AN ASCETICAL DISCOURSE
HOMILY  13 [dub.]

ΛΟΓΟΣ ΑΣΚΗΤΙΚΟΣ.

If, then, by dispassion (apatheia)we regain the image of God and if the likeness of God bestows upon us everlasting life, let us devote ourselves to this pursuit in preference to all others, so that our soul may never again be enslaved by any vice, but that our understanding may remain firm and unconquerable under the assaults of temptation, to the end that we may become sharers in the divine beatitude.

 Εἰ οὖν διὰ τῆς ἀπαθείας τὴν εἰκόνα τοῦ Θεοῦ πάλιν ἀναλαμβάνομεν͵ ἡ δὲ πρὸς τὸν Θεὸν ὁμοιότης τὸ διηνεκὲς τῆς ζωῆς ἡμῖν χαρίζεται͵ πάν των ἀμελήσαντες τῶν ἄλλων͵ ταύτης γενώμεθα τῆς σπουδῆς͵ ὥστε μηδενὶ πάθει μηδέποτε καταδυνα στευθῆναι ἡμῶν τὴν ψυχὴν͵ ἀλλ΄ ἀκλινῆ καὶ ἀκατά βλητον ἐν ταῖς τῶν πειρασμῶν προσβολαῖς τὴν διάνοιαν ἡμῶν διαμένειν͵ ἵνα γενώμεθα τῆς θείας μακαριότητος μέτοχοι.

Now, an ally to the zeal of those who duly aspire to this gift is virginity. The grace of virginity, however, does not consist solely in abstaining from the procreation of children, but our whole life, conduct and moral character should be virginal, illustrating in every action the integrity required of the virgin. It is possible, indeed, to commit fornication in speech, to be guilty of adultery through the eye, to be corrupted through the hearing, to receive defilement into the heart, and to transgress the bounds of temperance by want of control in partaking of food and drink. But he who keeps himself under restraint in all these matters, according to the rule of virginity, truly exhibits in himself the grace of virginity fully developed and in its perfection.

Τῆς δὲ τοιαύτης σπουδῆς συνεργός ἐστιν ἡ παρθενία͵ τοῖς κατὰ λόγον μετιοῦσι τοῦτο τὸ χάρισμα. Οὐ γὰρ ἐν μόνῳ τῷ φείσασθαι τῆς παιδοποιίας κατορθοῦται τὸ χάρισμα τῆς παρ θενίας͵ ἀλλ΄ ἅπας ὁ βίος καὶ ἡ ζωὴ καὶ τὸ ἦθος παρθενεύειν ὀφείλει͵ διὰ παντὸς ἐπιτηδεύματος τοῦ ἀγάμου τὴν ἀφθορίαν ἐπιδεικνύμενος. Ἔστι γὰρ καὶ λόγῳ πορνεῦσαι͵ καὶ ὀφθαλμῷ μοιχεῦσαι͵ καὶ δι΄ ἀκοῆς μολυνθῆναι͵ καὶ τῇ καρδίᾳ μίασμα δέξασθαι͵ καὶ τῇ περὶ τὴν βρῶσιν καὶ πόσιν ἀμετρίᾳ ἐκπεσεῖν τῶν ὅρων τῆς σωφροσύνης. Ὁ γὰρ ἐν τούτοις πᾶσιν ὑπὸ τὸν κανόνα τῆς παρθενίας ἑαυτὸν ἐγκρατεία φυλάσσων ἀληθῶς δείκνυσι τελείαν ἐν ἑαυτῷ διὰ πάν των ἀπηρτισμένην τῆς παρθενίας τὴν χάριν.

It was within the power of Ananias not to dedicate his property to God in the beginning; but he consecrated his possessions to God by vow with a view to human glory, that he might be an object of admiration to men because of his munificence, and he also kept back a part of the price. This provoked the Lord’s displeasure against him (of which Peter was the intermediary) to such a degree that he was not given time for repentance. Accordingly, before making a promise to live the religious life, anyone who wishes may lawfully and licitly follow the way of the world and freely submit to the yoke of wedlock. When, however, by his own consent, a man has been made subject to a prior claim, he should reserve himself for God as a kind of sacred votive offering, in fear of being condemned for sacrilege by defiling again, by an ordinary way of life, the body consecrated to God by vow. And I say this with not only one kind of passion in mind, as some think, who would preserve the integrity of virginity by custody of the body alone, but with reference to every manifestation of a passionate inclination.

