1.1. When then he previous Conference was ended, and the intervening silence of night as well, as we had been conducted by the holy Abbot Joseph to a separate cell for the sake of quiet, but had passed the whole night without sleep (since owing to his words a fire was raging in our hearts, we came forth from the cell and retired about a hundred yards from it and sat down in a secluded spot. And so as an opportunity was given by the shades of night for secret and familiar converse together, as we sat there Abbot Germanus groaned heavily.

1.1.  Praecedente igitur conlatione finita pariterque nocturno intercedente silentio cum fuissemus a sancto abbate Ioseph ad sepositam cellulam causa quietis adducti et sermonibus eius igne quodam in nostris cordibus excitato totam noctem habuissemus insomnem, egressi cellam et centum fere ab ea passibus secedentes in loco remotiore consedimus.  Cum itaque secreti conloquii nobis familiariter etiam nocturnis tenebris oportunitas praeberetur, ilico ut resedimus abba Germanus grauiter ingemescens :

2.1. What are we doing? said he. For we see that we are involved in a great difficulty and are in an evil plight, as reason itself and the life of the saints is effectually teaching us what is the best thing for our progress in the spiritual life, and yet our promise given to the Elders does not allow us to choose what is helpful.

2.1.  Quid agimus? inquit. Ingenti namque discrimine nos uidemus et perquam miserabili condicione constrictos, quos et ratio ipsa conuersatioque sanctorum quid salubrius sit ad profectum uitae spiritalis efficaciter docet et eligere id quod expedit data senioribus sponsio non admittit. 

2.2. For we might, by the examples of such great men, be formed for a more perfect life and aim, were it not that the terms of our promise compelled us to return at once to the monastery. But if we return thither, we shall never get another chance of coming here again. But if we stay here and choose to carry out our wishes, what becomes of the faith of the oath which we are aware that we gave to our Elders promising a speedy return; that we might be allowed to make a hasty round of the monasteries and saints of this province?

2.2. Etenim potuimus exempolis talium ac tantorum uirorum ad perfectiorem uitam propositumque formari, nisi nos instanter ad coenobium recurrere promissi pactio coartaret. Quo si reuersi fuerimus, copia nobis ulterius huc remeandi nulla tribuetur. Sin uero hic residentes desiderium nostrum maluerimus explere, quid agimus de sacramenti fide, quam senioribus nostris uelocissimum reditum pollicentes dedisse nos nouimus, ut uel cursim liceret nobis huius prouinciae sanctos ac monasteria circuire? 

2.3. And when in this state of tumult we could not make up our minds what we ought to decide on the state of our salvation we simply testified by our groans the hard fate of our condition, upbraiding the audacity of our impudence, and yet hating the shame which was natural to us, weighed down by which we could not in any other way resist the prayers of those who kept us back against our profit and purpose, except by the promise of a speedy return, as we wept indeed that we laboured under the fault of that shame, of which it is said “There is a shame that bringeth sin.” (Prov. 26. 11)

2.3. cumque sic aestuantes quid super statu salutis nostrae definiendum esset nequaquam inuenire possemus, solo gemitu testabamur durissimae condicioni necessitatem, accusantes teneritudinem frontis nostrae et ingenitam nobis uerecundiam detestantes, cuius onere praegrauati etiam contra utilitatem ac propositum nostrum retinentium precibus alias non potuissemus obsistere nisi maturissimo reditu repromisso, illius scilicet nos pudoris uitio laborasse deflentes, de quo dicitur : est pudor adferens peccatum .

3.1. Then I replied: The counsel or rather the authority of the Elder to whom we ought to refer our anxieties would make a short way out of our difficulties, and whatever is decided by his verdict, may, like a divine and heavenly reply, put an end to all our troubleAnd we need not have any doubt of what is given to us by the Lord through the lips of this Elder, both for the sake of his merits and for our own faith. For by His gift believers have often obtained saving counsel from unworthy people, and unbelievers from saints, as the Lord grants this either on account of the merit of those who answer, or on account of the faith of those who ask advice. And so the holy Abbot Germanus caught eagerly at these words as if I had uttered them not of myself but at the prompting of the Lord, and when we had waited a little for the coming of the Elder and the approaching hour of the nocturnal service, after we had welcomed him with the usual greeting and finished reciting the right number of Psalms and prayers, we sat down again as usual on the same mats on which we had settled ourselves to sleep.

3.1.  Tum ego : Conpendium, inquam, angoribus adferat nostris consilium, immo auctoritas senis, ad quem oportet ut nostras sollicitudines deferamus, et quidquid eius fuerit sententia definitum, uelut diuinum et caeleste responsum cunctis aestibus nostris terminum ponat. Quod quidem nobis per os sancti huius a domino tribuendum et ob illius meritum et ob nostram fidem minime dubitemus. Ipsius enim munere salubre consilium et creduli ab indignis et increduli a sanctis frequenter adepti sunt, domino id uel propter meritum respondentium uel propter fidem consulentium largiente. His itaque sermonibus a sancto abbate Germano ea alacritate susceptis acsi eos non a me ipso, sed instinctu domini protulissem, aduentum senis atque instantem iam horam nocturnae synaxeos paululum praestolati, postquam eum solita salutatione suscepimus et legitimus orationum atque psalmorum inpletus est numerus, isdem rursus quibus ad quietem conpositi fueramus psiathiis ex more consedimus.

CHAPTER 4. Abbot Joseph’s question and our answer on the origin of our anxiety.

4. Interrogatio abbatis Ioseph nostraque responsio, unde anxietas emersisset.

4.1. Then the venerable Joseph saw that we were in rather low spirits, and, guessing that this was not the case without reason, addressed us in these words of the patriarch Joseph: “Why are your faces sad today?” (Gen. 41. 7)  to whom we answered: We are not like those bond slaves of Pharaoh who have seen a dream and there is none to interpret it, but I admit that we have passed a sleepless night and there is no one to lighten the weight of our troubles unless the Lord may remove them by your wisdom. Then he, who recalled the excellence of the patriarch both by his merits and name, said: Does not the cure of man’s perplexities come from the Lord? Let them be brought forward: for the Divine Compassion is able to give a remedy for them by means of our advice according to your faith.

4.1.  Tum uenerabilis Ioseph deiectiores nos animo contemplatus atque hoc nobis non sine causa coniciens accidisse illo nos patriarchae Ioseph sermone conpellat : quid utique uultus uestri tristes sunt hodie ? cui nos : non sicut uinculati illi Pharaonis ministri somnium uidimus et qui interpretetur non est , sed insomnem, inquam, duximus noctem, et qui aestuum nostrorum moles subleuet non est, nisi eas dominus tua discretione submouerit. Tum ille, qui patriarchae uirtutem et merito referret et nomine : nonne per dominum, inquit, est humanarum cogitationum curatio? proferantur in medium : potens enim est diuina clementia secundum fidem uestram nostro eis medellam praestare consilio.

CHAPTER 5. The explanation of Abbot Germanus why we wanted to stay in Egypt, and were drawn back to Syria.

5. Expositio abbatis Germani, cur uel in Negypto residere mallemus uel rclraheremur ad Syriam.

5.1. TO This Germanus: We used to think, saidhe, that we should go back to our monastery abundantly filled not only with spiritual joy but also with what is profitable by the sight of your holiness, and that after our return we should follow, though with but a feeble rivalry, what we had learnt from your teaching. For this our love for our Elders led us to promise them, while we fancied that we could in some degree follow in that monastery your sublime life and doctrine. Wherefore as we thought that by this means all joy would be bestowed upon us, so on the other hand we are overwhelmed with intolerable grief, as we find that we cannot possibly obtain in this way what we know to be good for us.

5.1.  Ad haec GERMANVS : Credebamus, inquit, nos uestrae beatitudinis uisione non solum laetitia spiritali, sed etiam profectu abunde repletos ad nostrum coenobium recursuros et ea, quae fuissemus uestro magisterio consecuti, a nobis post reditum uel tenui aemulatione sectanda. Hoc enim et seniorum nostrorum dilectio sibi spondere nos conpulit, dum sublimitatem uitae uestrae atque doctrinae posse nos aliquatenus imitari in illo coenobio crederemus. Vnde cum ex hoc nobis omnem aestimaremus laetitiam conferendam, intolerabili e contrario dolore conficimur, considerantes illo nos ordine id quod salutare nobis esse cognoscimus obtinere non posse.  

5.2. On both sides then we are now hemmed in. For if we want to keep our promise which we made in the presence of all the brethren in the cave where our Lord Himself shone forth from His chamber in the Virgin’s womb, (cf. Institutes 4. c. 31)  and which He Himself witnessed, we shall incur the greatest loss in our spiritual life. But if we ignore our promise and stay in this district, and choose to consider that oath of ours as of less importance than our perfection, we are afraid of the awful dangers of falsehood and perjury.

5.2. Ex utroque ergo nunc latere coartamur. Si enim promissioni, quam coram cunctis fratribus in spelaeo in quo dominus noster ex aula uteri uirginalis effulsit ipso teste deprompsimus, satisfacere uoluerimus, summum spiritalis uitae incurrimus detrimentum : sin autem sponsionis inmemores et in his regionibus residentes utilitati perfectionis nostrae illa uoluerimus postponere sacramenta, abrupta mendacii atque periurii pericula formidamus. 

5.3. But not even by this plan can we lighten our burdens; viz., by fulfilling the terms of our oath by a very hasty return, and then coming back again as quickly as possible to these part. For although even a small delay is dangerous and hurtful for those who are aiming at goodness and advance in spiritual things, yet still we would keep our faith and promise, though by an unwilling return,were it not that we felt sure that we should be so tightly bound down both by the authority and also by the love of the Elders, that we should henceforth have no opportunity at all to come back again to this place.

5.3. Sed ne hoc quidem aestus nostros possumus releuare consilio, ut postquam uelocissimo reditu iuris iurandi fuerit inpleta condicio, haec denuo loca celeri repetamus recursu. Nam quamuis ad profectum spiritalium rerum uirtutemque tendentibus periculosa ac noxia sit etiam parua dilatio, tamen pollicitationem fidei nostrae quamuis moroso reditu solueremus, nisi nos non solum auctoritate, uerum etiam caritate seniorum nostrorum sciremus inexsolubiliter conligandos, ita ut remeandi ad hace loca nobis potestas deinceps nullo modo tribuatur.

CHAPTER 6. Abbot Joseph’s question whether we got more good in Egypt than in Syria.

6. Interrogatio abbatis Ioseph, an in Negypto maior profectus nobis quam in Syria conferretur.

6.1. TO this the blessed Joseph, after a short silence: Are you sure, said he, that you can get more profit in spiritual matters in this country?

6.1.  Ad haec beatus Ioseph interposito aliquantisper silentio : certi, inquit, estis maiorem spiritalium rerum profectum in regione hac uobis posse conferri?

CHAPTER 7. The answer on the difference of customs in the two countries.

7. Responsio de differentia inslifutionum utriusque prouinciae.

7.1. Germanus: Although we ought to be most grateful for the teaching of those men who taught us from our youth up to attempt great things, and, by giving us a taste of their excellence, implanted in our hearts a splendid thirst for perfection, yet if any reliance is to be placed on our judgment, we cannot draw any comparison between these customs and those which we learnt there, so as to hold our tongues about the inimitable purity of your life, which we believe is granted to you not only owing to the concentration of your mind and aim, but also owing to the aid and assistance of the place itself. Wherefore we do not doubt that for the following of your grand perfection this instruction which is given to us is not enough by itself, unless we have also the help of the life, and a long course of instruction somewhat dissolves the coldness of our heart by daily training.

7.1.  GERMANVS :  Quamuis etiam illorum doctrinae summas grates rependere debeamus, qui nos docuerunt a paruulis magna conari et dato boni sui gustu egregiam perfectionis sitim nostris uisceribus indiderunt, si quid tamen iudicio nostro creditur, nullam ducimus conparationem inter haec atque illa quae illic percepimus instituta, ut sileamus conuersationis uestrae inimitabilem puritatem, quam uobis non solum mentis ac propositi districtione, sed etiam locorum credimus beneficio patrocinante conferri. Vnde non dubitamus ad imitandam perfectionis uestrae magnificentiam hanc quae cursim traditur doctrinam non posse sufficere, nisi nobis etiam conmorationis ipsius adfuerint adiumenta, longique temporis eruditio cotidiana institutione torporem nostri cordis utcumque discusserit.

CHAPTER 8. How those who are perfect ought not to make any promises absolutely, and whether decisions can be reversed without sin.

8. Quod perfecti uiri nibil absolute debeant definire, uel utrum sine peccato possint deflnita rescindere.

8.1. Joseph: It is good indeed and right and altogether in accordance with our profession, for us effectually to perform what we decided to do in the case of any promise. Wherefore a monk ought not to make any promise hastily, lest he may be forced to do what he incautiously promised, or if he is kept back by consideration of a sounder view, appear as a breaker of his promise.

8.1.  IOSEPH : Sanum quidem est atque perfectum nostraeque professioni omnino conueniens, ut ea quae sub aliqua sponsione decernimus efficaciter inpleamus. Ob quam rem nihil oportet abrupte monachum definire, ne aut id quod incaute promisit inplere cogatur aut consideratione honestioris intuitus reuocatus sponsionis suae praeuaricator exsistat. 

8.2. But because at the present moment our purpose is to treat not so much of a state of health as of the cure of sickness we must with salutary counsel consider not what you ought to have done in the first instance, but how you can escape from the rocks of this perilous shipwreck. When then no chains impede us and no conditions restrict us, in the case of a comparison of good things, if a choice is proposed, that which is most advantageous should be preferred: but when some detriment and loss stands in the way, in a comparison of things to our hurt, that should be sought which exposes us to the smallest loss.

