LETTER 2: Basil to Gregory Nazianzen
ca.358, on Basil’s retiring to Pontus.  tr. in part by John Henry Cardinal Newman, The Church of the Fathers , p. 131, ed. 1840.

  I carry my own troubles with me, and so everywhere I am in the midst of similar discomforts.  So in the end I have not got much good out of my solitude.  What I ought to have done; what would have enabled me to keep close to the footprints of Him who has led the way to salvation—for He says, “If any one will come after me, let him deny himself and take up his cross, and follow me” (Matt. 16. 24) is this.]

Τὰ γὰρ ἔνοικα πάθη συμπεριφέροντες πανταχοῦ μετὰ τῶν ὁμοίων θορύβων ἐσμέν͵ ὥστε οὐδὲν μέγα τῆς ἐρημίας ἀπωνάμεθα ταύτης. Ἃ μέντοι ποιεῖν ἔδει καὶ ὅθεν ὑπῆρξεν ἂν ἡμῖν τῶν ἰχνῶν ἔχεσθαι τοῦ πρὸς σωτη ρίαν καθηγησαμένου· Εἴ τις γάρ͵ φησί͵ θέλει ὀπίσω μου ἐλθεῖν͵ ἀπαρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθείτω μοι͵ ταῦτά ἐστιν.

Each day, as it comes, darkens the soul in its own way; and night after night takes up the day’s anxieties, and cheats the mind with illusions in accordance. 

Πᾶσα ἡμέρα ἰδίαν ἥκει φέρουσα τῆς ψυχῆς ἐπισκότησιν͵ καὶ αἱ νύκτες͵ τὰς μεθημερινὰς φροντίδας παραλαμβάνουσαι͵ ἐν ταῖς αὐταῖς φαντασίαις ἐξαπατῶσι τὸν νοῦν.

The Value of

Solitude

Now one way of escaping all this is separation from the whole world;

Τούτων δὲ φυγὴ μία͵ ὁ χωρισμὸς ἀπὸ τοῦ κόσμου παντός.

that is, not bodily separation, but the severance of the soul’s sympathy with the body, and to live so without city, home, goods, society, possessions, means of life, business, engagements, human learning, that the heart may readily receive every impress of divine doctrine.  Preparation of heart is the unlearning the prejudices of evil converse. For just as it is impossible to write on the wax without previously erasing the marks on it, so is it impossible to communicate divine doctrines to the soul without removing from it its preconceived and habitual notions.

Κόσμου δὲ ἀναχώρησις οὐ τὸ ἔξω αὐτοῦ γενέσθαι σωματικῶς͵ ἀλλὰ τῆς πρὸς τὸ σῶμα συμ παθείας τὴν ψυχὴν ἀπορρῆξαι καὶ γενέσθαι ἄπολιν͵ ἄοικον͵ ἀνίδιον͵ ἀφιλέταιρον͵ ἀκτήμονα͵ ἄβιον͵ ἀπράγ μονα͵ ἀσυνάλλακτον͵ ἀμαθῆ τῶν ἀνθρωπίνων διδαγμάτων͵ ἕτοιμον ὑποδέξασθαι τῇ καρδίᾳ τὰς ἐκ τῆς θείας διδασκαλίας ἐγγινομένας τυπώσεις. Ἑτοιμασία δὲ καρδίας ἡ ἀπομάθησις τῶν ἐκ πονηρᾶς συνηθείας προκατασχόντων αὐτὴν διδαγμάτων. Οὔτε γὰρ ἐν κηρῷγράψαι δυνατὸν μὴ προκαταλεάναντα τοὺς ἐναποκειμένους χαρακτῆρας͵ οὔτε ψυχῇ δόγματα θεῖα παραθέσθαι μὴ τὰς ἐκ τοῦ ἔθους προλήψεις αὐτῆς ἐξελόντα.

[1] Let there then be such a place as ours, separate from intercourse with men, that the tenor of our exercises be not interrupted from without. 

[2] Pious exercises nourish the soul with divine thoughts.

[3] What state can be more blessed than to imitate on earth the choruses of angels? to begin the day with prayer, and honor our Maker with hymns and songs?  As the day brightens, to betake ourselves, with prayer attending on it throughout, to our labours, and to season our work with hymns, as if with salt?

Ἔστω τοίνυν τὸ χωρίον τοιοῦτον οἷόν περ ἐστὶ καὶ τὸ ἡμέτερον͵ ἐπιμιξίας ἀνθρώπων ἀπηλλαγμένον͵ ὡς ὑπὸ μηδενὸς τῶν ἔξωθεν τὸ συνεχὲς τῆς ἀσκήσεως διακόπτεσθαι.

Ἄσκησις δὲ εὐσεβείας τὴν ψυχὴν τρέφει τοῖς θείοις διανοήμασι.

Τί οὖν μακαριώτερον τοῦ τὴν ἀγγέλων χορείαν ἐν γῇ μιμεῖσ θαι· εὐθὺς μὲν ἀρχομένης ἡμέρας εἰς εὐχὰς ὁρμῶντα ὕμνοις καὶ ᾠδαῖς γεραίρειν τὸν κτίσαντα͵ εἶτα ἡλίου καθαρῶς λάμψαντος ἐπ΄ ἔργα τρεπόμενον͵ πανταχοῦ αὐτῷ τῆς εὐχῆς συμπαρούσης͵ καὶ τῶν ὕμνων ὥσπερ ἅλατι παραρτύειν τὰς ἐργασίας;

When that beauty shines about it, it even forgets its very nature; it is dragged down no more by thought of food nor anxiety concerning dress; it keeps holiday from earthly cares, and devotes all its energies to the acquisition of the good things which are eternal, and asks only how may be made to flourish in it

κἀκείνῳ τῷ κάλλει περιλαμπόμε νός τε καὶ ἐλλαμπόμενος καὶ αὐτῆς τῆς φύσεως λήθην λαμβάνει͵ μήτε πρὸς τροφῆς φροντίδα͵ μήτε πρὸς περιβο λαίων μέριμναν τὴν ψυχὴν καθελκόμενος͵ ἀλλά͵ σχολὴν ἀπὸ τῶν γηΐνων φροντίδων ἄγων͵ τὴν πᾶσαν ἑαυτοῦ σπουδὴν ἐπὶ τὴν κτῆσιν τῶν αἰωνίων ἀγαθῶν μετατίθησι· πῶς μὲν κατορθωθῇ αὐτῷ