 Ἐξῆν γὰρ τῷ Ἀνανίᾳ τὴν ἀρχὴν μὴ ἐπαγγείλασθαι τῷ Θεῷ τὴν κτῆσιν· ἀλλ΄ ἐπειδὴ͵ πρὸς τὴν ἀνθρωπίνην ἀπιδὼν δόξαν͵ τὸ μὲν κτῆμα διὰ τῆς ἐπαγγελίας τῷ Θεῷ ἀφιέρωσεν͵ ὡς ἂν θαυμασθείη παρὰ τῶν ἀνθρώπων ἐπὶ τῇ φιλοτιμίᾳ͵ τοῦ τιμήματος δὲ ἐνοσφίσατο͵ τοιαύτην ἐκίνησε καθ΄ ἑαυτοῦ τοῦ Κυρίου τὴν ἀγα νάκτησιν͵ ἧς ὑπηρέτης ὁ Πέτρος ἦν͵ ὡς μηδὲ με τανοίας προθεσμίαν εὑρεῖν. Οὐκοῦν πρὸ τῆς ἐπαγ γελίας τοῦ σεμνοῦ βίου ἔξεστι τῷ βουλομένῳ͵ κατὰ τὸ συγκεχωρημένον καὶ ἔννομον͵ εἰς ἀκολουθίαν βίου ἐλθεῖν͵ καὶ ἑαυτὸν ἐπιδοῦναι τῇ συζυγίᾳ τοῦ γάμου· προληφθέντα δὲ διὰ τῆς οἰκείας ὁμολογίας͵ φυλάσσειν προσήκει ἑαυτὸν τῷ Θεῷ͵ καθάπερ τι τῶν ἱερῶν ἀναθημάτων͵ ὡς ἂν μὴ τῷ τῆς ἱεροσυ λίας ἐνέχοιτο κρίματι͵ τὸ ἀφιερωμένον διὰ τῆς ἐπαγγελίας τῷ Θεῷ σῶμα πάλιν τῇ τοῦ κοινοῦ βίου ^31.873 ὑπηρεσίᾳ καταῤῥυπώσας. Λέγω δὲ τοῦτο͵ οὐ μόνον πρὸς τὸ ἓν εἶδος τοῦ πάθους βλέπων͵ καθώς τινες οἴονται͵ ἐν μόνῃ τῇ τοῦ σώματος φυλακῇ τὸ κατ όρθωμα τῆς παρθενίας περισώζοντες͵ ἀλλὰ τὸ κατὰ πάντα τρόπον παθητικῆς διαθέσεως͵

            One who would reserve himself for God may not be defiled by any emotion savoring of this world.

τὸν μέλλοντα φυλάσσειν ἑαυτὸν τῷ Θεῷ μηδενὶ τῶν κοσμικῶν παθημάτων ἐμμολυνθῆναι.

Anger, envy, bearing a grudge, deceit, insolence, arrogance, unseasonable talking, indolence in prayer, desire for goods one does not possess, negligence in observing the commandments, ostentation in dress, vain regard for one’s appearance, meetings and conversations over and above what is necessary and fitting - all these must be most carefully avoided by one who has dedicated himself to God by virginity, because yielding to one of them is almost as perilous as falling into an expressly forbidden sin. All that springs from the passions mars in some way the purity of the soul and is an impediment in attaining to the divine life. He who has given up the world, therefore, must keep his attention fixed upon these considerations, so as in no way to defile himself, the vessel of God, by corrupting usage. This fact, moreover, should be especially borne in mind - he who has chosen the way of the angels by passing the confines of human nature has taken up a spiritual mode of life. Now, this is the special character of the angelic nature: to be free from the marriage yoke, not to be distracted by any created beauty, but to be constantly intent upon the divine countenance. Consequently, if he who has been raised to the rank of the angelic dignity suffers taint from human passions, he resembles a leopard’s skin, the hair of which is neither entirely white nor wholly black, but because it is spotted with different colors is reckoned with neither black nor white. Let these words, therefore, in a very general way, serve as an exhortation to those who have chosen the life of chastity and discipline.

