Chapter 15:
CONCERNING THE PROCEDURE for RECEIVING BROTHERS INTO RECLUSION

CAPUT XV. De disciplina suscipiendorum fratrum ad retrusionem.

Our Lord Jesus Christ calls everyone into his service, and in his faithfulness and mercy he receives all those who come to him. He calls and receives everyone, because he himself knows who are his, and he has no need of anyone to testify about human beings, since he knows what is in them” (John 2:25). But we, who have no way of knowing which people are had and which are good unless we have tested them, ought to hold to this advice of the Apostle: “Test the spirits to see whether they are from God” (I John 4:1). That is why a newcomer to God’s service ought first to be thoroughly tested and only later received. This procedure is meant to prevent a person from trying to approach the solitary life with a mind full of pretense and a spirit full of deception.’- Therefore inquiry should be made into his past life and way of living to see whether he has been temperate in his conduct, chaste in his life, sober, wise, humble, obedient, amiable, instructed in the law of the Lord, careful in giving instruction himself .

Dominus noster Jesus Christus omnes ad suum vocat servitium, omnesque ad se venientes pie misericorditerque recipit. Idcirco enim omnes vocat et recipit, quia ipse novit qui sunt ejus, et non est ^[0592D] opus ei ut quis testimonium perhibeat de homine: ipse enim scit quid est in homine. Nos vero qui notitiam bonorum malorumve hominum minime habemus, nisi eos probaverimus, debemus tenere consilium apostoli dicentis: Probate spiritus si ex Deo sunt (I Joan. IV, 1). Sic quoque noviter venientem quemque ad Dei servitium, oportet per multa prius experimenta probare, et postea recipere, ne forte quis simulata mente ac fallaci animo ad hanc solitariam vitam praesumat accedere. Ergo oportet de praeterita ejus vita et conversatione inquirere, si est moribus temperatus, si vita castus, si sobrius, si sapiens, si humilis, si obediens, si affabilis, si in lege Domini instructus, si in ipsa instructione cautus.

When therefore he has been subjected to these and other tests, if he has persevered in knocking and if, after four or five days, it is apparent that he has borne patiently the injuries done him and the difficulty of admission and has remained resolute in desiring what he is requesting, then let his admission be approved either by the bishop or by his abbot. But without the consent of the bishop or of the abbot of the place and also of all the brothers of the monastery in which that brother was formed, the matter is not to be acted upon at all. It should also be prohibited that someone resolve to live this religious way of life in any place other than in communities of cenobites; no one should be allowed to resolve to live in this way in villages or in country churches or in any other places, unless perhaps someone might wish to go apart into the wilderness, as did our forebears of old.

^[0593A] Cum ergo his singulis aliisque experimentis fuerit probatus, si perseveraverit pulsans; et illatas sibi injurias, et difficultatem ingressus, post quatuor aut quinque dies visus fuerit patienter portare et persistere affectu petitionis suae, annuatur ei sive ab episcopo, sive ab abbate suo, ingressus. Sine licentia autem et consensu episcopi, aut abbatis proprii, atque omnium fratrum ejusdem monasterii, in quo idem frater educatus fuerit, nihil omnino de hac re fiat. Prohibendum est etiam ut in nullo alio loco hoc religionis propositum a quoquam assumatur, nisi in coenobiorum congregationibus tantum. In villis autem aut in campestribus ecclesiis, sive in aliis quibuslibet locis nullatenus praesumatur assumere, nisi forte quis more antiquorum Patrum ad eremum ^[0593B] velit secedere.

After the bishop or superior of the monastery has granted per-mission to him to be enclosed, he shall live for one year among the brothers. During this time, he shall not go outside the cloister, except into the church. This testing will show to what extent there are in him the requisite will and stability. If, however, there is a solitary in that monastery or in its environs, then the one who is already tested shall be assigned to test him. If there is no solitary there, a senior shall be assigned to hint who is skilled in winning souls and who will submit him to the closest scrutiny and examine whether he really seeks God, whether he is earnest about the work of God, about obedience, prayer, reading, and other things of this sort.

Postquam autem episcopus aut praelatus monasterii licentiam ei retrudendi concesserit, unum annum habitet inter fratres, ita ut extra claustra, nisi tantum in ecclesiam, non exeat; quatenus in ipso ejus probetur voluntas vel stabilitas. Si autem in eodem monasterio, aut in circumvicinis monasterii solitarius est, probatus aliquis ei deputetur ad probandum. Si vero solitarius ibidem minime reperitur, deputetur ei senior talis qui aptus sit ad lucrandas animas, qui super eum omnino curiose intendat, et sollicitus sit si revera Deum quaerit, si sollicitus est ad opus Dei, ad obedientiam, ad orationem, ad lectionem, et caetera hujusmodi.

There shall be clearly laid out for him all the harsh and rough things by which one goes to God. And if he promises to persevere in being stable, let this rule be read to him, and let it he said to him: Here, then, is the law under which you want to serve as a soldier; if you are able to serve, go in,” but if you cannot, you are free to leave. If he still stands firm, let this rule be read to him carefully, so that he may know what he is entering into, and let him be tested in all patience.

Praedicentur ei omnia dura et aspera, per quae itur ad Deum. Et si promiserit stabilitatis suae perseverantiam, ^[0593C] legatur ei haec Regula, et dicatur ei: Ecce lex sub qua militare vis, si potes servare, ingredere; si vero non potes, liber discede. Si adhuc steterit, legatur ei haec Regula sedule, ut sciat ad quod ingreditur, et probetur in omni patientia.

If he has thought it over within himself and promises to keep everything, then gently and quietly let him be received into the purpose he has resolved upon, knowing as he does that it is established by the law of the rule that from that day forth he may not go out of that enclosure; neither may he throw off from his neck the yoke of the rule that, during such protracted reflection, he was free either to decline or to accept.’

Et si habita secum deliberatione promiserit se omnia custodire, tunc blande leniterque suscipiatur ad destinatum propositum, sciens se lege Regulae constitutum, quod ei ex illa die non liceat egredi ex ipsa retrusione; nec collum excutere de sub jugo Regulae, quam sub tam morosa deliberatione licuit ei excusare aut suscipere.

The one who is to be received is to make promise, in the oratory, in the presence of the bishop and all the clergy, with words alone, of his stability and of the conversion of his way of living, before God and his saints, so that if he ever acts otherwise (may it never happen), he may know that he will be condemned by the one he is mocking.

Suscipiendus autem in oratorio coram episcopo et omni clero promittat verbis tantum de stabilitate sua, et conversione morum ^[0593D] suorum, coram Deo et sanctis ejus; ut si aliquando, quod absit, aliter fecerit, a Deo se damnandum sciat, quem irridet.

Then that brother is to prostrate himself at the feet of the bishop and of all the brothers assembled around, so that they may pray for him. Let everyone present in that place pray for him, as much as seems proper. If the bishop or abbot so order, let signals be sounded to mark his entry, so that everyone may hear that signal and pray for him.

Tunc frater ipse prosternatur ad pedes episcopi et omnium fratrum ibidem astantium, ut orent pro eo. Ipsi omnes illico orent pro eo, quantum eis visum fuerit. Signa autem ad ejus ingressum, si episcopus aut abbas jusserit, sonent, ut omnes illud signum audientes, pro eo orent.