[1]  self-control

[2]  and manly courage, 

[3]  righteousness

[4]  and wisdom,

ἡ σωφροσύνη

καὶ ἡ ἀνδρεία͵

πῶς δὲ ἡ δικαιοσύνη

καὶ ἡ φρόνησις

The Centrality of

Lectio Divina

He who is enamored of chastity dwells upon the history of Joseph, and from him learns chaste actions, finding him not only possessed of self-command over pleasure, but virtuously-minded in habit.  He is taught endurance by Job who, not only when the circumstances of life began to turn against him, and in one moment he was plunged from wealth into penury, and from being the father of fair children into childlessness, remained the same, keeping the disposition of his soul all through uncrushed, but was not even stirred to anger against the friends who came to comfort him, and trampled on him, and aggravated his troubles.]  Or should he be enquiring how to be at once meek and great-hearted, hearty against sin, meek towards men, he will find David noble in warlike exploits, meek and unruffled as regards revenge on enemies.  Such, too, was Moses rising up with great heart upon sinners against God, but with meek soul bearing their evil-speaking against himself.  Thus, generally, as painters, when they are painting from other pictures, constantly look at the model, and do their best to transfer its lineaments to their own work, so too must he who is desirous of rendering himself perfect in all branches of excellency, keep his eyes turned to the lives of the saints as though to living and moving statues, and make their virtue his own by imitation.

Καὶ ὁ μὲν ἐραστὴς τῆς σωφροσύνης τὴν περὶ τοῦ Ἰωσὴφ ἱστορίαν συνεχῶς ἀνελίσσει καὶ παρ΄ αὐτοῦ τὰς σωφρονικὰς ἐκδιδάσκεται πράξεις͵ εὑρίσκων αὐτὸν οὐ μόνον ἐγκρατῶς πρὸς ἡδονὰς ἔχοντα͵ ἀλλὰ καὶ ἑκτικῶς πρὸς ἀρετὴν διακείμενον. Ἀνδρείαν δὲ παιδεύεται παρὰ τοῦ Ἰώβ͵ ὃς οὐ μόνον͵ πρὸς τὰ ἐναντία τοῦ βίου μεταπεσόντος αὐτῷ πένης ἐκ πλου σίου καὶ ἄπαις ἀπὸ καλλίπαιδος ἐν μιᾷ καιροῦ ῥοπῇ γενόμενος͵ διέμενεν ὁ αὐτὸς ἀταπείνωτον πανταχοῦ τὸ τῆς ψυχῆς φρόνημα διασώζων͵ ἀλλ΄ οὔτε τῶν φίλων εἰς παραμυθίαν ἡκόντων ἐπεμβαινόντων αὐτῷ καὶ συνεπιτει νόντων τὰ ἀλγεινὰ παρωξύνθη. Πάλιν σκοπῶν τις πῶς ἂν πρᾶος ἐν τῷ αὐτῷ καὶ μεγαλόθυμος γένοιτο͵ ὥστε τῷ μὲν θυμῷ κατὰ τῆς ἁμαρτίας κεχρῆσθαι͵ τῇ δὲ πραότητι πρὸς τοὺς ἀνθρώπους͵ εὑρήσει τὸν Δαβὶδ γενναῖον μὲν ἐν τοῖς κατὰ πόλεμον ἀνδραγαθήμασι͵ πρᾶον δὲ καὶ ἀκίνητον ἐν ταῖς τῶν ἐχθρῶν ἀντιδόσεσι. Τοιοῦτος καὶ Μωσῆς͵ μεγάλῳ μὲν τῷ θυμῷ κατὰ τῶν εἰς Θεὸν ἐξαμαρτανόντων διανισ τάμενος͵ πραείᾳ δὲ τῇ ψυχῇ τὰς καθ΄ ἑαυτοῦ διαβολὰς ὑποφέρων. Καὶ πανταχοῦ͵ ὥσπερ οἱ ζωγράφοι͵ ὅταν ἀπὸ εἰκόνος εἰκόνα γράφουσι͵ πυκνὰ πρὸς τὸ παράδειγμα ἀποβλέποντες τὸν ἐκεῖθεν χαρακτῆρα πρὸς τὸ ἑαυτῶν σπουδάζουσι μεταθεῖναι φιλοτέχνημα͵ οὕτω δεῖ καὶ τὸν ἐσπουδακότα ἑαυτὸν πᾶσι τοῖς μέρεσι τῆς ἀρετῆς ἀπερ γάσασθαι τέλειον͵ οἱονεὶ πρὸς ἀγάλματά τινα κινούμενα καὶ ἔμπρακτα͵ τοὺς βίους τῶν ἁγίων ἀποβλέπειν καὶ τὸ ἐκείνων ἀγαθὸν οἰκεῖον ποιεῖσθαι διὰ μιμήσεως.

A Rhythm of Prayer

and Reading

2.4.  Prayers, too, after reading, find the soul fresher, and more vigorously stirred by yearning for God.  And that prayer is good which imprints a clear idea of God in the soul; and the having God established in self by means of memory is God’s indwelling.  Thus we become God’s temple, when the continuity of our recollection is not severed by earthly cares; when the mind is harassed by no sudden sensations; when the worshipper flees from all things and retreats to God, drawing away all the feelings that invite him to self-indulgence, and passes his time in the pursuits that lead to virtue.

