修道規章 第 1 章 第 4/6 段

Since the Apostle says, "Let all things be done decently and in order," we reckon that conduct to be decent and orderly within the fellowship of the faithful in which the due order of the members of the body is preserved;

so that one person holds, as it were, the function of the eye, being entrusted with the common oversight both in examining what has already occurred and in the foresight and deliberation concerning what is yet to come; another holds the function of the ear or the hand, in hearkening and in performing what is enjoined; and so on for each in turn, according to its proper part.

We must know, then, that just as among the bodily members it is not without danger for any member to neglect what is enjoined upon it, or to fail to make use of another member for the purpose for which it was made by God the Creator (for if the hand or the foot should not obey the guidance of the eye, the hand will inevitably lay hold of destructive things, to the ruin of the whole, and the foot will stumble or even be carried over a precipice;

or if the eye should close so as not to see, it too will necessarily perish along with the other members that suffer what has been described) —

just so, negligence is not without danger for the one set over the community, who is judged on behalf of all, nor is refractoriness harmless and without penalty for the one who is obedient;

and it is all the more dangerous for one who also causes others to stumble.

since the Apostle's precept says:

"Be not slothful in zeal" — this holds praise for eagerness;

but for negligence, the opposite holds, namely, lamentation and woe.

"For cursed," it says, "is everyone who does the works of the Lord negligently."

That the judgment is fearful for the superior who does not reprove those who sin —

knowing that if one of the brothers falls into sin because the superior did not first declare to him God's ordinance, or if, having fallen, he persists in it because he was not taught the manner of correction, his blood will be required at the superior's hands, as it is written;

and especially if it is not through ignorance that he overlooks something pleasing to God, but rather, indulging each one's faults out of flattery, he relaxes the strictness of right conduct;

"For those who call you blessed," it says, "lead you astray, and confound the path of your feet."

"But he who troubles you shall bear the judgment, whoever he may be."

"For neither at any time," it says, "were we found using words of flattery, as you know;"

"nor under a pretext for covetousness — God is witness;"

"nor seeking glory from men, neither from you nor from others."

The one, then, who is pure from these passions might well render his guidance unerring, both rewarding for himself and salutary for those who follow.

For he who, not for the sake of certain human honors, cultivates toward sinners an inoffensive manner merely in order to be agreeable and pleasing to them, but is truly in love, will champion the word with boldness, without adulteration and with sincerity, choosing in nothing to falsify the truth;

so that the words that follow also fit him well:

"But we became gentle in the midst of you, as when a nurse cherishes her own children; so, yearning for you, we were well pleased to impart to you not only the Gospel of God, but also our own souls."

But he who is not so disposed is a blind guide, casting himself down a precipice, and dragging his followers along with him.

How great an evil it is, then, to become for the brother a cause of error instead of guidance, one may perceive from what has been said.

And this is also a sign that the commandment of love has thereby been left unfulfilled;

for no father overlooks his own child about to fall into a pit, or, once it has fallen, abandons it in its fall.

But how much more terrible it is for a soul falling into the depths of evil to be abandoned to perdition — what need is there even to say? He is, then, obligated to the brotherhood to watch over their souls, and to be concerned for the salvation of each, as one who will render an account;

and to be concerned to such a degree as to show diligence on their behalf even unto death — not only according to the common principle of the Lord's love toward all, "that one should lay down his soul for his friends," but according to the particular word of him who said:

"Yearning for you, we were well pleased to impart to you not only the Gospel of God, but also our own souls."

On offering up all things, even the secrets of the heart, to the superior

and whatever is found unapproved will be judged worthy of the fitting treatment;

and from such joint discipline, through gradual increase, perfection will come to be ours.

That the superior too must be reminded by those foremost in the brotherhood, should he ever err

ANSWER: Just as the superior is responsible for guiding the whole brotherhood in all things, so likewise it falls to the rest, if some fault is ever suspected concerning the superior, to remind him of it.

But so that good order not be dissolved, this reminder should be entrusted to those who are foremost in age and understanding.

If, then, there is something deserving correction, we shall have benefited the brother, and through him ourselves as well — he being, as it were, the rule of our life, and bound by his own uprightness to expose what is crooked in us — by having set him straight;

but if some have been troubled over him needlessly, and, once the truth is made plain, are fully assured that what was suspected was without foundation, they shall be released from their judgment concerning him.