If he has any possessions, such. as those mentioned in previous chapters, either let him distribute them beforehand to the poor or let him confer them by solemn donation on the monastery. He is to keep back nothing of them for himself. He ought to continue wearing the clothes he is entering with, and from then on let him persevere in the solitary life. After he has entered, let the bishop order the door of the cell of reclusion to be sealed with his seal, so that no one will be left in any doubt about the matter.

Res vero si quas habet, sicut in superioribus capitulis continetur, aut eroget prius pauperibus, aut facta solemniter donatione conferat monasterio, nihil sibi reservans ex omnibus. Cum talibus autem vestimentis intret cum qualibus manere debebit, et sic deinceps in solitaria vita permaneat. Post ingressionem autem praecipiat episcopus ostium retrusionis ^[0594A] cellulae aposphragismo suo sigillare, ne fortassis aliqua in aliquo remaneat opinio.

Chapter 16:
WHAT THE CELL OF RECLUSION SHOULD BE LIKE

CAPUT XVI. Qualis debet esse cellula retrusionis.

The cell of reclusion should be small, and it should be surrounded on all sides by very solid walls, so that there be left for the solitary no opportunity for roaming around outside and so that no entry be left open for someone to go in to him, a thing that is not allowed. So that every occasion of having to go out may be thwarted, he shall have rooms inside the enclosure that meet his needs. Thus, he shall have an oratory consecrated by the bishop, if, that is, the solitary is a priest. This oratory should adjoin the church building. In this way, through a window in the oratory, the solitary will be able to offer the sacrifices at Masses through the hands of priests and be able clearly to hear the brothers chanting and reading and be able to sing the psalms along with them. He will also be able to give answers to those who come to him.

Cellula igitur retrusionis debet esse exigua, et firmissimis undique munitionibus circumsepta, quatenus nec solitario foras evagandi facultas maneat, nec cuiquam ad eum, quod non decet, introeundi aditus pateat. Ut autem omnis obstruatur necessitatis occasio, habeat interius praeparatas habitationes suis usibus necessarias, hoc est, oratorium ab episcopo consecratum, si tamen ipse solitarius est sacerdos. Idipsum quoque oratorium ita sit domui ecclesiae contiguum, quatenus idem solitarius per fenestram ejusdem oratorii possit ad missas per manus ^[0594B] sacerdotum oblationes offerre, ac cantantes et legentes fratres congrue audire, atque simul cum eis possit psallere; et etiam ad venientes quosque ibidem valeat responsa dare

A curtain is to be hung in front of this window, both inside and outside, so that he cannot easily be seen from the outside or himself see outside. Otherwise death might be drawn in through the gate-way of the eyes, as it is written: Take care that death not enter into your soul through your windows (see Jer 9:21). And the Apostle orders that people be on their guard against public spectacles and displays.

. Sint etiam ante ipsam fenestram deintus et deforis vela appensa, ne facile a foris videri vel videre queat, ne forte per oculorum portam mortuus extrahatur; unde scriptum est: Cave ne intret mors in animam tuam per fenestras tuas (Jer. IX, 21). Et Apostolus praecipit, spectaculis et pompis praecaveri.

Within the walls of reclusion he should have a little garden, if it can be arranged, in which he can from time to time go out and plant and collect some vegetables and can get some fresh air, for fresh air will do him a great deal of good.

Habeat autem infra septa retrusionis hortulum exiguum, si fieri potest, in quo per tempus exire et aliqua olera plantare vel colligere, atque ab aere tangi possit, quia multum ei proderit tactus aeris.

Outside the walls of reclusion there should also be other little cells in which his disciples live. These cells should be contiguous to his, so that his disciples may have a suitable means of providing him, at the proper time, with the things he needs.

Sit etiam extra septa retrusionis et alia cellula, in qua discipuli illius habitent, ^[0594C] quae ita sit cellulae ipsius contigua, ut aptissime possint discipuli illius congruo tempore per fenestram ei ministrare ea quae ei fuerint necessaria.

If two solitaries are living in the one place, as is known to be the case in many locations, let there be between them an immense silence, a great quiet, and a perfect charity. The individual solitaries should be separated in individual cells, but they should be inseparably joined together in spirit” and in faith and charity. Their cells should not be separated by a space but so connected to one another that the solitaries can come to one window and there be able to encourage one another to serve God, to take time together for the sacred prayers, to recite together the divine Scriptures, and to come together at a suitable hour to take bodily sustenance.”

Si autem duo in unum solitarii fuerint, sicut multis in locis noscitur esse, sit inter eos silentium ingens, quies magna, charitasque perfecta. Sint autem singuli in singulis cellulis separati, sed animo, et fide, ac charitate inseparabiliter conjuncti. Cellulae quoque illorum nulla intercapedine inter se dividantur, sed ita sint ad invicem connexae quatenus ad unam fenestram venientes, alterutrum se valeant ad Dei servitium excitare, sacris orationibus simul vacare, divinas Scripturas simul recitare, et ad corporalem etiam refectionem simul tempore congruo possint convenire.

As has been said, the cells of solitaries should adjoin the church. Women are not allowed to take food or to spend time in the cells of solitaries or in those of their disciples, and they must not even be provided with any means of entering them, for we read that this was strictly forbidden by the holy fathers. However, if women need to speak with the solitaries in order to confess or to take counsel about their souls, let them come into the church and, in full view of everyone, let them speak in front of the window that opens on the oratory, and with prudence and profit, let them confer about what must he conferred about and resolve it. Just as they do in other matters, so too in conversing with women, solitaries are obliged to offer good example to everyone. For instance, their converse with women should provide no opportunity for anyone to get the wrong impression. They must refrain, not only from private talks with women, but also from seeing or touching them.

Sint etiam eorumdem cellulae, ita ut praefatum ^[0594D] est, ecclesiae valde contiguae. Feminis namque non solum in cellulis solitariorum eorumque discipulorum prandendum aut requiescendum non est, quin potius nec in eas intrandi ulla eis tribuatur facultas, quia hoc a sanctis Patribus valde legitur inhibitum. Si quando autem eis de confessione aut de consilio animarum sermocinandi necessitas incubuerit, in ecclesiam veniant; et ante fenestram oratorii coram omnibus simul loquantur, et quod deliberandum est, prudenter utiliterque deliberent atque disponant. Decet enim solitarios, ut sicut in caeteris rebus, ita etiam in mulierum confabulationibus bonum exemplum omnibus praebeant; ut scilicet hujusmodi confabulatio nullam possit a quoquam ^[0595A] sinistrae opinionis afferre suspicionem. Non solum autem a collocutione mulierum, verum etiam ab ipso visu et tactu illis est observandum.

Saint Basil has this to say about talking with women: “Do not allow your ears to become accustomed to hearing the words of women, lest from those words you conceive wickedness in your soul.” On this subject Saint Jerome says: The chief things that tempt God’s servants are the frequent visits of women,” for a female strikes their conscience with a raging fire and burns up their heart. About touching women Saint Basil says: “Do not desire to touch a woman’s flesh, lest by touching it your heart become inflamed. Just as straw that is close to the fire bursts into flame, so the one who touches a woman s flesh will not get away without harming his soul. Even though he gets away still chaste in body, he will go away wounded in mind and heart.” Women should never be kissed by solitaries, because kissing is one of the four forms of physical love. Women are to be loved not carnally but spiritually. But what shall I say about looking at then?

