XLI. — Concerning Authority and Obedience
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. 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.
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. 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?
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.
1 Ps. cxxili. 2.
XLII. — The Aim and Intention with which the Workers must Work
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.
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.
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
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. 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.” 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.
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?