The Longer Rules

The Longer Rules

continued

XLI. — Concerning Authority and Obedience

1 However of the arts which are permitted an individual ought not to be allowed to practise the one he has or would like to learn but that for which he is judged to be fitted. For he that has denied himself and put away all his desires does not what he wants but what he is taught. Nor even do our principles allow a man to choose for himself what is expedient when he has once entrusted the management of himself to others, who will designate him for that work for which they judge him suited in the name of the Lord. For he that chooses a work according to his own desire brings an accusation against himself, first that he seeks to please himself, secondly that he has attached himself to the work for reasons of worldly reputation or for hope of gain or similar reason, or that he prefers the lighter task because of laziness or sloth. But to be ensnared in these motives proves that he has not yet been freed from evil affections. One who desires to fulfil his own impulses has not denied himself nor bidden farewell to the affairs of the world since he is still moved by feelings of gain and reputation. Nor has he mortified his members that are upon the earth who will not endure toil in his works, on the contrary he shows himself to be self-willed since he thinks his own judgment more likely to be right than the decision of the majority.

2 So if a man has an art not condemned by the common verdict, he ought not to desert it; for it is the mark of an inconstant mind and unstable judgment to despise what one is at present engaged on. But if he has no proper art, let him not take one for himself, but accept what has been approved by the majority, that obedience may be preserved in every respect. Just as to choose for oneself has been shown to be unfitting, so not to accept what has been allotted by others is condemned. Moreover if any man has an art, but his exercise of it does not please the brotherhood, let him readily cast it away and show that he has no attachment to anything in this world. Because to do the desires of one’s mind is the mark of one that has no hope, according to the word of the apostle: but to be obedient in everything is worthy of acceptation, for the same apostle praises some, because they first gave themselves unto the Lord, and then also to us by the will of God.

3 But each should attend to his own work and look after it with alacrity, and as if God were beholding, meaning to fulfil it blamelessly with untiring zeal and attentive care, that he may always be emboldened to say: “Behold, as the eyes of servants look unto the hands of their masters, so our eyes are upon the Lord our God” and not to shilly-shally from one thing to another. For by nature we are unable to carry on many pursuits successfully at the same time, and to gain a mastery of one art is more useful than to dabble in a number. For the splitting up of one’s energies in a number of occupations and the continual changing from one to another, in addition to resulting in no work being completed, also convicts one of an already existing fickleness of character, or else creates it if not there already. But if need should arise it is fitting that the man who has the requisite capacity should help in other arts. And not even this on his own initiative, but only if he has been invited, we not doing this by preference but only in an emergency. Just as in the case of the members of our body, if the foot has stumbled we support ourselves on the hand.

4 Further, just as it is wrong to rush into an art on one’s own initiative, so it deserves condemnation if one does not accept what is ordered, otherwise the fault of self-will is encouraged and the rule of obedience and docility is broken. And the care of tools is a special consideration to the workman in each occupation. If ever it should happen that one is neglected, since it is the common property of all, let the matter be counted worthy of proper attention by those who have been the first to observe it. For even if they are used privately the benefits of their use are common to all. For to neglect the affairs of another craft as no concern of his shows that a man regards them as the affairs of strangers. Nor indeed may those who practise the crafts claim to be proprietors of the tools so as not to allow the Superior of the brotherhood to use them for any purpose he wishes, or so as to allow themselves to sell or change them, or to part with them in any other way, or to get others besides them. For when a man has once decided that he is not master of his own hands even, but has entrusted the management of their activities to others, how can he do such things, claiming lordship over the tools of his craft and using the privilege of control over them?

5 1 See Mt. xi. 29. 2 B. has seen the degeneration which accompanied the inrush of imperfectly assimilated converts after the State recognition of Christianity. 3 zavhyvew, see FH. 39 where visits to mavnybectg are allowed under safeguards. 4 Cf. Epp. clxix-elxxi, which describe how Glycerius the deacon and monk led a band of young women to the feast at Venasa. Ramsay, Church in Roman Empire, p. 443 £., discusses the incident. In pagan times there was a great synodos of Zeus at Venasa, the priest of which place ranked next in Cappadocia to the priest of Komana. Putting Ramsay’s evidence and the present answer together, we conclude that the synodos was a pagan festival to which a fair was attached. In the 4th century a Church festival at a martyr’s tomb was grafted on to the old observance. B. tried in vain to suppress the commercial element, vested interests being too strong. Venasa is still a holy place, where Moslems revere the founder of the Dervish order (Enc. Britt. art. “ Cappadocia ’’). 5 1 Cor. xiv. 26 add suéy after éxactog K.