De locutione autem earum sanctus Basilius dixit: Ne accommodes aures tuas ad percipienda verba mulierum, ne concipias ex eis nequitiam in anima tua. Hinc beatus Hieronymus ait: Prima quidem tentamenta sunt servorum Dei, feminarum frequentes accessus. Nam flammigero igne percutit femina conscientiam eorum, et exurit cor eorum. De tactu vero idem Basilius ait: Mulieris carnem ne velis tangere, ne per tactum ejus inflammetur cor tuum: sicut enim stipula proximans igni comburitur, ita et qui tangit mulieris carnem, non evadet sine damno animae suae; et licet corpore castus evadat, mente tamen ^[0595B] et corde laesus abscedit. Neque osculari debent a solitariis omnino, quia osculum una est ex quatuor speciebus amoris carnalis. Diligendae sunt autem mulieres non carnaliter, sed spiritualiter. De visu autem illarum quid dicam?

The Lord clearly states: “Whoever looks at a woman to desire her has already committed adultery with her in his heart (Matt 5:28). That is why Saint Basil says: “Do not look at a woman s shape with a shameless eye, lest by way of the windows of your eyes death enter your soul!’“ And so they must avoid frequently looking at women. This applies especially to those who had lived among seculars or who had been married. They should not be a godparent along with any man or woman.’ Although it is licit, still it is not good for them.

cum Dominus manifestat dicens: Qui viderit mulierem ad concupiscendum eam, jam moechatus est eam in corde suo (Matth. V, 24). Unde etiam idem Basilius ait: Ne improbo oculo intuearis speciem mulieris, ne per oculorum tuorum fenestras intret mors in anima tua. Frequens denique visus feminarum devitandus est, et maxime his qui inter saeculares exstiterunt vel conjugati fuerunt. Compatres quoque et commatres minime faciant; quamvis liceat, non expedit tamen.

c17_No Fewer Than Two or Three Solitaries

Chapter 17: THERE MUST NEVER BE FEWER THAN TWO or THREE SOLITARIES at a TIME

CAPUT XVII. ^[0595C] Quod nunquam minus quam duo vel tres sint simul solitarii.

 The first danger that threatens solitaries, and it is a very serious one, is that they please themselves and seem to themselves already to have reached the height of perfection and think that they are what they are not. This usually happens to those who do not have anyone with whom their work might be put to the test. About such people the Apostle says: “Those people who think they are something when they are nothing are deceiving themselves” (Gal 6:3).

Primum quidem periculum imminet solitario, quod certe gravissimum est, in hoc quod ipse sibi placet, et videtur sibi ad summam perfectionem jam venisse, et putat se esse quod ^[0595D] non est. Hoc enim illi accidere solet, qui non habet cum quo opus suum probet. De talibus enim ait Apostolus: Si quis putat se aliquid esse, cum nihil sit, ipse se seducit (Gal. VI, 3).

What will prevent solitaries from exercising their wicked desires, if they have no one who might seem to stand in the way of their self-will? Or how will they test their humility or patience or charity, if they have no one toward whom they may exercise these virtues? One person, even the very highest, cannot be sufficient to receive all the gifts of the Holy Spirit, for, as the Apostle says: “Some are given the gift of speaking wisdom, others that of speaking knowledge” (1 Cor 12:8) and other similar passages.

Quomodo ergo solitarius seipsum ad prava desideria non exercebit, neminem habens qui videatur ^[0596A] ejus voluntatibus obviare? Aut quomodo humilitatem, aut patientiam, sive charitatem suam probabit, neminem habens cui haec exhibeat? Neque enim sufficere potest unus, quamvis summus, ad suscipienda omnia sancti Spiritus dona; quia, ut ait Apostolus, Alii datur sermo sapientiae, alii sermo scientiae (I Cor. XII, 8), et caetera hujusmodi.

In addition, the company of several is a great help against the ambushes of the enemy, which are laid both interiorly and exteriorly. They will more easily be roused from sleep and spurred on by every good work. In prayer, too, no small benefit arises from two brothers, especially since the Lord says: “If two of you agree on earth about anything at all that you are praying about, it will be done for you by my Father who is in heaven” (Matt 18:19). And he also says: “Where two or three have been gathered in my name, there am I in their midst (Matt 18:20). Furthermore, two can get through more prayers than one.

Sed et adversus insidias inimici, quae intrinsecus et extrinsecus inferuntur, multum prodest societas plurimorum. Facilius enim excitantur a somno, et incitantur ab omni opere bono. In oratione ^[0596B] autem non parvum emolumentum nascitur a duobus fratribus, maxime cum Dominus dicat: Si duo ex vobis consenserint super terram, de omni re quamcunque petierint, fiet illlis a Patre meo, qui est in coelis (Matth. XVIII, 19). Et iterum idem ipse: duo vel tres congregati fuerint in nomine meo, ibi sum in medio eorum (Ibid., V. 20). Praeterea quoque plures orationes duo peragere possunt quam unus.

A life lived by solitaries in common has many other goods that it is not possible to enumerate now. But in saying that there are two solitaries in one place, we mean that a single one, if that one has been proven, should not be prevented from benefiting from this life.

Habet autem et alia quamplura bona communis solitariorum vita, quae non est possibile nunc dinumerare omnia. Sed ita duos solitarios in unum esse dicimus, ut unus, si fuerit probatus, ad hanc vitam perfruendam non prohibeatur.

Chapter 18: WHETHER PRIESTS from THE SURROUNDING COUNTRYSIDE or YOUNG PEOPLE OUGHT to be RECEIVED INTO THE SOLITARY LIFE

CAPUT XVIII. Si oportet suscipere ad solitariam vitam suburbanos ^[0596C] presbyteros vel juvenes aetate.

Since God s kindness calls everyone by means of that most loving call by which he says: “Come to me all you who labor and are burdened, and I will refresh you”(Matt 11:28), the decision to turn away someone who has come to serve God is a perilous one. Nonetheless, it is not without the most careful probation that someone is allowed to enter into this holy way of life. The Lord questioned the young man who came to him about his former life, and when he heard that the young man had behaved uprightly, he commanded him to fulfill what he was lacking and said: “If you wish to be perfect, go and sell all you have and give to the poor (Matt 19:21), and finally he ordered him to follow him. In the same way, we ought to test the spirits to see whether they are from God (1 John 4:1) and so with charity receive into God s service those who come.

Cum Dei clementia omnes vocet per illam piissimam vocationem qua dicit: Venite ad me, omnes qui laboratis et onerati estis, et ego reficiam vos (Matth. XI, 28), non est absque discrimine quempiam ad servitium Dei venientem abjicere. Verumtamen neque absque subtilissima probatione indulgendum est cuiquam intrare in sanctam conversationem: sed sicut Dominus juvenem illum qui venit ad eum de priori vita sua interrogavit, et cum audisset quia recte transacta esset, quod ei deerat praecepit adimplere, dicens: Si vis perfectus esse, vade, vende omnia quae habes, et da pauperibus (Matth. XIX, 21), et ita demum jussit eum se sequi: ita ergo et nos oportet prius probare spiritus, si ex ^[0596D] Deo sunt, et sic advenientes quosque cum charitate ad Dei servitium suscipere.