How all must be disposed toward the disobedient brother

Now toward one who is sluggish in obedience to the Lord's commandments, all must first suffer with him as with a sick member, and the superior must try, by his own exhortations, to correct his infirmity;

but if he persists in disobedience and does not receive correction, he must be reproved more gravely before the whole brotherhood, and remedies applied to him with every kind of encouragement;

and if, after much admonition, he still feels no shame, nor heals himself by his deeds — being, as the proverb says, his own destroyer — then, though with many tears and lamentations, he must nevertheless, after the manner of physicians, be cut off from the common body as a corrupted and wholly useless member.

For physicians too, whatever member they find already seized by an incurable affliction, are accustomed to remove it by cutting and cauterizing, lest the harm spread far, corrupting by contact the parts adjoining it.

This is what we too must, of necessity, do in the case of those who are hostile to, or who hinder, the commandments of the Lord, in accordance with the precept of the Lord himself, who said:

"If your right eye causes you to stumble, pluck it out and cast it from you."

For kindness shown toward such persons is like the untaught benevolence of Eli, who is reproved for having acted toward his sons contrary to what pleased God.

Kindness feigned toward those who do evil is, then, a betrayal of the truth, a plot against the common good, and a habituation to indifference toward evils, since what is written no longer comes to pass:

"Those who sin," says the Apostle, "rebuke before all,"

and he adds the reason at once, saying:

"that the rest also may have fear."

In general, whoever does not accept the treatment applied to him by the superior is at odds even with himself.

For if he refuses to be subject, and asserts his own will, what has he in common with him at all? Why does he inscribe him as protector of his own life? But once he has consented to be enrolled among the body of the brotherhood, if he is judged fit to become a serviceable instrument, then even if the command seems beyond his strength, he must cast the responsibility upon the one who commands beyond his strength, and must show ready and obedient submission unto death, remembering the Lord, that He became "obedient unto death, even death on a cross."

But to be unruly and to contradict gives proof of many evils: a sickness of faith, a wavering of hope, and a swelling and pride of character.

— having so counseled — nor indeed will he who believes the promises of God, and holds a firm hope in them, ever shrink back from what is enjoined, even though it be laborious;

knowing that "the sufferings of the present time are not worthy to be compared with the glory that is about to be revealed."

And he who is persuaded that "he who humbles himself shall be exalted" shows even greater eagerness than what the one commanding expected, knowing that "this slight, momentary affliction is producing for us an eternal weight of glory beyond all comparison."

On him who works with self-exaltation or with murmuring

The work, however, of one who has murmured or has been found guilty of self-exaltation must not be mixed with the work performed by those who are humble of heart and contrite in spirit, and must not be made use of at all by the devout.

And there is another precept of the Apostle, who says:

"Neither murmur, as some of them murmured, and were destroyed by the destroyer";

and also, "not out of sorrow, or of necessity."

The work of such persons is, therefore, unacceptable, like a blemished sacrifice;

and it is not lawful for it to be mingled with the work of the rest.

"The lawless one who sacrifices a calf to me is like one who kills a dog;"

"and he who offers fine flour is like one who offers swine's blood."

Hence the works of the slothful and the contentious must, of necessity, be kept apart from the brotherhood.

And the superiors must attend to this matter with exactness, lest they themselves corrupt the teaching of him who said:

"He who walked in the blameless way, this one ministered to me;"

"he who acted with pride did not dwell in the midst of my house."

nor must they, by what they themselves accept from him, build up in his perversity the one who mingles sin with the commandment, and defiles his labor either by slackness in his toil or by pride in his advantage, thereby not allowing him to arrive at an awareness of his own faults.

The superior, then, must also be persuaded that failing to preside rightly over the brother brings upon him a heavy and inescapable wrath;

for "his blood shall be required at his hands," as it is written;

and the obedient brother must be so prepared that he shrinks from no command, not even the most severe, being persuaded that "great is the reward in the heavens."

Let, then, the hope of glory gladden the one who obeys, so that the work of the Lord may be accomplished with all joy and endurance.

With what disposition the superiors must care for the brothers

Let not the dignity of his office puff up the superior, lest he too fall from the blessedness of humility, or, having become conceited, fall into the condemnation of the devil;

but let him rather be persuaded of this: that the care of the many is itself a service to the many.

