Cap. IV
QUAE SUNT INSTRUMENTA BONORUM OPERUM

[Ms P, fol. 38r – Paulus Diaconus – 
Ps.-Basil: Ms K², fol. 98r; Ms E¹, fol. 46v; Ms E², fol. 63r]

Ch. 4
WHAT ARE THE INSTRUMENTS OF GOOD WORKS

Translated by: Daniel H. Abosso (4.1-16), and Columba Stewart (4.17-4.77)

Apto enim et congruo loco B. Benedictus hoc capitulum dicit, cujus clavis est: _tQuae sunt instrumenta bonorum operum, eo quod superius quasi fundamentum posuit, cum [page 139] de generibus Monachorum scripsit. [Regula Benedicti, ch. 1] Deinde quasi fabricam collocavit, cum ordinem coenobitarum scribere constituit; in hac quippe fabrica quasi caput constituit, quia descripturus erat membra, cum abbatem ordinavit et instruxit, i. e. qualiter debeat esse in his, quae in se vel ad se attinent, et postmodum eum instruxit, qualiter debeat esse in his rebus,[cf. Regula Benedicti, ch. 2] quae extra se sunt.

For indeed in an appropriate and suitable place, blessed Benedict places (dicit) this chapter, the beginning of which is on what the instruments of good works are, because as he established a kind of foundation above, when he wrote [page 139] On the kinds of monks. [Regula Benedicti, ch. 1] Next, he assembled a kind of structure when he decided to write [about] the order of monks. Of course in this plan he established it as a sort of head, because he was about to describe the limbs, when he appointed and instructed the abbot, that is, the state in which the abbot ought to be in these matters, [cf. Regula Benedicti, ch. 2] which he keeps in himself or to himself, and a little later he instructed him in how he ought to be in matters which are outside himself.

Sciendum est enim, quia istud, quod dicit: Quae sunt instrumenta bonorum operum, potest interrogando proferri, i. e.: Quae sunt instrumenta bonorum operum? et quasi respondendo subjunxit: ₁Inprimis dominum Deum diligere. Potest etiam indicando proferri hoc modo, i. e.: quae sunt instrumenta bonorum operum, subaudiendum est: dicamus vel dicendum est.

And indeed it must be understood, since that which he says: On what instruments of good works are can be subject to inquiry, that is, What are the instruments of good works? And as if by responding, he added: ₁Above all love the Lord God. It can also be expanded by indicating in this way, that is: what are the instruments of good works, [this] ought to be understood: let us say it and it should be understood:¹

Instrumenta sunt ea, quibus aliquod opus peragitur, verbi gratia fabri instrumenta sunt malleus, incus, forcipes, follis, rota, foscina,¹ focus et reliqua. Et iterum medici instrumenta sunt fleuthomus, pigmentum, ferramenta, quibus incidit, herbarius liber et reliqua his similia, quibus medicamen medicus operatur. Scriptoris autem instrumenta sunt penna, calamus, scanellum, rasorium, pumex, pergamena et cetera his similia, quibus liber efficitur. Ita instrumenta sunt servi Dei orationes, jejunia, nuditates, obedientia corporalis et cetera his similia.

The instruments are those things through which some work is accomplished, for example, the blacksmith’s instruments are the hammer, anvil, pincers, bellow, wheel, trident, hearth, and the rest. On the other hand, the doctor’s instruments are the lancet, medicine, iron tools for cutting, a book on herbs, and the rest similar to these things, by which the doctor makes a remedy. The instruments of the scribe are the feather, reed, stool, razor, pumice stone, parchment, and the other things similar to these, through which a book is made. Therefore the instruments of God’s servant are prayers, fasting, want, bodily obedience, and the other things similar to these.

Et sicut faber bis praedictis instrumentis perficit opus, i. e. spatham aut lauceam, et sicut medicus his suis praedictis instrumentis peragit sanitatem, et scriptor librum, ita servus Dei perficit ea opera, i. e. fidem, spem, caritatem et cetera his similia, in quibus servitus Dei comprobatur.

And just as a craftsman finishes a work with his own aforementioned instruments, that is the stirrer or the lance, and just as a doctor with his own aforementioned instruments brings about health, and a scribe a book, so a servant of God completes those works, that is: faith, hope, charity, and the other things similar to these, in which service to God is shown.

Et sicut est stultum, ut faber ideo operetur opus, i. e. spatham, ut habeat instrumenta, i. e. malleum, incudem et caetera; ita etiam est stultum, si servus Dei ideo operetur fidem, spem, caritatem et caetera his similia, ut habeat instrumenta artis spiritalis, i. e. jejunium, nuditates et reliq. Non enim debet quis operari majora propter minora, sed ideo debet operari minora, ut habeat majora.