2.4 Εὐχαὶ πάλιν τὰς ἀναγνώσεις διαδεχόμεναι νεαρωτέραν τὴν ψυχὴν καὶ ἀκμαιοτέραν τῷ πρὸς Θεὸν πόθῳ κεκινημένην παραλαμβάνουσιν. Εὐχὴ δὲ καλὴ ἡ ἐναργῆ ἐμποιοῦσα τοῦ Θεοῦ ἔννοιαν τῇ ψυχῇ. Καὶ τοῦτό ἐστι τοῦ Θεοῦ ἐνοίκησις͵ τὸ διὰ τῆς μνήμης ἐνιδρυμένον ἔχειν ἐν ἑαυτῷ τὸν Θεόν. Οὕτω γινόμεθα ναὸς Θεοῦ͵ ὅταν μὴ φροντίσι γηΐναις τὸ συνεχὲς τῆς μνήμης διακόπτηται͵ ὅταν μὴ τοῖς ἀπροσδοκήτοις πάθεσιν ὁ νοῦς ἐκταράττηται͵ ἀλλὰ πάντα ἀποφυγὼν ὁ φιλόθεος ἐπὶ Θεὸν ἀναχωρῇ καί͵ ἐξελαύ νων τὰ προσκαλούμενα ἡμᾶς εἰς κακίαν͵ τοῖς πρὸς ἀρετὴν ἄγουσιν ἐπιτηδεύμασιν ἐνδιατρίβῃ.

How to Listen and Speak to

the Other

[1] to interrogate without over-earnestness;

[2] to answer without desire of display;

[3] not to interrupt a profitable speaker,

[4] or to desire ambitiously to put in a word of one’s own;

[5] to be measured in speaking and hearing;

[6] not to be ashamed of receiving,

[7] or to be grudging in giving information,

[8] nor to pass another’s knowledge for one’s own, as depraved women their supposititious children, but to refer it candidly to the true parent.

μὴ ἀμαθῶς ἔχειν͵  ἀλλ΄ ἐρωτᾶν μὲν ἀφιλονείκως͵

ἀποκρίνεσθαι δὲ ἀφιλοτίμως͵

μὴ διακόπτοντα τὸν προσδιαλεγόμενον ὅταν τι χρήσιμον λέγῃ͵

μηδὲ ἐπιθυ μοῦντα τὸν ἑαυτοῦ λόγον ἐπιδεικτικῶς παρεμβάλλειν͵

μέτρα ὁρίζοντα λόγῳ καὶ ἀκοῇ͵

μανθάνειν δὲ ἀνεπαισχύν τως

καὶ διδάσκειν ἀνεπιφθόνως͵

καί͵ εἴ τι παρ΄ ἑτέρου δεδίδακται͵ μὴ ἐπικρύπτειν ὥσπερ αἱ φαῦλαι τῶν γυναι κῶν͵ αἱ τὰ νόθα ὑποβαλλόμεναι͵ ἀλλὰ κηρύσσειν εὐγνω μόνως τὸν πατέρα τοῦ λόγου.

One should reflect first what one is going to say, and then give it utterance:  be courteous when addressed; amiable in social intercourse; not aiming to be pleasant by facetiousness, but cultivating gentleness in kind admonitions.  Harshness is ever to be put aside, even in censuring. The more you show modesty and humility yourself, the more likely are you to be acceptable to the patient who needs your treatment.  There are however many occasions when we shall do well to employ the kind of rebuke used by the prophet who did not in his own person utter the sentence of condemnation on David after his sin, but by suggesting an imaginary character made the sinner judge of his own sin, so that, after passing his own sentence, he could not find fault with the seer who had convicted him.^[1]

 Προεξετάσαντα δὲ ἐν ἑαυτῷ τὸ ῥηθησόμενον͵ οὕτω δημο σιεύειν τὸν λόγον. Εὐπροσήγορον ἐν ταῖς ἐντεύξεσι͵ γλυκὺν ἐν ταῖς ὁμιλίαις· οὐ διὰ τῆς εὐτραπελίας τὸ ἡδὺ θηρώμενον͵ ἀλλὰ διὰ τῆς εὐμενοῦς παρακλήσεως τὸ προσηνὲς ἔχοντα. Πανταχοῦ τὸ τραχύ͵ κἂν ἐπιτιμῆσαι δέῃ͵ ἀπωθούμενον. Προκαταβαλὼν γὰρ ἑαυτὸν διὰ ταπει νοφροσύνης͵ οὕτως εὐπαράδεκτος ἔσῃ τῷ δεομένῳ τῆς θεραπείας. Πολλάκις δὲ χρήσιμος ἡμῖν καὶ ὁ τοῦ προφή του τρόπος τῆς ἐπιπλήξεως͵ ὃς τῷ Δαβὶδ ἁμαρτόντι οὐ παρ΄ ἑαυτοῦ ἐπήγαγε τὸν ὅρον τῆς καταδίκης͵ ἀλλ΄ ὑπο βολῇ προσώπου χρησάμενος αὐτὸν ἐκεῖνον ἐκάθισε τοῦ ἰδίου κριτὴν ἁμαρτήματος͵ ὥστε͵ αὐτὸν καθ΄ ἑαυτοῦ προεξενεγκόντα τὴν κρίσιν͵ μηδὲν ἔτι μέμφεσθαι τὸν ἐλέγξαντα.

So too as to food; for a man in good health bread will suffice, and water will quench thirst; such dishes of vegetables may be added as conduce to strengthening the body for the discharge of its functions.  One ought not to eat with any exhibition of savage gluttony, but in everything that concerns our pleasures to maintain moderation, quiet, and self-control; and, all through, not to let the mind forget to think of God, but to make even the nature of our food, and the constitution of the body that takes it, a ground and means for offering Him the glory, bethinking us how the various kinds of food, suitable to the needs of our bodies, are due to the provision of the great Steward of the Universe.  Before meat let grace be said, in recognition alike of the gifts which God gives now, and which He keeps in store for time to come.  Say grace after meat in gratitude for gifts given and petition for gifts promised.  Let there be one fixed hour for taking food, always the same in regular course, that of all the four and twenty of the day and night barely this one may be spent upon the body.  The rest the ascetic ought to spend in mental exercise. 