Ὀργὴ καὶ φθόνος͵ καὶ μνησικακία͵ ψεῦδος καὶ ὑπερηφανία͵ μετεωρισμὸς καὶ ἀκαιρολογία͵ προσευχῶν ἀργία͵ καὶ ἡ περὶ τὰ μὴ ὄντα ἐπιθυμία͵ ἐντολῶν ἀμέλεια͵ καὶ καλλωπι σμὸς ἱματίων͵ προσώπων ὡραϊσμὸς͵ καὶ συντυχίαι καὶ ὁμιλίαι͵ ἔξωθεν τοῦ πρέποντός τε καὶ ἀναγκαίου γινόμεναι· ταῦτα πάντα τοσαύτης ἄξια παραφυλα κῆς ἐστι τῷ διὰ τῆς παρθενίας ἀφιερώσαντι τῷ Θεῷ ἑαυτὸν͵ ὡς τὸν ἴσον͵ μικροῦ δεῖν͵ κίνδυνον εἶναι͵ ἑνί τε τούτων συνενεχθῆναι͵ καὶ ἐν τῇ ἀπειρημένῃ ἁμαρτίᾳ γενέσθαι. Πάντα γὰρ τὰ διὰ πάθους γινό μενα λυμαίνεταί πως τῇ τῆς ψυχῆς καθαρότητι͵ καὶ πρὸς τὴν θείαν ἐμποδίζει ζωήν. Πρὸς ταῦτα τοίνυν χρὴ βλέπειν τὸν ἀποταξάμενον τῷ βίῳ͵ ὡς μηδενὶ τρόπῳ τὸ τοῦ Θεοῦ σκεῦος ἑαυτὸν τῇ ἐμπαθεῖ χρήσει καταμολύνειν. Λογίζεσθαι δὲ ἐκεῖνο μάλιστα χρὴ͵ ὅτι͵ διαβὰς τὰ μέτρα τῆς ἀνθρωπίνης φύσεως͵ πρὸς τὴν ἀσώματον πολιτείαν ἑαυτὸν μετέστησεν ὁ τὸν τῶν ἀγγέλων βίον ἑλόμενος. Ἴδιον γὰρ τοῦτο τῆς ἀγγελικῆς ἐστι φύσεως͵ τὸ ἀπηλλάχθαι τῆς γαμι κῆς συζυγίας͵ μηδὲ πρὸς ἄλλο τι κάλλος μετεωρί ζεσθαι͵ ἀλλ΄ εἰς τὸ θεῖον πρόσωπον διηνεκῶς ἀτενί ζειν. Ὁ τοίνυν πρὸς τὴν ἀγγελικὴν ἀξίαν μετα ταξάμενος͵ εἰ τοῖς ἀνθρωπίνοις ἐμμολύνοιτο πάθεσιν͵ ὅμοιός ἐστι δορᾷ παρδάλεως͵ ἧς οὔτε λευκὴ παντελῶς ἡ θρὶξ οὔτε μέλαινα διόλου͵ ἀλλὰ τῇ μίξει τῶν ἑτεροχροούντων διεστιγμένη͵ οὔτε ἐν τοῖς μέλασιν͵ οὔτε ἐν τοῖς λευκοῖς ἀριθμεῖται. Ταῦτα μὲν οὖν κοινοτέρα τις ἔστω παραγγελία τῶν τὸν ἐγκρατῆ καὶ ἁγνὸν βίον προελομένων.

But since we ought to discuss particular features as well in this connection, it also is necessary to record briefly the following points. They who are set apart from the ordinary life in the world and follow a regimen more nearly approaching the divine life should not undertake this discipline of their own accord nor as solitaries. It is fitting that such a way of life have a witness, that it may be free from base suspicion. Just as the spiritual law would have no fewer than ten partake of the mystic pasch, so they who practice the spiritual life in common should properly exceed rather than fall short of this number.

Ἐπειδὴ δὲ χρὴ καὶ περὶ τῶν καθ΄ ἕκαστον ἀκρι βῶς διελέσθαι͵ ἀναγκαῖον ἂν εἴη δι΄ ὀλίγων καταλι πεῖν καὶ περὶ τούτων ὑπόμνημα. Οἱ χωρισθέντες τοῦ κοινοῦ βίου͵ καὶ πρὸς τὴν θειοτέραν ζωὴν ἑαυ τοὺς ἀσκοῦντες͵ μὴ ἐφ΄ ἑαυτῶν͵ μηδὲ καταμό νας ἀσκείσθωσαν. Ἐμμάρτυρον γὰρ εἶναι προσήκει τὸν τοιοῦτον βίον͵ ὡς ἂν ἐκτὸς εἶναι πονηρᾶς ὑπ οψίας. Καὶ ὥσπερ ὁ πνευματικὸς νόμος οὐκ ἐλάττονας εἶναι τῶν δέκα βούλεται τοὺς τὸ μυστικὸν πάσχα ἐσθίοντας· οὕτως χρὴ ἐνταῦθα πλεονάζειν μᾶλλον ἢ ἐλαττοῦσθαι τὴν δεκάδα τῶν τὴν πνευματικὴν πο λιτείαν συνασκουμένων.

As, according to the Apostle, authority established by God is not to be resisted (for he declares that they who resist the ordinance of God are condemned,) so it is right in this case also for the rest of the community to be persuaded that such power is delegated the superior not accidentally but by the divine will. Thus, with one member recommending all that is useful and profitable to the soul and the others receiving his good counsels with docility, advancement according to God is without impediment.