6 1 Ps. cxxili. 2.

XLII. — The Aim and Intention with which the Workers must Work

1 You should know this, that he who works should do so, not to minister to his own needs by his works but to fulfil the commandment of the Lord Who said: “I was an hungred and ye gave me meat, etc.” For to be anxious for one’s self is absolutely forbidden by the Lord, when He says: “Be not anxious for your life, what ye shall eat, nor yet for your body, what ye shall put on,” and added: “For after all these things do the Gentiles seek.” Each therefore should put before himself as the aim in his work the service of those in want, not his own need. For thus he will both escape the charge of self-love and will receive the blessing bestowed on love of the brethren by the Lord—“Inasmuch as ye did it unto one of these my brethren, even these least, ye did it unto me.” And let no one think that the apostle’s words are opposed to ours—“that working they eat their own bread.” For this is addressed to the unruly and idle, meaning that for each to minister at least to himself and not to be burdensome to others is preferable to a life of idleness. “For we hear of some,” he says, “that walk among you disorderly, that work not at all, but are busybodies. Now them that are such we command and exhort that with quietness they work and eat their own bread.” And “working night and day, that we might not burden any one” has the same meaning, since the apostle for the sake of brotherly love and to exclude the disorderly submits himself to labours above what were prescribed to him. But it befits him who strives after perfection to work night and day, that he may have to give to him that is in need.

2 He who puts his trust in himself or in the man who has been entrusted with the charge of his needs, and considers his own work or that of his comrade a sufficient basis for his living, inasmuch as he has set his hope on man, is in danger of incurring the curse which says: “Cursed is the man that putteth his hope in man and will stablish the flesh of his arm, and his heart would depart from the Lord.” The Scripture by “who putteth his hope in man” forbids, that is, putting trust in another, and by “will stablish the arm of his flesh” forbids self-confidence. Each of these it calls apostasy from the Lord and it adds the doom of both that “He shall be as the heath in the desert, and shall not see when good cometh.” So Scripture shows that to put trust in one’s self or any one else is to apostatise from the Lord.

3 LMM xxv SD. 2 Mt. vi. 25 omit xat th inte. 3 Mt. vi. 32 tatta before mévre. XLIII. — The Method of Arranging about Work has been Sufficiently Explained to Us, unless we Should be Led by the Teaching of Actual Experience to Make Further Inquiries. But we Wish a Full Discussion of the Character of the Superiors of the Brotherhood, and How they Should Lead their Fellows 4 This subject has already been treated summarily, but since quite rightly you want it to be further elucidated, because as is the superintendent and ruler so for the most part the ruled is wont to become, it is necessary not to pass it over cursorily. The Superior then, mindful of the apostle’s injunction, “Be thou an example to them that believe,” must make his life a clear example of every commandment of the Lord so as to leave the taught no chance of thinking that the commandment of the Lord is impossible or may be despised. First of all then—which truly comes first—humility must be so practised by him in the love of Christ that even when he is silent the example of his deeds may stand out more strongly than any word as a means of teaching. For if this is the standard of Christianity, the imitation of Christ according to the measure of His Incarnation as is appropriate to the calling of each, those who are entrusted with the guidance of the many ought by their own mediation to lead on the weaker to the imitation of Christ, as the blessed Paul says: “Be ye imitators of me, even as I also am of Christ. So they should first make themselves an accurate model by observing the standard of humility handed down by our Lord Jesus Christ. For “learn of me” He says “for I am meek and lowly of heart. Let meekness of character then and lowliness of heart characterise the Superior.