οὕτω καὶ ἐν τροφῇ ἄρτος ἐκπλη ρώσει τὴν χρείαν καὶ ὕδωρ θεραπεύσει τὴν δίψαν τῷ ὑγιαίνοντι͵ καὶ ὅσα ἐκ σπερμάτων παροψήματα πρὸς τὰς ἀναγκαίας χρείας τὴν ἰσχὺν τῷ σώματι δύναται διασῶσαι. Ἐσθίειν δὲ μὴ λυσσώδη γαστριμαργίαν ἐμφαίνοντα͵ ἀλλὰ πανταχοῦ τὸ εὐσταθὲς καὶ πρᾶον καὶ περὶ τὰς ἡδονὰς ἐγκρατὲς διασώζοντα· μηδὲ τότε τὸν νοῦν ἀργὸν ἐν τῇ περὶ Θεοῦ ἐννοίᾳ ἔχοντα͵ ἀλλ΄ αὐτὴν τῶν βρωμάτων τὴν φύσιν καὶ τὴν τοῦ ὑποδεχομένου σώματος κατασκευὴν ἀφορμὴν ποιεῖσθαι δοξολογίας· Πῶς ποικίλα εἴδη τροφῶν τῇ ἰδιότητι τῶν σωμάτων ἁρμόζοντα παρὰ τοῦ πάντα οἰκονομοῦντος ἐπινενόηται. Εὐχαὶ πρὸ τροφῆς ἀξίους γενέσθαι τῶν τοῦ Θεοῦ παροχῶν͵ ὧν τε νῦν δίδωσι καὶ ὧν πρὸς τὸ μέλλον ἐταμιεύσατο. Εὐχαὶ μετὰ τροφὴν εὐχαριστίαν τῶν δεδο μένων ἔχουσαι καὶ αἴτησιν τῶν ἐπηγγελμένων. Ὥρα μία τροφῆς ἀποτεταγμένη͵ ἡ αὐτὴ κατὰ περίοδον ἀπαντῶσα͵ ὡς ἐκ τῶν εἴκοσι τεσσάρων ὡρῶν τοῦ ἡμερονυκτίου μίαν εἶναι ταύτην προσαναλισκομένην τῷ σώματι· τὰς δὲ λοιπὰς ἐν τῇ κατὰ νοῦν ἐργασίᾳ ἀπασχολεῖσθαι τὸν ἀσκητήν.

Let sleep be light and easily interrupted, as naturally happens after a light diet; it should be purposely broken by thoughts about great themes.  To be overcome by heavy torpor, with limbs unstrung, so that a way is readily opened to wild fancies, is to be plunged in daily death.  What dawn is to some this midnight is to athletes of piety; then the silence of night gives leisure to their soul; no noxious sounds or sights obtrude upon their hearts; the mind is alone with itself and God, correcting itself by the recollection of its sins, giving itself precepts to help it to shun evil, and imploring aid from God for the perfecting of what it longs for.

Ὕπνοι κοῦφοι καὶ εὐαπάλλακτοι͵ φυσικῶς ἀκο λουθοῦντες τῷ συμμέτρῳ τῆς διαίτης͵ κατ΄ ἐπιτήδευσιν δὲ ταῖς περὶ τῶν μεγάλων μερίμναις διακοπτόμενοι. Τὸ γὰρ βαθεῖ κάρῳ κατακρατεῖσθαι λυομένων αὐτοῦ τῶν μελῶν͵ ὥστε σχολὴν ἀτόποις φαντασίαις παρέχειν͵ εἶναι ἐν καθημερινῷ θανάτῳ ποιεῖ τοὺς οὕτω καθεύδοντας. Ἀλλ΄ ὅπερ τοῖς ἄλλοις ὁ ὄρθρος ἐστί͵ τοῦτο τοῖς ἀσκηταῖς τῆς εὐσεβείας τὸ μεσονύκτιον͵ μάλιστα σχολὴν τῇ ψυχῇ τῆς νυκτερινῆς ἡσυχίας χαριζομένης͵ οὔτε ὀφθαλμῶν οὔτε ὤτων βλαβερὰς ἀκοὰς ἢ θέας ἐπὶ καρδίαν παραπεμπόντων͵ ἀλλὰ μόνου καθ΄ ἑαυτὸν τοῦ νοῦ τῷ Θεῷ συνόντος καὶ διορθουμένου μὲν ἑαυτὸν τῇ μνήμῃ τῶν ἡμαρτημένων͵ ὅρους δὲ ἑαυτῷ τιθέντος πρὸς τὴν ἔκκλισιν τοῦ κακοῦ͵ καὶ τὴν παρὰ Θεοῦ συνεργίαν εἰς τὴν τελείωσιν τῶν σπου δαζομένων ἐπιζητοῦντος.

 LETTER 22:  On the Perfection of the Life of Monks.
 [ca. 364]  NPNF 2, v. 8, pp. 127-129
ΠΕΡΙ ΤΕΛΕΙΟΤΗΤΟΣ ΒΙΟΥ ΜΟΝΑΧΩΝ

The Christian ought not to be of doubtful mind,[4]

nor by anything drawn away from the recollection of God and of His purposes and judgments.

The Christian ought in all things to become superior to the righteousness existing under the law, and neither swear nor lie.[5]

He ought not to speak evil;[6]

to do violence;[7]

to fight;[8]

to avenge himself;[9]

to return evil for evil;[10]

to be angry.[11] 

 Ὅτι οὐ δεῖ τὸν χριστιανὸν μετεωρίζεσθαι οὐδὲ ἀφέλ κεσθαι ὑπό τινος ἀπὸ τῆς μνήμης τοῦ Θεοῦ καὶ τῶν αὐτοῦ θελημάτων καὶ κριμάτων.

Ὅτι δεῖ τὸν χριστιανόν͵ κρείττονα τῶν κατὰ νόμον δικαιωμάτων γενόμενον ἐν πᾶσι͵ μήτε ὀμνύειν μήτε ψεύ δεσθαι.

Ὅτι οὐ δεῖ βλασφημεῖν͵

τι οὐ δεῖ ὑβρίζειν,

ὅτι οὐ δεῖ μάχεσθαι͵

ὅτι οὐ δεῖ ἑαυτὸν ἐκδικεῖν͵

ὅτι οὐ δεῖ κακὸν ἀντὶ κακοῦ ἀποδιδόναι͵

ὅτι οὐ δεῖ ὀργίζεσθαι.

The Christian ought to be patient,[12] whatever he have to suffer, and to convict the wrong-doer in season,[13] not with the desire of his own vindication, but of his brother’s reformation,[14] according to the commandment of the Lord. 