8.2. Sed quia nunc propositum nobis est non tam de sanitatis statu quam de infirmitatis curatione tractare, non quid primore loco a uobis fuerit actitandum, sed quemadmodum de scopulo huius perniciosi naufragii possitis euadere salubri est consilio requirendum. Quando ergo nullum nos coartat uinculum nec condicio ulla constringit, de conparatione secundarum rerum optione proposita id quod maioris est conmodi praelegatur : quando uero aliqua dispendiorum obsistit aduersitas, in conparatione damnorum illud est adpetendum quod leuioribus subiacet detrimentis. 

8.3. Further, as your assertion shows, when your heedless promise has brought you to this state that in either case some serious loss and inconvenience must result to you, the will in choosing should incline to that side which involves a loss that is more tolerable, or can be more easily made up for by the remedy of making amends. If then you think that you will get more good for your spirit by staying here than what accrued to you from your life in that monastery, and that the terms of your promise cannot be fulfilled without the loss of great good, it is better for you to undergo the loss from a falsehood and an unfulfilled promise (as it is done once for all, and need not any longer be repeated or be the cause of other sins) than for you to incur that loss, through which you say that your state of life would become colder, and which would affect you with a daily and unceasing injury.

8.3. Proinde quantum uestra patefecit adsertio, cum ad id uos loci sponsio inconsulta perduxerit, ut ex utroque uobis grauis inconmodi subeunda iactura sit, in eam partem inclinandum est electionis arbitrium, quae uel tolerabiliora dispendia inferat uel satisfactionis remedio facilius expietur. Si ergo maiora spiritui uestro lucra ex hac conmoratione creditis conferenda quam illa sunt quae uobis de conuersatione illius coenobii nascebantur, neque sine iactura ingentium conmodorum potest condicio uestrae sponsionis impleri, satius est hoc uos mendacii uel non inpletae promissionis subire dispendium, quod semel praeteritum nec ipsum ultra iam repeti nec alia per semet poterit generare peccata, quam in illud incidere per quod tepidioris uitae ut dicitis status cotidiano uos atque interminabili adficiat detrimento. 

8.4. For a careless promise is changed in such a way that it may be pardoned or indeed praised, if it is turned into a better path, nor need we take it as a failure in consistency, but as a correction of rashness, whenever a promise that was faulty is corrected. And all this may be proved by most certain witness from Scripture, that for many the fulfilment of their promise has led to death, and on the other hand that for many it has been good and profitable to have refused it.

8.4. Veniabiliter enim, immo uero etiam laudabiliter definitio incauta mutabitur, si ad salubriorem transeat partem, nec constantiae praeuaricatio, sed temeritatis emendatio esse credenda est, quotiens sponsio uitiosa corrigitur. Quae omnia scripturarum quoque possunt testimoniis apertissime conprobari, quam multis etiam letaliter cesserit statuta conplesse et e contrario quam multis eadem refugisse conmodum fuerit ac salubre.

CHAPTER 9. How it is often better to break one’s engagements than to fulfil them.

9. Quod plerumque utilius sit statuia inrumpere quam inplere.

9.1. And both these points are very clearly shown by the cases of Peter the Apostle and Herod. For the former, because he departed from his expressed determination which he had as it were confirmed with an oathsaying “Thou shalt never wash my feet,” (John 13. 8)  gained an immortal partnership with Christ, whereas he would certainly have been cut off from the grace of this blessedness, if he had clung obstinately to his word. But the latter, by clinging to the pledge of his ill-considered oath, became the bloody murderer of the Lord’s forerunner, and through the vain fear of perjury plunged himself into condemnation and the punishment of everlasting death. In everything then we must consider the end, and must according to it direct our course and aim, and if when some wiser counsel supervenes, we see it diverging to the worse part, it is better to discard the unsuitable arrangement, and to come to a better mind rather than to cling obstinately to our engagements and so become involved in worse sins.

9.1.  Quod utrumque liquidissime sancti apostoli Petri et Herodis exempla testantur. Ille enim quia discessit a definitione sententiae quam uelut sacramento firmauerat dicens : non mihi lauabis pedes in aeternum , inmortale Christi consortium promeretur, abscidendus procul dubio ab huius beatitudinis gratia, si in sermonis sui obstinatione mansisset. Hic uero fidem inconsulti retinens sacramenti cruentissimus praecursoris domini extitit interemptor uanoque timore periurii damnationi semet ipsum atque suppliciis perpetuae mortis inmersit. In omnibus ergo rebus considerandus est finis et secundum eum propositi nostri dirigendus est cursus : quem si superueniente salubriore consilio ad deteriorem partem uergere uiderimus, rectius est incongrua constitutione submota ad meliorem transire sententiam quam statutis pertinaciter inhaerendo peccatis grauioribus obligari.

CHAPTER 10. Our question about our fear of the oath which we gave in the monastery in Syria.

10. Interrogatio noslra de metu praebili in coenobio Syrine sacramenti.

10.1 Germanus: In so far as it concerns our desire, which we undertook to carry out for the sake of spiritual profit, we were hoping to be edified by continual intercourse with you. For if we were to return to our monastery it is certain that we should not only fail of so sublime a purpose, but that we should also suffer grievous loss from the mediocrity of the manner of life there. But that command of the gospel frightens us terribly: “Let your speech be yea, yea, nay, nay: but whatsoever is more than these, is from the evil one.” (Matt. 5. 37)  For we hold that we cannot compensate for transgressing so important a command by any righteousness, nor can that finally turn out well which has once been started with a bad beginning.

10.1 .  GERMANVS :  Quantum spectat ad desiderium nostrum, quod a nobis pro spiritalis conmodi utilitate susceptum est, optaremus aedificari uestri iugitate consortii. Si enim ad coenobium nostrum fuerimus reuersi, non solum nos ab hoc tam sublimi proposito relapsuros, sed etiam pro mediocritate conuersationis illius multis certum est dispendiis quatiendos. Verum illud nos euangelicum mandatum uehementer absteret : sit sermo uester est est, non non : quod autem his abundantius est, a malo est . Credimus enim tanti transgressionem praecepti nulla conpensari posse iustitia, nec in extremis recte cedere quod malo initio semel fuerit inchoatum.

CHAPTER 11. The answer that we must take into account the purpose of the doer rather than the execution of the business.

11. Responsio, quod propositum gerentis, non negotii sil considerandus effectus.

11.1. Joseph: In every case, as we said, we must look not at the progress of the work but at the intention of the worker, nor must we inquire to begin with what a man has done, but with what purpose, so that we may find that some have been condemned for those deeds from which good has afterwards arisen, andon the other hand that some have arrived by means of acts in themselves reprehensible at the height of righteousnesAnd in the case of the former the good result of their actions was of no avail to them as they took the matter in and with an evil purpose, and wanted to bring about—not the good which actually resulted, but something of the opposite character; nor was the bad beginning injurious to the latter, as he put up with the necessity of a blameworthy start; not out of disregard for God, or with the purpose of doing wrong, but with an eye to a needful and holy end.

11.1.  IOSEPH :  In omnibus ut diximus causis non processus operis, sed uoluntas operantis est intuenda, nec statim quis quid egerit, sed quod uoto egerit inquirendum, ita ut nonnullos pro his factis de quibus bona postea orta sunt repperiamus fuisse damnatos et e contrario quosdam per reprehensibiles actus ad summam peruenisse iustitiam. Et nec illi utilis rerum exitus profuit qui pessimo rem adgressus proposito non illam quae subsecuta est utilitatem, sed quiddam contrarium uoluit operari, nec huic nocuit reprehensibiliter inchoasse qui non pro contemptu dei nec delinquendi proposito, sed necessarii et sancti finis intuitu uituperabilis initii sustinuit necessitatem.

CHAPTER 12. How a fortunate issue will be of no avail to evil doers, while bad deeds will not injure good men.

12. Quod boni prouentos malignis auctoribus non proftterint nec bonis mala gesta nocuerint.

12.1. And that we may make these statements clear by instances from Holy Scripture, what could be brought about that was more salutary and more to the good of the whole world, than the saving remedy of the Lord’s Passion? And yet it was not only of no advantage, but was actually to the disadvantage of the traitor by whose means it is shown to have been brought about, so that it is absolutely said of him: “It were good for that man if he had never been born.” (Matt. 26. 24)  For the fruits of his labour will not be repaid to him according to the actual result, but according to what he wanted to do, and believed that he would accomplish.

12.1.  Et ut haec eadem sanctarum scripturarum dilucidemus exemplis, quid salubrius, quid utilius uniuerso orbi potuit procurari quam dominicae passionis salutare remedium? et tamen non solum non profuit, uerum etiam in tantum illi obfuit traditori cuius ministerio probatur inpletum, ut absolute de ille pronuntietur : bonum erat ei si natus non fuisset homo ille . Non enim secundum hoc quod euenit fructus illi est sui operis repensandus, sed secundum id quod facere uoluit uel effecturum esse se credidit. 

12.2. And again, what could there be more culpable than craft and deceit shown even to a stranger, not to mention one’s brother and father? And yet the patriarch Jacob not only met with no condemnation or blame for such things but was actually dowered with the everlasting heritage of the blessing. And not without reason, for the last mentioned desired the blessing destined for the first-born not out of a greedy desirefor present gain but because of his faith in everlasting sanctification; while the former (Judas) delivered the Redeemer of all to death, not for the sake of man’s salvation, but from the sin of covetousness.

12.2. Et rursum quid criminosius dolo atque mendacio etiam in extraneum, ne dixerim in germanum patremue conmisso? et tamen non solum nullam pro his damnationem aut reprehensionem Iacob patriarcha contraxit, uerum etiam perpetua benedictionis hereditate ditatus est. Nec inmerito, quia et iste benedictionem primogenitis destinatam non ex praesentis lucri auaritia, sed ex fide sanctificationis perpetuae concupiuit, et ille non humanae salutis obtentu, sed filargyriae crimine morti tradidit omnium redemptorem. 

12.3. And therefore in each case the fruits of their action are reckoned according to the intention of the mind and purpose of the will, according to which the object of the one was not to work fraud, nor was that of the other to work salvation. For justly is there repayment to each man as the recompense of reward, for what he conceived in the first instance in his mind, and not for what resulted from it either well or badly, against the wish of the worker. And so the most just Judge regarded him who ventured on such a falsehood as excusable and indeed worthy of praise, because without it he could not secure the blessing of the first-born; and that should not be reckoned as a sin, which arose from desire of the blessing.

12.3. Et idcirco utrique eorum fructus operationis suae secundum destinationem mentis ac propositum uoluntatis adscriptus est, qua nec ille fraudem nec iste salutem statuit operari. Illud enim pro retributione mercedis iuste unicuique repensatur quod principaliter mente conceperit, non quod exinde uel bene uel male contra uotum operantis emerserit. Ideoque iustissimus iudex excusabilem, immo laudabilem talis mendacii censuit praesumptorem, quia sine eo ad benedictionem primitiuorum non poterat peruenire, nec debuit in crimen uocari quod desiderio benedictionis exortum est. 

12.4. Otherwise the aforesaid patriarch would have been not only unfair to his brother, but also a cheat of his father and a blasphemer, if there had been any other way by which he could secure the gift of that blessing, and he had preferred to follow this which would damage and injure his brother. You see then that with God the inquiry is not into the carrying out of the act, but into the purpose of the mind. With this preparation then for a return to the question proposed (for which all this has been premised) I want you first to tell me for what reason you bound yourselves in the fetters of that promise.

12.4. Alioquin non modo iniquus in fratrem patriarcha praedictus, sed etiam circumuentor in patrem et sacrilegus extitisset, si habens aliam uiam qua ad benedictionis illius gratiam perueniret hanc quae fratri damnosa esset ac noxia expetere maluisset. Videtis igitur apud deum non processum operis, sed destinationem mentis inquiri. His itaque praestructis ut ad propositam quaestionem ob quam haec uniuersa praemissa sunt reuertamur, respondeatis mihi primitus uelim, cuius rei causa uos illius sponsionis nexibus uinxeritis.

CHAPTER 13. Our answer as to the reason which demanded an oath from us.

13. Responsio nostra, quae causa nobis exegerit sacramentum.

13.1. Germanus: The first reason, as we said, was that we were afraid of vexing our Elders and resisting their orders; the second was that we very foolishly believed that, if we had learnt from you anything perfect or splendid to hear or look at, when we returned to the monastery, we should be able to perform it.

13.1.  GERMANVS :  Prima ut diximus extitit causa, qua nostros maestificare seniores ac praeceptis eorum obsistere uerebamur, secunda, qua, si quid perfectum atque magnificum uel uisu uel auditu percepissemus a uobis, cum reuersi ad coenobium fuissemus, exercere nos posse inconsultissima persuasione credidimus.

CHAPTER 14. The discourse of the Elder showing how the plan of action may be changed without fault provided that one keeps to the carrying out of a good intention.

14. Disputatio senis, quod sine culpa actionis ordo mutetur, dummodo boni studii capiatur effeclus.

14.1. Joseph: As we premised, the intent of the mind brings a man either reward or condemnation, according to this passage: “Their thoughts between themselves accusing or also defending one another, in the day when God shall judge the secrets of men;” and this too: “But I am coming to gather together their works and thoughts together with all nations and tongues.” (Rom. 2. 15, 16; 1. 46. 18)  Wherefore it was, as I see, from a desire for perfection that you bound yourselves with the chain of these oaths, as you then thought that by this plan it could be gained, while now that a riper judgment has supervened, you see that you cannot by this means scale its heightAnd so any departure from that arrangement, which may seem to have happened, will be no hindrance, if only no change in that first purpose follows.

14.1.  IOSEPH :  Sicut praefati sumus, destinatio mentis uel remuneratur hominem uel condemnat secundum illud : et inter se inuicem cogitationibus accusantibus aut etiam defendentibus, in die qua iudicabit deus occulta hominum , illud etiam : ego autem opera et cogitationes eorum uenio ut congregem cum omnibus gentibus et linguis . Quamobrem desiderio perfectionis, ut uideo, hoc uos sacramenti uinculo conligastis, dum creditis illo eam posse ordine conprehendi quo nunc superueniente pleniore iudicio ad sublimitatem eius conscendi non posse perspicitis. 