And just as it is foolish that a craftsman for that reason make a ladle, so that he may possess tools (that is, a hammer, an anvil, and the rest); so too is it foolish if the servant of God should make faith, hope, charity, and the other things similar to these, so that he may possess the instruments of the spiritual craft (that is, fasting, want, and the rest). For one should not make greater things for lesser things, but one should make lesser things, so that he may possess greater things.

Et hoc intendendum est, quare B. Benedictus solummodo [page 140] clavem istius capituli dixit: Quae sunt instrumenta bonorum operum, cum in hoc capitulo non solum instrumenta inveniuntur, i. e. jejunium et reliqua, verum etiam ipsa plura opera, in quibus servitus est Dei, i. e. caritas, spes, fides inveniuntur et reliqua? Ideo dixit solummodo instrumenta, quia, quamvis fides, spes, caritas et reliqua perfecta sint opera, non sint instrumenta, tamen sine instrumentis non possunt esse. Nunc videndum est, quid sequitur, postquam instrumenta dixit.

And so it must be understood why blessed Benedict [page 140] called the title of this chapter only What are the instruments of good works, since in this chapter not only are the instruments found (that is, hunger and the rest), but also additional works are found, in which there is the service of God, (that is, charity, hope, faith, and the rest). Therefore he only called them instruments, because although faith, hope, charity, and the rest are perfected works, they are not instruments, yet without instruments they are not able to exist. Now what follows (after he has spoken about instruments) must be considered.

Ait enim: ₁Inprimis Dominum Deum diligere ex toto corde, tota anima, tota virtute.

For he says: ₁Above all love the Lord God with your entire heart, entire soul, entire strength.

Bene B. Benedictus primum praeceptum esse dixit dilectionem Dei, quia sic Dominus dixit inprimis ea praecepta, quae ad dilectionem Dei attinent, cum decalogum antiquo populo daret; ait enim: Audi Israël! Dominus Deus tuus Deus unus est. [Dt 6:4] Et iterum: Ne assumas nomen Dei tui in vanum. [Ex 20:7] Et iterum: Memento, ut diem Sabbathi custodias. [Ex 20:8]

Blessed Benedict has rightly said that the first teaching is love of God, because thus the Lord first spoke about those teachings which pertain to the love of God when he gave the Decalogue to the ancient people; for he says: Listen Israel! The Lord God your God is one. [Dt 6:4] And again: Do not take the name of God in vain. [Ex 20:7] And again: Remember to observe the day of the Sabbath. [Ex 20:8]

Vide modo, quia in hoc loco Dominum imitatus est, et sicut Dominus post dilectionem Dei subjunxit in secunda tabula: Honora patrem tuum, ut sis longaevus super terram, [Eph 6:3] quia in prima tabula illa tria praecepta scripsit, quae ad dilectionem Dei attinent.²

Now see that in this place he has imitated the Lord, and like the Lord, after the love of God he added on the second tablet: Honor your father, so that you may be long-lived upon the earth, [Eph 6:3] because on the first tablet he wrote those three teachings which pertain to the love of God.

Forte dicit aliquis, quare B. Benedictus primum praeceptum esse dixit dilectionem Dei, cum Paulus apostolus dicat: Honora patrem tuum, quod est primum mandatum in lege? [Eph 6:2]

Perhaps someone asks, ‘Why did blessed Benedict say the first teaching is love of God, when the apostle Paul says: Honor your father, because it is the first commandment in the Law?’ [Eph 6:2]

Cui respondendum est, quia verum est, quod B. Benedictus dicit, primum mandatum esse: Diliges Dominum Deum tuum, [Dt 6:5] et verum est, quod Paulus apostolus dicit, primum mandatum esse: Honora patrem tuum. [Ex 20:12] Ac per hoc quantum ad decem praecepta. attinet, primum mandatum est: Diliges Dominum Deum tuum, sicut S. Benedictus dicit. Et iterum quantum ad septem praecepta attinet, quae scripta sunt in secunda tabula, primum mandatum est: Honora patrem tuum. Nam ipsa decem praecepta ita distincta sunt in duabus tabulis: quae attinent ad dilectionem Dei, scripta sunt in prima tabula, reliqua vero septem, quae attinent ad dilectionem proximi, [page 141] scripta sunt in tabula secunda.

To this person one should respond that what blessed Benedict says is true, that it is the first commandment: Love the Lord your God, [Dt 6:5] and it is true, what Paul the apostle says, that the first commandment is Honor your father. [Ex 20:12] And by this insofar as it pertains to the Ten Commandments, the first commandment is: Love the Lord your God, just as St. Benedict says. And again, insofar as it pertains to the seven commandments, which are written on the second tablet, the first commandment is: Honor your father. For the ten teachings themselves are thus separated on the two tablets: those which pertain to the love of God are written on the first tablet, however the remaining seven, which pertain to the love of fellow-man, [page 141] are written on the second tablet.