Ὅτι δεῖ μακροθυμεῖν͵ πᾶν ὁτιοῦν πάσχοντα͵ καὶ ἐλέγχειν εὐκαίρως τὸν ἀδικοῦντα͵ οὐ μὴν ἐν πάθει τῆς αὑτοῦ ἐκδικήσεως͵ ἀλλ΄ ἐν ἐπιθυμίᾳ τῆς τοῦ ἀδελφοῦ διορθώσεως͵ κατὰ τὴν ἐντολὴν τοῦ Κυρίου.

The Christian ought not to say anything behind his brother’s back with the object of calumniating him, for this is slander, even if what is said is true.[15]  He ought to turn away from the brother who speaks evil against him;[16] he ought not to indulge in jesting;[17] he ought not to laugh nor even to suffer laugh makers.[18]  He must not talk idly, saying things which are of no service to the hearers nor to such usage as is necessary and permitted us by God;[19] so that workers may do their best as far as possible to work in silence; and that good words be suggested to them by those who are entrusted with the duty of carefully dispensing the word to the building up of the faith, lest God’s Holy Spirit be grieved. 

Ὅτι οὐ δεῖ κατὰ ἀπόντος ἀδελφοῦ λέγειν τι σκοπῷ τοῦ διαβάλλειν αὐτόν͵ ὅπερ ἐστὶ καταλαλιά͵ κἂν ἀληθῆ ᾖ τὰ λεγόμενα. Ὅτι δεῖ τὸν καταλαλοῦντα ἀδελφοῦ ἀποστρέφεσθαι. Ὅτι οὐ δεῖ εὐτράπελα φθέγγεσθαι. Ὅτι οὐ δεῖ γελᾶν͵ οὐδὲ γελοιαστῶν ἀνέχεσθαι. Ὅτι οὐ δεῖ ἀργολογεῖν λαλοῦντά τι ὃ μήτε πρὸς ὠφέ λειαν τῶν ἀκουόντων ἐστί͵ μήτε πρὸς τὴν ἀναγκαίαν καὶ συγκεχωρημένην τοῦ Θεοῦ χρείαν·  ὥστε καὶ τοὺς ἐργαζο μένους σπουδάζειν͵ καθ΄ ὅσον δυνατόν͵ μετὰ ἡσυχίας ἐργάζεσθαι͵ καὶ αὐτοὺς δὲ τοὺς ἀγαθοὺς λόγους πρὸς ἐκείνους κινεῖν͵ τοὺς πεπιστευμένους μετὰ δοκιμασίας οἰκονομεῖν τὸν λόγον πρὸς οἰκοδομὴν τῆς πίστεως͵ ἵνα μὴ λυπῆται τὸ Πνεῦμα τὸ Ἅγιον τοῦ Θεοῦ.

Summary of Life in

(Cenobitic) Community

Any one who comes in ought not to be able, of his own free will, to accost or speak to any of the brothers, before those to whom the responsibility of general discipline is committed have approved of it as pleasing to God, with a view to the common good.[20]  The Christian ought not to be enslaved by wine;[21] nor to be eager for flesh meat,[22] and as a general rule ought not to be a lover of pleasure in eating or drinking,[23] “for every man that striveth for the mastery is temperate in all things.”[24]  The Christian ought to regard all the things that are given him for his use, not as his to hold as his own or to lay up;[25] and, giving careful heed to all things as the Lord’s, not to overlook any of the things that are being thrown aside and disregarded, should this be the case.  No Christian ought to think of himself as his own master, but each should rather so think and act as though given by God to be slave to his like minded brethren;[26] but “every man in his own order.”[27]

Ὅτι οὐ δεῖ τῶν ἐπεισερχομένων τινὰ ἐπ΄ ἐξουσίας ἐγγίζειν ἢ λαλεῖν τινι τῶν ἀδελφῶν͵ πρὶν ἂν οἱ ἐπιτεταγ μένοι τὴν φροντίδα τῆς ἐν πᾶσιν εὐταξίας δοκιμάσωσι πῶς ἀρέσκει Θεῷ πρὸς τὸ κοινῇ συμφέρον. Ὅτι οὐ δεῖ οἴνῳ δεδουλῶσθαι οὔτε περὶ κρέα ἐμπαθῶς ἔχειν͵ καὶ καθόλου περὶ οὐδὲν βρῶμα ἢ πῶμα φιλήδονον εἶναι· ὁ γὰρ ἀγωνιζόμενος πάντα ἐγκρατεύεται. Ὅτι τῶν διδομένων ἑκάστῳ εἰς χρῆσιν οὐδὲν ὡς ἴδιον ἔχειν δεῖ ἢ ταμιεύεσθαι͵ ἐν μέντοι τῇ φροντίδι͵ πᾶσιν ὡς δεσποτικοῖς προσέχοντα͵ μηδὲν τῶν παραρριπτομένων ἢ ἀμελουμένων͵ ἂν οὕτω τύχοι͵ παρορᾶν. Ὅτι οὐ δεῖ οὔτε αὐτὸν ἑαυτοῦ κύριον εἶναί τινα͵ ἀλλ΄ ὡς ὑπὸ Θεοῦ παραδεδομένον εἰς δουλείαν τοῖς ὁμοψύχοις ἀδελφοῖς͵ οὕτω καὶ φρονεῖν πάντα καὶ ποιεῖν͵ ἕκαστον δὲ ἐν τῷ ἰδίῳ τάγματι.

Serve Each Other

as Christ

22.2.  The Christian ought never to murmur[28] either in scarcity of necessities, or in toil or labour, for the responsibility in these matters lies with such as have authority in them.  There never ought to be any clamour, or any behaviour or agitation by which anger is expressed,[29] or diversion of mind from the full assurance of the presence of God.[30]

22.2 Ὅτι οὐ δεῖ γογγύζειν͵ οὔτε ἐν τῇ στενοχωρίᾳ τῶν πρὸς τὴν χρείαν͵ οὔτε ἐν τῷ καμάτῳ τῶν ἔργων͵ ἐχόντων τὸ κρίμα περὶ ἑκάστου τῶν ἐπιτεταγμένων τὴν τούτων ἐξου σίαν. Ὅτι οὐ δεῖ κραυγὴν γίνεσθαι͵ οὔτε ἄλλο τι σχῆμα ἢ κίνημα ἐν ᾧ χαρακτηρίζεται θυμὸς ἢ μετεωρισμὸς ἀπὸ τῆς πληροφορίας τοῦ παρεῖναι τὸν Θεόν.