14.2. For a change of instrument does not imply a desertion of the work, nor does the choice of a shorter and more direct road argue laziness on the path of the traveller. And so in this matter an improvement in a short-sighted arrangement is not to be reckoned a breach of a spiritual promise. For whatever is done out of the love of God and desire for goodness, which has “promise of the life that now is and of that which is to come,” (1 Tim. 4. 8)  even though it may appear to commence with a hard and adverse beginning, is most worthy, not only of no blame, but actually of praise. And therefore the breaking of a careless promise will be no hindrance, if in every case the end, i.e., the proposed aim at goodness, be maintained.

14.2. Non ergo praeiudicat quidquid discrepans ab illa dispositione uisum fuerit accidisse, si modo nulla principalis illius propositi diuersitas subsequatur. Neque enim opificii cuiusquam desertio est demutatio ferramenti aut segnitiam arguit uiatoris uiae conpendiosioris ac directioris electio : ita igitur et in hac parte emendatio dispositionis inprouidae non spiritalis uoti est iudicanda transgressio. Quidquid enim pro caritate dei et pietatis amore perficitur, quae promissionem habet uitae quae nunc est et futurae , tametsi duris atque aduersis uideatur principiis inchoari, non solum nulla reprehensione, sed etiam laude dignissimum est. 

14.3. For we do all for this reason, that we may be able to show to God a clean heart, and if the attainment of this is considered to be easier in this country the alteration of the agreement extracted from you will be no hindrance to you, if only the perfection of that purity for the sake of which your promise was originally made, be the sooner secured according to the Lord’s will.

14.3. Et idcirco nihil praeiudicat refragatio sponsionis incautae, si quolibet genere scopos tantum, id est proposita pietatis destinatio teneatur. Omnia namque ob cuius consummatio si in his locis facilior iudicatur, nihil uobis oberit extortae mutatio pactionis, dummodo principalis illius perfectio puritatis, pro qua sponsio uestra processerat, secundum domini uoluntatem maturius adquiratur.

CHAPTER 15. A question whether it can be without sin that our knowledge affords to weak brethren an opportunity for lying.

15. Int errogatio, absque peccato sit quod infirmis nostra scientia occasionem ingerit mentiendi.

15.1. Germanus: As far as the force of the words which have been reasonably and carefully considered, is concerned, our scruple about our promise would have easily been removed from us were it not that we were terribly alarmed lest by this example an opportunity for lying might be offered to certain weaker brethren, if they knew that the faith of an agreement could be in any way lawfully broken, whereas this very thing is forbidden in such vigorous and threatening terms by the prophet when he says: “Thou shall destroy all those who utter a lie;” and: “the mouth that speaketh a lie, shall slay the soul.” (Ps 5. 7; Wisd. 1. 11) 

15.1.  GERMANVS :  Quantum spectat ad uim sermonum qui rationabiliter prudenterque digesti sunt, haud difficile sponsionis nostrae scrupulus a nobis potuisset extrudi, nisi illud nos uehementissime deterreret, quod infirmioribus quibusque intromitti per haec uidetur exempla occasio mentiendi, si ullo modo pacti fidem licito dissolui posse cognouerint, quippe cum tantis hoc ipsum et tam minacibus interdicatur eloquiis propheta dicente : perdes omnes, qui loquuntur mendacium , et os quod mentitur, occidet animam .

CHAPTER 16. The answer that Scripture truth is not to be altered on account of an offence given to the weak.

16. Responsio, quod non propter infirmorum scandalum scripturarum uerilas sit mulanda.

16.1. Joseph: Occasions and opportunities for destroying themselves cannot possibly be wanting to those who are on the road to ruin, or rather who are anxious to destroy themselves; nor are those passages of Scripture to be rejected and altogether torn out of the volume, by which the perversity of heretics is encouraged, or the unbelief of the Jews increased, or the pride of heathen wisdom offended; but surely they are to be piously believed, and firmly held, and preached according to the rule of truth.

16.1.  IOSEPH :  Occasiones causaeque perditionum his qui perituri sunt, immo qui perire desiderant, deesse non possunt. Neque enim abicienda sunt testimonia scripturarum ac de suo corpore penitus abradenda, quibus uel haereticorum prauitas animatur uel Iudaeorum infidelitas obduratur uel tumor sapientiae gentilis offenditur, sed utique et pie credenda et inmobiliter sunt tenenda et secundum ueritatis regulam praedicanda. 

16.2. And therefore we should not, because of another’s unbelief, reject the οἰκονομίας, i.e., the “economy” of the prophets and saints which Scripture relates, lest while we are thinking that we ought to condescend to their infirmities, we stain ourselves with the sin not only of lying but of sacrilege. But, as we said, we ought to admit these according to the letter, and explain how they were rightly done.

16.2. Et idcirco non debemus alienae infidelitatis obtentu �ÇŠ���Œýà¦, id est dispensationes prophetarum atque sanctorum quas scriptura conmemorat abdicare, ne, dum infirmitati eorum condescendere debere nos credimus, non solum mendacii, uerum etiam sacrilegii crimine polluamur : sed quemadmodum diximus oportet nos ea et secundum historiam confiteri et quemadmodum pie gesta sint explanare. 

16.3. But for those who are wrongly disposed, the opening for lies will not be blocked up by this means, if we are trying either altogether to deny or to explain away by allegorical interpretations the truth of those things which we are going to bring forward or have already brought forward. For how will the authority of these passages injure them if their corrupt will is alone sufficient to lead them to sin?

16.3. Ceterum his qui praui propositi sunt non ex hoc mentiendi aditus obstruetur, si earum rerum quas uel prolaturi sumus uel protulimus ueritatem aut penitus abnegare aut extenuare allegoricis interpretationibus laboremus. quid enim illis horum testimoniorum nocebit auctoritas, quibus etiam sola corruptio uoluntatis sufficit ad peccandum?

CHAPTER 17. How the saints have profitably employed a lie like hellebore.

17. Quod utiliter mendacio sancti tarnquam elleboro usi sint.

17.1. And so we ought to regard a lie and to employ it as if its nature were that of hellebore; which is useful if taken when some deadly disease is threatening, but if taken without being required by some great danger is the cause of immediate death. For so also we read that holy men and those most approved by God employed lying, so as not only to incur no guilt of sin from it, but even to attain the greatest goodness; and if deceitcould confer glory on them, what on the other hand would the truth have brought them but condemnation? Just as Rahab, of whom Scripture gives a record not only of no good deed but actually of unchastity, yet simply for the lie, by means of which she preferred to hide the spies instead of betraying them, had it vouchsafed to her to be joined with the people of God in everlasting blessing.

17.1.  Itaque taliter de mendacio sentiendum atque ita eo utendum est, quasi natura ei insit ellebori. Quod si inminente exitiali morbo sumptum fuerit, fit salubre, ceterum absque summi discriminis necessitate perceptum praesentis exitii est. Ita namque etiam sanctos ac probatissimos deo uiros utiliter legimus usos fuisse mendacio, ut non solum nullum ex hoc peccati crimen incurrerint, uerum etiam summam sint iustitiam consecuti : quibus si gloriam potuit conferre fallacia, quid eis e contrario nisi condemnationem ueritas intulisset? Sicut Raab  cuius cum non solum nulla uirtutum, sed etiam inpudicitiae monumenta scriptura conmemoret, pro solo mendacio, quo exploratores maluit occultare quam prodere, admisceri populo dei aeterna benedictione promeruit. 

17.2. But if she had preferred to speak the truth and to regard the safety of the citizens, there is no doubt that she and all her house would not have escaped the coming destruction, nor would it have beenvouchsafed to her to be inserted in the progenitors of our Lord’s nativity, (Cf. Matt. 1. 5)  and reckoned in the list of the patriarchs, and through her descendants that followed, to become the mother of the Saviour of all. Again Dalila, who to provide for the safety of her fellow citizens betrayed the truth she had discovered, obtained in exchange eternal destruction, and has left to all men nothing but the memory of her sin.

17.2. Quae si ueritatem loqui aut saluti ciuium consulere maluisset, nulli dubium quod nec inminentem cum uniuersa domo sua fugisset interitum nec auctoribus dominicae natiuitatis inserta  et in patriarcharum adnumerata catalogo per successionem suae prolis edere meruisset omnium saluatorem. Denique Dalila , quae utilitati ciuium consulens exploratam prodidit ueritatem, perpetuae perditionis uicissitudinem consecuta solam criminis sui cunctis memoriam dereliquit. 

17.3. When then any grave danger hangs on confession of the truth, then we must take to lying as a refuge, yet in such a way as to be for our salvation troubled by the guilt of a humbled conscience. But where there is no call of the utmost necessity present, there a lie should be most carefully avoided as if it were something deadly: just as we said of a cup of hellebore which is indeed useful if it is only taken in the last resort when a deadly and inevitable disease is threatening, while if it is taken when the body is in a state of sound and rude health, its deadly properties at once go to find out the vital parts.

17.3. Quando ergo graue aliquod inminet de ueritatis confessione discrimen, tunc mendaciorum sunt recipienda perfugia, ita tamen ut reatu humilis conscientiae salubriter mordeamur. Vbi autem nulla condicio summae necessitatis incumbit, omni cautione mendacium uelut mortiferum deuitandum est : quemadmodum de ellebori diximus potu, quod salubre est quidem si tunc demum sumatur cum ineuitabilis atque mortifera inminet aegritudo, sin uero integra et inperturbata corporis sanitate sumatur, statim ad praeoccupanda uitalia uis perniciosa pertendit. 

17.4. And this was clearly shown of Rahab of Jericho, and the patriarch Jacob; the former of whom could only escape death by means of this remedy, while the latter could not secure the blessing of the first-born without it. For God is not only the Judge and inspector of our words and actions, but He also looks into their purpose and aim.

17.4. Quod de Raab Hierichuntina et de Iacob patriarcha euidenter ostensum est, e quibus nec illa mortem alias quam hoc remedio potuisset euadere nec iste ad benedictionem primogeniti peruenire. Non enim deus uerborum tantum actuumque nostrorum discussor et iudex, sed etiam propositi ac destinationis inspector est. 

17.5. And if He sees that anything has been done or promised by some one for the sake of eternal salvation and shows insight into Divine contemplation, even though it may appear to men to be hard and unfair, yet He looks at the inner goodness of the heart and regards the desire of the will rather than the actual words spoken, because He must take into account the aim of the work and the disposition of the doer, whereby, as was said above, one man may be justified by means of a lie, while another may be guilty of a sin of everlasting death by telling the truth. Towhich end the patriarch Jacob also had regard when he was not afraid to imitate the hairy appearance of his brother’s body by wrapping himself up in skins, and to his credit acquiesced in his mother’s instigation of a lie for this object.

17.5. Qui si quid causa salutis aeternae ac diuinae contemplationis intuitu ab unoquoque uel factum uiderit uel promissum, tametsi hominibus durum atque iniquum esse uideatur, ille tamen intimam cordis inspiciens pietatem non uerborum sonum, sed uotum diiudicat uoluntatis, quia finis operis et adfectus considerandus est perpetrantis, quo potest quis, ut supra dictum est, etiam per mendacium iustificari et alius per ueritatis adsertionem peccatum perpetuae mortis incurrere. Ad quem finem etiam Iacob patriarcha respiciens hispidam fraterni corporis speciem obuolutione pellium simulare non timuit et instiganti ad hoc mendacium matri laudabiliter adquieuit. 

17.6. For he saw that in this way there would be bestowed on him greater gains of blessing and righteousness than by keeping to the path of simplicity: for he did not doubt that the stain of this lie would at once be washed away by the flood of the paternal blessing, and would speedily be dissolved like a little cloud by the breath of the Holy Spirit; and that richer rewards of merit would be bestowed on him by means of this dissimulation which he put on than by means of the truth, which was natural to him.

17.6. Videbat enim ex hoc maiora sibi lucra benedictionis atque iustitiae quam per simplicitatis obseruantiam conferenda. Non enim dubitabat mendacii huius maculam inundatione paternae benedictionis protinus abluendam et uelut nubiculam quandam flatu sancti spiritus uelociter absumendam, atque uberiora sibi per hanc adfectaticiam simulationem quam per illam ingenitam ueritatem meritorum praemia conferenda.

CHAPTER 18. An objection that only those men employed lies with impunity,who lived under the law.

18. Obieclio, eo quod illi tantum inpune mendacio usi sini, qui sub lege uixerunt.

18.1. Germanus: It is no wonder that these schemes were properly employed in the Old Testament, and that some holy men laudably or at any rate venially told lies, as we see that many worse things were permitted to them owing to the rude character of the timeFor why should we wonder that when the blessed David was fleeing from Saul, in answer to the inquiry of Abimelech the priest who said: “Why art thou alone, and is no man with thee?” he replied as follows: “The king hath commanded me a business, and said, Let no man know the thing for which thou art sent by me, for I have appointed my servants to such and such a place;”and again: “Hast thou here at hand a spear or a sword, for I brought not my own sword nor my own weapon with me, for the king’s business required haste;” or this, when he was brought to Achish king of Gath, and reigned himself mad and frantic, “and changed his countenance before them, and slipped down between their hands; and stumbled against the doors of the gate and his spittle ran down on his beard;” (1 Sam. 21. 1, 2, 8, 13)  when they were even allowed to enjoy crowds of wives and concubines, and no sin was on this account imputed to them, and when moreover they often shed the blood of their enemies with their own hand, and this was thought not only worthy of no blame, but actually praiseworthy?