Ἀλλ΄ ὥσπερ φησὶν ὁ Ἀπόστολος͵ ταῖς ὑπὸ τοῦ Θεοῦ τε ταγμέναις ἐξουσίαις μὴ ἀντιτάσσεσθαι (κρίνεσθαι γὰρ τοὺς ἀντιτασσομένους τῇ τοῦ Θεοῦ διαταγῇ)· οὕτω καὶ ἐνταῦθα πεπεῖσθαι προσήκει τὴν λοιπὴν ἀδελφότητα͵ μὴ κατὰ τὸ αὐτόματον͵ ἀλλὰ κατὰ τὴν θείαν βούλησιν͵ τὴν τοιαύτην ἐξουσίαν τῷ ἐπιστα τοῦντι δεδόσθαι͵ ὥστε ἀνεμπόδιστον γίνεσθαι τὴν κατὰ Θεὸν προκοπὴν͵ τοῦ μὲν ὑποτιθεμένου πᾶν ὅσον ψυχωφελές τε καὶ χρήσιμον͵ τῶν δὲ ἐν εὐπει θείᾳ τὰς ἀγαθὰς συμβουλίας δεχομένων.

Since it is in every way fitting that the community be obedient and under subjection to a superior, it is therefore of the highest importance that the one chosen as guide in this state of life be such that his life may serve as a model of every virtue to those who look to him, and, as the Apostle says, that he be ‘sober, prudent, of good behaviour, a teacher.’ I am, consequently, of the opinion that his manner of life should be investigated, and not only as to whether he has reached old age in a chronological sense (for youthful traits of character can exist along with gray hair and wrinkles). Inquiry should be made, above all, as to whether his character and manners have grown gray through propriety, so that everything said and done by him may represent a law and a standard for the community. It is proper, moreover, for those who lead the monastic life to take thought for their livelihood, as the Apostle prescribes, so that they who work with their hands may eat their bread in honor. And the work should be allotted at the direction of an older member well known for holiness of life, who will turn to account the works of their hands by procuring necessities with these so as to fulfill the command of providing bread with sweat and toil. The reputation of the rest of the brethren should be kept unsullied and blameless by their not being required to go about in public to secure the necessities of life. The best rule and standard for a well-disciplined life is this: to be indifferent to the pleasure or pain of the flesh, but to avoid immoderation in either direction, so that the body may neither be disordered by obesity nor yet rendered sickly and so unable to execute commands. The same injury to the soul, indeed, results from both types of excess: when the flesh is not brought under subjection, natural vigor makes us rush headlong in the wake of our shameful impulses; on the other hand, when the body is relaxed, enfeebled and torpid, it is under constraint from pain.

Ἐπεὶ οὖν προσήκει παντὶ τρόπῳ τῷ προεστῶτι εὐπειθῆ τε καὶ ὑποχείριον εἶναι τὴν συνοδίαν͵ πρὸ πάντων ἀναγκαῖόν ἐστι τοιοῦτον ἐκλέγεσθαι τὸν καθηγούμενον τῆς πολιτείας ταύτης͵ ὡς παντὸς ἀγαθοῦ ὑπόδειγμα τοῖς πρὸς αὐτὸν ἀποβλέπουσι τὸν ἐκείνου γίνεσθαι βίον· καὶ͵ ὥς φησιν ὁ Ἀπόστολος͵ νηφάλιον͵ σώ φρονα͵ κόσμιον͵ διδακτικόν. Οὕτω μοι δοκεῖ δεῖν καὶ τὸν τούτου ἐξετάζειν βίον͵ μὴ μόνον εἰ τῷ χρόνῳ τὸ γηραιὸν ἔχοιεν (ἔστι γὰρ καὶ ἐν πολιᾷ καὶ ῥυτίδι νεωτερίζειν κατὰ τὸ ἦθος)· ἀλλὰ προηγουμένως͵ εἰ τὸ ἦθος καὶ ὁ τρόπος διὰ κοσμιότητος πεπολίωται͵ ὥστε πᾶν τὸ παρ΄ αὐτοῦ λεγόμενόν τε καὶ γινόμενον ἀντὶ νόμου καὶ κανόνος τῇ συνοδίᾳ γίνεσθαι. Ἐπί νοια δὲ τροφῆς πρέπει τοῖς ἐν τῷ τοιούτῳ βίῳ διά γουσιν͵ ἣν ὁ Ἀπόστολος ὑποτίθεται͵ ἵνα ἐργαζό μενοι ταῖς χερσὶν εὐσχημόνως τὸν ἑαυτῶν ἄρτον ἐσθίωσι. Διατίθεσθαι δὲ προσήκει τὴν ἐργασίαν ἐπί τινος πρεσβύτου͵ ἐπὶ σεμνότητι βίου μαρτυρου μένου͵ ὃς καταλέξει τὰ ἔργα τῶν χειρῶν αὐτῶν πρὸς τὰς ἐπιζητουμένας χρείας͵ ὥστε καὶ τὴν ἐντολὴν κατορθοῦσθαι τὴν κελεύουσαν ἐν ἱδρῶτι καὶ πόνῳ τὴν τροφὴν πορίζειν͵ καὶ εὐσχημοσύνην ἀνεπίλη πτον καὶ ἄμωμον μένειν͵ ἐν τῷ μηδεμίαν αὐτοῖς ἀνάγκην ἐγγίνεσθαι͵ διὰ τὸ τὴν τοῦ βίου χρείαν δη μοσιεύεσθαι. Ἐγκρατείας δὲ ὁ κάλλιστος ὅρος καὶ κανὼν οὗτος ἔστω͵ τὸ μήτε πρὸς τρυφὴν͵ μήτε πρὸς κακοπάθειαν τῆς σαρκὸς βλέπειν͵ ἀλλὰ φεύγειν ἐν ἑκατέρῳ τὴν ἀμετρίαν͵ ἵνα μήτε πολυσαρκοῦσα ταράσσηται͵ μήτε͵ νοσώδης γενομένη͵ ἀδυνατῇ πρὸς τὴν τῶν ἐντολῶν ἐργασίαν. Ἴση γὰρ ἐξ ἑκατέρων ἡ βλάβη τῇ ψυχῇ προσγίνεται͵ καὶ τὸ ἀνυπό τακτον εἶναι τὴν σάρκα͵ δι΄ εὐεξίας ἀποσκιρτῶσαν εἰς ἀτόπους ὁρμὰς͵ καὶ ὅταν πάρετός τε καὶ ἐκλε λυμένη καὶ ἀκίνητος ὑπὸ ἀλγηδόνων συνέχηται.