5 For if the Lord was not ashamed of ministering to His own bond-servants, but was willing to be a servant of the earth and the clay which He had made and fashioned into man (for “I am in the midst of you as he that serveth” He saith), what must we do to our equals that we may deem to have attained the imitation of Him? This one thing then is essential in the Superior. Further he must be compassionate, showing long-suffering to those who through inexperience fall short in their duty, not passing sins over in silence but meekly bearing with the restive, applying remedies to them with all kindness and delicate adjustment. He must be able to find out the proper method of cure for each fault, not rebuking harshly, but admonishing and correcting with meekness, as it is written, watchful in present affairs, able to foresee the future, capable of contending with the strong and bearing with the infirmities of the weak, able to do and say everything that will bring his fellows to perfection. Let him not take to himself the post of Superior, but be chosen by the Superiors in the other brotherhoods, having given in his past life sufficient proof of possessing the requisite character. For it says: “Let these also first be proved, then let them serve as deacons, if they be blameless.

6 So let a man of such qualifications be entrusted with the post of Superior, and let him arrange the discipline of the brotherhood, assigning work according to the fitness of the individual. 7 1 Mt. xxv. 40. 2 2 Thess. iii. 12. 3 9 Thess. ii. 11 &vdéxtws after twa *; 12.: 42 Thess. ili. 8 woxt« xal hugoav for wxrtd¢ nal quéoug K, omit Sudy **, @ Jer, xvii, 5. 6 Jer. xvii. 6 Sw. (B) omits xat. 7 cobe mpoectdrag tig dderpéryntoc. Cf. F. 41 16 mpoeoréin tig ad. See Intr. p. 40 for the relation of the Superior to the superiors. oT Timtvei2 7, 2A opin: 3 Mt. xi. 29. 4 Lk. xxii. 27 ciut before év K. 5 mpoopatixdy tHv wedddvtwv. Cf. F. 35. For charismata in B.’s monasteries see Intr. p. 45. Possibly it only refers to the foresight needed in the head of any large establishment, see F. 44. 6 There was a kind of general chapter of Superiors, cf. F. 35, 54.

XLIV. — To Whom May Journeys be Allowed? And How must the Travellers be Questioned on their Return?

1 Let leave to travel be given only to the man who is able to complete his journey with benefit to his fellow-travellers, and without damage to himself. So that, if no suitable person be available, it is better to endure all affliction and distress, even unto death by reason of lack of necessaries, rather than, for the sake of bodily comfort, to overlook certain harm to the soul. “For it were good for me” says the apostle “rather to die than that any man should make my glorying void.” And if this was true of things which were permitted to the apostle, how much rather does it apply to matters of commandment? And yet even in this the law of charity does not leave us without resource. For if it happens that one brotherhood has no one available who may suitably be sent, the neighbours will fulfil what is lacking, making journeys in common and without separation from one another. So that by such companionship those who are weak in soul or feeble in body may be kept safe in company with the stronger ones. The Superior will have arranged this some time in advance, to avoid its happening at the actual moment of the need that relief is found impossible owing to the suddenness of the distress. After the return let the Superior question the traveller, what he has done and what sort of men he has met; what words he has used to them; what have been the thoughts of his heart; whether he has completed every day and night living in the fear of God—or whether he has swerved aside and violated any of the rules, either giving way to external difficulties or falling through his own slothfulness.

2 Let the Superior set the seal of his approval on what has been rightly accomplished, but correct failures by diligent and skilful admonition. For in this way both the travellers will be more watchful through anxiety as to the account they must render, and we shall seem not to have been neglecting their spiritual life during the period of separation. That this was the custom of the Saints is shown us by the narrative of the Acts, which teaches us that Peter on his return to Jerusalem gave them there an account of his intercourse with the Gentiles; and how that Paul and Barnabas when they arrived, having called together the Church, told what God had done with them; and again, that all the multitude kept silence and hearkened to Barnabas and Paul, rehearsing what God had done. This however we must know, that roundabout ways and legal affairs and merchants’ profits are to be absolutely avoided by the brotherhoods.

3 1 Cf. B. 303. The Superior is chosen pete morrtic Soxtwactac. 2 1 Tim. iii. 10. 3 1 Cor. ix. 15 tva te xevedoer for oddelc xevacer K. 4 4.e.in common with the one available man who cannot be trusted alone.