The voice should be modulated; no one ought to answer another, or do anything, roughly or contemptuously,[31] but in all things moderation [epiekeia] [32] and respect should be shown to every one.[33]  No wily glances of the eye are to be allowed, nor any behaviour or gestures which grieve a brother and shew contempt.[34]  Any display in cloak or shoes is to be avoided; it is idle ostentation.[35]  Cheap things ought to be used for bodily necessity; and nothing ought to be spent beyond what is necessary, or for mere extravagance; this is a misuse of our property.  The Christian ought not to seek for honour, or claim precedence.[36]  Every one ought to put all others before himself.[37]  The Christian ought not to be unruly.[38]  He who is able to work ought not to eat the bread of idleness,[39] but even he who is busied in deeds well done for the glory of Christ ought to force himself to the active discharge of such work as he can do.[40]  Every Christian, with the approval of his superiors, ought so to do everything with reason and assurance, even down to actual eating and drinking, as done to the glory of God.[41]  The Christian ought not to change over from one work to another without the approval of those who are appointed for the arrangement of such matters; unless some unavoidable necessity suddenly summon any one to the relief of the helpless.  Every one ought to remain in his appointed post, not to go beyond his own bounds and intrude into what is not commanded him, unless the responsible authorities judge any one to be in need of aid.  No one ought to be found going from one workshop to another.  Nothing ought to be done in rivalry or strife with any one.

Ὅτι δεῖ τῇ χρείᾳ συμμετρεῖν τὴν φωνήν. Ὅτι οὐ δεῖ θρασέως ἢ καταφρονητικῶς τινι ἀποκρίνεσ θαι ἢ ποιεῖν τι͵ ἀλλ΄ ἐν πᾶσι τὸ ἐπιεικὲς καὶ τὸ τιμητικὸν πρὸς πάντας δεικνύειν. Ὅτι οὐ δεῖ ἐννεύειν ὀφθαλμῷ μετὰ δόλου͵ ἢ ἄλλῳ τινὶ σχήματι ἢ κινήματι μέλους κεχρῆσθαι ὃ λυπεῖ τὸν ἀδελφὸν ἢ καταφρόνησιν ἐμφαίνει. Ὅτι οὐ δεῖ καλλωπίζεσθαι ἐν ἱματίοις ἢ ὑποδήμασιν͵ ὅπερ ἐστὶ περπερία. Ὅτι δεῖ εὐτελέσι κεχρῆσθαι τοῖς πρὸς τὴν χρείαν τοῦ σώματος. Ὅτι οὐ δεῖ ὑπὲρ τὴν χρείαν καὶ πρὸς δαψίλειαν ἀνα λίσκειν οὐδέν͵ ὅπερ ἐστὶ παράχρησις. Ὅτι οὐ δεῖ τιμὴν ἐπιζητεῖν ἢ πρωτείων ἀντιποιεῖσθαι. Ὅτι δεῖ ἕκαστον προτιμᾶν ἑαυτοῦ πάντας. Ὅτι οὐ δεῖ ἀνυπότακτον εἶναι. Ὅτι οὐ δεῖ ἀργὸν ἐσθίειν τὸν ἐργάζεσθαι δυνάμενον͵ ἀλλὰ καὶ τὸν ἀσχολούμενον περί τι τῶν κατορθουμένων καὶ εἰς δόξαν Χριστοῦ ἐκβιάζεσθαι ἑαυτὸν εἰς τὴν σπουδὴν τοῦ κατὰ δύναμιν ἔργου. Ὅτι δεῖ ἕκαστον δοκιμασίᾳ τῶν προεστώτων μετὰ λόγου καὶ πληροφορίας͵ οὕτω ποιεῖν πάντα͵ ἄχρι καὶ αὐτοῦ τοῦ φαγεῖν καὶ πιεῖν͵ ὡς εἰς δόξαν Θεοῦ. Ὅτι οὐ δεῖ ἀφ΄ ἑτέρου εἰς ἕτερον ἔργον μεταβαίνειν ἄνευ τῆς δοκιμασίας τῶν εἰς τὸ διατυποῦν τὰ τοιαῦτα ἐπιτεταγμένων͵ ἐκτὸς εἰ μή πού τινα ἀπαραίτητος ἀνάγκη εἰς βοήθειαν τοῦ ἀδυνατήσαντος καλοίη αἰφνίδιον. Ὅτι δεῖ ἕκαστον μένειν ἐν ᾧ ἐτάχθη καὶ μὴ ὑπερβαί νοντα τὸ ἴδιον μέτρον ἐπιβαίνειν τοῖς μὴ ἐπιτεταγμένοις͵ εἰ μή τι ἂν οἱ ταῦτα πεπιστευμένοι δοκιμάσωσί τινα χρῄ ζοντα βοηθείας. Ὅτι οὐ δεῖ ἀφ΄ ἑτέρου ἐργαστηρίου εἰς ἕτερον εὑρισ κεσθαί τινα. Ὅτι οὐ δεῖ κατὰ φιλονεικίαν ἢ ἔριν τὴν πρός τινα ποιεῖν τι.