18.1.  GERMANVS : Non mirum est has dispensationes in ueteri testamento probabiliter usurputas ac nonnumquam uiros sanctos laudabiliter uel certe ueniabiliter fuisse mentitos, cum multo maiora eis pro temporum rudimentis licuisse uideamus. Cur enim mirum sit, quod beatus Dauid fugiens Saulem percontanti Abimelech sacerdoti atque dicenti : quare tu solus, et nullus est tecum ? ita respondit : rex, inquit, praecepit mihi sermonem, et dixit : nemo sciat rem, propter quam missus es : nam et pueris condixi in illum et illum locum , et iterum : si habes hic ad manum hastam, aut gladium? quia gladium meum, et arma mea non tuli mecum. Sermo enim regis urguebat , uel illud, cum perductus ad Achis regem Geth insanum furiosumque simulauit ac mutauit os suum coram eis, et conlabebatur inter manus eorum : et inpingebat in ostium portae, defluebantque saliuae eius in barbam , cum etiam uxorum concubinarumque gregibus licito fruerentur nec ullum eis inputaretur ex hac parte peccatum, insuper etiam inimicorum sanguinem propria manu frequenter effunderent idque non solum non reprehensibile, uerum etiam laudabile crederetur? 

18.2. And all these things we see by the light of the gospel are utterly forbidden, so that not one of them can be done without great sin and guilt. And in the same way we hold that no lie can be employed by any one, I will not say rightly, but not even venially, however it may be covered with the colour of piety, as the Lord says: “Let your speech be yea, yea, nay, nay: but whatsoever is more than these is of the evil one;” and the Apostle also agrees with this: “And lie not one to another.” (Matt. 5. 37; Col. 3. 9)

18.2. Quae ita nunc euangelio coruscante uidemus omnimodis interdicta, ut sine ingenti crimine ac sacrilegio horum quicquam non possit admitti. In quem modum nec mendacium ullum, quamlibet pio colore contectum, non dicam probabiliter, sed nec ueniabiliter a quoquam credimus usurpari dicente domino : sit sermo uester est est, non non : quod autem his abundantius est, a malo est , apostolo quoque in eadem congruente : et nolite mentiri inuicem .

CHAPTER 19. The answer, that leave to lie, which was not even granted under the old Covenant, has rightly been taken by many.

19. . Responsio, eo quod licentia mendacii, quae ne in ueteri quidem indulta est testamento, probabiliter a mull is fuerit usurpata.

19.1. Joseph: All liberty in the matter of wives and many concubines, as the end of time is approaching and the multiplying of the human race completed, ought rightly to be cut off by evangelical perfection, as being no longer necessary. For up to the coming of Christ it was well that the blessing of the original sentence should be in full vigour, whereby it was said: “Increase and multiply, and fill the earth.” (Gen. 1. 28)

19.1.  IOSEPH : Vxorum quidem concubinarumque multarum antiqua illa libertas instante iam temporum fine et multiplicatione humanae generationis expleta non inmerito uelut minus iam necessaria per euangelicam perfectionem debuit amputari. Nam usque ad aduentum Christi oportuit benedictionem primordialis illius uigere sententiae qua dictum est : crescite et multiplicamini, et replete terram . 

19.2. And therefore it was quite right that from the root of human fecundity which happily flourished in the synagogue, in accordance with that dispensation of the times, the buds of angelical virginity should spring, and the fragrant flowers of continence be produced in the Church. But that lying was even then condemned the text of the whole Old Testament clearly shows, as it says: “Thou shall destroy all them that speak lies;” and again: “The bread of lying is sweet to a man, but afterwards his mouth is filled with gravel;” and the Giver of the law himself says: “Thou shalt avoid a lie.” (Ps. 5. 7; Prov. 20. 17; Exod. 23. 7)  

19.2. Et idcirco iustissimum fuit, ut ex illa radice fecunditatis humanae, quae in synagoga pro dispensatione temporis utiliter uiguit, angelicae uirginitatis flosculi germinarent ac suaue olentes continentiae fructus in ecclesia gignerentur. Mendacia uero etiam tunc fuisse damnata totius ueteris instrumenti textus euidenter ostendit dicens : perdes omnes, qui loquuntur mendacium , et iterum : suauis est homini panis mendacii : et postea replebitur os eius calculo , et ipse legislator mendacium, inquit, fugies . 

19.3. But we said that it was then properly employed as a last resort when some need or plan of salvation was linked on to it, on account of which it ought not to be condemned. As is the case, which you mentioned, of king David when in his flight from the unjust persecution of Saul, to Abimelech the priest he used lying words, not with the object of getting any gain nor with the desire to injure anybody, but simply to save himself from that most iniquitous persecution; inasmuch as he would not stain his hands with the blood of the hostile king, so often delivered up to him by God; as he said: “The Lord be merciful to me that I may do no such thing to my master the Lord’s anointed, as to lay my hand upon him, because he is the Lord’s anointed.” (1 Sam. 24. 7)

19.3. Sed tunc demum id probabiliter diximus usurpatum, cum ei necessitas aliqua seu dispensatio salutaris adiuncta est, ob quam non debuerit condemnari. Quale est illud quod conmemorastis de Dauid rege, cum fugiens insectationem Saulis iniustam ad Abimelech sacerdotem non proposito cuiusdam lucri nec studio laedendi quempiam, sed ut tantummodo semet ipsum ab inpiissima eius insectatione saluaret, mendacibus utitur uerbis, quippe qui manus suas inimici regis sanguine et quidem a deo sibi totiens traditi contaminare noluerit dicens : propitius mihi sit deus, ne faciam rem hanc domino meo, christo domini, ut mittam manum meam in eum, quia christus domini est . 

19.4. And therefore these plans which we hear that holy men under the old covenant adopted either from the will of God, or for the prefiguring of spiritual mysteries or for the salvation of some people, we too cannot refuse altogether, when necessity constrains us, as we see that even apostles did not avoid them, where the consideration of something profitable required them: which in the meanwhile we will for a time postpone, while we first discuss those instances which we propose still to bring forward from the Old Testament, and afterwards we shall more suitably introduce them so as more readily to prove that good and holy men, both in the Old and in the New Testament, were entirely at one with each other in these contrivances.

19.4. Et idcirco dispensationes has quas uel ob uoluntatem dei uel ob praefigurationem spiritalium sacramentorum uel ob quorundam salutem sanctos uiros in ueteri testamento legimus exsecutos, in tantum nos quoque, cum necessitas coartauerit, non possumus abdicare, ut ne ipsos quidem apostolos, ubi consideratio alicuius utilitatis exegit, ab eis declinasse cernamus. Quae paulisper interim differentes digestis primitus quae adhuc de ueteri testamento proferre disponimus post haec congruentius inferemus, ut facilius adprobetur uiros iustos et sanctos tam in nouo quam in ueteri testamento in his oeconomiis sibi per omnia concordasse. 

19.5. For what shall we say of that pious fraud of Hushai to Absalom for the salvation of king David, which though uttered with all appearance of good-will by the deceiver and cheat, and opposed to the good of him who asked advice, is yet commended by the authority of Holy Scripture, which says: “But by the will of the Lord the profitable counsel of Ahithophel was defeated that the Lord might bring evil upon Absalom?” (2 Sam. 18. 14) Nor could that be blamed which was done for the right side with a right purpose and pious intent, and was planned for the salvation and victory of one whose piety was pleasing to God, by a holy dissimulation.

19.5. Quid enim de illa Chusi ad Absalom pro salute regis Dauid pia simulatione dicemus, quae cum tota fallentis et circumuenientis promatur affectu et utilitatem consulentis inpugnet, scripturae diuinae testimonio conprobatur ita dicentis : domini autem nutu dissipatum est consilium Achitofel utile, ut induceret dominus super Absalom malum ? Nec enim reprehendi poterat id quod recto proposito ac pio iudicio pro iustis partibus gerebatur ac pro illius cuius pietas deo placebat salute atque uictoria religiosa fuerat simulatione conceptum. 

19.6. What too shall we say of the deed of that woman, who received the men who had been sent to king David by the aforesaid Hushai, and hid them in a well, and spread a cloth over its mouth, and pretended that she was drying pearl-barley, and said “They passed on after tasting a little water”; (2 Sam. 18. 20)  and by this invention saved them from the hands of their pursuers? Wherefore answer me, I pray you, and say what you would have done, if any similar situation had arisen for you, living now under the gospel; would you prefer to hide them with a similar falsehood, saying in the same way: “They passed on after tasting a little water,” and thus fulfil the command: “Deliver those who are being led to death, and spare not to redeem those who are being killed;” (Prov. 24. 11)  or by speaking the truth, would you have given up those in hiding to the men who would kill them?

19.6. Quid etiam de illius feminae pronuntiabimus facto, quae suscipiens illos qui ad regem Dauid a praedicto Chusi fuerant destinati abscondit in puteo et expandens uelamen super os eius, cum ptisanas se torrere simulasset, transierunt, inquit, gustata paululum aqua , atque hoc eos figmento ab insequentium manibus liberauit? Quapropter respondete quaeso mihi, quid fuissetis acturi, si qua uobis nunc sub euangelio constitutis similis fuisset exorta condicio : utrumnam maluissetis eos simili celare mendacio dicentes eodem modo : transierunt gustata paululum aqua, et inplere illud quod praecipitur : erue eos, qui ducuntur ad mortem : et redime eos qui interficiuntur, ne parcas , an ueritatis confessione latitantes prodere perempturis? 

19.7. And what then becomes of the Apostle’s words: “Let no man seek his own but the things of another:” and: “Love seeketh not her own, but the things of others;” and of himself he says: “I seek not mine own good but the good of many that they may be saved?” (1 Cor. 10. 24; 13. 5; 1 Cor. 10. 33)  For if we seek our own, and want obstinately to keep what is good for ourselves, we must even in urgent cases of this sort speak the truth, and so become guilty of the death of another: but if we prefer what is for another’s advantage to our own good, and satisfy the demands of the Apostle, we shall certainly have to put up with the necessity of lying.

19.7. Et ubi illud apostoli : nemo quod suum est quaerat, sed quod alterius , et : caritas non quaerit quae sua sunt, sed ea quae aliorum , ac de se ipso : non quaero, inquit, quod mihi utile est sed quod multis, ut salui fiant? Si enim ea quae nostra sunt quaerimus et id quod nobis utile est pertinaciter uolumus retentare, etiam in huiusmodi necessitatibus loqui nos necesse est ueritatem et reos fieri mortis alienae : si uero ea quae aliis salutaria sunt nostris utilitatibus praeponentes apostolico satisfecerimus imperio, sine dubio subeunda est nobis necessitas mentiendi.  

19.8. And therefore we shall not be able to keep a perfect heart of love, or to seek, as Apostolic perfection requires, the things of others, unless we relax a little in those things which concern the strictness and perfection of our own lives, and choose to condescend with ready affection to what is useful to others, and so with the Apostle become weak to the weak, that we may be able to gain the weak.

19.8. Et idcirco nec integra caritatis uiscera possidere nec ea quae aliorum sunt secundum apostolicam disciplinam quaerere poterimus, nisi his quae districtioni nostrae perfectionique conueniunt paululum relaxatis condescendere utilitatibus aliorum prono maluerimus affectu et ita cum apostolo infirmis efficiamur infirmi, ut lucrari possimus infirmos.

CHAPTER 20. How even Apostles thought that a lie was often useful and the truth injurious.

20. Quod utile plerumque mendacium et noxiam ueritatem etiam apostoli esse censuerint.

20.1. Instructed by which examples, the blessed Apostle James also, and all the chief princes of the primitive Church urged the Apostle Paul in consequence of the weakness of feeble persons to condescend to a fictitious arrangement and insisted on his purifying himself according to the requirements of the law, and shaving his head and paying his vows, as they thought that the present harm which would come from this hypocrisy was of no account, but had regard rather to the gain which would result from his still continued preaching.

20.1.  Quibus eruditus exemplis beatus quoque apostolus Iacobus omnesque illius ecclesiae primitiuae praecipui principes apostolum Paulum ad simulationis figmenta descendere pro inbecillitate infirmantium cohortantur eumque purificari secundum obseruantiam legis, caput radere, uota offerre conpellunt, praesens illud dispendium quod ex hac hypocrisi gignebatur nihili reputantes, sed contemplantes potius lucra quae erant ex illius diutina praedicatione parienda. 

20.2. For the gain to the Apostle Paul from his strictness would not have counterbalanced the loss to all nations from his speedy death. And this would certainly have been then incurred by the whole Church unless this good and salutary hypocrisy had preserved him for the preaching of the Gospel. For then we may rightly and pardonably acquiesce in the wrong of a lie, when, as we said, a greater harm depends on telling the truth, and when the good which results to us from speaking the truth cannot counterbalance the harm which will be caused by it.

20.2. Non enim tantum apostolo Paulo lucrum ex hac eius fuerat districtione conlatum, quantum celeri eius exitio uniuersis gentibus detrimentum. Quod sine dubio uniuersae tunc euenisset ecclesiae, nisi illum haec utilis ac salubris hypocrisis praedicationi euangelicae reseruasset. Tunc enim necessario ac ueniabiliter adquiescitur mendacii detrimento, quando maius ut diximus inminet de ueritatis confessione dispendium et utilitas quae nobis de ueritate confertur conpensare illa quae generanda sunt damna non praeualet. 

20.3. And elsewhere the blessed Apostle testifies in other words that he himself always observed this disposition; for when he says: “To the Jews I became as a Jew that I might gain the Jews; to those who were under the law as being under the law, though not myself under the law, that I might gain those who were under the law; to those who were without law, I became as without law, though I was not without the law of God but under the law of Christ, that I might gain those who were without law; to the weak I became weak, that I might gain the weak: I became all things to all men, that I might save all;” (1 Cor. 9. 20–22)  what does he show but that according to the weakness and the capacity of those who were being instructed he always lowered himself and relaxed something of the vigour of perfection, and did not cling to what his own strict life might seem to demand, but rather preferred that which the good of the weak might require?