If any ordained priest from foreign parts asks to be received, with the intention of coming to the solitary life at some point, he must not be given permission easily. Nevertheless, if he perseveres in requesting it, let him be received. He should know that he is to observe the whole discipline of the rule.” But so that someone not turn out to have come to this resolve by pretense only, he is first to be put to a rigorous test. That way it will easily be ascertained whether he carries out with peace of mind all the physical labor that is imposed upon him, and whether he takes easily to an austere life. It can be determined whether, when he is asked, he is not too embarrassed to declare his offense but gladly takes up the remedy prescribed for him. It can be seen whether he is inclined to be completely humble without feeling demeaned and whether, if the situation requires it, he does not feel ashamed at being assigned to repugnant and menial tasks. When he has been tested by these and other practices, if he has remained stable and shown a ready spirit, then he should be received. But he shall live for two years among the brothers in community, as was said above, and afterward, if his resolution has remained firm, he should be received into the solitary life. ”

Si quis autem ex ordine sacerdotum extraneorum se suscipi rogaverit, ita ut ad solitariam vitam quandoque venire desideret, non ei quidem citius assentiatur. Tamen si omnino in hac supplicatione perstiterit, recipiatur, sciatque se omnem Regulae disciplinam servaturum. Sed ne forte quis simulata mente ad hoc propositum venire pertentet, primitus duriter probandus est. Quod ita demum facile dignoscitur, si omnem laborem corporis qui ei injungitur aequanimiter ferat, et ad austeriorem vitam libenter inclinetur; vel si etiam delictum aliquis suum cum interrogatus fuerit, nequaquam pronuntiare ^[0597A] confunditur, et medelam delicti, quae ei adhibita fuerit, gaudenter assumat; et si ad omnem humilitatem absque verecundia inclinatur, ac vilioribus et abjectioribus artificiis, si ita ratio poposcerit, tradi se non erubuerit. Cum autem his atque aliis exercitiis probatus fuerit, si stabilis et prompto animo perstiterit, tunc eum suscipi decet. Sit autem, sicut supra dictum est, duos annos inter fratres in congregatione, et postea, si ejus voluntas firma manserit, ad solitariam vitam suscipiatur.

Likewise if a monk on pilgrimage or a cleric from a distant province arrives and asks to be received for the aforesaid reason, he shall be received as a guest and tested in the way already described. If he has been content with the custom of the place as lie found it and wants to make his stability firm, his intention should not be denied. If, during the time of his stay as a guest, he has been found to be demanding or corrupt since during this time it could best be discovered what kind of person he was—not only should he not be received, but he should be frankly told to leave, lest his wretched conduct corrupt others. But if he is not the kind of person who deserves to be expelled, then he should not be expelled but persuaded to stay, so that others may be instructed by his ex-ample. Care must he taken that a monk from another known monastery not be received to live in the community without the consent of his abbot or letters of recommendation.

Similiter quoque et si monachus aliquis peregrinus vel clericus de longinquis provinciis supervenerit, et pro eadem causa se suscipi rogaverit, pro hospite suscipiatur, et probetur ita ut prius dictum est. Et si contentus fuerit consuetudine loci quam invenerit, ^[0597B] et stabilitatem suam firmare voluerit, non renuatur ejus voluntas. Quod si superfluus aut vitiosus inventus fuerit tempore hospitalitatis, quia his temporibus maxime dignosci poterit, non solum non debet recipi, verum etiam dicatur ei honeste ut recedat, ne etiam ejus miseria alii vitientur. Si vero talis non fuerit qui mereatur projici, nullatenus projiciatur, sed suadeatur ut stet, quatenus ejus exemplo alii erudiantur. Cavendum est autem ne aliquando de alio noto monasterio monachus ad habitandum suscipiatur sine consensu abbatis ejus aut litteris commendatitiis.

There is no doubt about whether youths should be received or not, since the Lord says of them: “Let little ones come to me, for to such belongs the kingdom of heaven” (Matt 19:14).Youthfulness does not present an obstacle to a person, provided that person is perfect in mind. Likewise, old age is of no advantage to someone who is a child as regards understanding. Someone is said to be perfect who is so, not in age, but in good sense. That is why it says in the book of Wisdom: “Gray hairs are a person s good sense, and old age is a faultless Iil (lWis 4:8-9). We know that David, even though still a boy, possessed perfect understanding, was chosen by the Lord to be king, and was entrusted with the spirit of prophecy. Saul, when he had become an old man, was toppled from the pinnacle of royalty because of his wickedness and was handed over to a malevolent spirit.

De juvenum autem aetate nulla ambiguitas est an recipi debeant, cum Dominus de eis dicat: Sinite parvulos venire ad me: talium est enim regnum coelorum (Matth. X, 14). Non enim ^[0597C] alicui obest aetas puerilis, si fuerit mente perfectus. Nec senilis cuiquam proderit aetas, si fuerit sensu parvulus. Perfectus enim dicitur, non qui aetate, sed qui sensu perfectus est. Unde in libro Sapientiae dicitur: Cani sunt autem sensus hominis, et aetas senectutis vita immaculata (Sap. IV, 8). Nam et David cum puer esset, et perfectum sensum haberet, a Domino in regem electus est, et prophetiae spiritus ei creditus est. Saul vero cum senilis esset aetate, pro sua nequitia de culmine regali expulsus est, et maligno spiritui traditus est.

The priests who tried to violate Susanna were very old, and Daniel who condemned them out of their own mouths was still a boy. When our Lord Jesus Christ entered Jerusalem, he was hailed by children and was later crucified by elders. Likewise a tree, even though it has been growing for very many years, unless it bears fruit, will be cut down, whereas a young tree, if it is productive and fruitful, will be cultivated so that it may produce a more abundant crop (see Luke 13:6ff.).

Senissimi etiam erant sacerdotes illi qui Susannam violare conati sunt; et Daniel adhuc puerulus erat qui eos ore suo condemnavit. Et Dominus noster Jesus Christus ingressus Hierosolymam a parvulis collaudatur et a ^[0597D] senioribus postea crucifigitur. Nam et arhor, multorum licet annorum sit, nisi fructuosa fuerit, abscindetur; si tamen novella fuerit, fertilis et fructuosa, magis colitur, ut uberiorem proferat fructum.

We state that every time of life, beginning with the first, is the right time to receive people and to instruct them and teach them to fear God. Firm profession of virginity will be made, however, at the time when a person has become an adult, that is, at the age that seculars normally deem appropriate for getting married. Every care, however, must be exercised that they be given the opportunity of putting every virtue into practice. They request entry, as was said above, for the predetermined two years, and if they persevere courageously and fervently, they should be received in the manner set out above.

Omne autem tempus a prima aetate opportunum esse dicimus ad suscipiendum aliquem in eruditione et timore Dei. Ex eo tamen firma erit professio virginitatis, ex quo jam quisque adultus fuerit, ex quo solent saeculares nuptiis apte deputari. Adhiberi autem eis oportet summam diligentiam, quo possint ad omne virtutis exercitium probabiliter institui. Sint autem in ipsa pulsatione, quo supra, usque ad praefinitum tempus duorum annorum, et si viriliter ac ferventer perstiterint, recipiantur eodem ^[0598A] modo quo supra

Furthermore, if someone of the Catholic faith comes to us and says: I want to stay for some time among you to derive profit from you, that person should also be received, as the Lord says: “Everyone who comes to me I will not cast out” (John 6:37). Meanwhile it can happen that the person makes progress over time and comes to delight in abiding in holiness of life. We must be very careful about the way we live out our religious life, since it is on that basis that people form their different opinions. We should obey the command of the One who said: “Let your light shine before people in such a way that they may see your good deeds and glorify your Father who is in heaven” (Matt 5:16). This is what should happen: if the visitor is good and truthful, that person may derive profit from us; if inquisitive and deceitful, that person may be confounded.