With the body in such a condition, the soul is not free to raise its glance upward, weighed down as it is in companionship with the body’s malady, but is, perforce, wholly occupied with the sensation of pain and intent upon itself.

Οὐ ^31.877 γὰρ ἄγει σχολὴν ἡ ψυχὴ͵ ἐν τῇ τοιαύτῃ τοῦ σώματος καταστάσει͵ πρὸς τὰ ἄνω βλέπειν ἐλευθερίως· ἀλλὰ κατὰ πᾶσαν ἀνάγκην πρὸς τὴν τῆς ὀδύνης αἴσθησιν ἀσχολεῖται καὶ ἐπικλίνεται͵ συνταπεινουμένη τῇ κα κοπαθείᾳ τοῦ σώματος.

Prayer time should cover the whole of life, but since there is absolute need at certain intervals to interrupt the bending of the knee and the chanting of psalms, the hours appointed for prayer by the saints should be observed. The mighty David says: ‘I rose at midnight to give praise to thee for the judgments of thy justification’; and we find Paul and Silas following his example, for they praised God in prison at midnight. Then too, the same Prophet says: ‘Evening and morning and at noon.’ Moreover, the coming of the Holy Spirit took place at the third hour, as we learn in the Acts when, in answer to the Pharisees who were jeering at the disciples because of the diversity of tongues, Peter said that they were not drunk who were speaking these words: ‘seeing that it is but the third hour.’ Again, the ninth hour recalls the Lord’s Passion, which took place that we might live. But, since David says: ‘Seven times a day I have given praise to thee for the judgments of thy justice,’ and the times for prayer which have been mentioned do not make up this seven-fold apportionment, the mid-day prayer should be divided, one part being recited before the noon repast and the other afterward. In this way, the daily seven-fold praise of God distributed throughout the whole period of the day may become a pattern for us also.