Et apte B. Benedictus primum praeceptum dixit Dei dilectionem esse, postmodum subjunxit dilectionem proximi, quia sic dicit B. papa Gregorius: Ut enim multi arboris rami ex una radice prodeunt, sic multae virtutes ex una caritate generantur. [Gregory the Great, Homilia in Evangelia XXVII, c. 1, PL 76, col. 1205A-B]

And appropriately did blessed Benedict say the first commandment is the love of God, next he added love of fellow-man, since blessed Pope Gregory says: Just as a tree’s many branches spring up from a single root, so many virtues are begotten from one love. [Gregory, Homilia in Evangelia XXVII, c. 1]

Nunc videndum est, quare dixit, tribus modis Dominum diligere, ex toto corde, tota anima, tota virtute? Quia Deus trinitas est in personis, ideo tribus modis praecipimur Dominum diligere, et propterea etiam secundum quosdam in prima tabula feria praecepta Dominus dedit pertinentia ad dilectionem Dei.

Now it must be considered why he said in three ways Love God with your whole heart, soul, strength. Because God is a triad in persons, for that reason we are taught to love God in three ways, and therefore also according to certain people, on the first tablet the Lord gave three commandments pertaining to the love of God.

Primum mandatum, cum dicit: Audi Israël, Dominus Deus tuus Deus unus est, [Dt 6:4] pertinet ad Patrem; secundum mandatum, quod dicit: Ne assumas nomen Dei tui in vanum, [Ex 20:7] pertinet ad Filium; tertium vero mandatum, quod subjunxit: Memento, ut diem sabbathi custodias, [Ex 20:8] attinet ad Spiritum sanctum.

The first commandment, which states: Listen, Israel, the Lord God your God is one, [Dt 6:4] refers to the Father; the second commandment, which says: Do not use the name of the your God in vain, [Ex 20:7] refers to the Son; the third commandment, which added: Remember to observe the day of the Sabbath, [Ex 20:8] refers to the Holy Spirit.

Et non est mirum, si anima et cor, cum unum sit, habeat diversas affectiones, id est memoria, spiritus, cum Deus, qui unus est secundum substantiam, trinitas est in personis. Nam sicut corpus habet diversa membra, id est oculos, quibus videt, aures, quibus audit, manus, quibus operatur et reliqua, ita anima etiam habet diversas affectiones, id est mentem, qua memorat, spiritum, quo spirat, et reliqua.

And it is not remarkable if the soul and heart have different senses, that is memory [and] spirit, since God, who is one according to substance, is three in persons. For just as the body has different members, that is, [it has] eyes with which it sees, ears with which it hears, hands with which it works, and so on, so too the soul has different senses, that is the mind, by which it remembers, the animating force, by which it breathes, and the rest.

Et hoc etiam animadvertendum est, quia, cum dixit: Diligere Dominum ex toto corde, tota anima, tota virtute, nil relinquit homini, ut aliud diligat praeter Dominum; ₂in proximi autem dilectione mensuram posuit, cum dicit: ₂sicut se ipsum.

And pay attention to this as well, that when he said Love God with your whole heart, whole soul, whole virtue, he leaves nothing to man to love except the Lord. ₂In the love of one’s neighbor he established the proportion, when he says 2just as [he loves] himself.

Debet enim homo Deum diligere supra se, se autem debet diligere secundum Deum, id est secundum praecepta Dei, et proximum suum debet diligere sicut se. In dilectione namque Dei necessario tenenda est fides et vita, in dilectione autem proximi debet summopere patientia et benignitas custodiri; est enim in dilectione Dei necessaria fides et vita, quia videlicet scriptum est: Sine fide impossibile est placere Deo, [Hbr 11:6] et rursum scriptum est: Fides sine operibus mortua est [Iac 2:20]

For a man ought to love God more than himself; moreover he ought to love himself according to God, that is according to the teachings of God, and one should love his neighbor as he loves himself. For in the love of God faith and life must necessarily be preserved; in the love of one’s neighbor, great patience and kindness ought to be preserved; for in the love of God are vital faith and life, because it clearly written: Without faith it is impossible to please God, [Hbr 11:6] and again it is written: Faith without works is death. [Iac 2:20]

Est autem in dilectione proximi nobis patientia et benignitas conservanda, quoniam de eadem dilectione scriptum est: Caritas patiens [1 Cor 13:4] [page 142] est, benigna est; patiens est scilicet, ut illata a proximis mala aequanimiter portet, benigna autem, ut sua bona proximis desiderabiliter impendat.

It is moreover in the love of one’s neighbor that patience and kindness are preserved by us, since about this same love it is written: Charity is patience [1 Cor 13:4] [page 142], it is kindness; it is patience to be sure when one bears with equanimity those evils brought by one’s neighbors, while on the other hand it is kindness when he eagerly bestows his own goods upon his neighbors.

