more clearly than he himself. This is shown us by the holy apostles who, being fully convinced
E of their sincere disposition towards the Lord, when they were told: ‘‘ One of you shall betray me’ believed the word of the Lord rather than themselves and debated saying: “Is it I, Lord?” 1 And Peter teaches us with greater clearness, for with fervent humility he deprecates service rendered by his Master, God and Teacher, and in his full conviction of the truth of the Lord’s words, having been told: “* If I wash thee not, thou
hast no part with me,” says: “‘ Not my feet only, but also my hands, and my head.” 2
CCCII.
o22A Ts at right to give to outsiders who are needy out of the common store ? 3
Since the Lord said: ‘‘ I was not sent but unto the lost sheep
of the house of Israel”; and: ‘It is not meet to take the B children’s bread and to cast it to the dogs,” 4 it is not necessary to take what is destined for those who are dedicated to God and Spend it promiscuously. But whether it is possible to do what was said by the woman praised for her faith—‘‘ Yea, Lord, for even the dogs eat of the crumbs which fall from their masters’ table "’ *—that must be left to the judgment of the steward with
the consent of those who come next to him in seniority, in order that from our su
pood.” 8 perfluity “ the sun may arise on the evil and the
CCCITTI.
C ~~ one in the brotherhood to obey what is said by every one ? ov, 408wer to this question is fraught with considerable difficulty. In the first place the question indicates disorder when * Mt. xxvii 21; 29. 2 Jn. xiii : oh B. 100, 101 >; £p. cl. 3. 4 to snag “a » XV. 27. ® Mt. v. 45 q. |
1 mentions things said by every one, for the apostle says: “ Let the prophets speak by twos and threes and lot the others discern.””! And the same writer in dividing gifts has assigned the proper rank of each of the speakers, when he says: ‘ According as God hath dealt a measure of faith ”’ 2 ; and by his example of the members p of the body he shows clearly that the part of the speaker is apportioned, and he distinguishes more exactly when he says: He that teacheth to his teaching ; and he that exhorteth to his exhortation, etc.”’> So that it is plain from this that all things have not been entrusted to all men but each should remain in his own calling and do carefully what has been entrusted to him by the Lord. It is necessary then that he who is over the community and gives orders to all should after strict testing be entrusted with this care and should watch over each man anxiously, as is meet, in order that he may lay down rules and issue commands E for the common good in a manner well pleasing to God, due regard being paid to the abilities and strength of each. But his subjects—discipline being preserved and subjection recognising the limits imposed upon it—must remember the Lord’s words : ~ My sheep hear my voice ; and I know them and they follow me ; and I give unto them eternal life” *; and His previous words : “ And a stranger will they not follow, but will flee from him ; for they know not the voice of strangers ”’ : ; and the apostle g words too: ‘‘If any man teacheth a different doctrine, and consenteth not to sound words, even the words of our Lord J esus Christ, and to the doctrine which is according to godliness, he is puffed up, knowing nothing.” ® Then after sae ee Pe 523A consequences he added: ‘“‘ Flee such things.’ ’ And ahr a again: ‘‘ Despise not prophesyings ; prove all things ; g ol that which is good ; abstain from every form of ree ae pe : if any thing is said according to the commandment ot the a is directed towards the commandment of the Lord, we — : A though it should seem to involve ab — : Resch ous oa, - “sl eng ence pan of the apostles enjoins 1t, a cee death, we must in no wise whether it promises life or threatens death, toon aetna listen to it, for the apostle said: ‘‘ But thoug ‘pre 7 el from heaven, should preach unto you 7, gospel 0 ie Mad which we received, let him be anathema.
2 Rom. xu. 3.
1 ] Cor. xiv. 29. 4 Jn. x. 27: 28. > Rom. xii. 7; 8. 6 1 Tim. vi. 3; 4. 6 Jn. x. 5. 8 ] Thess. v. 20-22. 7 1 Tim. vi. 5f.
9 Gal. i. 8 add adtol*™.
CCCIV.
If relatives of those who jou the brotherhood want to make a grft, may we accept rt ? *
c It is the Superior’s duty to look after this matter and decide. However—it is my private opinion—I think that it 1s more hkely to avoid offence to the majority and more useful for the edifying of faith if such presents are refused. For if they are accepted it often happens that reproaches are levelled against the community. Secondly, because it affords an excuse for pride to the relative of those who make the gift. Further because what the apostle says concerning those who eat and drink their own supplies in front of the community would apply here: ‘“‘ Ye put them to shame that have not ’’’*; and there are many similar passages.
D But as there are such great opportunities for sin it 18 good not to accept such gifts ; but we may allow the Superior to decide both
from whom they should be accepted and how they ought to be dispensed.*
CCCV.
Should we accept anything from those outside either for the sake of freendshrp or from previously formed ties of relationship ?
This question is equivalent to the question whether we should E accept anything from relations.*
CCOVI. How does one avoid wandering thoughts ?