Mutual Respect and Acknowledgement

of Faults

22.3.  The Christian ought not to grudge another’s reputation, nor rejoice over any man’s faults;[42] he ought in Christ’s love to grieve and be afflicted at his brother’s faults, and rejoice over his brother’s good deeds.[43]  He ought not to be indifferent or silent before sinners.[44]  He who shows another to be wrong ought to do so with all tenderness,[45] in the fear of God, and with the object of converting the sinner.[46]  He who is proved wrong or rebuked ought to take it willingly, recognizing his own gain in being set right.  When any one is being accused, it is not right for another, before him or any one else, to contradict the accuser; but if at any time the charge seems groundless to any one, he ought privately to enter into discussion with the accuser, and either produce, or acquire, conviction.  Every one ought, as far as he is able, to conciliate one who has ground of complaint against him.  No one ought to cherish a grudge against the sinner who repents, but heartily to forgive him.[47]  He who says that he has repented of a sin ought not only to be pricked with compunction for his sin, but also to bring forth fruits worthy of repentance.[48]  He who has been corrected in first faults, and received pardon, if he sins again prepares for himself a judgment of wrath worse than the former.[49]  He, who after the first and second admonition[50] abides in his fault, ought to be brought before the person in authority,[51] if haply after being rebuked by more he may be ashamed.[52]  If even thus he fail to be set right he is to be cut off from the rest as one that maketh to offend, and regarded as a heathen and a publican,[53] for the security of them that are obedient, according to the saying, When the impious fall the righteous tremble.[54]  He should be grieved over as a limb cut from the body.  The sun ought not to go down upon a brother’s wrath,[55] lest haply night come between brother and brother, and make the charge stand in the day of judgment.  A Christian ought not to wait for an opportunity for his own amendment,[56] because there is no certainty about the morrow; for many after many devices have not reached the morrow.  He ought not to be beguiled by over eating, whence come dreams in the night.  He ought not to be distracted by immoderate toil, nor overstep the bounds of sufficiency, as the apostle says, “Having food and raiment let us be therewith content;”[57] unnecessary abundance gives appearance of covetousness, and covetousness is condemned as idolatry.[58]  A Christian ought not to be a lover of money,[59] nor lay up treasure for unprofitable ends.  He who comes to God ought to embrace poverty in all things, and to be riveted in the fear of God, according to the words, “Rivet my flesh in thy fear, for I am afraid of thy judgments.”[60]  The Lord grant that you may receive what I have said with full conviction and shew forth fruits worthy of the Spirit to the glory of God, by God’s good pleasure, and the cooperation of our Lord Jesus Christ.

22.3 Ὅτι οὐ δεῖ φθονεῖν τῇ ἑτέρου εὐδοκιμήσει͵ οὔτε ἐπι χαίρειν ἐλαττώμασί τινος. Ὅτι δεῖ ἐν ἀγάπῃ Χριστοῦ λυπεῖσθαι μὲν καὶ συντρί βεσθαι ἐπὶ τοῖς τοῦ ἀδελφοῦ ἐλαττώμασιν͵ εὐφραίνεσθαι δὲ ἐπὶ τοῖς κατορθώμασιν. Ὅτι οὐ δεῖ ἀδιαφορεῖν ἐπὶ τοῖς ἁμαρτάνουσιν ἢ ἐφησυ χάζειν αὐτοῖς. Ὅτι δεῖ τὸν ἐλέγχοντα͵ μετὰ πάσης εὐσπλαγχνίας͵ φόβῳ Θεοῦ καὶ σκοπῷ τοῦ ἐπιστρέψαι τὸν ἁμαρτάνοντα͵ ἐλέγχειν. Ὅτι δεῖ τὸν ἐλεγχόμενον ἢ ἐπιτιμώμενον καταδέχεσθαι προθύμως͵ γνωρίζοντα τὸ ἑαυτοῦ ὄφελος ἐν τῇ διορθώσει. Ὅτι οὐ δεῖ͵ ἐγκαλουμένου τινός͵ ἄλλον ἐνώπιον ἐκείνου ἢ ἄλλων τινῶν ἀντιλέγειν τῷ ἐγκαλοῦντι. Ἐὰν δὲ ἄρα ποτὲ ἄλογον φανῇ τινι τὸ ἔγκλημα͵ κατ΄ ἰδίαν κινεῖν λόγον πρὸς τὸν ἐγκαλοῦντα καὶ ἢ πληροφορεῖν ἢ πληροφορεῖσθαι. Ὅτι δεῖ ἕκαστον͵ ὅση δύναμις͵ θεραπεύειν τὸν ἔχοντά τι κατ΄ αὐτοῦ. Ὅτι οὐ δεῖ μνησικακεῖν τῷ ἁμαρτήσαντι καὶ μετα νοοῦντι͵ ἀλλ΄ ἐκ καρδίας ἀφεῖναι. Ὅτι δεῖ τὸν λέγοντα μετανοεῖν ἐφ΄ ἁμαρτήματι μὴ μόνον κατανυγῆναι ἐφ΄ ᾧ ἥμαρτεν͵ ἀλλὰ καὶ καρποὺς ἀξίους τῆς μετανοίας ποιῆσαι. Ὅτι ὁ ἐπὶ τοῖς πρώτοις ἁμαρτήμασι παιδευθεὶς καὶ τῆς ἀφέσεως ἀξιωθείς͵ ἐὰν πάλιν ἁμάρτῃ͵ χεῖρον τοῦ προτέρου κατασκευάζει ἑαυτῷ τὸ κρίμα τῆς ὀργῆς. Ὅτι δεῖ τὸν μετὰ πρώτην καὶ δευτέραν νουθεσίαν ἐπι μένοντα τῷ ἐλαττώματι ἑαυτοῦ φανεροῦσθαι τῷ προεστῶτι͵ ἐὰν ἄρα ὑπὸ πλειόνων ἐπιτιμηθεὶς ἐντραπῇ. Ἐὰν δὲ μηδὲ οὕτω διορθώσηται͵ ὡς σκάνδαλον ἐκκόπτεσθαι τοῦ λοιποῦ καὶ ὡς ἐθνικὸν καὶ τελώνην ὁρᾶσθαι πρὸς τὴν ἀσφά λειαν τῶν τὴν σπουδὴν τῆς ὑπακοῆς ἐργαζομένων͵ κατὰ τὸ εἰρημένον· Ἀσεβῶν καταπιπτόντων͵ δίκαιοι ἔμφοβοι γίνονται. Δεῖ δὲ καὶ πενθεῖν ἐπ΄ αὐτῷ͵ ὡς μέλους ἐκκοπέντος ἐκ τοῦ σώματος. Ὅτι οὐ δεῖ ἐπὶ παροργισμῷ ἀδελφοῦ ἐπιδῦναι τὸν ἥλιον͵ μή ποτε ἡ νὺξ διαστῇ μεταξὺ ἀμφοτέρων καὶ καταλίπῃ ἐν ἡμέρᾳ Κρίσεως ἀπαραίτητον ἔγκλημα. Ὅτι οὐ δεῖ καιρὸν ἀναμένειν ἐπὶ τῇ ἑαυτοῦ διορθώσει͵ διὰ τὸ μὴ ἀσφαλὲς ἔχειν περὶ τῆς αὔριον͵ ὅτι πολλοὶ πολλὰ βουλευσάμενοι τὴν αὔριον οὐ κατέλαβον. Ὅτι οὐ δεῖ ἀπατᾶσθαι χορτασίᾳ κοιλίας͵ δι΄ ἧς γίνονται φαντασίαι νυκτεριναί. Ὅτι οὐ δεῖ περισπᾶσθαι εἰς ἄμετρον ἐργασίαν καὶ ὑπερ βαίνειν τοὺς ὅρους τῆς αὐταρκείας͵ κατὰ τὸν εἰπόντα Ἀπόστολον· Ἔχοντες δὲ διατροφὰς καὶ σκεπάσματα͵ τούτοις ἀρκεσθησόμεθα͵ ὅτι ἡ περισσεία ἡ ὑπὲρ τὴν χρείαν εἰκόνα πλεονεξίας ἐμφαίνει͵ ἡ δὲ πλεονεξία ἀπόφασιν ἔχει εἰδωλολατρείας. Ὅτι οὐ δεῖ φιλάργυρον εἶναι οὐδὲ θησαυρίζειν εἰς ἀνω φελῆ ἃ μὴ δεῖ. Ὅτι δεῖ τὸν προσερχόμενον Θεῷ ἀκτημοσύνην ἀσπά ζεσθαι κατὰ πάντα καὶ καθηλωμένον εἶναι τῷ φόβῳ τοῦ Θεοῦ͵ κατὰ τὸν εἰπόντα· Καθήλωσον ἐκ τοῦ φόβου σου τὰς σάρκας μου· ἀπὸ γὰρ τῶν κριμάτων σου ἐφοβήθην. Δῴη δὲ ὁ Κύριος͵ μετὰ πάσης πληροφορίας ὑμᾶς ἀνα δεξαμένους τὰ εἰρημένα͵ εἰς δόξαν Θεοῦ καρποὺς ἀξίους τοῦ Πνεύματος ἐπιδείξασθαι͵ Θεοῦ εὐδοκίᾳ καὶ συνεργίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Ἀμήν.