Sciendum est enim, sicut Beda dicit, quia aliud est dilectio et aliud delectio. Dilectio et diligo per i. affectionis est, id est amoris; deligo et delectio per e. attinet ad delectationem. Diligo enim per i. facit praeteritum dilexi et dilectus; deligo facit praeteritum 'delegi' et 'delectum'; delectum enim militiae aut alicujus examinis electionem appellamus. [Bede, De orthographia, CCSL 123A, p. 20]

For it should be known, as Bede states, that the one is dilectio (love) and the other is delectio (choice). ‘Love’ (dilectio) and ‘to love’ (diligo) with an i is a feeling, that is, of love; ‘to choose’ (deligo) and ‘choice’ (delectio), for example, refer to pleasure (delectatio). For diligo with an i, makes the past tense [forms] dilexi and dilectus; deligo makes the past [tense forms] delegi and delectum; for we call delectum the selection of soldiers or of some group. [Bede, De orthographia]

Sequitur: ₃Non occidere. Non occidere, i. e. non homicidium facere; istud enim instrumentum prohibitionis est, et hoc animadvertendum est, quia, cum prohibet, homicidium facere, ostendit, etiam inibi virtutem generari.

Next: ₃Do not kill. Do not kill, that is, do not commit murder; for this is an instrument of prohibition, and it must be noted that when he forbids one to commit murder, he shows that even there virtue is produced.

Numquid ille solummodo homicidium facit, qui hominem corporaliter occidit, i. e. ferro, veneno et reliq.? Verum etiam ille homicidium facit, qui alium odit, sicut dicit Joannes Evangelista. [cf. 1 Io 3:15] Nec non etiam ille homicidium facit, qui aliis malum exemplum praebet, quantum ad criminalia peccata attinet, vel etiam alios hortatur, illud agere.

Does he alone commit murder who kills a man bodily, that is, with a sword, poison, or the rest? But in fact he who hates another also commits murder, just as John the Evangelist says [cf. 1 Io 3:15]. And indeed that man also commits murder who offers a bad example to others, as far as it pertains to the deadly sins, and even encourages others to do this.

Pejus homicidium est istud, eo quod, qui hominem corpore occidit, solummodo unum occidit, qui vero alium malo exemplo occidit, pejus est, eo quod ille occisus alium occidit et ille alius occisus alium occidit, et sic fit, ut usque in finem saeculi percurrat. Unde quia istud homicidium pejus est, ideo majori poenitentia emendandum est, i. e. ut quot malo exemplo occidit, tot etiam bono exemplo vivificet.

That sort of murder is worse because he who kills a man with a respect to his body only kills one person, but he who kills another with a bad example is worse, since he, killed, kills another, and so it happens all the way until the end of the world. Whence since that [kind of] homicide is worse, for that reason it must be corrected by a greater contrition, that is, for as many as he kills by bad example, he would also make just as many live by good example.

Sequitur: ₄Non adulterare.

Next: ₄Do not commit adultery.

Adulterium est proprio, qui cum alterius conjuge agit illud peccatum; fornicatio vero ad alias mulieres attinet, sicut Dominus dicit: Qui viderit mulierem ad concupiscendam eam, jam moechatus est eam in corde suo. [Mt 5:28]

Adultery is specifically one [sic] who commits that sin with another’s spouse; fornication indeed pertains to other women, just as the Lord says: He who looks at a woman out of lust for her, already he has committed adultery with her in his heart. [Mt 5:28].

Item adulterium est illusio alieni conjugii, quod, qui alterius thorum commaculavit, adulteri nomen accepit. [Isidore of Seville, Etymologiae V, c. 26.13]

Likewise adultery is a deception of another’s marriage, since he who defiles another’s bed, has received the name of adulterer. [cf. Isidore of Seville, Etymologiae 5.26.13]

Sequitur: ₅Non facere furtum.

Next: ₅Do not steal.

Numquid ille solummodo facit furtum, qui alienam rem absconse tollit? Verum etiam ille furtum facit, qui rem sibi ab abbate delegatam, i. e. deputatam vel datam, aliis sine licentia tribuit, nec non etiam ille furtum facit, qui se subtrahit de servitio [page 143] Dei, quantum ad minora peccata attinet; aut etiam ille furtum facit, qui aliis malum exemplum praebet aut hortatur agere, quantum similiter ad minora peccata attinet.

Can it be that he only commits theft who takes another’s property in secret? In truth, he too commits theft who bestows property entrusted to him by an abbot (that is, assigned or given) upon others without permission, and also, with respect to lesser sins, that man commits theft who removes himself from the servitude [page 143] of God; or that one also commits theft who offers a bad example to others, or encourages them to do this, with respect to lesser sins.

V. gr. si hora tacendi loqueris, aut hora legendi aut aliquid agendi te subtrahis, furtum agis. Quod si aliis istud exemplum praebes, furtum facis, vel si hortaris illos, istud agere, pejus furtum facis.