. Praeterea quoque si aliquis ex catholicis venit ad nos dicens: Volo apud vos manere aliquod spatium temporis ut proficiam ex vobis, illum etiam suscipi oportet, Domino pronuntiante, qui ait: Omnem ad me venientem non ejiciam foras (Joan. VI, 37). Interdum enim potest fieri ut per tempus proficiat, et delectetur ei permanere in sanctitate vitae. Oportet autem nos in conversatione nostra et religione, de qua fortassis homines aliter opinantur, caute et sollicite agere, et praeceptum illius implere qui dixit: Sic luceat lux vestra coram hominibus, ut videant vestra bona opera, et glorificent Patrem vestrum, qui in caelis est (Matth. VII, 46).. Ita denique fiat ut si ille bonus et verax est, de nobis proficiat; et si explorator et fallax est, erubescat.[^0598B]

Chapter 19:
WHAT KIND of PEOPLE and HOW HOLY SOLITARIES OUGHT TO BE

CAPUT XIX. Qualem vel quam sanctum oportet esse solitarium.

Solitaries ought to be the kind of people that the Apostle orders a bishop to be: “A bishop ought to be without offense” (Titus 1:7). Likewise, solitaries ought to be without offense, not impudent, not bad-tempered, not wine-drinkers, not big eaters, not physically violent, not double-tongued, not neophytes, and not avaricious for filthy gain.’ If we say first of all that solitaries are to be without offense, we do not mean that, if they had committed some offense before their conversion, then they would not be received into the solitary life, since by their very intention, they would be able to do penance for the misdeed they had admitted beforehand. What we mean is that, from the time they begin to dwell in the solitary life, they should not be tormented by any consciousness of sin. The person who has no vices is without offense. Every offense is a sin, but not every sin is an offense. Consequently, a solitary or anyone else can be free from offense but can never be free from sin.

Talem ergo oportet esse solitarium qualem Apostolus jubet fore episcopum, ubi ait: Oportet episcopum sine crimine esse (Tit. I, 7). Similiter autem et solitarium oportet esse sine crimine; non protervum, non iracundum et vinolentum, non multum edacem, non percussorem, non bilinguem, non neophytum, non turpis lucri appetitorem. Primum itaque quod dicimus sine crimine esse solitarium, non ita intelligendum est ut si ante conversionem aliquod crimen habuerat, ad solitariam vitam non recipiatur, cum ipso proposito pro ante admisso scelere poenitentiam agere possit; sed sic dictum est, ut ex eo tempore quo in solitaria vita manere ^[0598C] coepit, nulla peccati conscientia mordeatur: qui enim vitia non habet, sine crimine est. Omne enim crimen peccatum est, sed omne peccatum crimen non est. Et ideo sive solitarius, sive quilibet alius, sine crimine esse potest, sine peccato nunquam esse potest.

It follows that solitaries ought not to be impudent, that is, proud, lest they become carried away and fall into the devil s trap. They should not be bad-tempered. A bad-tempered person is one who is always getting angry and is stirred by the merest breath of a reply, as leaves are stirred by the wind. Not everyone who gets angry on occasion is bad-tempered. That person is called bad-tempered who is constantly being overcome by this passion.

Sequitur: Non protervum, id est, non superbum eum esse oportet, ne elatus incidat in laqueum diaboli. Non iracundum: iracundus enim est, qui semper irascitur, et ad levem responsionis auram, quasi a vento folium commovetur. Neque vero qui aliquando irascitur, iracundus est, sed ille dicitur iracundus, qui crebro hac passione superatur.

We say that solitaries must not be wine-drinkers or big eaters, because where there has been drunkenness and overeating, concupiscence and mad desire will have the upper hand. It usually happens that people who are controlled by these two vices offend against sober decorum by raising their voice in laughter and letting out a dirty guffaw through dissolute lips. They should not be physically violent, that is, they should not be ready to raise their hand to strike. This does not mean that, if a solitary has a disciple and has been authorized to do so, the solitary may not, out of concern, give the disciple a beating, since Solomon says: The sides of boys are to be given a sound beating with rods, so that they do not become hardened (see Prov 13:24; 23:13-14; 29:15). But this saying means that people who ought be kind and patient should not lose their temper and lash out at mother’s mouth or head.

Non vinolentum, et non multum edacem eum esse dicimus; quia ubi ebrietas et nimia edacitas fuerit, ibi libido dominatur et furor. Solet enim ille ^[0598D] qui his duobus vitiis fuerit occupatus, contra gravitatis decorem in risu vocem exaltare, et labiis dissolutis turpiter cachinnare. Non percussorem, id est non facile manum porrigat ad caedendum. Sed non ita dictum est, ut si discipulum habuerit, et facultas permiserit, non pie verberetur, cum Salomon dicat: Latera puerorum virgis assidue tundenda sunt, ne indurescant (Prov. XXIII, 13). Sed ideo dictum est ut is qui mansuetus et patiens esse debet, ne in os alterius vel caput verberandum insanus erumpat.

They should not be double-tongued, lest they disturb those who have peace. They should not be neophytes, lest they fall into the devil s trap, since they do not yet know how to guard against the temptations of the enemy. Those who become solitaries at a moment’s notice do not know what humility and gentleness are or how to detest the wealth of the world or to despise themselves. They have not fasted or wept or often reproached their own conduct or corrected it by constant meditation. They are carried from throne to throne, from pride to pride.

Non bilinguem eum esse oportet, ne conturbet habentos pacem. Non neophytum, ne incidat in laqueum diaboli, dum nesciat praecavere tentamenta inimici. Ignorat enim momentaneus solitarius ^[0599A] humilitatem et mansuetudinem. Ignorat etiam divitias saeculi contemnere; ignorat semetipsum despicere. Non jejunavit, non flevit, non mores suos saepe reprehendit, non assidua meditatione correxit. De cathedra enim transfertur ad cathedram, de superbia ad superbiam.

They should not be avaricious for filthy gain, lest they seek to win earthy gain from God’s service. Avarice for filthy gain means thinking more about present things than about things to come. Solitaries have food and clothing, and with these they ought to be content. That is why the Apostle says: Those who serve the altar should live from the altar (see 1 Cor 9:13). He says “live”, not “get rich”.

Non turpis lucri appetitorem, ne de servitio Dei lucra terrena quaerat. Turpis lucri appetitio est plus de praesentibus quam de futuris cogitare: solitarius enim habens victum et vestitum, his tantum contentus esse debet. Unde ait Apostolus: Qui altari serviunt, de altari vivant (I Cor. IX, 13). Vivant, inquit, et non, divites fiant.

They should not be irritable and anxious, should not go to extremes or be obstinate, should not be jealous or overly suspicious, because this sort of solitary will never have rest. They should not be given to grumbling, since it is written that those who grumbled were destroyed by serpents [see Jdt 8:24-25; Num 21:5-6; and 1 Cor 10:9].

Oportet ut non sit turbulentus et anxius, non sit nimus et obstinatus: non sit zelotypus et nimis suspiciosus, quia hujusmodi solitarius nunquam requiescit. Non sit ^[0599B] etiam murmurosus, quoniam scriptum est quod murmurantes a serpentibus perierunt. Non sit detractor, propter hoc quod scriptum est: Qui detrahit fratrem suum eradicabitur (I Cor. X).

They should not disparage others, because of what is written: The one who disparages brother or sister will be wiped out (see Jas 4:11). They must not harbor hatred in their heart, for it is writ-ten: The one who hates brother or sister is a murderer (1 John 3:15). They must not be empty talkers, for it is written: “Every idle word that people speak, they will account for on the day of judgment” (Matt 12:36).