 Προσευχῆς καιρὸς ἔστω ἅπας ὁ βίος· μάλιστα δὲ ἐπειδὴ χρή τισι διαλείμμασι τὸ σύντονον τῆς ψαλμῳδίας καὶ τῆς γονυκλισίας διαναπαύειν͵ ἀκολουθητέον ταῖς παρὰ τῶν ἁγίων τετυπωμέναις εἰς προσευχὴν ὥραις. Φησὶ τοίνυν ὁ μέγας Δαβὶδ͵ ὅτι Μεσονύκτιον ἐξηγειρόμην τοῦ ἐξομολογεῖσθαί σοι ἐπὶ τὰ κρίματα τῆς δικαιοσύνης σου· ᾧ καὶ Παῦλος καὶ Σίλας ἀκο λουθοῦντες εὑρίσκονται͵ κατὰ τὸ μεσονύκτιον ἐν τῷ δεσμωτηρίῳ τὸν Θεὸν αἰνοῦντες. Εἶτά φησιν ὁ αὐτὸς προφήτης· Ἑσπέρας καὶ πρωὶ καὶ μεσημβρίας. Ἀλλὰ καὶ ἡ τοῦ ἁγίου Πνεύματος παρουσίᾳ κατὰ τὴν τρίτην γίνεται ὥραν͵ καθὼς ἐν ταῖς Πράξεσι μεμαθήκαμεν͵ ὅτε͵ διαχλευαζόντων ἐν τῇ ποικίλῃ τῶν γλωσσῶν ἐνεργείᾳ τῶν Φαρισαίων τοὺς μαθητὰς͵ φησὶν ὁ Πέτρος μὴ μεθύειν τοὺς ταῦτα λαλοῦντας· ὥρα γάρ ἐστι τρίτη. Ἡ δὲ ἐνάτη τοῦ Δεσποτικοῦ πάθους ἐστὶ μνημόσυνον͵ τοῦ ὑπὲρ τῆς ἡμετέρας ζωῆς γενομένου. Ἀλλ΄ ἐπειδή φησιν ὁ Δαβὶδ͵ ὅτι Ἑπτάκις τῆς ἡμέρας ᾔνεσά σε ἐπὶ τὰ κρίματα τῆς δικαιοσύνης σου͵ οἱ δὲ μνημονευθέντες τῆς προσευχῆς καιροὶ οὐ πληροῦσι τὴν ἑβδομάδα τῶν προσευχῶν͵ τὴν μεσημβρινὴν προσευχὴν διατμητέον· καὶ τὴν μὲν πρὸ τοῦ προσενέγκασθαι τὴν τροφὴν͵ τὴν δὲ μετὰ τὸ προσενέγκασθαι· ὥστε γενέσθαι καὶ ἡμῖν ἐν τύπῳ τὸ ἑπτάκις τῆς ἡμέρας αἰνεῖν τὸν Θεὸν κατὰ πᾶσαν τῆς ἡμέρας περίοδον.

Often, a want of discrimination regarding visitors introduces into the heart a succession of untimely conversations and fruitless tales, and from idle talk comes the further descent to idle and useless thought.

Πολλάκις γὰρ ἡ ἀδιαφορία τοῦ εἰσιόντος ἀκαίρων λόγων καὶ ἀνωφελῶν διηγημάτων ἀκολουθίαν ταῖς καρδίαις ἐντίθησιν͵ εἰς ματαίας τε καὶ ἀνωφελεῖς διανοίας ἐκ τῶν ματαίων λόγων ἐμβάλλει.

This, therefore, should be the rule for all: The superior alone is to be asked and he alone is to give the response with regard to matters requiring speech; but the others are not to answer those prattlers who waste their time in vain discourses, so as to avoid being drawn along with them into a succession of idle words.

Καὶ διὰ τοῦτο νόμος ἔστω κοινὸς͵ μόνον ἐρωτᾶσθαι τὸν καθηγούμενον καὶ ἀποκρίνεσθαι ὑπὲρ ὧν προσήκει γενέσθαι τινὰ κατὰ ἀνάγκην λόγον· τοὺς δὲ λοιποὺς μὴ ἀποκρίνεσθαι τοῖς ἀδολεσχοῦσιν ἐν ὁμιλίαις μα ταίαις͵ ἵνα μὴ συγκαθελκυσθῇ πρὸς τὴν ἀργῶν ῥη μάτων ἀκολουθίαν

There should be a common supply room for all and nothing should be called private or personal to any individual - neither cloak, nor shoe, nor anything else required for the body.

Ἀποθήκη δὲ τοῖς πᾶσιν ἔστω μία κοινὴ͵ καὶ μηδὲν ἴδιον ἑκάστῳ ὀνομαζέσθω· μὴ ἱμάτιον͵ μὴ ὑπόδημα͵ μὴ ἄλλο τι τῶν πρὸς τὴν ἀναγκαίαν χρείαν τοῦ σώματος.

The use of these items should be under the authority of the superior, so that the articles from the common store may be allotted to each according to his need at the superior’s direction.

Ἀλλ΄ ἐν τῇ ἐξουσίᾳ τοῦ καθηγουμένου ἡ χρῆσις. ἔστω͵ ἐκ τῶν κοινῶν τὸ κατάλληλον ^31.880 ἑκάστου χρησιμεύειν͵ κατὰ τὴν τοῦ προηγουμένου ὑφήγησιν.