XLV. — That after the Superior there must be Another who When he is Absent or Engaged May be Able to Undertake the Care of the Brethren

1 Since it often happens, either through bodily infirmity or the necessity of taking a journey or for some other reason, that the brotherhood is deprived of its Superior, let another be chosen, after full consideration by the Superior and others able to decide, for this purpose, that in the Superior’s absence he may take over the care of the brethren, so that those who remain there may have one from whom to receive the consolations of the word. This will ensure that the brotherhood does not assume a democratic appearance in the absence of the Superior, violating the rule and the traditional discipline; and that the accepted regulations are kept, to the glory of God; and that when strangers visit the monastery there is one to answer wisely, that they who seek the word may be edified in a manner worthy of the occasion, and that the community of the brethren be not put to shame. For that all alike should rush to speak causes disorders and argues lack of discipline, and the apostle did not allow even those who had been counted worthy to receive the grace of teaching to speak at once, saying: “But if a revelation be made to another, let the first keep silence,” and again he rebukes the wrongness of this lack of discipline in these words: “If therefore the whole Church be assembled together, and all speak with tongues, and there come in men unlearned and unbelieving, will they not say that ye are mad?”

2 And if through ignorance a stranger addresses his questions to another, even if he who is directly questioned is able to answer fully, let him nevertheless keep silence for the sake of discipline, and let him point out the monk who is entrusted with this duty, as the apostles did in the presence of the Lord, so that speech may be used in an orderly and becoming manner. For if, where bodily healing is concerned, it is not every man’s duty to apply drugs or the knife to the sick, but the duty of him who has acquired the art by spending a long period of time and by experience and practical work and the teaching of skilled exponents, how can it be right that just any one should hasten to heal by the word? Wherein the slightest error brings the greatest harm. Where even the distribution of bread is not entrusted to chance comers but such ministry is assigned to one man entrusted with it after full consideration, among such men how is it not much more necessary that spiritual food be brought to those who ask it with care and circumspection by one of those best qualified?

3 So that it argues no ordinary arrogance if, when a man is asked about the judgment of God, he dares to answer boldly and casually instead of referring to him who has been entrusted with the ministration of the word, who because he is absolutely faithful and a wise steward has been chosen to give our spiritual food in due season and to administer his words in judgment, as Scripture says. And if something escapes the notice of him who should answer, and another notices it, let him not hasten to put him right, but tell privately what has occurred to him. For this causes feelings of pride in inferiors against their superiors, so that if a man gives an answer which is useful but not fitting he deserves the penalties of violated discipline. 4 1 The business of so complex an organisation as a Basilian coenobium might well take the Superior away. Then there were conferences with other Superiors and occasions such as that on which the Rules were delivered. 2 Cf. the second-in-command, 6 Sevtepebwv, at Tabennisi (Hist. Laus. xxxii. 8). 3 Probably “‘ the superiors,” see Intr. p. 40. 4 Snuoxpatiney te ox Tuc. 5 1 Cor xiv. 30;

XLVI. — That a Man must not Hide his Sins from his Brother or Himself

1 Every sin must be brought to the notice of the Superior either by the sinner himself or by those who have become aware of the sin, if they cannot cure it themselves, according to the Lord’s command. For wickedness passed over in silence is like a festering sore in the soul. As then we should not call him a benefactor who shuts up deadly things in the body but rather the man who by pain and rending brings it to the light, so as to cast out what is doing the harm by an emetic, or generally so that by the laying bare of the disease the mode of cure becomes well known—so obviously to hide sin is to assist the sick man to his death. “For the sting of death is sin.” “Open rebukes are better than hidden friendships.” So let us neither hide our sins from one another lest we become slayers of our brethren rather than their friends, or from ourselves. “For he that does not cure himself in his works is brother of him that destroyeth himself.”

2 i) Cor. xiv. 23. 2 Lk, xu.42 4. 3 See Ps. exii. 5. 4 Note that though one is entrusted with the ministry of the word, it is rather for order’s sake than because he has a special charisma. Another may chance to do the work better. 5 For confession to the Superior see Intr. p. 51.