For example, if in the hour of silence you speak, or in the hour of reading or of doing something you remove yourself. But if you offer that example to others, you commit theft, or if you encourage others to do this, you commit a worse theft.

Furtum enim est, sicut lex romana dicit, contrectatio rei fraudulosa, vel ipsius rei vel etiam usus ejus possessionisve, illaque lege naturali prohibitum est admittere. [Codex Iustinianus, Digestae 47, tit. 2. de furtis]

For theft is, just as a Roman law states, a fraudulent handling of property, either of the property itself or also of its use or of its possession, and by that natural law it is forbidden to permit it. [Codex Iustinianus, Digestae 47. tit. 2. de furtis]

Furtum autem vel a furvo, i. e. nigro dictum est, quod clam et obscure fit et plerumque nocte, vel a fraude, vel a ferendo, i. e. auferendo, vel a graeco sermone, qui φώοας appellant fures; immo etiam Graeci άπότού φώρας, i. e. a ferendo φώρας dixerunt. [Codex Iustinianus, Digestae 47, tit. 2.1 Pr.]

Moreover theft (furtum) is so-called either from furvus (dark), that is, niger (black) that which happens secretly or hidden from sight and most commonly at night, or it is so-called from ‘deception’ (fraus), or from ‘carrying’ (ferre), that is, ‘carrying off’, or from the Greek language, which calls thieves φῶρες. More correctly, the Greeks said ἀπὸ τοῦ φέρειν” (to carry off) that is, they called them φῶρες from ‘carrying off (ferre).[Codex Iustinianus, Digestae 47, tit. 2.1 Pr.]

Sequitur: ₆Non concupiscere.

Next: ₆Do not covet.

Concupiscentia enim et cupiditas proprio in malum attinet, in bonum vero, si reperitur, non proprie dicitur, sed abusive.

For covetousness and desire rightly refer to wrongdoing, but if it [i.e. the term ‘covetousness’ or ‘desire’] is used [lit. found] referring to doing good, it is called as such not strictly but loosely.

De hac concupiscentia dicebat Paulus, cum dicit: Non enim quod volo facto bonum, sed quod nolo malum, hoc ago. [Rm 7:15]

Paul was talking about this kind of covetousness when he says: For the good I wish to do I do not do, but the evil which I do not wish to do I do. [Rm 7:15]

Si vero aliquam rem necessariam desideras, alio nomine debes dicere: non concupisco, sed ‘volo’.

If indeed you desire some necessary thing, you should call it with another name: not ‘I covet’, but ‘I want’.

Verbi gratia si desideras rem non tibi necessariam, concupiscentia est, si autem desideras rem necessariam, non est concupiscentia, verum cum freno debes illam rem concupiscere. V. gr. si vides vestem non tibi necessariam et illam concupiscis, concupiscentia est; si autem necesse tibi est, illam vestem habere, debes dicere absque damno fratris: 'volo habere talem vestem causa necessitatis meae.

For example, if you desire something that you do not need, it is covetousness, if moreover you desire something that is necessary, it is not covetousness, but you ought to covet that thing with restraint. For example, if you see a piece of clothing that you do not need and you covet it, it is covetousness; but if it is necessary for you to have that piece of clothing, you should say it without a brother’s condemnation: ‘I want to have such-and-such piece of clothing on account of my need.’

Sequitur: ₇Non falsum testimonium dicere.

Next: ₇Do not bear false witness.

Numquid ille solummodo falsum testimonium dicit, qui super alium mentitur? Vere ille falsum testimonium dicit, qui scit, falsum esse, quod audit, et tacet.

Is it possible that the one who only bears false witness is one who lies about another? Truly that man bears false witness who knows that what he hears is false and is silent.

Quid ergo isti faciendum est, qui falsum audit et tacet, ut sibi non reputetur? Debet iste talis discretus esse, i. e. debet per argumentationem, quam superius dixi, cognoscere,³ i. e. si certus non est, [page 144] ut irasci debeat frater, debet manifestare veritatem, eo quod debet dimittere incertitudinem et tenere certitudinem, i. e. dicere veritatem, quia certus est, falsum esse, quod audit, et dimittere incertitudinem, quia incertus est, utrum irascatur frater annon.

What, therefore, is to be done by that man, who hears falsehood and is silent, so that it is not ascribed to him? Such a man as that ought to be discreet, that is, he should examine the proof (as I stated above), that is if he is not certain, [page 144], whether a brother may become angry, he ought to reveal the truth, since he ought to dispel incertitude and retain certitude (that is, to speak the truth), because he is certain that what he hears is false, and to dismiss incertitude because he is uncertain whether a brother is angry or not.