The law of charity does not allow particular friendship or exclusive groups in community life, for particular affection inevitably works great harm to communal union. Consequently, all should regard one another with equal affection and one and the same degree of charity should prevail in the entire group. If any be found for any reason whatsoever to have an inordinate affection for a fellow religious, be he brother or kinsman or anyone else, he should be chastised as one who works detriment to the common good; for an excess of affection for one individual bears a strong implication of defect with regard to the others. The penalties imposed upon one found guilty of any fault ought to be proportioned to the offense, [e.g.], forbidding the offender to join in psalmody with his brethren, prohibiting him from taking part in common prayer, or ostracizing him from the common table. In this matter, the one in charge of general discipline will determine the penalty of the offender according to the gravity of his fault.

Ἐν δὲ τῇ κοινῇ ταύτῃ συσκηνίᾳ μερικὰς φιλίας καὶ ἑταιρείας ὁ τῆς ἀγάπης θεσμὸς οὐ συγχωρεῖ. Ἀνάγκη γὰρ πᾶσα τὰς ἐν μέρει γινομέ νας προσπαθείας εἰς πολλὰ βλάπτειν τὴν κοινὴν συμφωνίαν. Νῦν δὲ ἴσῳ τῷ μέτρῳ τῆς διαθέσεως πάντας προσήκει πρὸς ἀλλήλους βλέπειν͵ καὶ ἓν μέτρον τῆς ἀγάπης ἐπὶ παντὸς κρατεῖν τοῦ πληρώ ματος. Εἰ δέ τις εὑρεθῇ πλείονι σχέσει ἀγαπητικῶς ἔχων πρὸς μοναχὸν ἀδελφὸν͵ ἢ συγγενῆ͵ ἢ πρὸς ἄλλον τινὰ δι΄ οἱανδήποτε πρόφασιν͵ ὡς τὸ κοινὸν ἀδικῶν͵ σωφρονιζέσθω. Ὁ γὰρ πλεονασμὸς τῆς διαθέσεως ἐπὶ τοῦ ἑνὸς προσώπου κατηγορίαν ἔχει τῆς ἐπὶ τῶν ἄλλων ἐλλείψεως πολλήν. Τὰ δὲ ἐπιτίμια τοῦ ἐπὶ πλημμελείᾳ τινὶ καταγνωσθέντος πρὸς τὸ μέτρον τοῦ ἁμαρτήματος ἔστω· καὶ τὸ κωλυθῆναι συστῆναι εἰς ψαλμῳδίαν͵ καὶ τὸ μὴ παραδεχθῆναι εἰς εὐχῆς κοινωνίαν͵ καὶ τὸ ἀπόβλητον γενέσθαι εἰς τὴν τῆς τροφῆς μετουσίαν· ἐν ᾧ καὶ πρὸς τὴν ποσότητα τοῦ σφάλματος ὁρίσει τὸ ἐπιτίμιον τῷ ἐξαμαρτάνοντι ὁ ἐπιστατεῖν ταχθεὶς τῇ κοινῇ εὐταξίᾳ.

The ministration to the community as a whole should be performed by two monks taking turns successively by the week in assuming full charge of necessary business, so that the reward of humility may belong to all in common and that it may be impossible for anyone to outdo the rest of his brethren in giving service; also, that all may have a respite on equal terms, for the interchange of labor and intervals of rest prevents weariness from afflicting the laborers. The superior of the community is authorized to assign whom he will to make necessary journeys abroad and to appoint those who will remain at home and see to domestic concerns.

Ἡ δὲ ὑπηρεσία γινέσθω τῇ κοινῇ συνοδίᾳ ἐκ περιόδου͵ δύο κατ΄ ἀκο λουθίαν ἐν ἑβδομάδι μιᾷ πᾶσαν τὴν ὑπὸ τῆς χρείας ἐπιζητουμένην σπουδὴν ἐκτελούντων͵ ἵνα καὶ ὁ μι σθὸς τῆς ταπεινοφροσύνης κοινὸς ᾖ͵ καὶ μὴ ἐξῇ τινι μηδὲ ἐν τῷ καλῷ πλεονεκτεῖν τὴν συνοδίαν͵ καὶ ἡ ἀνάπαυσις ἐν τῷ ἴσῳ πᾶσιν ὑπάρχῃ. Τὸ γὰρ ἐν μέρει κοποῦσθαι͵ καὶ ἐν μέρει διαναπαύεσθαι͵ ἀν επαίσθητον τοῖς κάμνουσι τὸν κόπον ποιεῖ. Ἐξουσίαν ἔχει ὁ προεστὼς τοῦ τάγματος͵ καὶ ἐπὶ ἀναγκαίας προόδους τοὺς κατὰ γνώμην προσάγειν͵ καὶ προσ τάσσειν οἷς ἂν συμφέρῃ τὸ οἰκουρεῖν͵ καὶ ἐντὸς τοῦ οἴκου μένειν. .

If, then, a brother is young as regards the vigor of his body, he should keep its charm and grace hidden until he reach a time of life when he may decorously show himself.

