1 2 Thess. iui. 6, 14 {.
2 BeBatav; perhaps = “ safe.” For the institution of permanent vows see Clarke pp. 107-109. Dom Butler Benedictine Monachism p. 122 retracts his former view. “Mr. Lowther Clarke shows reason for believing that St. Basil did institute formal monastic vows, and I have no difficulty in acquiescing in his judgment.” The chief evidence is found here and in Hp. cxcix. 18, 19, where B. is clearly introducing as a new principle, possible only because the Church is advancing, the irrevocable character of the monastic profession. A virgin breaking her vow is guilty of adultery. The innovation did not win general approval, so we judge from B.’s cautious expressions (“it is my judgment,” “we do not recognise,” “T think it becoming”). See also Hp. cexvil. 60.
3 See note to title of F. 14. 4 Mk.x.14. © See 2 Tim. iii. 15.
6 See Eph. vi. 4.? See Job xxix. 12.
8 The only reference to girls in the Rules. They were of course under the sisters who formed part of a double monastery. Elsewhere (Hp. excix. 18) 16 or 17 is mentioned as the age for a girl’s profession.
1 B. was offered a teaching post on his return from Athens (Ep. ccx. 2). A completely different ideal of education for Christians in the world is sketched in Hom. 22.
1 Cf. Greg. Nyss. Vit. Macr. 962p, where the Wisdom literature is said to have been studied by B.’s sister as a child.
2 cobs meoeatétas Tig éxxAnotac. Clearly the bishops (cf. Hus. H.H. vil. 5), but probably B. avoided naming the bishop of the diocese as if he had jurisdiction over B’s. foundations. This is an important landmark in monasticism. At this point it comes to terms with the official Church.
3 Cf. Ben. Reg. lix. offerant filium suum coram testibus.
4 Mt. xviii. 16 uaptieey after terdv, otabhoetat for orxOF.
XVE-
XVI. — Whether Continence is Necessary for the Man who would Lead a Religious Life
Clearly the rule of continence is necessary. In the first place the Apostle numbers it among the fruits of the Spirit. Secondly, he says that through continence it comes to pass that our ministration is not blamed—“in labours, in watchings, in fastings, in pureness.” And elsewhere: “In labour and travail, in watchings often, in hunger and thirst, in fastings often.” And again: “Every man that striveth in the games is temperate in all things.” And the buffeting of the body and bringing of it into bondage is accomplished by nothing so much as by continence. For the ferment of youth and its inability to resist impulses is controlled by continence as by a bit in a horse’s mouth. For “delicate living is not seemly for a fool,” as Solomon says. But what is more foolish than a comfortable body and youth at the mercy of impulses? Wherefore the Apostle says: “And make not provision for the flesh to fulfil the lusts thereof.” And, “she that giveth herself to pleasure is dead while she liveth.” And the example of the rich man’s luxury makes continence necessary for us, lest what was said to the rich man be said to us: “Thou in thy lifetime receivedst thy good things.”
That incontinence is a fearful thing, the Apostle showed, when he mentioned it among the characteristics of apostasy and said: “In the last days grievous times shall come. For men shall be lovers of self.” Then after enumerating various forms of vice he added, “slanderers, incontinent.” And Esau was accused of incontinence as the greatest of vices, since he sold his birthright for one meal. And the first disobedience came to man through incontinence. All the Saints were famous for continence. The life of all the Saints and holy men, and the example of the Lord Himself when He sojourned in the flesh, will help us in this respect. Moses received the Law as a result of long continence in fasting and prayer, and heard the words of God “as if a man spoke to his own friend.” Elijah was deemed worthy of the vision of God at a time when he too had practised a similar measure of continence. And what of Daniel? How did he come to behold marvellous visions? Was it not after the twentieth day of his fast? How did the Three Children quench the power of the fire? Was it not by continence? And John’s whole life was inaugurated by continence. Even the Lord began His appearance by this. In speaking of continence we mean not complete abstinence from food—for this entails a violent dissolution of life—but abstinence from pleasures practised with a view to destroying the mind of the flesh and achieving the end of godliness.
To sum up, what things those who live by lust desire to enjoy, continence in respect of these is necessary for such as order their life with a view to godliness. The practice of godliness does not refer only to the pleasures of the table, but extends also to abstinence from everything that hinders religion. So that the strictly continent man will not master his stomach and be worsted by human ambition; he will not overcome base lust only, but will no longer be subject to wealth, nor any other unworthy passion, whether anger or dejection or any of the things by which untrained souls are naturally enslaved. For I should be inclined to say that what we see in regard to all commandments, that they are closely connected and that it is impossible for one to be observed in isolation apart from the others, is seen most of all in the case of continence. For he that is continent as regards reputation is humble; he that is continently disposed towards money fulfils the Gospel measure of poverty; he that is continent as regards wrath and anger has put away anger. The strict method of continence ordains limits for the tongue, boundaries for the eyes, and restraint in hearing for the ears; he who does not observe these is incontinent and intemperate. Dost thou see how round this one commandment all the commandments are grouped as in a chorus?