Non odium habeat in corde, quia scriptum est: Qui odit fratrem suum, homicida est (I Joan. III, 45). Non sit vaniloquus, quia scriptum est: Omne verbum otiosum quod locuti fuerint homines, reddent de eo rationem in die judicii (Matth. XII, 36).

They must not be lazy, because of what is written: “You bad and lazy servant,” and so on (Matt 25:26). They should not be sleepy or subject to any other vices, so that they can be confident and dare to say with the prophet: “I will be spotless before God and will hold myself back from my iniquity (Ps 17:24).

Non sit piger, propter hoc quod scriptum est: Serve male et piger, etc. (Matth. XXV, 26). Non sit somnolentus, nec aliis quibuslibet vitiis substratus, quatenus fiducialiter audeat dicere cum Propheta: Ero immaculatus coram Deo, et observabo me ab iniquitate mea (Psal. XVII, 24).

Thus far we have been showing what sort of people the servants of God should not be. Now let us say what sort of people they should be. The servants of God ought to be modest, that is, they keep themselves in check and free from lust. As I have said, they should stand out among others, not just because they abstain from actions that would make them impure, but because their mind is free from wandering thoughts.

Hucusque qualis non debet esse Dei servus ostendimus, ^[0599C] nunc qualis esse debeat dicamus. Dei autem servum oportet esse pudicum, id est, a libidine continentem, et, ut ita dixerim, in tantum eum inter cunctos oportet esse eminentem, ut non solum ab opere immundo se abstineat, verum etiam et a cogitationis errore mens ejus sit libera.

They should be just, holy, and chaste. They should practice abstinence and hospitality and love good works. They should be modest, serious, patient, kindly, humble, charitable, and obedient. Not only should they abstain from immoral acts, but they should also keep themselves free from impulses of eye, word, and thought. This is the kind of people they should become: even as they allow no vice to dominate them, they are able to beg God for pardon for their own wicked deeds and those of all people.

Oportet etiam eum esse justum, sanctum, continentem, abstinentem, hospitalem, bonorum operum amatorem, modestum, sobrium, patientem, benignum, humilem, charitativum, obedientem; et non solum a pravis actibus se abstineat, verum etiam ab oculi, et verbi, et cogitationis instinctu se contineat, et sic fiat ut dum nullum in se vitium regnare permittit, impetrare apud Deum veniam pro suis populorumque facinoribus valeat.

Furthermore, solitaries should live in such a way that those who disparage religion do not dare to disparage their life. If they are this kind of people and pursue the virtues mentioned above, then they will be profitable ministers of God and, with the help of divine mercy, will bring their resolve to perfect completion.

Talis insuper sit idem solitarius, ut qui religioni detrahunt, ^[0599D] vitae ejus detrahere non audeant. Si enim talis fuerit et ista supradicta sectatus fuerit, tunc Dei minister utilis erit, et propositum suum, opitulante divina clementia, perfecte consummabit.

Chapter 20:
HOW SOLITARIES SHOULD BE TAUGHT, and IN WHAT MANNER THEY SHOULD TEACH OTHERS, and HOW THEY SHOULD DISCRETELY LOOK AFTER ONE ANOTHER

CAPUT XX. Quomodo solitarii debeant esse docti, et qualiter alios doceant ac semetipsos discrete provideant.

Solitaries ought to be teachers, not people who need to be taught, and they ought also to be wise and learned in the divine law and thus know from what source they may bring forth things both new and old (see Matt 13:521).

Solitarius itaque debet esse doctor, non qui doceri indigeat; etiam debet esse sapiens et doctus in lege divina, ut sciat unde proferat nova et vetera

There are many reasons why solitaries must be instructed in the divine utterances. First, on account of the wiles and trickery that the devil often uses to bore into the hearts of senseless people. Second, so that they may be able to water with the flowing streams of doctrine the parched hearts of those neighbors who cone to them. And if they have some disciples, they should be able to instruct them sufficiently. In these and similar situations, it is absolutely necessary that solitaries know the Scriptures, because, if their holy life touches only themselves, then the fact that they live in a holy manner will benefit them alone. But if they are learned in doctrine, then they will be able to instruct others and to rebut and refute heretics and Jews and other kinds of adversaries. Unless these are refuted and shown to be wrong, they can easily corrupt the hearts of simple people.

Multis modis etiam necessarium est solitariis, ut instructi sint in divinis eloquiis. Primum propter astutias et fraudes diaboli per quas seipsum solet in cordibus ^[0600A] insipientium saepe demergere. Deinde ut advenientium quorumdam corda arentia proximorum, fluentis rivis doctrinae valeat irrigare. Nam et si quos habet discipulos, affatim possit instruere eos. In his denique, et in aliis quibuslibet rebus, scientia Scripturarum valde solitario necessaria est; quia si ei tantum sit sancta vita, sibi soli prodesse potest quod sancte vivit. Porro et si doctrina fuerit eruditus, potest caeteros quosque imbuere, et haereticos, sive Judaeos, seu alios quoslibet adversarios repercutere vel refutare; qui nisi refutati fuerint atque convicti, facile possunt simplicium corda pervertere.

The speech of solitaries, however, ought to be pure, simple, and open, full of dignity and honesty, full of sweetness, grace, and gentleness. It is their special duty to explain the mystery of the Law, the doctrine of the faith, the virtue of self-control, and the discipline of justice; to read the divine Scriptures, to peruse the canons, to imitate the examples of the saints in order to know beforehand what they should bring forth, to whom, when, and how they should speak of it. One and the same advice should not always be given to everyone, but each person should receive different counsel, depending on the nature of that person’s conduct and state in life.”‘

. Hujus autem sermo debet esse purus, simplex et apertus, plenus gravitate et honestate; plenus suavitate, gratiaque, et lenitate. Ipsius namque speciale officium ^[0600B] est tractare de mysterio legis, de doctrina fidei, de virtute continentiae, de disciplina justitiae. Scripturas divinas legere, percurrere canones, exempla sanctorum imitari, ut videlicet praenoscat quid, cui, quando, vel quomodo proferat; quia non omnibus una eademque semper exhortatio est adhibenda, sed unumquemque diversa exhortatione admoneat, juxta professionis morumque qualitatem.

It takes a firm reprimand to correct some people, while a mild reprimand corrects others. Just as expert physicians use various medicines to suit the various kinds of wounds, so solitaries ought to apply to individual people an appropriate remedy of advice. They should declare to each person what is appropriate for that one s age, sex, and state in life. Not everything that is hidden should be revealed. That is to say, there are many people who cannot grasp such things. Especially to ignorant and carnal people, what is preached should be simple and common matters, not the most exalted and difficult to understand. That is why the Apostle says: “I was not able to speak to you as to spiritual people, but as to carnal. As though to babies in Christ I gave you milk to drink, not solid food (1 Cor 3:1-2). In speaking to carnal souls, as we have said, one must not speak either about the lofty things of heaven or about earthly things, but rather in ordinary language and with discretion. Crows, while they see that their chicks are white, do not feed them but only begin to care for then when they turn black like their parents. Then they nourish them with frequent feedings.