For just as one who tends many wounded men, cleansing the discharge of each individual wound and applying remedies suited to the particular character of the injury beneath, takes from this service an occasion not for pride but rather for humility, anguish, and struggle;

so, much more, he who has been entrusted with healing the infirmities of the brotherhood ought to think and strive as the servant of all and as one who will render account for all.

For in this way his purpose will be rightly accomplished, the Lord having said:

"If anyone wishes to be first among you, let him be last of all, and servant of all."

That one must accept the service rendered by the superior

The many, moreover, must also accept the bodily service rendered by those held to be foremost in the brotherhood.

For the principle of humility both requires the greater to serve, and shows that being served is not unbecoming to the lesser.

For the example of the Lord leads us to this: He did not think it beneath Him to wash the feet of His own disciples, while they did not dare to resist this.

Indeed, even Peter, who at first, out of great reverence, would not accept it, immediately turned himself to obedience once he was taught the danger that comes from disobedience.

There is, then, no fear for the obedient brother that the aim of his humility should be undone, should he at some time be served by the greater.

Let him, then, show his humility in obedience and in imitation.

And let him not, by resisting under the pretense of humility, commit a work of pride and arrogance.

For contentiousness betrays self-will and insubordination.

It gives proof, then, rather of conceit and contempt, and not of humility and obedience in all things.

"Bearing with one another in love."

How one must be disposed toward relatives according to the flesh

Those once received into the brotherhood must not be permitted by the superior to be drawn away toward anything outside it;

nor, on the pretext of visiting relatives, to withdraw from the brothers and lead a life without witness, nor must they be allowed to have anxious cares over the support of their kinsfolk according to the flesh.

For the Scriptural word altogether disapproves of "mine" and "yours" being spoken within the brotherhood;

"For the heart and soul of all who believed," it says, "were one;"

"and not one of them said that any of his possessions was his own."

If, then, someone's parents or brothers according to the flesh live according to God, let them be cared for by all in the brotherhood as fathers or kinsfolk held in common.

"For whoever does the will of my Father who is in heaven," says the Lord, "this one is my brother and sister and mother."

And we determine that the oversight of these matters, too, belongs to the superior of the community.

But if they are entangled in worldly affairs, we who are eager to accomplish, without distraction, what is seemly and constantly attendant upon the Lord have no common ground of discourse with them.

For besides providing them no benefit, we also fill our own life with tumult and disturbance, and draw upon ourselves occasions for sins.

But neither is it fitting to receive those who come to visit their former kinsfolk if these despise the commandments of God and disdain the work of piety, as men who do not love the Lord who said:

"He who does not love me does not keep my words."

"What partnership has righteousness with lawlessness? Or what portion has the faithful with the unbeliever?" And it is especially necessary to be eager, in every way, to remove from those still in the exercise of right conduct the occasions for sinning, of which the greatest is the memory of their former life, lest they suffer what is said: "They turned back in their hearts to Egypt";

which for the most part comes about through continual association with kinsfolk according to the flesh.

In general, one must not permit either kinsman or stranger to bring any words to the brothers, unless we are persuaded concerning them that they hold their conversations for the edification and perfecting of souls.

But if there should be need of speech with those who have chanced to meet them once, let it be done through those entrusted with the gift of speech, as having, with knowledge, the ability to speak and to hear for the edification of the faith;

...the power of speech, but that this gift belongs to few, through whom he says:

"For to one is given through the Spirit the word of wisdom, and to another the word of knowledge;"

"that he may be able both to exhort in sound doctrine, and to convict those who contradict."

What is the manner of meeting with the sisters?

He who has once renounced marriage will, clearly, have renounced much more fully beforehand the cares which the Apostle says the married man is anxious about — how he may please his wife — and will purify himself entirely of all care that arises for the pleasing of a woman, fearing the judgment of him who said: "God has scattered the bones of men-pleasers."

So that he will not even permit himself to meet with a man for the sake of pleasing him;

but for the sake of the diligence owed to each by his neighbor according to the commandment of God, when the need requires it, he will come to the meeting.

Yet one must not simply grant the meeting to whoever wishes it, nor is every occasion suitable for it, nor every place fitting.