' See Gal. v. 23 (Gk. éyxpatewx, Eng. vss. temperance).
2 See 2 Cor. vi. 3. 3 See 2 Cor. vi. 5. 4D} Corexd oie 5 1 Cor. ix. 25. 6 Prov. xix. 10. 7 Rom. xin. 14. Salhi, eo6 ® Lk. xvi. 20.
Tim. iii 13) 2tomit on
1 Ex. xxxill. 11 ae dv et tig AwAhoou (v.1. AxAhoer) TH Eavtd (v.l. Eavtod) ptrw (Sw.... mpdg tov Eavtod etdov); of. Deut. ix. 9.
Pano: 3 See Rom. vui. 6.
4 A fuller definition of ¢yxpdétevw is found in.
XVII. — That it is Necessary also to Refrain from Laughter
This, neglected by most people, deserves no small watchfulness on the part of ascetics. For to be overcome by incontinent and immoderate laughter is a mark of incontinence and shows that a man has not his emotions under control, and does not suppress the frivolity of his soul by a strict rule. It is not unseemly to reveal merriment to the extent of a cheerful smile, though only so far as Scripture allows when it says: “When the heart is merry the face rejoices”; but to shout with loud laughter, and allow the body to shake involuntarily, does not befit one who has his soul under control, or is of proved virtue, or has command of himself. This sort of laughter also Ecclesiastes reprobates, as specially subversive of the stability of the soul—“I said of laughter, it is error.” And, “as the noise of thorns under the pot, so is the laughter of fools.” And the Lord seems to have experienced the necessary affections of the flesh and whatever emotions testify to virtue, such as weariness on the one hand and compassion for the afflicted on the other; but never to have made use of laughter, so far as we may judge from the narrative of the gospels. Rather He pronounced those who are controlled by it to be unhappy.
Let us not be deceived by the ambiguity of the word laughter. For it is often the custom of Scripture to call the joy of the soul, and its cheerful feelings at good fortune, laughter. So Sarah says: “God made laughter for me.” And, “Blessed are ye that weep now, for ye shall laugh.” And the passage in Job—“He will fill a true mouth with laughter.” For in all these places the word is used for spiritual joy in place of hilarity. Accordingly he who rises superior to all affections, and suffers, or at least betrays, no incitement from pleasure, but remains continent and firm in the face of every harmful pleasure, he is the true continent man. Such a man is obviously free from all sin. But sometimes one must refrain even from things permitted and necessary for life, when refraining means the benefit of our brethren. As the Apostle says: “If meat maketh my brother to stumble, I will eat no flesh for evermore.” And having a right to live of the gospel, he did not use the right, lest he should give offence to the gospel of Christ.
Continence therefore takes away sin, weans from lusts, mortifies the body with its natural passions and desires; it is the beginning of spiritual life, the introducer of eternal blessings, and it destroys the sting of pleasure. For pleasure is the great bait used by evil; owing to it we men most readily fall into sin; by it every soul is dragged to death as if by a hook. So whosoever is not unmanned or cozened by it has attained complete avoidance of sins. But if such a one has escaped most, but is mastered by one, he is not continent; just as he is not healthy who is troubled by one bodily illness, and he who is lorded by anyone, whoever it be, is not free. Other virtues being practised in secret are seldom apparent to men; but continence makes the possessor conspicuous the moment one meets him. For as firm flesh and clear skin characterise the athlete, so the Christian is betokened by emaciation of body and paleness, which is the bloom of continence, showing that he is truly an athlete of Christ’s commandments. For he overcomes his enemy by the weakness of his body, and displays his strength in the contests of religion, as it is written: “When I am weak, then I am strong.” How profitable it is only to see the continent man, reluctantly and sparingly using the necessaries of life, paying nature her dues as a burdensome service, discontented when the time comes to be occupied with them and quickly springing away from table to attend to his work. For I think that no words touch the heart of him who is intemperate in eating or move him to alter his habits so much as merely meeting the continent man. This, I think, is the meaning of eating and drinking to the glory of God; so that even at the table our good works shine forth to the glorifying of our Father Who is in heaven.