20.3. Quod temperamentum etiam aliis uerbis idem beatus apostolus ubique se semper tenuisse testatur. Nam cum dicit : factus sum Iudaeis sicut Iudaeus, ut Iudaeos lucri facerem : his qui sub lege erant quasi sub lege essem, cum ipse non essem sub lege, ut eos qui sub lege erant lucri facerem : his qui sine lege erant tamquam sine lege essem, cum sine lege dei non essem sed in lege essem Christi, ut eos qui sine lege erant lucri facerem : factus sum infirmis infirmus, ut infirmos lucri facerem : omnibus omnia factus sum, ut omnes facerem saluos , quid aliud ostendit quam secundum infirmitatem atque mensuram eorum qui instituebantur condescendisse se semper et a perfectionis rigore aliquid relaxasse, nec tenuisse se id quod districtio poscere uidebatur, sed illud magis praeposuisse quod infirmantium utilitas exigebat? 

20.4. And that we may trace these matters out more carefully and recount one by one the glories of the good deeds of the Apostles, some one may ask how the blessed Apostle can be proved to have suited himself to all men in all thingWhen did he to the Jews become as a Jew? Certainly in the case where, while he still kept in his inmost heart the opinion which he had maintained to the Galatians saying: “Behold, I, Paul, say unto you that if ye be circumcised Christ shall profit you nothing,” (Gal. 5. 2)  yet by circumcising Timothy he adopted a shadow as it were of Jewish superstition.

20.4. Et ut haec eadem adtentius indagantes singillatim apostolicarum uirtutum insignia replicemus, quaeret aliquis, quomodo omnibus per omnia beatus apostolus suam probetur aptasse personam? Vbi factus sit Iudaeis sicut Iudaeus? Profecto ibi, ubi illam sententiam intimo corde custodiens qua Galatis denuntiauerat dicens : ecce ego Paulus dico uobis quia si circumcidamini, Christus uobis nihil proderit , in Timothei tamen circumcisione imaginem quodammodo Iudaicae superstitionis adsumpsit. 

20.5. And again, where did he become to those under the law, as under the law? There certainly where James and all the Elders of the Church, fearing lest he might be attacked by the multitude of Jewish believers, or rather of Judaizing Christians, who had received the faith of Christ in such a way as still to be bound by the rites of legal ceremonies, came to his rescue in his difficulty with this counsel and advice, and said: “Thou seest, brother, how many thousands there are among the Jews, who have believed, and they are all zealots for the law. But they have heard of thee that thou teachest those Jews who are among the Gentiles to depart from Moses, saying that they ought not to circumcise their children;” and below: “Do therefore this that we say unto thee: we have four men who have a vow on them. These take and sanctify thyself with them and bestow on them, that they may shave their heads; and all will know that the things which they have heard of thee are false, but that thou thyself also walkest keeping the law.” (Acts 21. 20–24)

20.5. Et rursus ubi factus est eis qui sub lege erant tamquam sub lege esset? Nempe ibi, ubi Iacobus omnesque seniores ecclesiae formidantes, ne in eum illa inrueret Iudaeorum credentium, immo Christianorum iudaizantium multitudo, quae ita fidem Christi receperat ut adhuc ritu caerimoniarum legalium teneretur, discrimini eius hoc consilio ac persuasione succurrunt dicentes : uides, frater, quot milia sint in Iudaeis qui crediderunt, et hi omnes aemulatores sunt legis. Audierunt autem de te quia discessionem doceas a Moysi eorum qui per gentes sunt Iudaeorum, dicens non debere eos circumcidere filios suos , et infra : hoc ergo fac quod tibi dicimus. Sunt nobis uiri quattuor uotum habentes super se : his adsumptis sanctifica te cum illis, et inpende in illis ut radant capita, et scient omnes quoniam ea quae de te audierunt falsa sunt, sed ambulas et ipse custodiens legem. 

20.6. And so for the good of those who were under the law, he trode under foot for a while the strict view which he had expressed: “For I through the law am dead unto the law that I may live unto God;” (Gal. 2. 19)  and was driven to shave his head, and be purified according to the law and pay his vows after the Mosaic rites in the Temple. Do you ask also where for the good of those who were utterly ignorant of the law of God, he himself became as if without law? Read the introduction to his sermon at Athens where heathen wickedness was flourishing: “As I passed by,” he says, “I saw your idols and an altar on which was written: To the unknown God;”

20.6. Et ita pro illorum qui sub lege erant salute illam paulisper districtionem sententiae suae calcans qua dixerat : ego enim per legem legi mortuus sum ut deo uiuam , caput radere, purificari secundum legem atque in templo Moysaico ritu uota offerre conpellitur. Quaeres etiam ubi pro salute eorum qui legem dei penitus ignorabant, tamquam et ipse sine lege esset effectus sit? Lege, in Atheniensi urbe, ubi gentilium uigebat inpietas, quo usus sit praedicationis exordio : praeteriens, inquit, uidi simulacra uestra et aram in qua scriptum erat : ignoto deo . 

20.7. and when he had thus started from their superstition, as if he himself also had been without law, under the cloke of that profane inscription he introduced the faith of Christ, saying: “What therefore ye ignorantly worship, that declare I unto you.” And after a little, as if he had known nothing whatever of the Divine law, he chose to bring forward a verse of a heathen poet rather than a saying of Moses or Christ, saying: “As some also of your own poets have said: for we are also His offspring.” And when he had thus approached them with their own authorities, which they could not reject, thus confirming the truth by things false, he added and said: “Since then we are the offspring of God we ought not to think that the Godheadis like to gold or silver or stone sculptured by the art and device of man.” (Acts 17. 23, 29)  

20.7. Cumque de eorum superstitione fuisset orditus, tamquam si et ipse absque lege esset, sub occasione profani illius tituli fidem Christi intulit dicens : quod ergo ignorantes uos colitis, hoc ego adnuntio uobis . Et post pauca, uelut si diuinae legis penitus esset ignarus, gentilis poetae uersum potius quam Moysi aut Christi maluit proferre sententiam et sicut quidam, inquiens, uestrorum poetarum dixerunt : ipsius enim et genus sumus . Cum itaque suis eos quae refutare non possent testimoniis fuisset adgressus, ita de falsis uera confirmans subdidit dicens : genus ergo cum sumus dei, non debemus aestimare auro aut argento aut lapidi, sculturae artis et cogitationis hominis, diuinitatem esse similem. 

20.8. But to the weak he became weak, when, by way of permission, not of command, he allowed those who could not contain themselves to return together again, (Cf. 1 Cor. 7. 5)  or when he fed the Corinthians with milk and not with meat, and says that he was with them in weakness and fear and much trembling. (Cf. 1 Cor. 3. 2; 2. 3)  But he became all things to all men that he might save all, when he says: “He that eateth let him not despise him that eateth not, and let not him that eateth not judge him that eateth:”

20.8. Infirmis autem infirmus effectus est, cum secundum indulgentiam, non secundum imperium his qui se continere non poterant in id ipsum redire concessit , siue cum lacte, non esca Corinthios potans in infirmitate et timore et tremore multo apud eos fuisse se dicit . Omnia autem omnibus factus est, ut omnes faceret saluos, cum dicit : qui manducat non manducantem non spernat, et qui non manducat manducantem non iudicet,

(Nudipedalia non exercere. The expression is also used by Jerome of Paul’s purification in Jerusalem (in Gal. Book II. c. iv.) , though there is nothing in the account in the Acts about his going barefoot. Compare also Jerome against Jovinian, Book I. c. viii., and for the word, in connexion with the rites of the Christian Church, see Tertullian Apologeticum, c. 40) 

not to pay legal vows; but he did all these things because he did not seek his own profit but that of the many. And although this was done with the full consideration of God, yet it was not free from dissimulation.

uota legalia non offerre : sed facit haec omnia, quia non quaerit quod sibi utile est, sed quod multis. Quod quamuis dei contemplatione sit factum, tamen simulatione non caruit. 

20.10. For one who through the law of Christ was dead to the law that he might live to God, and who had made and treated that righteousness of the law in which he had lived blameless, as dung, that he might gain Christ, could not with true fervour of heart offer what belonged to the law; nor is it right to believe that he who had said: “For if I again rebuild what I have destroyed, I make myself a transgressor,” (Gal. 2. 18)  would himself fall into what he had condemned. And to such an extent is account taken, not so much of the actual thing which is done as of the disposition of the doer, that on the other hand truth is sometimes found to have injured some, and a lie to have done them good.

20.10.Qui enim per legem Christi legi mortuus fuerat ut deo uiueret , quique illam iustitiam legis  in qua conuersatus fuerat sine querella detrimentum fecerat et arbitrabatur ut stercora, ut Christum lucri faceret, ea quae legis erant uero cordis affectu offerre non potuit : nec fas est credi eum qui dixerat : si enim quae destruxi haec iterum reaedifico, praeuaricatorem me constituo  in id incidere quod ipse damnauerat. Et in tantum non magis res ipsa quae geritur quam gerentis pensatur affectus, ut e contrario quibusdam reperiatur ueritas nocuisse et profuisse mendacium. 

20.11. For when Saul was grumbling to his servants about David’s flight, and saying: “Will the son of Jesse give you all fields and vineyards, and make you all tribunes and centurions: that all of you have conspired against me, and there is no one to inform me,” did Doeg the Edomite say anything but the truth, when he told him: “I saw the son of Jesse in Nob, with Abimelech the son of Ahitub the priest, who consulted the Lord for him, and gave him victuals, and gave him also the sword of Goliath the Philistine?” (1 Sam. 22. 7–10)  For which true story he deserved to be rooted up out of the land of the living, and it is said of him by the prophet: “Wherefore God shall destroy thee forever, and pluck thee up and tear thee out of thy tabernacle, and thy root from the land of the living:” (Ps 51. (lii.)  7)  

20.11. Nam Doec Idumaeus regi Sauli de fuga Dauid coram famulis conquerenti ac dicenti : numquid omnibus uobis dabit filius Iesse agros et uineas, et uniuersos uos faciet tribunos, et centuriones : quoniam coniurastis omnes aduersus me, et non est qui mihi renuntiet ? Quid nisi uerum prodidit dicens : uidi filium Iesse in Nob ad Abimelech filium Achitob sacerdotem. Qui consuluit pro eo dominum, et cibaria dedit ei : sed et gladium Goliath Philistaei dedit et ? Pro qua ueritate eradicari de terra uiuentium meruit, ac de eo dicitur per prophetam : propterea deus destruet te in finem, euellet te, et emigrabit te de tabernaculo tuo : et radicem tuam de terra uiuentium . 

20.12. He then for showing the truth is forever plucked and rooted up out of that land in which the harlot Rahab with her family is planted for her lie: just as also we remember that Samson most injuriously betrayed to his wicked wife the truth which he had hidden for a long time by a lie, and therefore the truth so inconside-rately disclosed was the cause of his own deception, because he had neglected to keep the command of the prophet: “Keep the doors of thy mouth from her that sleepeth in thy bosom.” (Micah 2. 7)

20.12. Ex illa igitur terra hic pro indicio ueritatis perpetua eradicatione conuellitur, in qua Raab  meretrix pro mendacio cum sua cognatione plantatur : sicut etiam Samson  illam diu occultatam mendacio ueritatem inpiae coniugi perniciosissime prodidisse reminiscimur, cui propterea deceptionem intulit ueritas inconsultissime patefacta, quia illud mandatum propheticum custodire neglexit : ab ea, quae dormit in sinu tuo, custodi claustra oris tui .

CHAPTER 21. Whether secret abstinence ought to be made known, without telling a lie about it, to those who ask, and whether what has once been declined may be taken in hand.

21. An interrogantibus occultam continentiam sine mendacio oporteat propalari, et an suscipienda sint quae semel fuerint recusata.

21.1. And to bring forward some instances from our unavoidable and almost daily wants which with all our care we can never so guard against as not to be driven to incur them whether with or against our will: what, I ask you, is to be done when, while we are proposing to put off our supper, a brother comes and asks us if we have had it: is our fast to be concealed, and the good act of abstinence hidden, or is it to be proclaimed by telling the truth?

21.1. Et ut exempla quaedam de nostris quoque ineuitabilibus ac paene cotidianis necessitatibus proferamus, quas quantalibet obseruantia numquam ita possumus praecauere, ut non uel inuiti uel uolentes in eas cogamur incurrere : quid quaeso faciendum est, cum refectionem procrastinare disponentibus nobis, utrum refecerimus, ad uesperam frater adueniens percontatur : celandumne ieiunium est et uirtus parsimoniae contegenda, an ueritatis professione prodenda? 

21.2. If we conceal it, to satisfy the Lord’s command which says: “Thou shalt not appear unto men to fast but unto thy Father Who is in secret;” and again: “Let not thy left hand know what thy right hand doeth,” (Matt. 6. 18, 3)  we must at once tell a lie. If we make manifest the good act of abstinence, the word of the gospel rightly discourages us: “Verily I say unto you, they have their reward.” (Matt. 6. 2)

21.2. Si celamus, ut dominico satisfaciamus imperio quo dicitur : non uidearis hominibus ieiunans sed patri tuo qui est in abscondito , et iterum : ne sciat sinistra tua quid faciat dextera tua , profecto mentimur. Si uirtutem continentiae propalamus, euangelica nos sententia iure percellet : amen dico uobis, receperunt mercedem suam . 

21.3. But what if any one has refused with determination a cup offered to him by some brother, denying altogether that he will take what the other, rejoicing at his arrival, begs and intreats him to receive? Is it right that he should force himself to yield to hisbrother who goes on his knees and bows himself to the ground, and who thinks that he can only show his loving heart by this service, or should he obstinately cling to his own word and intention?

21.3. Quid si oblatum a fratre quispiam poculum cum definitione rennuerit, absolute accepturum esse se denegans quod ille gaudens aduentu eius suppliciter ut sumatur exorat? Rectumne est ut fratri ad genua prouoluto in terramque prostrato, qui non nisi his officiis uiscera caritatis expleturum esse se credit, etiam cum labore suo pareat, an in sermonis sui atque propositi pertinacia perseueret?

