The Saints that have gone before teach us that the use of the girdle is necessary—John, for example, who girded his loins with a leathern girdle, and Elijah before him. For the Scripture speaks of him as “a hairy man with a leathern girdle round his loins,” as if it were his distinguishing mark. Peter too is shown to have used a girdle, as is clear from the words of the angel who spoke to him: “Gird thyself, and bind on thy sandals.” The blessed Paul also is shown to have used a girdle, by the prophecy of Agabus addressed to him. “So shall they bind at Jerusalem” he says “the man that owneth this girdle.” Job too is ordered by the Lord to gird himself. For as a token of manliness and preparedness for action, “Gird thy loins” it says “like a man.” And it is clear that the use of the girdle was familiar to all the disciples of the Lord, since they were forbidden to have money in their girdles. It is especially necessary that he who means to do work in person should be neatly dressed and able to move without hindrance. Consequently he needs a girdle by which to draw his tunic to his body. Being folded round it will both keep him warmer and make him free to move. For even the Lord when He was preparing to minister to the disciples took a towel and girded Himself.
Concerning the multitude of garments we need not speak, since we have examined this matter sufficiently in our discourse on poverty. For if he that has two tunics is ordered to give one to him that has none, clearly to possess a number for one’s own sake is forbidden. What need then to legislate about the use of them for men who are forbidden to possess two?
XXIV. — Now that these Matters have been Sufficiently Explained to Us, we Should Like to Learn Next about the Manner of Our Life Together
Since the apostle says: “Let all things be done decently and in order,” we reckon that to be a decent and orderly manner of life among the society of the faithful, in which the principle of the members of the body is preserved. So that one has the powers of the eye, being entrusted with the general oversight, both approving what has been done, and foreseeing and arranging what is to be done; and another the powers of the ear or hand in respect of hearing or doing what is necessary—and so on. Know therefore that just as with our members it is dangerous for any one limb to neglect its functions, or not to make use of another for the purpose for which it was made by God the Creator—for if the hand or foot obey not the guidance of the eye, the one will inevitably touch dangerous things to the destruction of the whole body, and the other will knock against them or be precipitated from a height; or if the eye be closed so as not to see it will of necessity be destroyed with the other members, all suffering the same fate—so also both neglect on the part of the Superior is fraught with blame since he has to answer for all, and disobedience on the part of the subordinates is harmful and wrong, and especially dangerous if it causes others to offend. Each man therefore in his own place showing willing zeal and fulfilling the apostle’s command, “in diligence not slothful,” receives praise for his zeal: but if he is negligent the contrary is true, namely a pronouncement of misery and woe. For “cursed” it says “is every one that doeth the works of the Lord carelessly.”
' Cf. Hp. ii. 6. Cass. Inst. i. 1 follows this answer closely.
2 2 Kings i. 8 xal Covh Scouativy mepl thy dcqbv adrév, influenced by Mt. 111. 4, referred to above. 3 Acts xii. 8. 4 Acts xxi. 11.
5 Job xxxviii. 8. 8 See Mt. x. 9. * John xiii. 4.
8 ἐν τῷ περί ἀκτημοσύνης λόγω. Apparently the previous answer, where ( ) the principle of poverty is the aim of the regulations—rdv Tig axtHLooWys Adyov, Adyog however being used in a different sense.
9 1 Cor. xiv. 40. R. 10 reproduces F. 21, concluding with this quotation.
XXYV.
XXV. — That a Superior who does not Rebuke Sinners will Undergo a Fearful Condemnation
Let him who is entrusted with the care of all behave as one who must give account for each individual; knowing that if one of the brethren fall into sin without his having declared to him beforehand the ordinance of God, or if having fallen into sin he abides therein, without having been taught the method of reformation, his blood will be required of the Superior’s hands, as Scripture says. And especially if he has knowingly neglected what pleases God and has weakened the discipline of the community by bearing with the evil ways of individuals in order to win their favour. For “they who felicitate you” it says “deceive you, and destroy the pathway of your feet.” “But he that troubleth you shall bear his burden, whoever he be.” Wherefore, lest this be our experience, let us follow the apostolic rule in intercourse with our brethren. “For neither at any time” he says “were we found using words of flattery, as ye know, nor a cloak of covetousness, God is witness; nor seeking glory of men, neither from you nor from others.”