Quodsi certus fuerit, quia irasci debet frater, si veritatem dixerit, debet videre congruentias et contrarietates, i. e. quanta bona inde fient, vel quanta mala propter scandalum fratris generanda sunt; si plus fuerint congruitates, si dixerit, debet dicere; si autem plus fuerint contrarietates, debet tacere usque ad tempus; tunc enim falsum testimonium dicis, cum non solum illud loqueris, sed etiam cum dicis, minorem fuisse causam, quam erat, et ideo cum dicis, in Deo primum peccas et postmodum in proximum.

But if he was certain, that a brother ought to be angered if he speaks the truth, he ought to see the similarities and differences, that is, how many good things may happen thence, or how many bad things may be created on account of a brother’s offense; if there are more similarities, if he speaks, he should speak; but if there are more differences, he ought to be silent up to that point; for then you give false testimony, when you not only say that, but even when you it was a lesser ground for complaint than it was and for this reason when you speak, you sin first against God, and then against a neighbor.

Nam si Deum dilexisses toto corde, tota anima, tota virtute, et proximum tuum sicut te ipsum, profecto verum diceres et non falsum; verum et enim ille falsum testimonium dicit, qui ea, quae audit aut videt facientem, non eodem sensu interpretatur, quo dicuntur vel aguntur.

For if you had loved God with your whole heart, whole mind, whole power, and [you had loved] your neighbor as you love yourself, surely you would not have spoken falsely; for that man gives true and false testimony, who does not explain with the same sense in which they are being said or done, the things which he hears or sees [someone] doing.

Verbi gratia vidit manducantem fratrem pro infirmitate aut necessitate; dicit alicui fratri: ‘ille frater non facit bene, quia manducat ante horam.’ Falsum iste testimonium dicit, quia alio sensu dicit, quam quo ille manducat. Similiter de caeteris rebus intelligitur.

For example, he sees a brother eating because of sickness or need; he says to another brother: ‘That brother is not acting rightly, because he is eating before it is time.’ That man gives false testimony, because he is speaking in a different sense than manner in which the brother eats. About other things it is understood similarly.

Sic etiam falsi dicuntur testes, qui de Domino dixerunt: Hic dixit, quia possum destruere templum hoc et in triduo illud reaedificare, [Mt 26:61] qui, licet pene eadem verba dixerunt, quae Dominus dixit, tamen, quia eodem sensu, quo Dominus, non dixerunt, falsi testes esse dicuntur, et quia mutaverunt verbum; Dominus enim dixit: Solvite templum hoc, [Io 2:19] illi autem dixerunt, Dominum dixisse: Possum destruere templum hoc. [Mt 26:61]

Thus they are also called false witnesses, who said about the Lord: This man said ‘I am able to destroy this temple and to rebuild it in three days.’ [Mt 26:61], who, although they said nearly the same words which the Lord said, nevertheless they did not say them in the same sense as the Lord [said to the], are said to be false witnesses, and because they changed the verb; for the Lord said: Destroy (solvite) this temple, [Io 2:19], but they state that the Lord had said: I am able to destroy (destruere) this temple. [Mt 26:61]

Dominus enim dixit de templo corporis sui: solvate, hoc est interficite; illi autem intellexerunt, eum dixisse de templo Salomonis.

For the Lord was talking about the temple of his body: open, that is, destroy; but they understood that he had spoken about Solomon’s temple.

Testes enim antiquitus superstites dicebantur, eo quod super statum causae proferebantur; nunc parte ablata nominis testes vocantur.

For in the past, witnesses were called superstites (they who stand by), because they were brought forward ‘over the status of the claim’; now, with this part of the name removed, they are called witnesses (testes).

Testis autem consideratur conditione, natura et vita; conditione, si liber, non servus; nam saepe servus metu dominantis testimonium suppprimit veritatis; natura, [page 145] si vir, non femina, nam varium et mutabile semper femina animal est; [Virgil, Aeneis IV, v. 569] vita, si innocens et integer actu, nam si vita bona defuerit, fide carebit; non enim potest justitia cum scelerato habere societatem. Duo autem sunt genera testium, aut dicendo id, quod viderunt, aut proferendo id, quod audierunt. Duobus autem modis testes deliuquunt, aut cum falsa promunt aut vera silentio obtegunt. [Isidore of Seville, Etymologiae XVIII, c. 15.8-10]

A witness, moreover, must be considered with respect to his condition, his nature, and his life; his condition (if he is free, not a slave); for often a slave, out of fear of his master withholds testimony of the truth; with respect to nature, [page 145] if he is a man, not a woman, for a woman is always a variable and changeable animal; [Virgil, Aeneis 4.569] with respect to life, if he is virtuous and pure in his conduct, for if he lacks a good life he will not be trustworthy; for justice cannot have a connection with a criminal. For there are two kinds of witnesses, either those who say what they saw, or those who say what they heard. Moreover, witnesses fail in two ways, when they offer false things or when they conceal true things by their silence. [Isidore of Seville, Etymologiae 18.15.8-10]