Εἰ οὖν τις νεάζοι κατὰ τὸ ἄνθος τοῦ σώματος͵ ἀφανῆ τὴν τοιαύτην ποιείτω εὐσχημοσύνην ὑποκρυπτόμενος͵ ἕως ἂν εἰς τὴν πρέπουσαν κατάστασιν τὸ φαινόμενον ἔλθῃ.

The brethren should betray no sign of anger, of unforgivingness, or envy, or contentiousness, whether in bearing, gesture, word, glance of the eye, expression of countenance, or by anything calculated to arouse a companion’s ire. If anyone should commit one of these faults, even if he has first suffered an annoyance of this sort, he is not thereby sufficiently justified for involving himself in the offense; for evil at whatever point of time it is committed is evil just the same. Oaths of all kinds should be banished from the monastic company. Let a nod of the head or verbal assent take the place of an oath on the part of both speaker and hearer. If anyone should not trust a bare affirmation, he makes accusation against his own conscience as one who is insincere in speech, and for this reason he should be brought to account for his misdemeanor by the superior and be chastened by a salutary penalty. When the day is over and all labor of body and mind has come to an end, each one, before retiring, should examine his conscience in the intimacy of his own heart. And if anything untoward has occurred - a forbidden thought or an idle word, negligence in prayer or inattention in psalmody or desire of the ordinary life of the world - the fault should not be concealed, but confessed publicly, so that through the prayers of the community the malady of the one who has fallen prey to such an evil may be cured.

Ὀργῆς͵ ἢ μνησικακίας͵ ἢ φθόνου͵ ἢ φιλονει κίας σημεῖον ἐν αὐτοῖς ἔστω μηδὲν͵ ἢ σχῆμα͵ ἢ κίνημα· μὴ ῥῆμα͵ μὴ βλέμματος ἔνστασις͵ ἢ προσ ώπου διάθεσις͵ ἢ εἴ τι ἄλλο ὑποκινεῖν πέφυκε πρὸς ὀργὴν τὸν συζῶντα. Εἰ δέ τίς τινι τούτων συν ενεχθείη͵ τὸ προπεπονθέναι τι τῶν λυπούντων οὐχ ἱκανόν ἐστιν εἰς ἀπολογίαν τοῦ πλημμελήματος͵ ἐν ᾧ τις ἐνέχεται. Τὸ γὰρ κακὸν ἐν οἱῳδήποτε χρόνῳ τολμώμενον ἐπίσης ἐστὶ κακόν. Ὅρκος μὲν ^31.881 ἅπας ἐξοριζέσθω τοῦ καταλόγου τῶν ἀσκουμένων. Ἡ δὲ κατάνευσις τῆς κεφαλῆς͵ καὶ ἡ διὰ τῆς φωνῆς συγκατάθεσις ἀντὶ ὅρκου κρινέσθω͵ καὶ τῷ λέγοντι καὶ τῷ ἀκούοντι. Εἰ δέ τις ἀπιστήσειε τῇ ψιλῇ δια βεβαιώσει͵ κατηγορίαν τοῦ ἰδίου συνειδότος παρέχε ται ὡς οὐ κατορθώσας ἀψευδὲς ἐν λόγῳ͵ καὶ διὰ τοῦτο ἐν τοῖς πλημμελοῦσι ταχθήσεται ὑπὸ τοῦ προ καθηγουμένου͵ καὶ ἐπιτιμίῳ θεραπεύοντι σωφρο νισθήσεται. Τῆς ἡμέρας παρελθούσης͵ καὶ παντὸς ἔργου εἰς πέρας ἐλθόντος͵ σωματικοῦ τε καὶ πνευ ματικοῦ͵ πρὸ τῆς ἀναπαύσεως ἀνακρίνεσθαι προσ ήκει τὸ συνειδὸς ἑκάστου ὑπὸ τῆς ἰδίας καρδίας. Καὶ εἴ τι γέγονε παρὰ τὸ δέον͵ ἢ ἐνθύμημα τῶν ἀπηγορευ μένων͵ ἢ λόγος ἔξω τοῦ καθήκοντος͵ ἢ περὶ τὴν προσ ευχὴν ῥᾳθυμία͵ ἢ ἀκηδιασμὸς τῆς ψαλμῳδίας͵ ἢ τοῦ κοινοῦ βίου ἐπιθυμία͵ μὴ ἐπικρυπτέσθω τὸ πλημμέ λημα͵ ἀλλὰ τῷ κοινῷ ἐξαγγελλέτω͵ ὡς ἂν διὰ κοινῆς προσευχῆς θεραπευθῇ τὸ πάθος τοῦ συνενεχθέντος τῷ τοιούτῳ κακῷ.