CHAPTER 22. An objection, that abstinence ought to be concealed, but that things that have been declined should not be received

22. Obiectio, quod oporteat quidem abscondi continentiam, sed suscipi recusata non debean t.

22.1. Germanus: In the former instance we think there can be no doubt that it is better for our abstinence to be hidden than for it to be displayed to the inquirers, and in cases of this sort we also admit that a lie is unavoidable. But in the second there is no need for us to tell a lie, first because we can refuse what is offered by the service of a brother in such a way as to bind ourselves in no bond of determination, and next because when we once refuse we can keep our opinion unchanged.

22.1.  GERMANVS : In illo quidem superiore exemplo dubium ut credimus non est quin expediat abscondi continentiam nostram potius quam percontantibus prodi, ac super huiuscemodi causis non quoque fatemur ineuitabile esse mendacium. In secundo autem nulla nobis incumbit necessitas mentiendi, primum quia possumus ea quae fratrum ministerio porriguntur ita rennuere, ut nullo nos definitionis uinculo conligemus, deinde quod semel rennuentes possumus inmobilem tenere sententiam.

CHAPTER 23. The answer that obstinacy in this decision is unreasonable.

23. Responsio, quod inralionabilis sit lmius definitionis perlinacia.

23.1. Joseph: There is no doubt that these are the decisions of those monasteries in which the infancy of your renunciation was, as you tell us, trained, as their leaders are accustomed to prefer their own will to their brother’s supper, and most obstinately stick to what they have once intended. But our Elders, to whose faith the signs of Apostolical powers have borne witness, and who have treated everything with judgment and discretion of spirit rather than with stiff obstinacy of mind, have laid down that those men who give in to the infirmities of others, receive much richer fruits than those who persist in their determinations, and have declared that it is a better deed to conceal abstinence, as was said, by this needful and humble lie, rather than to display it with a proud show of truth.

23.1.  IOSEPH : Has definitiones illorum monasteriorum esse non dubium est, in quibus renuntiationis uestrae ut dicitis rudimenta formata sunt, quorum principes fratrum refectioni suas adsolent praeponere uoluntates et obstinatissime id quod semel mente conceperint exsequuntur. Ceterum seniores nostri, quorum fidei apostolicarum signa uirtutum testimonium reddiderunt quique uniuersa iudicio potius ac discretione spiritus quam rigida animi obstinatione gesserunt, eos qui alienis infirmitatibus adquiescerent multo uberiores fructus quam eos qui in suis definitionibus perdurarent capere censuerunt, sublimiorisque pronuntiauerunt esse uirtutis contegere potius continentiam necessario hoc ut dictum est humilique mendacio quam patefacere superbo ueritatis indicio.

CHAPTER 24. How Abbot Piamun chose to hide his abstinence.

24. Quomodo abbas Piam.un continentiam suam celare malucrit.

24.1. Finally Abbot Piamun after twenty-five years did not hesitate to receive some grapes and wine offered to him by a certain brother, and at once preferred, against his rule, to taste what was brought him rather than to display his abstinence which was a secret from everybody. For if we would also bear in mind what we remember that our Elders always did, who used to conceal the marvels of their owngood deeds, and their own acts, which they were obliged to bring forward in Conference if or the instruction of the juniors, under cover of other persons, what else can we consider them but an open lie?

24.1.  Denique abbas Piamun post uiginti et quinque annos oblatam sibi a quodam fratre uuam ac uinum absque haesitatione suscipiens confestim ea quae ingesta fuerant contra consuetudinem degustare quam ignotae cunctis continentiae maluit propalare uirtutem. Nam si illud quoque considerare uelimus quod seniores nostros incunctanter fecisse meminimus, qui mirabilia uirtutum suarum uel proprios actus, quos necesse erat ad instructionem iuniorum in conlatione proferri, sub aliorum solebant colorare personis, quid aliud possumus quam apertum super his iudicare mendacium? 

24.2. And O that we too had anything worthy which we could bring forward for stirring up the faith of the juniors! Certainly we should have no scruples in following their fictions of that kind. For it is better under the colour of a figure like that to tell a lie than for the sake of maintaining that unreasonable truthfulness either hide in ill-advised silence what might be edifying to the hearers, or run into the display of an objectionable vanity by telling them truthfully in our own character.

24.2. Atque utinam nos quoque dignum aliquid haberemus quod ad incitandam fidem proponi iunioribus possit! profecto minime uereremur huiuscemodi illorum figmenta sectari. Rectius enim est sub talis figurae colore mentiri quam pro obseruantia inrationabilis istius ueritatis aut ea quae audientes aedificare potuerunt incongrua taciturnitate contegere aut si ex nostra persona ueraciter proferantur iactantiam noxiae uanitatis incurrere.

24.3. And the teacher of the Gentiles clearly teaches us the same lesson by his teaching, as he chose to bring forward the great revelations made to him, trader the character of some one else, saying: “I know a man in Christ, whether in the body or out of the body I cannot tell, God knoweth, caught up even unto the third heaven: and I know such a man, that he was caught up into paradise and heard unspeakable words, which it is not lawful for man to utter.” (2 Cor. 12. 2–4)

24.3. Ad quod etiam nos magisterio suo doctor gentium euidenter instituit, qui reuelationum suarum magnitudinem ex alterius maluit proferre persona dicens : scio hominem in Christo, siue in corpore siue extra corpus nescio, deus scit, raptum usque ad tertium caelum. Et scio huiusmodi hominem, quia raptus est in paradiso et audiuit ineffabilia uerba, quae non licet homini loqui .

CHAPTER 25. The evidence of Scripture on changes of determination.

25. Testimonia scripturarum de conmu.tatis definitionibus.

25.1 IT is impossible for us briefly to run through everything. For who could count up almost all the patriarchs and numberless saints, some of whom for the preservation of life, others out of desire for a blessing, others out of pity, others to conceal some secret, others out of zeal for God, others in searching for the truth, became, so to speak, patrons of lying? And as all cannot be enumerated, so all ought not to be altogether passed over.

25.1  Inpossibile nobis est breuiter uniuersa percurrere. Quis etenim enumerare sufficiat omnes propemodum patriarchas sanctosque innumerabiles, alios pro uitae tutamine, alios pro benedictionis desiderio, alios pro misericordia, alios pro alicuius occultatione mysterii, alios pro zelo dei, alios pro examine ueritatis patrocinium ut ita dixerim adsumpsisse mendacii? quae sicut enumerari cuncta non possunt, ita praetermitti penitus uniuersa non debent. 

25.2. For piety forced the blessed Joseph to raise a false charge against his brethren even with an oath by the life of the king, saying: “Ye are spies: to see the nakedness of the land are ye come;” and below: “send,” says he, “one of you, and bring your brothers hither: but ye shall be kept here until your words are made manifest whether ye speak the truth or no: but if not, by the life of Pharaoh, ye are spies.” (Gen. 43. 9, 16)  For if he had not out of pity alarmed them by this lie, he would not have been able to see again his father and his brother, nor to preserve them in their great danger of starvation, nor to free the conscience of his brethren from the guilt of selling him.

25.2. Nam beatum Ioseph pietas conpulit, ut falsum fratribus crimen etiam cum obtestatione regiae salutis inpingeret dicens : exploratores estis : infirmiora terrae uenistis inspicere , et infra mittite, inquit, ex uestris unum, et adducite fratrem uestrum huc : uos autem custodimini hic, usque dum manifesta fiant uerba uestra, an uerum dicatis an non : sin autem, per salutem Pharaonis, exploratores estis . Si enim non eos hoc misericordi mendacio terruisset, nec patrem fratremque reuisere nec eos in tantis inopiae periculis alere nec conscientiam postremo fratrum a reatu uenditionis suae expurgare potuisset. 

25.3. The act then of striking his brethren with fear by means of a lie was not so reprehensible as was it a holy and laudable act to urge his enemies and seekers to a salutary penitence by means of a feigned danger. Finally when they were weighed down by the odium of the very serious accusation, they were conscience-stricken not at the charge falsely raised against them, but at the thought of their earlier crime, and said to one another: “We suffer this rightly because we sinned against our brother, in that we saw the anguish of his soul when he asked us and we did not hearken to him: wherefore all this trouble hath come upon us.” (Gen. 43. 21)  And this confession, we think, expiated by most salutary humility their terrible sin not only against their brother, against whom they had sinned with wicked cruelty, but also against God.

25.3. Non ergo tam reprehensible fuit metum fratribus incussisse mendacio quam sanctum atque laudabile occasione ficti periculi inimicos ac uenditores suos ad salutarem paenitentiam conpulisse. Denique cum grauissimae insimulationis urguerentur inuidia, non illius quod falso obiciebatur, sed anterioris criminis conscientia frangebantur, dicentes ad inuicem : merito haec patimur, quia peccauimus in fratrem nostrum, quia despeximus tribulationem animae eius, cum rogaret nos, et non audiuimus eum : propter hoc uenit nobis omnis tribulatio haec . Quae quidem confessio non solum apud fratrem in quem inpia crudelitate peccauerant, uerum etiam apud deum humilitate saluberrima tantum eorum facinus, ut credimus, expiauit. 

25.4. What about Solomon, who in his first judgment manifested the gift of wisdom, which he had received of God, only by making use of falsehood? For in order to get at the truth which was hidden by the woman’s lie, even he used the help of a lie most cunningly invented, saying: “Bring me a sword and divide the living child into two parts, and give the one half to the one and the other half to the other.” And when this pretended cruelty stirred the heart of the true mother, but was received with approval by her who was not the true mother, then at last by this most sagacious discovery of the truth he pronounced the judgment which every one has felt to have been inspired by God, saying: “Give her the living child and slay it not: she is the mother of it.” (1 Kings 3. 24–27)

25.4. Quid Salomon, qui perceptum a deo sapientiae donum in primo iudicio suo non nisi adsumptione mendacii declarauit? nam ut ueritatem quae muliebri mendacio tegebatur exculperet, etiam ipse mendacii utique astutissime excogitati usurpauit auxilium dicens : adferte mihi gladium, et diuidite infantem uiuum in duas partes, et date dimidiam partem uni, et dimidiam partem alteri . Quae simulatio crudelitatis cum uerae matris uiscera permouisset, ab ea autem quae mater non erat laudaretur, tunc demum sagacissimo ueritatis indicio illam sententiam promulgauit quam nemo a deo inspiratam esse non credidit date, inquiens, huic infantem uiuum, et non occidatur : haec est mater eius . 

25.5. Further we are more fully taught by other passages of Scripture as well that we neither can nor should carry out everything which we determine either with peace or disturbance of mind, as we often hear that holy men and angels and even Almighty God Himself have changed what they had decided upon. For the blessed David determined and confirmed it by an oath, saying: “May God do so and add more to the foes of David if I leave of all that belong unto Nabal until the morning a single male.”

25.5. Proinde nec debere nec posse nos uniuersa conplere quae uel cum quiete animi uel conmotione decernimus, etiam aliis scripturarum testimoniis copiosius edocemur, quibus uel uiros sanctos uel angelos uel ipsum omnipotentem deum ea quae definierant frequenter legimus inmutasse. Nam beatus Dauid cum iuris iurandi definitione decreuit dicens : haec faciat deus inimicis Dauid, et haec addat, si reliquero de omnibus quae pertinent ad Nabal usque mane, mingentem ad parietem .  

25.6. And presently when Abigail his wife interceded and intreated for him, he gave up his threats, lightened the sentence, and preferred to be regarded as a breaker of his word rather than to keep his pledged oath by cruelly executing it, saying: “As the Lord liveth, if thou hadst not quickly come to meet me there had not been left to Nabal by the morning light a single male.” (1 Sam. 25. 22, 34)  And as we do not hold that his readiness to take a rash oath (which resulted from his anger and disturbance of mind) ought to be copied by us, so we do think that the pardon and revision of his determination is to be followed.

25.6. Et continuo intercedente Abigail uxore eius ac pro eodem supplicante remittit minas, mollit sententiam et mauult transgressor propositi iudicari quam sacramenti sui fidem cum crudelitatis exsecutione seruare, dicens : uiuit dominus : nisi cito uenisses in occursum mihi, non remansisset Nabal usque ad lucem matutinam, mingens ad parietem . Cuius sicut illam praecipitis sacramenti facilitatem quae de perturbatae mentis conmotione descenderat nequaquam imitandam esse censemus, ita remissionem atque emendationem statuti sectandam esse decernimus. 

25.7. The “chosen vessel,” in writing to the Corinthians, promises unconditionally to return, saying: “But I will come to you when I pass through Macedonia: for I will pass through Macedonia. But I will stay or even pass the winter with you that you may conduct me whithersoever I shall go. For I do not want only to see you in passing: for I hope to stay with you for some time.” (1 Cor. 16. 5, 7)  And this fact he remembers in the Second Epistle, thus: “And in this confidence I was minded first to come unto you, that ye might receive a second favour, and by you to pass into Macedonia and again to come to you from Macedonia and by you be conducted to Judaea.” But a better plan suggested itself and he plainly admits that he is not going to fulfil what he had promised. “When then,” says he, “I purposed this, did I use light-mindedness? or the things that I think, do I think after the flesh, that there should be with me yea, yea, and nay, nay?”

25.7. Electionis uas Corinthiis scribens reditum suum absoluta definitione promittit dicens : ueniam autem ad uos cum Macedoniam pertransiero : Macedoniam enim pertransibo. Apud uos autem manebo uel etiam hiemabo, ut uos me deducatis quocumque iero. Nolo enim uos modo in transitu uidere : spero enim me aliquanto tempore manere apud uos . Cuius rei etiam in secunda epistula ita meminit : et hac confidentia uolui prius uenire ad uos, ut secundam gratiam haberetis, et per uos transire in Macedoniam, et iterum a Macedonia uenire ad uos et a uobis deduci in Iudaeam . Sed superueniente salubriore consilio nequaquam se id quod promiserat exsecutum euidentissime confitetur. Cum hoc, inquit, uoluissem, numquid leuitate usus sum? aut quae cogito secundum carnem cogito, ut sit apud me est est et non non ? 