Testes dicti, quod testamentum adhiberi solent, sicut signatores, quod testamentum signent, [Isidore of Seville, Etymologiae V, c. 23] reus a re, de qua noxius, et reatum a reo est nuncupatum. [Isidore of Seville, Etymologiae XVIII, c. 15.7]

They are called witnesses (testes) because they usually employed for the testament, just as signatories (signatores), because they sign (signare) the testament, [Isidore of Seville, Etymologiae 5.23] the accused (reus) from the lawsuit (re) concerning which he is liable, and accusation (reatus) is takes its name from the accused (reus). [Isidore of Seville, Etymologiae 18.7]

Quatuor modis justitia in judiciis subvertitur: timore, cupiditate, odio, amore. Timore, dum metu potestatis alicujus veritatem dicere vel judicare quislibet pavescit. Cupiditate, dum pretio muneris alicujus corrumpitur judex; odio, dum cujuslibet inimicitiae causa nocere alteri desiderat; amore, dum amicos vel propinquos contra justitiam defendit potentior. His quatuor modis saepe aequitas judicii subvertitur et innocentia laeditur. [Alcuin, De virtutibus et vitiis liber ad Widonem, PL 101, col. 628]

For justice is subverted in four ways in the courts: because of fear, greed, hatred, love. Because fear, when someone, because of the fear of someone else’s power, fears to speak the truth or declare a judgment. Because of greed, when a judge is corrupted by the value of some bribe; because of hatred, when because of some enmity he desires to harm another; because of love, amore, when he more vigorously defends friends or relatives against justice. By these four ways the justice of a judgment is subverted and innocence is harmed. [Alcuin, De virtutibus et vitiis liber ad Widonem, PL 101, col. 628]

Si falsi testes separantur, mox mendaces inveniuntur, sicut Daniel legitur fecisse. [cf. Dn 13]

If false witnesses are distinguished, soon liars are found, just as Daniel is said to have done. [cf. Dn 13]

Uterque reus est, et qui veritatem occultat, et qui mendacium dicit. Falsus testis tribus personis est obnoxius: primum Deo, cujus praesentiam contemnit, deinde judici, quem mentiendo fallit, postremo innocenti, quem falso testimonio laedit.

Each man is guilty, both the one who hides the truth, and the one who tells a lie. A false witness is harmful to three people: first to God, whose presence he holds in contempt, then to the judge, whom he deceives by lying, and finally to the innocent man, whom he harms through false testimony.

De testimonio vero servi B. Gregorius in quadam sua epistola, quam in Hispaniam misit pro quodam episcopo contra legem condemnato, judicavit adhibeus hanc legem romanam hoc modo:

Blessed Gregory gave his judgment about the true testimony of a slave, Blessed Gregory, in a certain letter, which he sent to Spain on behalf of a certain bishop who had been condemned contrary to the law, citing this Roman law as follows:   

Illud autem quod dicitur a servis suis accusatus, quia audiri minime debuerunt, haec constitutio patefacit (codicis libro nono, titulo primo, constitutione XXma, imperatores Archadius et Honorius Augusti, Eutychiano papae⁴:  Si quis ex familiaribus vel ex servis cujuslibet domus eujuscumque criminis delator atque accusator (exstiterit?) emerserit ejus existimationem, caput atque fortunas petiturus, cujus familiaritati vel dominio inhaeserit, ante exhibitionem testium, ante examinationem judicii in [page 146] atque accusationis exordio ultore gladio feriatur; vocem enim funestam intercidi oportet potius quam audiri. Gregory the Great, Registrum 13, no. 49, ed. Norberg CCSL 140A = Codex Theodosianus 9.6.3, 8 Nov 397]

This decree makes clear this fact, namely that [in the case of] a master who is accused by his slaves, [that] the [slaves] should not at all be listened to (in the ninth book of the codex, first heading, 20th decree, emperors Arcadius Augustus and Honorius Augustus to Pope Eutychianus [sic]: If someone from the domestics or from the slaves of any household whatever, should appear as an informer or accuser of any crime, attempting to attack the reputation, status, and fortunes of the one whose house or ownership he belongs to, before the production of witnesses, before the investigation of the court in the very exposition of the charges [page 146] and at the beginning of the accusation, let him be cut down by the avenging sword; for a deadly voice ought to be cut down rather than heard. [Gregory the Great, Registrum 13, no. 49 =Codex Theodosianus 9.6.3, 8 Nov 397]

Sequitur: ₈Honorare omnes homines.

Next: ₈Honor all men.

Quid est, quod dicit: Honorare omnes homines? Numquid honorare possum illos, quos non video? Honorare, hic subaudiendum est: quos vides. Et iterum: numquid honorare debeo illos, qui non debent, honorari? Hic subaudiendum est: qui debent honorari; nam debet malus honorari et diligi, in quantum creatura Dei est, vitium autem, quod agit, debet odiri.