XLVII. — Concerning those who do not Accept the Regulations of the Superior

1 If a man does not accept the decisions of the Superior he must gainsay him publicly or privately, if he has any strong reason on his side consonant with Scripture, or else keep silence and do what he is told. But if he is too shy to speak let him use others as intermediaries for this purpose, in order that if the command be contrary to Scripture he may deliver both himself and his brethren from harm; but if it be shown to have good reason on its side then he may free himself from vain and perilous doubts. “For he that doubteth is condemned if he eat because he eateth not of faith”—and that the simpler brethren fall not into the snare of disobedience. “For it is profitable,” saith the Lord, “that a great millstone should be hanged about his neck, and that he should be cast into the sea, than that he should cause one of these little ones to stumble.” But if some abide in disobedience, finding fault secretly but not making their discontent public, let them be expelled from the brotherhood since they cause doubts among the brethren and shake their readiness to fulfil the commandments, and teach disobedience and disaffection. For “cast out the pestilent fellow from the assembly and contention will go out with him.” And elsewhere: “Put away the wicked man from yourselves.... For a little leaven leaveneth the whole lump.”

2 1 1 Cor. xv. 56. 2 Prov. xxvii. 5. MSP Ror XV: 3 Prov. xvill. 9. Bas. 6 wh icpevog Exvtdv év toig Zoyoug adrod with NA, as against Sw.’s (B) text adtov... adrod. 4 Rom. xiv. 23 yep for 8é *. 5 Mt. xviii. 6 conflated with Lk. xvii. 2 **. ® Prov. xxii. 10. B.’s order of words differs slightly from that of Sw.’s (B) text.

XLVIII. — That we must not Interfere with the Arrangements of the Superior but Attend to Our Own Work

To prevent any one falling easily into such a vice of doubt to his own damage and that of the rest, this must be the general rule among the brethren, that no one at all interfere with the arrangements of the Superior or trouble himself about what is done except those who are next to the Superior in rank and understanding. These he will necessarily employ for counsel and deliberation on the common welfare, obeying the admonition of him who said: “Do everything with counsel.” For if we have entrusted the management of our souls to him, as one who will give account to God, it is absolutely unreasonable that a man should be mistrustful in trivial matters and both be himself filled with absurd suspicions against his brother and give occasion to the rest to be the same. Wherefore lest this should happen, let each remain in the state in which he was called, and having given himself wholly to care for what belongs to him, let him not interfere in the other arrangements, but imitate the holy disciples of the Lord, of Whom, though the matter of the Samaritan woman might cause suspicion, “yet no man said: What seekest thou, or Why speakest thou with her?”

XLIX. — Concerning Matters of Dispute among the Brethren

1 As for matters of dispute among the brethren, when they cannot agree on a matter, they must not strive with one another contentiously, but submit the decision to those more capable than themselves. So that to prevent the upsetting of order by all asking questions at once and generally to give no opportunity of light or foolish talking, there must be one approved, and able to bring matters of dispute with any before the brotherhood for common consideration, or else to refer them to the Superior. For in this way the consideration of doubtful points will be more suitably and wisely carried out. For if in every matter there is need of knowledge and experience, much more so in such matters as these. And if no one would entrust the use of tools to inexperienced persons, much more is it necessary to put the management of speech in the hands of competent men, who will be able to distinguish accurately the place, time, and manner of the questions, answering without contention and wisely and listening prudently to preserve the solutions of the problems for the edification of the community.

2 11 Cor. v. 13; 6. The former verse is quoted by Ben. Reg. XXvili at the end of a rule on the same subject as this. 2 For these see Intr. p. 41. Contrast Ben. Reg. iii where the abbot is bidden take counsel with all, for to a junior is often revealed the best course. 3 Prov. xxxi. 4, LXX (or Sir. xxxii. 19 (24), quoted in Ben. Reg. iii.). 5 By this we must understand the seniors or Superiors, see Intr. p- 41. Thus we have three methods of deciding disputes: by referring them to (a) the Superior (b) the senior brethren (c) the whole community. lbp

L. — How the Superior Should Administer Rebuke

Let not the Superior administer censures on sinners in a fit of passion. For to rebuke one’s brother with wrath and anger is not to free him from sin but to involve oneself in wickedness. Wherefore it says: “In meekness correcting them that oppose themselves.” Nor must he be vehement where he himself has been spurned but where he sees another despised show kindness towards the sinner, but rather be more displeased at the evil in the latter case. For thus he will escape the suspicion of self-love and will prove that he does not hate the sinner but revolts from the sin, by thus making a distinction between himself and the other. But if the difference in his anger is not what I have said but the other way round, he is clearly angry not for God’s sake or because of the danger the sinner is in, but because of his own love of reputation and rule. For showing zeal on behalf of the glory of God Who is dishonoured by the transgression of the commandment, and having tender compassion arising from love of the brethren on behalf of the salvation of his brother—who is in danger by his sin, for “the soul that sinneth it shall die”—he must in the case of every sin be stirred up against the sin and show the fervour of his disposition by his vehemence in avenging it.