25.8.25. Lastly, he declares even with the affirmation of an oath, why it was that he preferred to put on one side his pledged word rather than by his presence to bring a burden and grief to his disciples: “But I call God to witness against my soul that it was to spare you that I came not as far as Corinth. For I determined this with myself that I would not come unto you in sorrow.” (2 Cor. 1. 15–17, 23; 2. 1)  Though when the angels had refused to enter the house of Lot at Sodom, saying to him: “We will not enter but will remain in the street,” they were presently forced by his prayers to change their determination, as Scripture subjoins: “And Lot constrained them, and they turned in to him.” (Gen. 19. 2, 3)

25.8. Denique cur maluerit definitionem sui praeterire sermonis quam aduentu suo onerosam discipulis inferre tristitiam, etiam cum sacramenti obtestatione declarat : ego autem testem deum inuoco in animam meam, quod parcens uobis non ueni ultra Corinthum. Statui enim hoc ipsum apud me, ut non in tristitia uenirem ad uos . Cum intraturos se domum Loth Sodomis angeli denegassent dicentes ad eum : non intrabimus, sed in platea manebimus , continuo eius ²⁵.precibus conpelluntur statutum mutare sermonem, sicut scriptura subiungit : et coegit eos Loth, et deuerterunt ad eum . 

25.9. And certainly if they knew that they would turn in to him, they refused his request with a sham excuse: but if their excuse was a real one, then they are clearly shown to have changed their mind. And certainly we hold that the Holy Spirit inserted this in the sacred volume for no other reason but to teach us by their examples that we ought not to cling obstinately to our own determinations, but to subject them to our will, and so to keep our judgment free from all the chains of law that it may be ready to follow the call of good counsel in any direction, and may not delay or refuse to pass without any delay to whatever a sound discretion may find to be the better choice.

25.9. Qui utique si deuersuros ad eum esse se nouerant, inuitantis petitionem simulatoria excusatione rennuerunt : sin autem ueraciter excusabant, euidenter inmutasse sententiam conprobantur. Quae utique non ob aliam credimus causam spiritum sanctum sacris uoluminibus indidisse, nisi ut istis erudiamur exemplis in definitionibus nostris non pertinaciter permanere, sed eas arbitrio nostro debere subicere et ita iudicium nostrum ab omni legis uinculo liberum conseruare, ut promptum sit ad sequendum quocumque uocauerit salubre consilium, nec differat aut recuset ad id quod utilius discretio salutaris inuenerit absque ulla cunctatione transire. 

25.10. And to rise to still higher instances, when king Hezekiah was lying on his bed and afflicted with grievous sickness the prophet Isaiah addressed him in the person of God, and said: “Thus saith the Lord: set thine house in order for thou shall die and not live. And Hezekiah,” it says, “turned his face to the wall and prayed to the Lord and said: I beseech thee, O Lord, remember how I have walked before Thee in truth and with a perfect heart, and how I have done what was right in Thy sight. And Hezekiah wept sore.” After which it was again said to him: “Go, return, and speak to Hezekiah king of Judah, saying: Thus saith the Lord God of David thy father: I have heard thy prayer, I have seen thy tears: and behold, I will add to thy days fifteen years: and I will deliver thee out of the hand of the king of the Assyrians, and I will defend this city for thy sake and for my servant David’s sake.” (2 Kings 20. 1–6)

25.10. Et ut ad sublimiora adhuc ascendamus exempla, decumbentem in lecto regem Ezechiam grauique aegritudine laborantem ex persona dei Esaias propheta adorsus est dicens : haec dicit dominus : dispone domui tuae, quia morieris tu, et non uiues. Et conuertit, inquit, Ezechias faciem suam ad parietem, et orauit ad dominum, et dixit : obsecro domine, memento quaeso quomodo ambulauerim coram te in ueritate, et in corde perfecto, et quod bonum est in oculis tuis, fecerim.  Et fleuit Ezechias fletu magno . Post quae rursus dicitur ad eundem : reuertere, et dic Ezechiae regi Iuda dicens : haec dicit dominus deus Dauid patris tui : audiui orationem tuam, uidi lacrimam tuam : et ecce adiciam super dies tuos quindecim annos : et de manu regis Assyriorum liberabo te, et ciuitatem hanc protegam propter me, et propter Dauid seruum meum . 

25.11. What can be clearer than this proof that out of consideration for mercy and goodness the Lord would rather break His word and instead of the pre-arranged limit of death extend the life of him who prayed, for fifteen years, rather than be found inexorable because of His unchangeable decree? In the same way too the Divine sentence says to the men of Nineveh: “Yet three days, and Nineveh shall be overthrown;” (Jonah 3. 4 lxx)  and presently this stern and abrupt sentence is softened by their penitence and fasting, and is turned to the side of mercy with goodness that is easy to be intreated. But if any one maintains that the Lord had threatened the destruction of their city (while He foreknew that they would be converted) for this reason, that He might incite them to a salutary penitence, it follows that those who are set over their brethren may, if need arises, without any blame for telling lies, threaten those who need improvement with severer treatment than they are reallygoing to inflict.

25.11. Quid euidentius hoc testimonio, quo misericordiae ac pietatis intuitu mauult dominus suum cassare sermonem et a praestituto mortis termino quindecim annis uitam precantis extendere quam per inmobilitatem decreti sui inexorabilis inueniri? similiter etiam loquitur ad Nineuitas censura diuina : adhuc triduum et Nineue subuertetur , moxque paenitentia eorum ieiuniisque mollitur tam minax et abrupta sententia atque ad partem misericordiae prona pietate deflectitur. Quodsi quis uelut praescium conuersionis eorum subuersionem ciuitatis ad hoc eis dominum adserat conminatum, ut eos ad salutarem paenitentiam prouocaret, consequens est, ut hi qui fratribus praesunt absque reprehensione mendacii his qui indigent emendari aliqua etiam districtiora quam facturi sunt, si opus fuerit, conminentur. 

25.12. But if one says that God revoked that severe sentence in consideration of their penitence, according to what he says by Ezekiel: “If I say to the wicked, Thou shalt surely die: and he becomes penitent for his sin, and doeth judgment and justice, he shall surely live, he shall not die;” (Ezek. 33. 14, 15)  we are similarly taught that we ought not obstinately to stick to our determination, but that we should with gentle pity soften down the threats which necessity called forth.

25.12. Sin uero dixerit deum seueram illam sententiam suam paenitentiae eorum consideratione reuocasse secundum illud quod per Ezechielem ait : si dixero inpio : morte morieris : et egerit paenitentiam a peccato suo, feceritque iudicium et iustitiam, uita uiuet, non morietur , similiter edocemur non debere nos obstinate in nostris definitionibus perdurare, sed conminationem ex necessitate propositam clementi miseratione mollire. 

25.13. And that we may not fancy that the Lord granted this specially to the Ninevites, He continually affirms by Jeremiah that He will do the same in general towards all, and promises that without delay He will change His sentence in accordance with our deserts; saying: “I will suddenly speak against a nation and against a kingdom to root out and to pull down and to destroy it. If that nation repent of the evil, which I have spoken against it, I also will repent of the evil which I thought to do to them. And I will suddenly speak of a nation and a kingdom, to build up and to plant it. If it shall do evil in My sight, that it obey not My voice: I will repent of the good that I thought to do to it.” To Ezekiel also: “Leave out nota word, if so be they will hearken and be converted every one from his evil way: that I may repent Me of the evil that I thought to do to them for the wickedness of their doings.” (Jer. 18. 7, 10; 26. 2, 3)

25.13. Quod ne solis specialiter Nineuitis crederetur dominus praestitisse, etiam generaliter erga omnes eadem se esse facturum per Hieremiam perpetuo protestatur, et, cum necesse fuerit, incunctanter suam se sententiam mutaturum pro nostris meritis repromittit dicens : repente loquar aduersus gentem et aduersus regnum, ut euellam, et destruam, et disperdam illud. Si paenitentiam egerit gens illa a malo, quod locutus sum aduersus eam : agam et ego paenitentiam super malum, quod cogitaui ut facerem ei. Et subito loquar de gente et regno, ut aedificem et plantem illud. Si fecerit malum in oculis meis, ut non audiat uocem meam : paenitentiam agam super bonum, quod locutus sum ut facerem ei . Ad Ezechiel quoque : noli subtrahere uerbum, si forte audiant et conuertantur unusquisque a uia sua mala : et paenitebit me mali quod cogitaui facere eis propter malitiam studiorum eorum . 

25.14. And by these passages it is declared that we ought not obstinately to stick to our decisions, but to modify them with reason and judgment, and that better courses should always be adopted and preferred, and that we should turn without any delay to that course which is considered the more profitable. For this above all that invaluable sentence teaches us, because though each man’s end is known beforehand to Him before his birth, yet somehow He so orders all things by a plan and method for all, and with regard to man’s disposition, that He decides on everything not by the mere exercise of His power, nor according to the ineffable knowledge which His Prescience possesses, but according to the present actions of men, and rejects or draws to Himself each one, and daily either grants or withholds His grace.

25.14. Quibus testimoniis declaratur non oportere ut pertinaciter in nostris definitionibus haereamus, sed ratione eas ac iudicio temperandas semperque praelegenda ac praeferenda esse meliora et ad illam quae utilior iudicata fuerit partem sine cunctatione aliqua transeundum. Illud etiam prae omnibus inaestimabilis illa censura nos instruit, quod cum si ei ante ortum uniuscuiusque praecognitus finis, ita ordine ac ratione conmuni et humanis quodammodo omnia dispensat affectibus, ut non potentialiter nec secundum praescientiae suae ineffabilem notitiam, sed secundum praesentes hominum actus uniuersa diiudicans uel respuat unumquemque uel adtrahat et uel infundat cotidie suam gratiam uel auertat. 

25.15. And that this is so the election of Saul also shows us, of whose miserable end the foreknowledge of God certainly could not be ignorant, and yet He chose him out of so many thousands of Israel and anointed him king, rewarding the then existing merits of his life, and not considering the sin of his coming fall, so that after he became reprobate, God complains almost in human terms and, with man’s feelings, as if He repented of his choice, saying: “It repenteth Me that I have appointed Saul king: for he hath forsaken Me, and hath not performed My words;” and again: “But Samuel was grieved for Saul because the Lord repented that He had made Saul king over Israel.” (1 Sam. 15. 11, 35) 

25.15. Quod ita esse etiam illa Saulis manifestat electio : cuius utique cum uituperabilem finem praescientia dei ignorare non posset, de tot milibus Israhelis eligit eum et unguit in regem, praesentis in illo meritum uitae remunerans, non peccatum futurae praeuaricationis intendens, ita ut, postquam reprobus factus est, uelut paenitudinem gerens electionis suae deus humanis quodammodo de eodem uocibus atque affectibus conqueratur dicens : paenitet me quod constituerim Saul regem : quia dereliquit me, et uerba mea opere non inpleuit , et iterum : uerumtamen lugebat Samuhel Saulem, quoniam dominum paenitebat quod constituisset regem Saul super Israhel . 

25.16. Finally this that He afterwards executed, that the Lord also declares by the prophet Ezekiel that He will by His daily judgment do with all men, saying: “Yea, if I shall say to the righteous that he shall surely live, and he trusting in his righteousness commit iniquity: all his righteousness shall be forgotten, and in his iniquity which he hath committed, in the same he shall die. And if I shall say to the wicked: Thou shalt surely die; and if he repent of his sin and do judgment and righteousness, and if that wicked man restore the pledge and render what he hath robbed, and walk in the commandments of life, and do no righteous thing, he shall surely live, he shall not die. None of his sins which he hath committed shall be imputed unto him.” (Ezek. 33. 13–16)

25.16. Denique hoc quod opere fuerat exsecutus postea etiam per Ezechielem prophetam dominus protestatur cum omnibus se hominibus cotidiano gesturum esse iudicio etiam si dixero, inquiens, iusto quod uita uiuat, et confisus in iustitia sua fecerit iniquitatem : omnes iustitiae eius obliuioni tradentur, et in iniquitate, quam operatus est, in ipsa morietur. Sin autem dixero inpio : morte morieris : et egerit paenitentiam a peccato suo, feceritque iudicium et iustitiam, pignus restituerit ille inpius, rapinamque reddiderit, in mandatis uitae ambulauerit, nec fecerit quicquam iniustum : uita uiuet, non morietur. Omnia peccata eius, quae peccauit, non inputabuntur ei . 

25.17. Finally, when the Lord would for their speedy fall turn away His merciful countenance from the people, whom He had chosen out of all nations, the giver of the law interposes on their behalf and cries out: “I beseech Thee, O Lord, this people have sinned a great sin; they have made for themselves gods of gold; and now if Thou forgivest their sin, forgive it; but if not, blot me out of Thy book which Thou hast written. To whom the Lord answered: If any man hath sinned before Me, I will blot him out of My book.” (Exod. 23. 31–33)  David also, when complaining in prophetic spirit of Judas and the Lord’s persecutors, says: “Let them be blotted out of the book of the living;” and because they did not deserve to come to saving penitence because of the guilt of their great sin, he subjoins: “And let them not be written among the righteous.” (Ps 68. (69.)  29)

25.17. Denique cum ab illo populo, quem ex omnibus gentibus dominus adoptauit, propter subitam praeuaricationem misericordiae suae auertisset aspectum, interueniens pro eo legislator exclamat : obsecro, domine : peccauit populus iste peccatum magnum, fecerunt sibi deos aureos : et nunc si remittis peccatum eorum remitte : sin alias, dele me de libro tuo quem scripsisti. Cui dominus : si quis, inquit, peccauerit coram me, delebo eum de libro meo . Dauid quoque, dum de Iuda et persecutoribus Christi prophetico spiritu quereretur, deleantur, inquit, de libro uiuentium . Et quia non merebantur ad paenitentiam salutarem pro reatu tanti criminis peruenire, subiungit : et cum iustis non scribantur . 