But if we are to become, according to the Apostle's precept, without offense both to Jews and to Greeks and to the Church of God, and to do all things decently and in order, and all things for edification, it is necessary that person, time, need, and place be fittingly designated by careful selection;

through all of which every shadow of evil suspicion will be driven away, while a demonstration of dignity and self-control will in every way appear in those approved to see one another and to take counsel concerning the things pleasing to God, both as to bodily need and the care of souls.

Let there be not fewer than two from each side;

for a single person is easily exposed to suspicion — not to say more — and is weaker for confirming what is said, since Scripture clearly declares that every word is established by two or three witnesses;

nor more than three, lest the zeal for diligent labor undertaken for the sake of the commandment of our Lord Jesus Christ be hindered.

But if it should be necessary for any of the others in the community to say or hear something concerning a personal matter, those persons themselves are not to come into conversation with one another;

rather, let the elders who have been appointed convey the matters from them to the elder women who have been appointed, and thus, through the mediation of these, let the need of speech be fulfilled.

And let this same good order be observed not only between women and men, or men and women, but also among those of the same kind toward one another.

Let these, then, be men marked by all reverence and dignity besides, and prudent both in questioning and in answering, faithful and wise in the management of what is said, fulfilling the word:

"He will order his words with judgment," so that for those who entrust matters to them, the need will be satisfied at once, and full assurance will exist concerning what is stirring within them.

And let others also minister to the bodily needs — these too having been tested, being advanced in years, and dignified in bearing and character, so as not to strike anyone's conscience with evil suspicion.

What sort of men ought those to be who administer material needs within the community?

Doing nothing out of partiality, nor again out of contentiousness, which the same Apostle rejects as unbecoming to Christians, saying:

"If anyone seems to be contentious, we have no such custom, nor do the churches of God;"

lest through these faults they diminish provision toward those with whom they happen to be at odds, while lavishing an excess upon those to whom they happen to be partial.

The one fault belongs to hatred of the brethren, the other to partiality — which is especially condemned — and by these the concord of love within the community is torn apart, while evil suspicions, jealousies, strifes, and reluctance toward labor enter in their place.

Therefore, on account of what has been said and many other such consequences that follow, it is necessary that those who distribute what is needed to the community be utterly free from partiality and contentiousness.

"Inasmuch as you did it to one of the least of these my brethren, you did it to me."

And conversely, one must recognize the danger of negligence, remembering him who said:

"Cursed is everyone who does the works of the Lord negligently."

For they are not only cast out of the kingdom, but also await that dread and terrible sentence of the Lord against such persons:

"Depart from me, you cursed, into the everlasting fire prepared for the devil and his angels."

But if those who render care and service find so great a reward for diligence, and await so great a judgment for negligence,

how much striving is needed by those who undertake this service, in order to prove themselves worthy of the title "brethren of the Lord" — through the Lord's own teaching, where he said:

"For whoever does the will of my Father in heaven, he is my brother and sister and mother."

For he who does not set the will of God as the aim of his whole life — so as, in health, to show forth the labor of love through diligence in the works of the Lord, and, in sickness, to display all patience and longsuffering with joy — is in danger:

first and greatest, that he has become estranged from the Lord and from the portion of his brethren, having cut himself off by not doing the will of God;

and second, that he dares unworthily to partake of what has been prepared for the worthy.

"Working together with him, we also entreat you not to receive the grace of God in vain;"

and those who have been called to the place of brethren of the Lord must not insult so great a grace of God, nor betray so great a dignity through neglect of the wills of God, but must rather obey the same Apostle, who says:

"I, the prisoner in the Lord, entreat you to walk worthily of the calling with which you were called."

Whether it is necessary for several communities to be established in the same village.

The example of the members of the body, applied broadly, usefully clarifies for us the matter proposed.

Since, then, the argument has shown that a body which is to be well and rationally fitted together for every activity has need of eyes, and a tongue, and the rest of the members that are necessary and most essential, and yet it is difficult and hard to find a soul able to be an eye for many —

...the ordinances of God — this is what exactness requires in the superior of the community — how then would it be possible to obtain several such men in the same village? But even if it should sometimes happen that two or three are found, which is not easy, nor have we ever known it to occur,

it is far better for these to share the responsibility with one another and to lighten the labor;

so that, when the one superior happens to be separated from the community — as in the other's journey abroad, or occupation, or in certain other circumstances — the other may be a consolation for his absence;

or, failing this, to go to another community that is in need of one to guide it.