He then that is free from these faults should be able to make his leadership without mistakes, fraught with reward for himself and salvation to his followers. For he who practises true love, recking nothing of human honours nor of avoiding the giving of offence to sinners by gentle and ingratiating behaviour, he will preach the word boldly, with honesty and sincerity, not choosing to adulterate the word in any way. So that the following words will fit him: “But we became gentle in the midst of you, as when a nurse cherisheth her own children; 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.”
But he who does not act thus is a blind guide, who both throws himself headlong and drags his followers after him.
How evil it is to cause one’s brother to err instead of leading him aright, you may see from what has been said. Besides it is a sign that the commandment of love is not fulfilled, for no father calmly looks on at his son about to fall into a pit, nor does he leave him fallen there. I need not say how much more terrible it is for a soul fallen into the depth of evil to be left to perish. So the Superior is responsible to his brethren to watch over their souls and care for the salvation of each, as one that must render account. He must care for them so much as to show zeal on their behalf even unto death, not only after the fashion of the Lord’s general words about love to all men—“that a man lay down his life for his friends”—but after the fashion of that particular love shown by him who said: “Being affectionately desirous of you, we are well pleased to impart unto you, not the gospel of God only, but also our own souls.”
1 <h ovvagela.
2 The Superior is the eye of the (local) body of Christ.
pehvom.s xi. U1); 4 Jer. xlviii. 10. Sw. (B) omits mé&c. 5 Hizek. iii. 20. 8 tio moALtelac.
XXVI. — That All Things, even the Secrets of the Heart, are to be Revealed to the Superior
Every man in a subordinate position, if indeed he means to show proper progress and remain firmly fixed in a life lived according to the commandments of our Lord Jesus Christ, must keep no movement of his soul secret and utter no word without careful consideration, but must lay bare the secrets of the heart to those brethren who are entrusted with the task of caring for weak souls tenderly and sympathetically. For in this way what is praiseworthy is strengthened, to what is wrong is adjudged the appropriate penalty, and from such co-operation in discipline we shall win perfection through gradual additions of goodness.
1 1 Thess. ii. 5, 6. 2 1 Thess. ii. 7 co ékv for ag &; 8. AAR Soe ae ks 4 1 Thess. ii. 8. > Not an accurate description of what follows.
XXVII. — That even the Superior Himself, Should he Stumble, must be Admonished by the Pre-eminent among the Brethren
Just as the Superior is responsible for guiding all the brotherhood, so also it is incumbent on the rest to admonish him, if any offence is suspected with reference to him. That good order be not impaired, such admonishment should be entrusted to those who are pre-eminent both as regards years and wisdom. If there be anything that needs reformation, we have both benefited our brother, and through him ourselves, for we have brought back to the right path one who is, so to speak, the rule of our life and should by his own rectitude correct our perversity; but if some have been disturbed on his account causelessly, they are convinced by manifestation of the truth that their suspicions were false and are freed from their doubts.
XXVIII. — The Attitude of the Community towards a Disobedient Brother
As for one who shows hesitation in obeying the commandments of the Lord, in the first instance all should sympathise with him as a sick member of the body and the Superior should try to cure his infirmity by his private admonitions; but if he perseveres in disobedience and will not amend, then the Superior must correct him sharply before all the brethren and apply methods of healing by every method of exhortation. But if after much admonition he is still unabashed, and shows no improvement in his conduct, he becomes his own destroyer, as the saying is, and with many tears and lamentations, but nevertheless firmly, as a corrupted and utterly useless member, we must cut him away from the body after the practice of doctors. For they too, whenever they find one member affected by an incurable disease, are accustomed to remove it by surgery and cauterisation, so that the harm may not spread further, corrupting the neighbouring parts by its continuity with them. We too must of necessity adopt this course in the case of those who hate or oppose the commandments of the Lord, following the precept of the Lord Himself Who said: “If thy right eye causeth thee to stumble, pluck it out, and cast it from thee.” For kindness in such cases resembles the uninstructed complacence of Eli, which he showed towards his sons in a manner displeasing to God and was punished accordingly. So such spurious kindness towards the wicked is a betrayal of the truth, a plot against the common good, an accustoming of men to sin lightly, since the Scripture is no longer observed—“Why did ye not rather mourn, that he that had done this deed might be taken away from you?”—and what is appended inevitably comes to pass—“a little leaven leaveneth the whole lump.” “Them that sin” says the apostle “reprove in the sight of all,” and immediately gives the reason, “that the rest also may be in fear.”