Nam quosdam increpatio dura, quosdam vero increpatio corrigit blanda. Sicut enim periti medici juxta vulnerum varietates diversa adhibent medicamina, ita et solitarius singulis quibusque congruum exhortationis adhibere debet remedium; et quid cuique oporteat pro aetate, pro sexu, ac professione annuntiet. Non omnibus quae sunt clausa aperienda sunt: multi ^[0600C] sunt enim qui capere non possunt. Rudibus praecipue hominibus atque carnalibus plana seu communia praedicanda sunt, non summa atque ardua. Unde et Apostolus ait: Non potui vobis loqui quasi spiritualibus, sed quasi carnalibus: tanquam parvulis in Christo lac vobis potum dedi, non escam (I Cor III). Carnalibus quippe animis, ut diximus, nec alta nimis de coelestibus, nec terrena convenit dicere, sed mediocriter et discrete. Corvus enim dum suos pullos viderit albi coloris, nullis eos cibis alit, sed tantumdem attendit donec paterno colore nigrescant, et sic illos frequenti cibo reficit.

It is the same for resolute solitaries: unless they see that the people they are advising are, by confessing and doing penance, turning black so as to resemble them and are putting aside the white color of the world and are putting on, by remembrance of sin, the habit of lamentation, it is not good for them to open up to them the more profound mysteries of spiritual understanding, for fear that they will not grasp what they hear and instead begin to despise the celestial precepts before they learn to revere them. For this reason, the Lord says, among other things: Do not set pearls in front of pigs, lest perhaps they trample them with their hoofs” (Matt 7:6).

Ita et strenuus solitarius nisi eos quos monet viderit ad suam similitudinem poenitentiae confessione nigrescere, et nitore saeculari deposito, lamentationis habitum peccati recordatione ^[0600D] induere, non expedit eis aperire intelligentiae spiritualis profundiora mysteria; ne dum audita non capiunt, prius incipiant contemnere quam venerari coelestia praecepta. Propter quod et Dominus inter caetera ait: Nolite mittere margaritas ante porcos, ne forte conculcent eas pedibus suis (Matth. VII, 6).

Thus far, then, we have been speaking about how learned and how discerning in teaching solitaries must be. Now let us turn to the pronouncement of blessed Gregory and see with what discretion and circumspection we ought to look to ourselves when we teach. He says:

Hactenus autem diximus quam doctus vel quam discretus in doctrina debet esset solitarius. Nunc autem ad sententiam beati Gregorii venientes, videamus quam discreta circumspectione in docendo nosmetipsos oportet providere.

Because we are weak human beings, when we speak to people about God, we ought first to remember what we are, so that we may reflect on our own fragility and so determine the sequence we should follow in teaching our brothers and sisters.

Nos, inquit, quia infirmi homines sumus, cum de Deo hominibus loquimur, debemus primum meminisse quid sumus, ut ex propria infirmitate pensemus quo docendi ordine fratribus ^[0601A] consulamus.

And so let us consider either that we are like some of the people we are correcting or that we have at one time been like them. And if, thanks to the working of God s grace, we are not now like them, we should correct them the more gently and with a humble heart the more clearly we recognize that we too were once involved in these shameful deeds.

Consideremus igitur quia aut tales sumus quales nonnullos corrigimus, aut aliquando tales fuimus; et si jam divina gratia operante tales non sumus, oportet ut tanto eos temperantius corde humili corrigamus, quanto nosmetipsos verius in his flagitiis aliquando fuisse agnoscimus.

Even if we are not now and never were like those people still are whom we are hoping to correct through penance, we should watch out that our heart does not become proud of our own innocence and so plunge into a worse ruin than the people whose evil deeds we are correcting.

Si nos quoque tales nec sumus, nec fuimus, quales adhuc illi sunt quos emendare per poenitentiam cupimus, videamus ne forte cor nostrum de ipsa innocentia superbiat, et in pejus quam hi quorum mala corrigimus ruat.

Further, we should call before our eyes other deeds of theirs which were good. If there are none of these at all, then let us have recourse to God s hidden judgments. Just as we have received the good that we do through no merits of our own, so the grace of heavenly virtue can pour into them and so arouse them that they may afterward excel even those goods that we have previously received. With these thoughts, then, we should first humble our heart and only then rebuke the sinful deeds of wrongdoers.

Nam et alia eorum bona opera nobis ante oculos revocemus, quae si omnino nulla sunt, ad occulta Dei judicia recurramus; quia sicut nos nullis meritis hoc ipsum bonum quod habemus accepimus, ita illos quoque potest gratia supernae virtutis infundere, ^[0601B] ut excitati, posterius etiam ipsa possint bona, quae nos ante accepimus, praevenire. His ergo primum cogitationibus humiliari cor debet, et tunc demum delinquentium iniquitates increpare.

We should realize that it is fitting for bishops and priests to preach in one way, and solitaries in another. The responsibility of the former is to preach to the people who are, as it were, committed to their care by accusing, rebuking, and appealing (see 2 Tim 4:2).” Solitaries do not have people committed to them, but it is their task, moved by love alone, to nourish those who come to them with a banquet of spiritual words and humbly and privately to inspire people to serve God and so be converted. They must take care not to restrain the rigor of their exhortation with a view to gaining human favor. Furthermore, we ought to preach every day by keeping silence, and we will preach by keeping silence when we show others how to live well and put before them examples of light.

Sciendum vero est quia aliter convenit praedicare episcopis et presbyteris, atque aliter solitariis. Illis utique tanquam sibi commissis plebibus oportet arguendo, increpando, et obsecrando praedicare; istis vero non tanquam commissis, sed pro sola charitate convenit advenientes quosque spiritualium verborum dapibus reficere, et ad Dei servitium ut convertantur humiliter et secrete suggerere: non tamen eos oportet quasi pro gratia hominum acquirenda exhortationis rigorem reticere. Praeterea quoque debemus et nos quotidie etiam tacendo praedicare; ^[0601C] tunc etenim tacendo praedicabimus cum aliis hominibus formam bene vivendi praebebimus, et lucis exempla monstrabimus.

Chapter 21:
SOLITARIES SHOULD GIVE ALL PEOPLE EXAMPLES of LIGHT, and THEY SHOULD LIVE PRAISEWORTHY LIVES BUT SHOULD NOT SEEK to be PRAISED.

CAPUT XXI. Ut solitarii lucis exempla omnibus dent; et ut laudabiliter vivant, sed laudari non appetant.

The life and conduct of solitaries ought to take its norm and example from the Apostle, who said: “I have become all things to all people, so that I may win all” (1 Cor 9:22). The Apostle presented himself for everyone s imitation even to the extent of crying out with self-assurance: “Be imitators of me, just as I am of Christ” (1 Cor 11:1). O how fortunate, how confident about his conduct was Paul, who passed over the prophets and apostles and the other saints and ordered Christians to imitate him! That is why solitaries, even though they are inferior to Paul, should nevertheless present themselves to everyone to be imitated. For, just as it is a valuable and wonderful thing to act well in the midst of the multitude and to inspire many people to make progress and imitate an example of good works, so too it is a dangerous and destructive thing to act negligently and so to shatter the faith and corrupt the souls of many. I say this because unfortunately it is easier to find people who chase after what is inferior than to find those who follow what is better. Consequently, just as that person is to be greatly admired and praised whose good course of life leads many to make progress, even so that person is rightly to be lamented whose life is the ruin of many.