And the experience of outward affairs, too, can in many ways help us toward the matter proposed.

For just as those experienced in ordinary crafts feel jealous rivalry toward their competitors, since the very nature of the matter is disposed, imperceptibly, to produce contentions;

so also, for the most part, this tends to happen in such a life as well.

For beginning from a rivalry in what is good, and an eagerness to surpass one another — whether in hospitality, or in increasing the number of those training together, or in other such works — as they proceed, they fall into factious strife.

Then it happens that visiting brothers meet with much perplexity and difficulty instead of rest, their thoughts divided as to which community they ought to lodge with;

for showing preference causes grief, and it is impossible to satisfy both, especially whenever they happen to be pressed for time;

and to those who from the outset come forward to join the common life, they will occasion much distress over which men they must choose as superiors of their own life, and, inevitably, in choosing some, they reject the rest. Thus, from the very first, these newcomers come to be harmed by being puffed up, not molding themselves for learning, but growing accustomed to becoming judges and assessors of the community.

Since, then, there is no acknowledged good in the division of dwellings, but so many things contrary to it, to separate from one another is altogether unprofitable.

But if it should happen that some have already fallen into this beforehand, one must hasten toward correction, and especially after the experience of its harmful effects.

But to persist in one's own judgment is manifest contentiousness.

"If anyone seems to be contentious," says the Apostle, "we have no such custom, nor do the churches of God."

For what reason, then, will they say they are prevented from union? Is it because of material needs? But these are far more abundantly supplied in community life, since one lamp, and one hearth, and all such things can suffice for all.

For if anything else, it is necessary to pursue by every means simplicity in these matters, reducing to the least the possession of necessary things.

Moreover, even as regards those who bring in provisions from outside for the community, in division there is need of more of them, but in living together, only half as many.

But how difficult it is to find a man who does not put the name of Christ to shame, but who conducts his dealings with outsiders during his travels in a manner worthy of his profession, is known to you even before my words.

Then how can those who persist in division edify those living the common life — whether by driving them toward peace, should the need ever arise, or by exhorting them to the other commandments — while by their own disunity furnishing evil suspicions against themselves? And besides this, we hear the Apostle writing to the Philippians: 'Fulfil my joy, that you be of the same mind, having the same love, being of one soul, minding the one thing, doing nothing out of rivalry or vainglory, but in lowliness of mind counting one another as more excellent than yourselves —'

'—not looking each one to his own things, but each also to the things of others.'

What then is a greater proof of humility than that even the superiors of the brotherhood should be subject to one another? For even if they are equal in spiritual gifts, joint struggle is the better course;

just as the Lord himself showed us this, when he sent them out two by two;

remembering that the Lord says: 'He who humbles himself shall be exalted.'

But if it happens that one is lesser and the other greater, it is more profitable that the weaker be taken up by the stronger.

And how is this not plainly disobedience to the apostolic precept, which says:

'Let each look not to his own things, but each also to those of others'? For I judge it not possible for this to be accomplished where there is division, since each group appropriates to itself concern only for those within it, and becomes estranged from care for the rest — which, as I have said, plainly stands opposed to the apostolic precept.

And the saints in the Acts are frequently attested — of whom it is written, at one time that: 'The heart and soul of the multitude of those who believed were one';

at another time that: 'All who believed were together, and had all things in common';

it is quite evident that there was no division among them all, nor did each live under his own authority, but all were governed under one and the same care;

and this among a total of five thousand souls, among whom, according to human reckoning, there were perhaps not a few things that seemed to hinder their union.

But where those found in any given village are so much fewer, what reasoning permits them to be divided from one another? Would that it were possible not only for those gathered together in the same village to be thus united, but also that a greater number of brotherhoods, established in different places, might be built up in the unity of the Spirit and the bond of peace, under the single care of those able impartially and wisely to administer the affairs of all.

Concerning those who withdraw from the brotherhood

As for those who have once mutually agreed together upon the common life, it is not possible for them to withdraw without discrimination;

for not abiding by what has been decided has two causes: either harm arising from the common dwelling, or the instability of judgment in the one who changes his mind.