LI. — In What Manner the Offence of the Sinner must be Corrected

1 Let the Superior employ corrective methods on the afflicted after the example of doctors, not being angry with the sick but fighting the disease. Let him face the illness and by more laborious regime, if necessary, cure the soul’s sickness. For example, he will cure vainglory by ordering practices of humility; idle speech, by silence; excessive sleep, by watchings with prayer; bodily idleness, by labours; unseemly eating, by deprivation of food; murmuring, by separation, so that none of the brethren chooses to work with the offender, nor to let his work go in with that of the rest, as we said above, unless he appears to be cured of his vice by unreserved penitence. Then the work done in a spirit of murmuring may be received, but not even so may it be used to serve the purposes of the brethren, but they must find some other use for it. And the principles ruling this matter have been sufficiently discussed above.

2 PU Dime 2b: 2 Bzek. xviii. 4.

LII. — With What Disposition we are to Bear Punishments

Just as we said that the Superior must apply healing methods to the weak without personal feeling, so again the recipients must not accept the penalties as a mark of hatred, nor consider a tyranny the care which he gives out of compassion in order to save the soul. For it is disgraceful if those who are sick in body should trust doctors to such an extent that whether they operate or cauterise or vex with bitter drugs they are deemed benefactors, but that we as regards the physicians of our souls when they work for our salvation by laborious discipline do not have the same feelings. The apostle said: “And who is he that maketh me glad but he that is made sorry by me?” and again: “For behold this self same thing, that ye were made sorry after a godly sort, what earnest care it wrought in you!” Accordingly, looking to the end, he that implants sorrow in us ought to be accounted a benefactor.

LIII. — How Instructors in Arts are to Correct Delinquent Boys

1 Those who teach crafts, when their pupils’ sin concerns the craft itself, must rebuke the fault themselves and correct the errors. But whatever sins argue moral perversion, such as disobedience and answering back, slothfulness at work, idle talk, falsehood, or whatever else of this sort is forbidden to the religious, such they must correct by taking the offenders to the superintendent of the common discipline, so that the amount and manner of the healing of their sins may be devised by him. For if rebuke is a doctoring of the soul, it is not every man’s duty to rebuke, any more than to be a doctor, but only the duty of him to whom the Superior himself has entrusted it after full examination. 1 Cf. ¥. 15 356. 2 U1 inal ged F 3 9 Cor. li. 2 add éotw after tic K. 4 2 Cor. vii. 11 add byé¢ K and év before byiv K.

2 5 Of. F. 51, B. 81.

LIV. — How that the Superiors of the Brotherhoods must Refer their Concerns to One Another

It is well that there should be a meeting at fixed times and places of those in charge of the brotherhoods, at which they will report to one another any untoward happenings and difficult moral problems, and how they have settled each one, so that if any has fallen into error it may be clearly unfolded to the judgment of the many and that right decisions may be confirmed by the witness of a number.

LV. — Whether the Use of Medical Remedies is Consistent with the Ideal of Piety

1 Just as each of the arts has been given us by God as a help to supplement the deficiencies of nature—for instance, agriculture, because what grows out of the earth of itself is not sufficient to relieve our necessities; weaving, because the need of coverings is paramount in view both of decency and the damage inflicted by the weather, and similarly with building—so it is with the medical art. Since our body, so subject to disease, is liable to various kinds of harm, both what attacks it from without, and what arises from within by reason of the foods we eat, and is distressed by both excess and deficiency, the medical art—a type in this respect of the healing of the soul—has been given us by God Who directs all our life to advise the removal of what is in excess or the addition of what is wanting. For just as, if we were still in the Paradise of delight, we should have no need of the cares and toils of agriculture, so too if we enjoyed freedom from disease according to the gift bestowed before the Fall at our creation we should be needing no medical remedies to relieve us. But just as after we were exiled to this place and were told: “In the sweat of thy brow shalt thou eat thy bread,” then by long experience and painful toil on the earth we contrived the art of agriculture to relieve the ills which came from the curse, God having given us understanding and apprehension of this art—so also when we were bidden to return again to the earth from which we were taken and were yoked to the painful flesh, condemned to destruction because of sin and therefore subject to these diseases, so also has been given us the help which is afforded, in a measure at least, by the healing art.