Vita ergo et conversatio solitariorum normam et exemplum ab Apostolo sumere debet, qui dixit: Omnibus omnia factus sum, ut omnes lucrifacerem (I Cor. IX, 22). In tantum enim idem Apostolus se imitabilem cunctis praebeat, ut cum fiducia clamaret, dicens: Imitatores mei estote, sicut et ego Christi (I Cor. XI, 1). O quam felix, o quam secura conversatio Pauli, qui praetermittens prophetas et apostolos, caeterosque sanctos, jubet se imitari Christianos. ^[0601D] Quapropter et solitarii, licet inferiores quam Paulus, tamen debent se imitabiles praebere omnibus. Nam sicut pretiosum atque praecipuum est in medio multorum bene agere, et plurimos ad profectum et exemplum boni operis incitare; ita periculosum ac perniciosum est negligentius agendo multorum fidem frangere multorumque animas depravare. Hoc autem ideo dico quia, quod pejus est, facilius inveniuntur qui ea quae sunt deteriora quam qui meliora sectentur. Quamobrem sicut ille valde admirandus atque laudandus est cujus cursus bonus multorum est profectus, ita ille merito lugendus est cujus vita multorum ruina est. Plerique igitur solitarii prave viventes forma caeteris in malum existunt, qui in ^[0602A] bonis exemplum esse debuerunt.

Hence, many solitaries who lead corrupt lives act for others as a pattern for evil, whereas they should be an example of how to live good lives. Solitaries who cause the ruin of others by the example of their bad conduct will doubtless perish together with them for all eternity, but only if they have persevered in evil. Those who by their example or teaching corrupt the life and conduct of good people are far worse than those who ravage the possessions and estates of others. The latter take away things that are external to us even though they belong to us, whereas those who corrupt conduct destroy our very selves, since the wealth of people is their conduct.

Hi autem quoscunque exemplo malae conversationis suae perdunt, simul cum eis procul dubio in aeternum peribunt, si tamen in malo perseveraverint. Multo enim deteriores sunt hi qui sive exemplis, sive doctrinis, vitam moresque bonorum corrumpunt, quam illi qui substantias aliorum praediaque diripiunt. Hi enim quae extra nos, sed tamen quae nostra sunt, auferunt; corruptores vero morum proprie nos ipsos decipiunt, quoniam divitiae hominum mores eorum sunt.

On this account, we who aspire to lead the solitary life must devote our energy always to doing what will build others up. We must be careful that our vices not harm the virtues of others, that our tepidity not weaken the fervor of others, that our anger not stain and our rancor not violate or defile the patience of others, that our pride not corrupt the humility of others, that our sickness not infect the health of others, that our decay not contaminate the beauty of others, that we not extinguish the burning lamps of others, that (may it never happen) we not be excluded with the foolish virgins from the kingdom of God (see Matt 25:1-13).

Quapropter nos qui solitariam vitam expetimus, semper ea quae ad aedificationem pertinent, agere studeamus. Videamus autem ne vitia nostra aliorum virtutibus noceant, ne aliorum fervorem tepor noster debilitet, ne aliorum patientiam nostra ira ^[0602B] commaculet, iracundia violet, ne aliorum humilitatem superbia nostra depravet, ne aliorum sanitatem infirmitas nostra corrumpat, ne aliorum pulchritudinem foeditas nostra contaminet, ne aliorum ardentes exstinguamus lampades; ne, quod absit, simul cum fatuis virginibus a regno Dei excludamur.

On the contrary, let us show ourselves to be the kind of people whose humility confounds the pride of others, whose patience extinguishes the rancor of others, whose obedience silently rebukes the laziness of others, whose fervor spurs to action the tepidity of others. Further, let us show ourselves to be the kind of people who are an example of light for everyone. This is what the Lord commands,when he says: Let your light shine before people in such a way that they may see your good deeds and glorify your Father who is in heaven” (Matt 5:16).And that is why Saint Paul says: In every-thing, therefore, present yourself as an example of good works” (Titus 2:7), “in word, in conduct, in love, in faith, in chastity” (1 Tim 4:12).

Sed tales nos econtra exhibeamus, ut nostra humilitas aliorum confundat superbiam, nostra patientia proximorum exstinguat iracundiam, nostra obedientia pigritiam aliorum tacite increpet, noster fervor aliorum teporem excitet. Tales insuper nos exhibeamus, ut cunctis in exemplo luminis simus. Unde Dominus praecipit dicens: Sic luceat lux vestra coram hominibus, ut videant opera vestra bona, et glorificent Patrem vestrum, qui in coelis est (Matth. V, 16). Hinc ^[0602C] Paulus apostolus ait: In omnibus ergo teipsum praebe exemplum bonorum operum, in verbo, in conversatione, in charitate, in fide, in castitate, etc. (Tit. II, 7; I Tim. IV).

On this account, Gregory the excellent teacher says, in his exposition of Ezekiel: Those who live well in secret but do not contribute to the progress of others are coal. But those who are so placed that their holiness may be imitated and who give off the light of uprightness are lamps, because they both burn for themselves and give light to others.” Gregory also says: “Those who shun having others know about their lives are on fire for themselves but do not act as examples of light for others. Those, however, who propose an example of the virtues and who manifest light to others by a life of good works and the word of preaching are rightly called lamps.” For this reason, blessed Jerome says: “A harmless way of living that is without speech is as harmful by silence as it is beneficial by example..” Thus it is abundantly clear that we ought to be an example to all in both our conduct and our speech.

Hinc etiam Gregorius doctor egregius in expositione Ezechielis dicit: Quisquis igitur in occulto bene vivit, sed alieno provectui minime proficit, carbo est. Qui vero in imitatione sanctitatis positus lumen ex se rectitudinis multis demonstrat, lampas est, quia et sibi ardet et aliis lucet. Item ipse: Qui enim, inquit, vitam suam ab aliis sciri refugiunt, sibimetipsis accensi sunt, sed aliis in exemplum luminis non sunt. Hi autem qui exempla virtutum praerogant, et lumen per vitam boni operis, et verbum praedicationis aliis demonstrant, jure lampades appellantur. Hinc etenim beatus Hieronymus ^[0602D] ait: Innocens et absque sermone conversatio quantum exemplo prodest, tantum silentio nocet. Hinc enim satis evidenter ostenditur quod et conversatione et verbo omnibus esse debemus in exemplum.

Nonetheless solitaries must take great care to live praiseworthy lives but not seek to be praised, lest that very praise cause them to fall into conceit and vainglory. If they are not to go to their ruin by the pestilential vice of vainglory, they must always keep in their heart the example of the Apostle: “Whoever glories should glory in the Lord (1 Cor 1:31), and also: “If it is appropriate to glory, it will do no good” (2 Cor 12:1). I say this because it seldom happens that those who are living a praiseworthy life are not seized by human praise and carried off by vainglory. Solitaries, therefore, must strive always to present themselves as examples of people who are dying to all fleshly vices, who live spiritually, and who despise vainglory.

Sed valde cavendum est solitariis ut laudabiliter vivant, sed laudari non appetant, ne pro ipsa laude in elationem aut vanam gloriam incidant, ne in ipso quidem pestifero vitio vanae gloriae ruant: oportet ut semper illud Apostoli exemplum in corde teneant: Qui gloriatur, in Domino glorietur (I Cor. I, 31). Et iterum: Si gloriari oportet, non expedit quidem (II Cor. XI, 30). Idcirco enim hoc dico quia satis rarum est ut laudabiliter viventem laus humana non capiat, et vana gloria non subripiat. Ille igitur modis omnibus ^[0603A] se dedit ad exemplum pertrahi, qui cunctis carnis passionibus moriens, jam spiritualiter vivit et vanam gloriam contemnit.