25.18. Finally in the case of Judas himself the meaning of the prophetic curse was clearly fulfilled, for when his deadly sin was completed, he killed himself by hanging, that he might not after his name was blotted out be converted and repent and deserve to be once more written among the righteous in heaven. We must therefore not doubt that at the time when he was chosen by Christ and obtained a place in the Apostolate, the name of Judas was written in the book of the living, and that he heard as well as the rest the words: “Rejoice not because the devils are subject unto you, but rejoice because your names are written in heaven.” (Luke 10. 20)  

25.18. Denique in ipso Iuda uis propheticae maledictionis euidenter inpleta est. Nam expleto proditionis crimine suspendio se necauit , ne post illam deletionem nominis sui conuersus ad paenitentiam iterum scribi cum iustis mereretur in caelo. Non ergo est ambigendum etiam Iudae nomen illo tempore, quo electus a Christo apostolatus sortitus est gradum, in libro uiuentium fuisse conscriptum ac pariter eum audisse cum ceteris : nolite gaudere quia daemonia uobis subiciuntur, gaudete autem quia nomina uestra scripta sunt in caelis . 

25.19. But because he was corrupted by the plague of covetousness and had his name struck out from that heavenly list, it is suitably said of him and of men like him by the prophet: “O Lord, let all those that forsake Thee be confounded. Let them that depart from Thee be written in the earth, because they have forsaken the Lord, the vein of living waters.” And elsewhere: “They shall not be in the counsel of My people, nor shall they be written in the writing of the house of Israel, neither shall they enter into the land of lsrael.” (Jer. 17. 13; Ezek. 13. 9)

25.19. Sed quia filargyriae peste corruptus de adscriptione caelesti ad terrena deiectus est, conpetenter de eo ac de similibus eius dicitus per prophetam : domine, omnes qui te derelinquunt confundantur, recedentes in terra scribantur, quia dereliquerunt uenam aquarum uiuentium dominum , et alibi : in consilio populi mei non erunt, et in scriptura domus Israhel non scribentur, et in terra Israhel non ingredientur .

CHAPTER 26. How saintly men cannot be hard and obstinate.

26. Quod sancti uiri pertinaces ac duri esse non possint.

26.1. Nor must we emit the value of that command because even if we have bound ourselves by some oath under the influence of anger or some other passion, (a thing which ought never to be done by a monk) still the case for each side should be weighed by a thorough judgment of the mind, and the course on which we have determined should be compared to that which we are urged to adopt, and we should without hesitation adopt that which on the occurrence of sounder considerations is decided to be the best. For it is better to put our promise on one side than to undergo the loss of something good and more desirable. Finally we never remember that venerable and approved fathers were hard and unyielding in decisions of this sort, but as wax under the influence of heat, so they were modified by reason, and when sounder counsels prevailed, did not hesitate to give in to the better side. But those whom we have seen obstinately clinging to their determinations we have always set down as unreasonable and wanting in judgment.

26.1. Nec illius praecepti utilitas est silenda, quod etiam si instigante ira uel qualibet alia passione sacramento nos aliquo uinxerimus, quod a nemine quidem monachorum fieri penitus debet, utriusque tamen rei causa integro mentis est pensanda iudicio, et eo conparanda est illa res quam statuimus huic ad quam transire conpellimur, atque ad eam sine cunctatione est transeundum quae superueniente saniore tractatu iustior fuerit iudicata. Rectius enim est nostrum nos praeterire sermonem quam rei salubrioris ac piae subire iacturam. Denique numquam rationabiles ac probatos patres duros aut inreuocabiles in huiusmodi definitionibus fuisse reminiscimur, sed uelut ceram calore, ita eos ratione mollitos et intercedente salubriore consilio melioribus partibus sine haesitatione cessisse. Quoscumque autem uidimus definitionibus suis pertinaciter inhaerere, inrationabiles semper probauimus ac discretionis expertes.

CHAPTER 27. A question whether the saying: “I have sworn and am purposed” is opposed to the view given above.

27. Interrogalio, an sh contrarium praedictae sententiae illud quod dicitur : iuraui et stataii.

27.1. Germanus: So far as this consideration is concerned which has been clearly and fully treated of, a monk ought never to determine anything for fear lest he turn out a breaker of his word or else obstinate. And what then can we make of this saying of the Psalmist: “I have sworn and am purposed to keep Thy righteous judgments?” (Ps 118. (119.)  106)  What is “to swear and purpose” except to keep one’s determinations fixedly?

27.1.  GERMANVS : Quantum ad hanc pertinet rationem quae euidenter copioseque digesta est, nihil oportet monachum definire, ne aut praeuaricator inueniatur aut pertinax. Et ubi illud Psalmistae ponemus eloquium : iuraui, et statui custodire iudicia iustitiae tuae ? Quid est enim aliud iurare et statuere quam definita inmobiliter custodire?

CHAPTER 28. The answer telling in what cases the determination is to be kept fixedly, and in what cases it may be broken if need be.

28. Responsio, in quibus inmobilis definitio sit, tenenda et in quibus, si oportuerit, rescindenda.

28.1. Joseph: We do not lay this down with regard to those fundamental commands, without which our salvation cannot in any way exist, but with regard to those which we can either relax or hold fast to without endangering our state, as for instance, an unbroken and strict fast, or total abstinence from wine or oil, or entire prohibition to leave one’s cell, or incessant attention to reading and meditation, all of which can be practised at pleasure, without damage to our profession and purpose, and, if need be, can be given up without blame.

28.1.  IOSEPH : Nos non de principalibus mandatis, sine quibus non potest nostra salus omnino subsistere, ista decernimus, sed de his quae sine periculo status nostri uel relaxare possumus uel tenere : ut puta de inremisso regore ieiunii, de uini siue olei perpetua abstinentia, de progressu cellulae penitus cohibendo, de lectionis seu meditationis incessabili iugitate, quae sine iactura professionis ac propositi nostri et exerceri cum libuerit possunt et cum necesse fuerit inreprehensibiliter praetermitti. 

28.2. But we must most resolutely make up our minds to observe those fundamental commands, and not even, if need arise, to avoid death in their cause, with regard to which we must immovably assert: “I have sworn and am purposed.” And this should be done for the preservation of love, for which all things else should be disregarded lest the beauty and perfection of its calm should suffer a stain. In the same way we must swear for the purity of our chastity, and we ought to do the same for faith, and sobriety and justice, to all of which we must cling with unchangeable persistence, and to forsake which even for a little is worthy of blame.

28.2. Ceterum super obseruantia illorum principalium mandatorum constantissime definiendum est ac pro his etiam mors, si necesse fuerit, non uitanda, pro quibus inmobiliter est dicendum : iuraui et statui . Quod fieri debet pro custodia caritatis, pro qua spernenda sunt uniuersa, ne bonum tranquillitatis illius perfectioque maculetur. Similiterque iurandum est pro castimoniae puritate nec aliud nos facere oportet pro fide, pro sobrietate atque iustitia, quae omnia indemutabili perseuerantia sunt teneda et a quibus paululum recessisse damnabile est. 

28.3. But in the case of those bodily exercises, which are said to be profitable for a little, (Cf. 1 Tim. 4. 8)  we must, as we said, decide in such a way that, if there occurs any more decided opportunity for a good act, which would lead us to relax them, we need not be bound by any rule about them, but may give them up and freely adopt what is more useful. For in the case of those bodily exercises, if they are dropped for a time, there is no danger: but to have given up these others even for a moment is deadly.

28.3. De illis uero corporalibus exercitiis, quae ad modicum esse dicuntur utilia , ita est ut diximus statuendum, ut si qua superuenerit certior pietatis occasio quae illa suadeat relaxari, nulla super his lege teneamur, sed praetermissis eis ad utiliora libere transeamus. In illis enim corporalibus exercitiis, si pro tempore relinquantur, periculum non est : ab his uero uel ad momentum declinasse mortiferum est.

CHAPTER 29. How we ought to do those things which are to be kept secret.

29. Qucmadmodum debeant celanda conmitti.

29.1. You must also provide with the same care that if by chance some word has slipped out of your mouth which you want to be a secret, no injunction to secrecy may trouble the hearer. For it will be more likely to be unheeded if it is let pass carelessly and simply, because the brother, whoever he is, will not be tormented with such a temptation to divulge it, as he will take it as something trivial dropped in casual conversation, and as what is for this very reason of less account, because it was not committed to the hearer’s mind with a strict injunction to silence. For even if you bind his faith by exacting an oath from him,you need not doubt that it will very soon be divulged; for a fiercer assault of the devil’spower will be made upon him, both to annoy land betray you, and to make him break his oath as quickly as possible.

29.1.  Hoc quoque simili cautione curandum est, ut, si qui forsitan sermo quem esse uultis occultum de uestro fuerit ore prolapsus, nulla occultationis praecepta sollicitent audientem : magis enim latebit si neglegenter atque simpliciter transeatur, quia non tanta quilibet fratrum super diuulgatione eius inpugnatione torquebitur, aestimans rem uilem aliqua transitoria confabulatione prolatam et quae ex hoc ipso sit leuior, quia cautissimo silentii praecepto sensibus audientis conmendata non fuerit. Nam si etiam fidem eius aliqua sacramentorum obtestatione deuinxeris, citius illud prodendum esse non ambigas : maior enim aduersus ipsum uis diabolicae inpugnationis insurget, ut et te maestificet uel denudet et illum transgressorem quantocius sui faciat sacramenti.

CHAPTER 30. That no determination should be made on those things which concern the needs of the common life.

30. Nihil super his quae ad usum conmunis nitae adtinent definiendum.

30.1. And therefore a monk ought not hastily to make any promise on those things which merely concern bodily exercise, for fear lest he may stir up the enemy still more to attack what he is keeping as it were under the observance of the law, and so he may be more readily compelled to break it. Since every one who lives under the grace of liberty, and sets himself a law, thereby binds himself in a dangerous slavery, so that if by chance necessity constrains him to do what he might have ventured on lawfully, and indeed laudably and with thanksgiving, he is forced to act as a transgressor, and to fall into sin: “for where there is no law there is no transgression.” (Rom. 4. 15) 

30.1.  Et idcirco nihil debet abrupte monachus super his dumtaxat quae ad corporales exercitationes pertinent definire, ne aduersarium ad inpugnationem eorum quae uelut sub legis obseruatione custodit magis incitans citius ea uiolare cogatur. Praefigens siquidem sibi legem unusquisque sub libertatis gratia constitutus perniciosa semet ipsum obligat seruitute, ut ea quae licito, immo etiam laudabiliter cum gratiarum actione praesumere potuisset, si necessitas fortasse conpulerit, uelut transgressor percipere conpellatur cum praeuaricatione peccati. Vbi enim non est lex, nec praeuaricatio .

30.2. By this instruction and the teaching of the blessed Joseph we were confirmed as by a Divine oracle and made up our minds to stop in Egypt. But though henceforward we were but a little anxious about our promise, yet when seven years were over we were very glad to fulfil it. For we hastened to our monastery, at a time when we were confident of obtaining permission to return to the desert, and first paid our respects properly to our Elders; next we revived the former love in their minds as out of the ardour of their love they had not been at all softened by our very frequent letters to satisfy them, and in the last place, we entirely removed the sting of our broken promise and returned to the recesses of the desert of Scete, as they themselves forwarded us with joy.

30.2. Hac beatissimi Ioseph institutione atque doctrina uelut diuino oraculo confirmati in Aeqypto residere maluimus. Sed licet parum deinceps de nostra essemus promissione solliciti, tamen expleto septem annorum numero sponsionem nostram gratanter impleuimus. Excurrentes namque ad coenobium nostrum illo iam tempore, quo de inpetrando ad heremum reditu fiduciam gerebamus, primum senioribus nostris honorum debitum soluimus : deinde animus eorum, qui pro caritatis ardore creberrimis litterarum nostrarum satisfactionibus nequaquam fuerant deleniti, pristinam redintegrauimus caritatem, tandemque ad plenum aculeo nostrae sponsionis auulso ipsis quoque cum gaudio prosequentibus ad Scitioticae solitudinis secreta remeauimus.

30.3. This learning and doctrine of the illustrious fathers, our ignorance, O holy brother, has to the best of its ability made plain to you. And if perhaps our clumsy style has confused it instead of setting it in order, I trust that the blame which our clumsiness deserves will not interfere with the praise due to these grand men. Since it seemed to us a safer course in the sight of our Judge to state even in unadorned style this splendid doctrine rather than to hold our tongues about it, since if he considers the grandeur of the thoughts, the fact that the awkwardness of our style annoys him, need not be prejudicial to the profit of the reader, and for our part we are more anxious about its usefulness than its being praised. This at least I charge all those into whose hand this little book may fall; viz., that they must know that whatever in it pleases them belongs to the fathers, and whatever they dislike is all our own.

30.3. Hanc uobis, o sancti fratres, inlustrium patrum scientiam atque doctrinam nostra ut potuit elucubrauit inscitia : quam etiamsi incultus forsitan sermo confudit potius quam digessit, quaeso ne laudem insignium uirorum reprehensio nostrae rusticitatis euacuet. Tutius siquidem nobis in conspectu nostri iudicis uisum est doctrinae huius magnificentiam uel incultis sermonibus prodere quam silere, quippe cum et profectui lectoris, si sublimitatem sensuum contempletur, hoc quod inperitia nostri sermonis offenditur obesse non possit, et nobis maior sit utilitatis cura quam laudis. Hoc sane omnes ad quorum manus opuscula ista peruenerint moneo, ut quidquid in eis placuerit patrum, nostrum uero sciant esse quod displicet.  

(In this last chapter Cassian certainly makes his own the sentiments of Abbot Joseph on the permissibility of lying; and is therefore not unreasonably attacked for the teaching of this Conference by Prosper. “Contra Collatorem,” c. ix)