2 For the herbs which are appropriate to each disease did not grow out of the ground automatically, but, to be sure, were produced by the will of the Creator with the object of benefiting us. So the natural forces which reside in roots, flowers, leaves, fruits, or juices, or whatever is found in metals or in the sea to have properties beneficial to the body, fall into line with the things to eat and drink which we find. But whatever is cunningly contrived and can be dispensed with, and causes much trouble, and as it were turns our whole life into one long providing for the flesh, is to be shunned by Christians; and we must take care so to use the art of medicine, if need arise, as not to assign to it the whole cause of health or sickness, but to accept the use of its remedies as designed for the glory of God and a type of the care of souls.

3 But when we are deprived of medical assistance, let us not put all our hope for the alleviation of our ills in this art, but know that either He will not allow us to be tempted above what we are able to bear, or just as the Lord in those days now made clay and anointed and bid wash in Siloam, and now was content with the mere command, saying, I will, be thou clean, whereas He left some to contend against afflictions, making them better tested as a result of their trial, so now it is in our case. At one time He touches unseen and secretly when He knows this to be expedient for our souls, at another time He thinks fit to use material help for our diseases, making the remembrance of His grace more lasting by postponing the cure, or, as I said, giving us a type of the care of the soul. For as with the flesh both the putting away of foreign elements and the addition of what is lacking are necessary; so also with our soul, it is fitting that what is alien be removed and what is according to our nature be received. Because “God made man upright,” and created us for good works, that we should walk in them.

4 And just as in the one case we put up with operations and cauterisings and the taking of bitter drugs for the treatment of the body, so also in this case we must receive the cutting effects of words of rebuke and the bitter drugs of blame for the cure of the soul. This is what the prophetic word says by way of rebuke to those who have not received correction: “Is there no balm in Gilead? Is there no physician there? Why has not the healing of the daughter of my people gone up? And when in long illnesses we await the cure during a protracted period, using methods both painful and various, that shows us that we ought to correct the sins of the soul by laborious prayer and protracted repentance and more severe discipline than reason would suggest to us as sufficient for a cure. Because some make a wrong use of the medical art, that is no reason why we should shun all benefit derived from it. For when the intemperate followers of pleasure abuse the arts of cooking or baking or weaving to devise luxury, overstepping the bounds of what is necessary, we should not then shun all these arts alike: on the contrary, by using them rightly, we show up the corrupt use of them. So also in the case of medicine, it is wrong to slander God’s gift because of the evil use made of it.

5 For to put the hope of one’s health in the hands of doctors is worthy of the lower animals—which we see happening in the case of some wretches, who do not shrink from calling them Saviours! While to avoid entirely the benefit of medicine shows a contentious spirit. But just as Hezekiah did not think the cake of figs the prime cause of his recovery, nor ascribe to it the cause of the healing of his body, but added to his praise of God his thanksgiving for the creation of the figs; so also we, receiving blows from God Who so kindly and wisely contrives our life, ask from Him first that we may know the reason why He inflicts stripes, then relief from pain and endurance, so that with the temptation He may also give us a way out, that we may be able to bear it. 6 We receive with thanksgiving the grace of healing that is given us, either by oil and wine as in the case of him that fell among robbers, or by figs, as in the case of Hezekiah. And it will make no difference to us whether the care of God has come to us invisibly or through some bodily means, which often leads us to perceive the grace of the Lord more effectively. Often when we have been allowed to contract illnesses for disciplinary reasons, we have been condemned to endure a cure by painful means as part of the discipline. And so common sense teaches us that we must not shrink from operations or cauterisings or the pains caused by sharp and troublesome drugs or deprivation of food or a strict régime of food or abstinence from harmful things, since all the time—I say it again—the object of benefiting the soul is being secured, for it is being taught by way of example how to take care of itself. But there is no small danger of the mind falling into the error of supposing that every illness needs the aid of medicine. For not all illnesses come naturally, or from errors of diet or any other bodily causes, for which we see that the medical art is sometimes useful. For often illnesses are scourges of sins, sent to convert us. “For whom the Lord loveth, he chasteneth. And “For this cause many among you are weak and sickly, and not a few sleep.