_ By making one’s own the mind of David the chosen one, who in one place said: “‘ I saw the Lord always before me, for he 18 524A On my right hand, that I be not shaken” 5; and in another place: “ My eyes are ever looking unto the Lord, for he shall draw my feet out of the snare’’®:; and in another: ‘‘ Behold even as the eyes of servants are unto the hands of their masters, as the eyes of a maidservant unto the hands of her mistress, 80 are our eyes unto the Lord our God.’’?7 And in order that we may take diligent heed to accomplish greater things by the example of something less, let each man consider how, whatever his rank among the bystanders, even if he enjoys equal honour with them, he is anxious to avoid condemnation, both in
Cf. B. 85, 92, 305. 2 1 Cor. xi. 22f. ~s —— (Inst. lv. 4) speaks similarly of dangers, without leaving ; . — 8 discretion to accept if he thinks fit. ; 5 Pp ap 8. xvi. 8. 8. xxv. 15. 7 Ps. cxxiii. 2.
standing and walking and the movement of every |; utterance. As therefore in our dealings with ae aap " : preserve the outward decencies ; so also do we and far more go if we are convinced that we have God viewing us, “ trying hearts and reins, * as Scripture says, and that the only begotten Son is fulfilling the promise: “ Where two or three are gathered together in my name, there am I in the midst of them” ?; and that the Holy Spirit is presiding and distributing His gifts and working ; and that the angels are watching each of us according to the word of the Lord: “‘ See that ye despise not one of these little ones; c for I say unto you that their angels do always behold the face of my Father which is in heaven ’’’—if a man realises this, he has
a manifold and vehement struggle to achieve a piety pleasing to God, and so concentration of mind 1s secured with keenness and exactness. Moreover so also does he if he 1s zealous to fulfil the saying: ‘I will bless the Lord always: his praise shall be ever in my mouth ” 4 and “ He will meditate in his law day and night " ® in order that by steady and continuous meditation and contemplation on the will and the glories of God the mind may find D no opportunity of wandering.
CCCVII.
Should the leading off in psalmody or prayer be by turns ?
Let this question keep its rightful place among the multitude of important questions, lest on the one hand the matter be thought trivial and unimportant, and lest on the other hand the constant E choice of one or two persons make the leader suspected of pride and it seem as if the rest were being despised.
CCOVIII. In the brotherhood should a donor be requited ? and should a return be made him in proportion to his gifts
ion 1 6 But if one must This whole question is on a very low level.° — give a proof of gratitude let the decision rest with the steward,
both as to receiving gifts and requiting donors.
CCCIX. «685A Should a man dare to approach the communion of the — le when some customary and natural mishap has happene
th The apostle showed us that he who “ soceleresing np Christ in baptism is superior to nature and ¢ hin
. eee 9. Sot for elalv**. 1 Ps. vu. 9. <9 = tav do aire ; 3 Mt. xvill. 10. 8. XAAIY. O: 7 Cf. Cassia Conf. 11. 23.
6 rotto SAov TO EPWTHUS dv0p wretvov.
In one place he said in the passage about baptism in water after B that just quoted: ~ Knowing this, that our old man was crucified with him, that the body of sm might be done away, that so we should no longer be in bondage to sin.” * In another place he commands: ‘ Mortify therefore your members which are upon the earth: fornication, uncleanness, passion, evil desire and covetousness, the which is idolatry ; for which things sake cometh the wrath of God upon the sons of disobedience.’’* Elsewhere he propounds a rule, thus: ‘‘ They that are of Christ have crucified the flesh with its lusts and passions.’’? And I know that this C has been attained both in men and women by the grace of Christ, through genuine faith in the Lord. But as for coming near the holy things in a state of uncleanness, we are taught from the Old Testament that the condemnation is terrible.4 But if something greater than the temple is here the apostle will surely chastise us in more terrible manner, saying: “ He that eateth
and drinketh unworthily, eateth and drinketh judgment unto himself.’’
CCCX. D Should the offering be made in an ordinary house ? ®
Since the Scripture allows no common vessel to be taken into the holy place, so it does not allow the holy things to be celebrated in a common house, for the Old Testament by God’s command plainly allows no such thing to be done. But when the Lord says: “ One greater than the temple is here’’?; and the apostle says: “‘ What, have ye not houses to eat and to drink in? What shall I say to you? Shall I praise you in this ? I praise you not in this. For I delivered unto you that which I also received etc.” ®
By which we are taught not to eat and drink a common supper in ¥ Church nor to insult the Lord’s Supper by celebrating it in &
private house, except when in an emergency some one has chosen a pure place or house on a suitable occasion.
CCCXI. If asked by some to visit them, should we consent ?
To pay visits is pleasing to God; but the visitor must be a listener and prudent in his answers, fulfilling the saying : et your speech be always with grace, seasoned with galt, that
526A
: _ vi. 6. 2 Col. iii. 5; 6. 3 Gal. v. 24. . Lev. xv. > 1 Cor. xi. 29 : Cf. Conc. Laod. 7 Mt. xii. 64. ne \ Cor. xi. 22 Ey@ yap napsduxa duty & xal mapércBov **.
ye may know how ye ought to answer each one.”! But to pay B visits because of kindred or friendship is alien to our profession.
CCCXIT. Should we exhort the laity who visit us to prayer ?
If they are friends of God,? it is fitting ; for to such the apostle C wrote: “ Pray also for me, that utterance may be given me in opening my mouth, to speak with boldness the mystery of God.” 3
CCCXIILI. Ought we to work when people visit us ?
Nothing that is done according to the commandment ought to be interrupted on account of those who come to us to fulfil the p duties of friendship, unless there is some special care for the soul which according to the Lord’s commandment takes precedence of bodily duties. For so the holy apostles said in the Acts: “* It is not fit that we should forsake the word of God and serve tables.”’ 4
1 Col. iv. 6 Eaotw 6 Adyos Sudv ev yepere **.
2 A very important phrase, cf. Intr. p. 51.
3 Eph. vi. 19 rept guod for Snép éuoi*, wera mappyotac for év nappjota **, AcAjoat for ywwelaat*, tod Oeod for tod edayyedlov **.
4 Acts vi. 2 xatadrtndévrag Huds for husc xatarctbavras.