 LETTER 173:  To Theodora the Canoness [61]
[ca. 374]  NPNF 2, v. 8,

ΠΡΟΣ ΘΕΟΔΩΡΑΝ ΚΑΝΟΝΙΚΗΝ

[1] Only a very few have been consistent in keeping the tongue in check and the eye under guidance, as the Gospel would have it;

[2] in working with the hands according to the mark of doing what is pleasing to God; in moving the feet, and using every member, as the Creator ordained from the beginning.

[3] Propriety in dress, watchfulness in the society of men,

[4] moderation in eating and drinking,

[5] the avoidance of superfluity in the acquisition of necessities;

ὥστε καὶ γλώσσῃ πεπαιδευμένῃ χρῆσθαι καὶ ὀφθαλμῷ πεπαιδαγωγημένῳ κατὰ τὸ βούλημα τοῦ Εὐαγγελίου

καὶ χερσὶν ἐνεργεῖν κατὰ τὸν σκοπὸν τῆς εὐαρεστήσεως καὶ πόδας κινεῖν καὶ ἑκάστῳ τῶν μελῶν οὕτω κεχρῆσθαι ὡς ἐξ ἀρχῆς ὁ Δημιουργὸς ἡμῶν ᾠκονόμησε·

τὸ ἐν τῇ καταστολῇ κόσμιον͵

τὸ ἐν ταῖς συντυχίαις τῶν ἀνδρῶν πεφυλαγμένον͵

τὸ ἐν βρώμασιν αὔταρκες͵

τὸ ἐν τῇ κτήσει τῶν ἀναγκαίων ἀπέριττον.

   all these things seem small enough when they are thus merely mentioned, but, as I have found by experience, their consistent observance requires no light struggle.  Further, such a perfection of humility as not even to remember nobility of family, nor to be elevated by any natural advantage of body or mind which we may have, nor to allow other people’s opinion of us to be a ground of pride and exaltation, all this belongs to the evangelic life.  There is also

Ταῦτα πάντα μικρὰ μὲν ἁπλῶς οὕτω λεγόμενα͵ μεγάλου δὲ ἀγῶνος εἰς τὸ κατορθω θῆναι χρῄζοντα ἐπ΄ αὐτῆς τῆς ἀληθείας εὑρήκαμεν. Καὶ μὴν καὶ τὸ ἐν τῇ ταπεινοφροσύνῃ τέλειον͵ ὡς μήτε προγόνων περιφανείας μεμνῆσθαι μήτε͵ εἴ τι ἐκ φύσεως ἐνυπάρχει ἡμῖν πλεονέκτημα ἢ κατὰ σῶμα ἢ κατὰ ψυχήν͵ τούτῳ ἐπαίρεσθαι μήτε τὰς ἔξωθεν περὶ ἡμῶν ὑπολήψεις ἀφορμὴν ἐπάρσεώς τε καὶ φυσιώσεως ποιεῖσθαι͵ ταῦτα τοῦ εὐαγγελικοῦ ἔχεται βίου͵

[1]   sustained self-control, 

[2]   industry in prayer,

[3]   sympathy in brotherly love,

[4]   generosity to the poor,

[5]   lowliness of temper,

[6]   contrition of heart,

[7]   soundness of faith,

[8]   calmness in depression,

τὸ ἐν ἐγκρατείᾳ εὔτονον͵

τὸ ἐν προσευχαῖς φιλόπονον͵

τὸ ἐν φιλαδελφίᾳ συμπαθές͵

τὸ πρὸς τοὺς δεομένους κοινωνικόν͵

τὸ τοῦ φρονήματος κατα βεβλημένον͵

ὁ συντριμμὸς τῆς καρδίας͵

τὸ τῆς πίστεως ὑγιές͵

τὸ ἐν σκυθρωπότητι ὁμαλόν͵