1 See Jn. vi. 9. 2 See 1 Tim. v. 23.
3 In Ep. ii. 6 bread, water and vegetables are said to be enough.
4 Cf. Mor. xxxviii.
5 The monks are Christians par excellence; cf. 365a, 366d.
4 Cf. Mor. xxxviii.
1 Cf. Amos vi. 6. 2 See 1 Tim. v. 6. = 1.Cor..x: 31.
tke Al muphitn for Bopubdty K, read drtyav 8é gor ypela 7 Evdc.
* Gen. xxviii. 20 édv 86¢ wor &otov oauyeiv, xat udrtrov meprBarécban
(Sw. édv... 6 Osd¢... 8 wor x7.) 8 Prov. xxx. 8; 9 Bas.... xal (Sw. B + vd) abtépm... nevouevog (Sw. mevnOetc)... tod Ocod pov (Sw.’om. pov).
4 1 Cor. vil. 31 &¢ xedpevor for xa! yp. **, cH xdouw for tov xdcpov K, nal py for dg ph **.
XXI. — The Necessary Arrangements for Sitting and Reclining at the Time of Lunch and Dinner
Since we have a commandment of the Lord, Who in every place accustoms us to humility, that we should choose the lowest seat when we recline at lunch, the man who strives to do everything according to the commandment must of necessity not fail to observe this order. Should there be visitors from the world at table with us, it is fitting that we should become an example to them in this respect, that they should not be puffed up or seek the pre-eminence. But where all come together with the same object, so that at every opportunity they give a proof of their humility, it is incumbent on each according to the Lord’s commandment to choose the lowest seat; yet to push contentiously to secure it is to be reprobated as destructive of good order and the cause of confusion. And to be unwilling to give way to one another and to struggle for this will make us as bad as those who strive for the pre-eminence. Wherefore in this matter, carefully noting and practising what is fitting, we should leave the order of sitting down in the hands of him to whom it has been entrusted, as the Lord warned us when He said that the ordering of these things pertained to the master of the house. For in so doing we shall bear with one another in love, doing all things decently and in order; and we shall not show by our stubborn and vehement contradiction that we are practising humility to impress the multitude and win popular favour, but rather shall achieve genuine humility by our obedience. For contradiction is a greater proof of pride than occupying a chief seat, when we have taken it in obedience to orders.
1 golotwy 7% Setrvwv. Does B. mean that they had one meal or two? The title is not original, and the answer itself only speaks of detototg. B. 136 shows that a monk late for lunch (7d &ptortov) went hungry tillnextday. Hp.1i.6 speaks of one meal only. Benedict prescribed a single meal for half the year, mid-September to Lent, taken about 2.30 p.m. Undoubtedly B. aims at one meal only, but with considerable latitude for concessions. See F. 19 where ill-health or hard work entitles a monk to special treatment. The Egyptian Coenobia had two meals a day, see Ladeuze, Le Cénobitisme Pakhomien, p- 298f. The midday meal in Serm. Asc. 322a is at the 6th hour.
2 See Lk. xiv. 10.
XXII. — What is the Clothing Fitting for a Christian?
Our discourse has already shown the necessity of humility, and simplicity, and cheapness and economy in every direction, so that the causes of distractions occasioned by bodily needs may be few. Accordingly our discourse on clothing must follow the same objects. For if it behoves us to strive to be last of all, in this matter also, to be sure, the last place is to be chosen. For just as the vainglorious strive to attain reputation by their outward covering of clothes, ambitious to be gazed at and courted for the expensiveness of their garb, so clearly it befits him who has abased his life to the uttermost in humility to choose in this matter also the lowest possible. For just as the Corinthians are blamed, in the public feasts because by their extravagance they put to shame those who have nothing, so clearly in the common and conspicuous use of clothes adornment above the common standard puts the poor man to shame by comparison. Since the apostle says: “Mind not high things, but condescend to things that are lowly,” let each man examine himself, which it is more fitting Christians should resemble, those who live in kings’ houses and are clothed in soft raiment, or the messenger and herald of the Lord’s advent, than whom no greater has arisen among men born of women. I mean John, the son of Zacharias, whose clothing was of camel’s hair. Moreover the Saints of old went about in sheep-skins and goat-skins.
The apostle has taught us the end to be aimed at in a single phrase, saying: “Having food and raiment, we shall be therewith content,” as if to say that we need covering only; let us not fall any more into the forbidden vanity of embroidery and the ostentation which proceeds from it—to say nothing worse. For these evils were later importations into human life caused by vain contrivances. But the original use of coverings is clear, for God Himself gave it to those in need. For “God made them coats of skins,” it says. For the covering of our shameful parts such use of clothes was sufficient. But since there is another object also, that of being warmed by coverings, both things must have been aimed at, to cover our shameful parts, and to be protection against the inclemency of the weather. Since however of the actual clothes some are very useful, others less so, it befits us to prefer whatever can be made to serve several needs, so that the principle of poverty is in no way prejudiced; and that we do not have some things for show and others for use at home; or again one set of clothes for the day and another for the night; but that we decide to get such one garment as can suffice for all our needs, both for a decent covering by day and necessary warmth at night. From this it results that we have a similar garb, and that a distinctive mark, so to speak, is affixed to the Christian even in his clothing. For things that have the same object as far as possible agree with each other.
Further, it is useful to have a distinguishing mark in the clothes we wear, since they warn everyone, and declare in advance the profession of a godly life; so that those who meet us demand corresponding conduct. For the unfitting and disgraceful are not equally conspicuous in those one meets casually and those who make great professions. For one would not pay much attention to a plebeian or any other chance-comer whom one found giving or receiving blows in public, or uttering indecent words, or sitting in taverns, or doing any other unseemly things of this kind, since one would take such conduct as being consistent with the whole purpose of his life. But when a man has professed strictness, if he neglects his duty in the smallest particular, all men reproach him, doing as it is written—“they will turn and rend you.” So this profession by means of apparel forms a kind of discipline for the weaker brethren, so that even against their will they are kept from faults. As therefore the soldier has a distinguishing dress, the senator another, some one else another, from which their rank may as a rule be guessed, so also it is becoming and appropriate that a Christian should be distinguished by his clothing which keeps the sobriety handed down by the apostle; who now prescribes that the bishop should be orderly, now bids the women to be arrayed in orderly apparel, orderly being of course understood in relation to the special aim of Christianity.
I give the same directions about shoes: whatever is simple, easily obtained, and sufficient for the purpose of utility, is to be chosen on every occasion.
1 For B.’s teaching on clothing cf. Epp. ii. 6, cl. 4, B. 90, 70, 168. One garment is enough. B.’s insistence on general principles and the literal following of Scripture contrasts remarkably with the detailed instructions of Hist. Laus. xxxii (Tabennisi) and Cassian Inst. ii. 2-7. The monk is called “ the Christian ” par excellence.
* See 1 Cor. xi. 22. 3 Rom. xii. 16. 4 See Mt. xi. 11.
® See Heb. xi. 37. The passage is quoted by Cass. Inst. i. 7; these persecuted saints “ foreshadowed the lines of the monastic life in the Old Testament, and the monks deliberately imitate them.”
2s Tide O.? Gen. iii. 21.
1 Mt. vii. 6 f. er See: elim 11.93) ai, 2.
XXIII. — Concerning the Girdle