Letter 22

22. On the perfection of the life of monks

Since many are the things made plain by the inspired Scripture which ought to be rightly accomplished by those who are eager to please God, I have been compelled, for the present, to set down in a brief reminder, concerning only those matters which were just now raised among you, what I have learned from the inspired Scripture itself; leaving the testimony for each point, which is easy to take, for those occupied in reading to recognize, who will be able to remind others also.

That the Christian ought to think thoughts worthy of the heavenly calling, and to conduct himself worthily of the Gospel of Christ. That the Christian ought not to be lifted up, nor drawn away by anything from the remembrance of God and of His wishes and judgments. That the Christian, having become in all things superior to the justifications of the law, ought neither to swear nor to lie. That he ought not to blaspheme; that he ought not to insult. That he ought not to fight; that he ought not to avenge himself; that he ought not to render evil for evil; that he ought not to be angry. That he ought to be long-suffering, whatever he suffers, and to reprove the wrongdoer at the right time, not in the passion of his own vengeance, but in the desire for his brother's correction, according to the commandment of the Lord. That he ought not to say anything against an absent brother with the aim of slandering him, which is detraction, even if what is said be true. That he ought to turn away from one who slanders a brother.

That he ought not to utter witticisms. That he ought not to laugh, nor to put up with those who make others laugh. That he ought not to talk idly, saying anything that is neither for the benefit of the hearers nor for the necessary use granted us by God; so that those who work should be eager, as far as possible, to work in stillness, and that those entrusted, after testing, with the dispensing of the word should themselves direct good words toward the workers, for the building up of the faith, that the Holy Spirit of God be not grieved. That none of those who come in by authority ought to approach or speak to any of the brothers, before those appointed to the care of good order in all things have judged how it pleases God for the common good. That he ought not to be enslaved to wine, nor to be passionate about meat, and in general not to be a lover of pleasure regarding any food or drink; for he who contends exercises self-control in all things. That of the things given to each for use, he ought to hold or hoard nothing as his own; yet in his care he should attend to all things as the Master's, overlooking nothing of what is cast aside or neglected, should it so happen. That no one ought to be his own master, but, as one handed over by God into servitude to the brothers of like soul, he should so both think and do all things, each in his own order.

That he ought not to murmur, neither in the scarcity of things needful nor in the toil of labours, since those appointed have the authority of judgment concerning each. That there ought to be no outcry, nor any other gesture or motion by which anger is shown, or distraction from the full assurance of the presence of God. That he ought to measure his voice to the need. That he ought not to answer anyone boldly or contemptuously, or to do anything so, but in all things to show gentleness and respect toward all. That he ought not to wink with the eye in guile, or to use any other gesture or motion of a limb which grieves a brother or shows contempt.

That he ought not to adorn himself in garments or sandals, which is vanity. That he ought to use cheap things for the body's need. That he ought to spend nothing beyond the need and for lavishness, which is misuse. That he ought not to seek honour, or to lay claim to the first places. That each ought to prefer all others to himself. That he ought not to be insubordinate. That he who is able to work ought not to eat idle, but even one occupied with some of the things accomplished for the glory of Christ should force himself to the zeal of the work within his power. That each ought, by the approval of those set over him, with reason and full assurance, so to do all things, even down to eating and drinking, as done for the glory of God. That he ought not to pass from one work to another without the approval of those appointed to direct such things, except where some unavoidable necessity should suddenly call him to the aid of one who has failed. That each ought to remain in that to which he was appointed, and not, overstepping his own measure, encroach upon things not appointed to him, unless those entrusted with these matters should judge that someone needs help. That no one ought to be found going from one workshop to another. That he ought not to do anything out of contentiousness or strife with anyone.

That he ought not to envy another's good repute, nor rejoice over anyone's shortcomings. That he ought, in the love of Christ, to grieve and be crushed over a brother's shortcomings, and to rejoice over his good deeds. That he ought not to be indifferent toward those who sin, or to keep silent over them. That he who reproves ought to reprove with all tenderness, in the fear of God and with the aim of turning back the sinner. That he who is reproved or rebuked ought to receive it readily, recognizing his own benefit in the correction. That, when one is accused by another, he ought not, in the presence of that man or of any others, to contradict the accuser; but if ever the accusation should appear unreasonable to someone, let him raise the matter privately with the accuser, and either give satisfaction or be satisfied.

That each ought, as far as he is able, to attend to the one who has anything against him. That he ought not to bear a grudge against one who has sinned and repented, but to forgive him from the heart. That he who says he repents of a sin ought not only to be pricked in conscience for what he sinned, but also to produce fruits worthy of repentance. That he who has been chastised for his first sins and been deemed worthy of forgiveness, if he sins again, prepares for himself a worse judgment of wrath than the former. That he who, after the first and second admonition, persists in his fault ought to be made known to the one set over him, in case, being rebuked by more, he may be put to shame. And if not even thus he is corrected, he is to be cut off henceforth like a scandal, and to be regarded as a heathen and a tax-collector, for the security of those who carry on the zeal of obedience, according to what is said, "When the impious fall, the righteous become fearful." And one ought also to mourn over him, as over a limb cut off from the body.

That the sun ought not to set upon a brother's provocation, lest the night come between the two and leave behind, on the day of judgment, an inexcusable charge. That he ought not to await an occasion for his own correction, since he has no security concerning the morrow, for many, having planned many things, did not reach the morrow. That he ought not to be deceived by the filling of the belly, through which come nocturnal fancies. That he ought not to be distracted into immoderate labour and overstep the bounds of self-sufficiency, according to the apostle who said, "Having food and covering, with these we shall be content"; since superfluity beyond the need shows an image of greed, and greed bears the verdict of idolatry. That he ought not to be a lover of money, nor to store up for useless ends what he ought not. That he who draws near to God ought to embrace possessionlessness in all things, and to be nailed to the fear of God, according to him who said, "Nail down my flesh with fear of you; for I have feared because of your judgments."

And may the Lord grant that you, having received with all full assurance what has been said, may show forth, for the glory of God, fruits worthy of the Spirit, by the good pleasure of God and the co-working of our Lord Jesus Christ. Amen.