7 For if we discerned ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. In such cases then we ought to be quiet and forbear medical treatment, and endure what comes upon us, when we have recognised our sins, as (Micah) said: “I will bear the indignation of the Lord, for I have sinned against him”; and we ought to show amendment by doing works worthy of repentance and remembering the Lord’s words: “Behold, thou art made whole; sin no more, lest a worse thing befall thee. Sometimes also it happens at the request of the evil one: the Lord Who loves men sends as it were a great antagonist to contend with him in the struggle, and brings down his pride by the resistance to the utmost of His servants. Such we have learned to have been the case with Job. Some again who are able to bear suffering even unto death are brought forward by God as an example to those who are loth to suffer trouble; as Lazarus, who, oppressed by so many wounds, is nowhere recorded to have asked anything of the rich man or to have complained at his fate. Wherefore also he received rest in the bosom of Abraham, as one who had had his evil things in his lifetime. We find yet another cause for illnesses happening to the Saints, as in the case of the apostle.

8 For lest he should seem to surpass the limits of human nature, and lest any one should think that he had something unusual in his natural constitution (as the Lycaonians thought, when they brought him garlands and oxen), illness was his lot continually, to show that his nature was fully human. What gain then accrues to such men from the medical art? Does not rather danger come, as they are led away from the right principles to valetudinarianism? Those at least who have brought illness on themselves from errors of diet must use the treatment of the body as a kind of type and pattern of the treatment of the soul, as I said before. For abstinence from harmful things according to the principles of medicine is useful to us, so is the choice of profitable things and the keeping of doctors’ orders. And let the very change of the flesh from illness to health be an encouragement to us, so that we do not despair of the soul, as if it were not able to return again by penitence from sins to its proper health. It follows then that we must neither avoid the art completely, nor place all our hopes in it. But just as we use agriculture, but pray for the fruits from God; and we entrust the rudder to the pilot, but pray to God to be preserved from the sea. So by bringing in a doctor when reason allows, we do not cease to hope in God.

9 And to my thinking the art contributes towards continence in no small degree. For I see that it cuts away luxuriousness, and condemns satiety, and banishes varied diet and superfluous devisings of condiments as inexpedient. And in general it calls want the mother of health, so that in this respect its counsels are not useless to us. So whether we use the precepts of medicine or avoid them according to one of the principles laid down above, let us keep the aim of being well-pleasing to God and contrive what is beneficial to the soul, and fulfil the commandment of the apostle who said: “Whether ye eat, or drink, or whatsoever ye do, do all to the glory of God.” 10 1 Of. F. 35, 43. The title has tobe moceotétag tig &deApdtyrtO<, which would mean the Superiors (seniors) in a single monastery. But the answer refers to the abbots of a number of monasteries. 2 This rule was probably borrowed from the Pachomian monasteries, There a general chapter was held twice a year, at Easter and on August 13 (Clarke, p. 38). 3 This answer is very interesting. Its length suggests that spiritual healing was a burning question in B.’s coenobia, see Intr. p. 46. B.’s many ailments and his practical labours in founding hospitals must have caused him to face the problem. Cf. Index for references in the Rules to physicians and 748, Quod Deus non est auctor malorum. 1 Gen. ili. 19. 2 See Jn. ix. 6; 7. 12 1 Keel. vii. 29. 2 Jere vii, 22° 1 Prov. iii. 12 motdeder. with NA, Sw.’s (B) text eréyyeu.

11 2 1 Cor. xi. 30; 31 yap for 86 K; 32. 3 Micah vii. 9. 4 Jn. v. 14 w before cot K. 1 The argument on the whole has favoured calling in the physician.- 2 1 Cor. x. 31. Here ends one of the sanest and most Christian things ever written on this subject.