What does it mean: Honor all men? Am I able to honor those whom I do not see? Honor – here it should be understood: [they] whom you see. And again: Am I obligated to honor those who ought not to be honored? Here it should be understood: they who ought to be honored; for a bad man ought to be honored and loved insofar as he is a creature of God, but the sin he commits ought to be despised.

Et cum hoc fecerimus, implebitur in nobis, quod psalmista dicit: perfecto odio oderam illos. [Ps 138:22] Perfecto odio odire est, cum in homine non naturam, sed vitium odimus. Et iterum debeo honorare malos, eo quod eorum bona, nescio quae, forte in illis latent, et quia finem illorum nescio, utrum in bonum conversuri sint, et meum⁵ forte in malum.

And when we will have done this, there will be weeping on our account, as the Psalmist says: I hated them with perfect hatred. [Ps 138:22] It is hating with perfect hatred when we hate not the nature in a man, but the sin. And again: I am obligated to honor the wicked, therefore, because whatever good things there are [in them], perhaps lie hidden in them, and because I do not know their end, whether they will turn to the good, and perhaps I² to the bad.

Sequitur: ₉Et quod sibi quis fieri non vult, alii ne faciat.

Next: ₉And what one does not wish done to himself, let him not do to another.

Dilectio proximi in duobus modis dividitur, i. e. quod tibi fieri vis, alii fac, et quod tibi fieri non vis, alii ne facias.

Love of neighbor is divided into two ways, that is: what you want done to yourself, do for another, and what you do not want done to yourself, do not do to another.

In hoc loco cum dicit: quod fieri tibi vis, alii fac, omne bonum praeecipitur fieri, et in eo, quod dicit: quod tibi fieri non vis, alii ne facias, omne malum fieri vetatur.

In the place when he says: what you want done to yourself, do for another, every good [act] is instructed to be done, and in the place [when] he says: what you do not want done to yourself, do not do to another, every evil is forbidden to be done.

De hac videlicet fraterna dilectione qualiter habenda sit, B. Gregorius in libro X moralium, ubi dicitur, quod multiplex sit lex ejus, nobiliter docet hoc modo dicens: Et quod multiplex sit lex ejus. [omitted in Mittermüller, inserted from CCSL:

Concerning in what way this fraternal love should be regarded, blessed Gregory in Book 10 of the Moralia, where it is stated, that her law is manifold, he explains it nobly in this way, saying: [the following passage is omitted in Mittermüller’s edition, we quote from the translation by John Henry Parker, J. G. F. Rivington and J. Rivington, London 1844]

Publica sapientiae supernae sunt opera, cum omnipotens Deus regit quos creat, perficit bona quae inchoat; et aspirando adjuvat quos visitationis suae lumine illustrat. Cunctis etenim liquet quia quos gratis condidit benigne disponit. Et cum spiritalia dona largitur, ipse perficit quod ipse ex munere suae benignitatis inchoavit. Secreta vero sapientiae supernae sunt opera cum Deus quos creavit deserit; cum bona quae praeveniendo coeperat, nequaquam prosequendo consummat; cum claritate nos suae illustrationis illuminat et tamen, permissis carnis tentationibus, tenebris caecitatis pulsat; cum dona quae contulit minime custodit; cum et mentis nostrae ad se desideria excitat et tamen occulto judicio difficultate nos nostrae imbecillitatis angustat.

The public works of Supreme Wisdom are when Almighty God rules those whom He creates, brings to an end the good things which He begins, and aids by His inspiration those whom He illumines with the light of His visitation. For it is plain to the eyes of all men, that those whom He created of His free bounty, He provides for with lovingkindness. And when He vouchsafes spiritual gifts, He Himself brings to perfection what He has Himself begun in the bounteousness of His lovingkindness. But the secret works of Supreme Wisdom are, when God forsakes those whom He has created; when the good things, which He had begun in us by preventing us, He never brings to completion by going on; when He enlightens us with the brightness of His illuminating grace, and yet by permitting temptation of the flesh, smites us with the mists of blindness; when the good gifts which He bestowed, He cares not to preserve to us; when He at the same time prompts the desires of our soul towards Himself, and yet by a secret judgment presses us with the incompetency of our weak nature.

(7) Quae nimirum secreta ejus sapientiae pauci valent inquirere, sed nullus invenire, quia quod super nos de nobis ab immortali sapientia non injuste disponitur, justum profecto est ut a nobis adhuc mortalibus ignoretur.

(7) Which same secrets of His Wisdom, but few have strength to investigate, and no man has strength to find out; in that it is most surely just that that which is ordained not unjustly above us, and concerning us, by immortal Wisdom, should be bidden from us while yet in a mortal state.

Sed haec ipsa sapientiae illius secreta conspicere utcumque jam incomprehensibilitatis ejus est potentiam videre, quia etsi in ipsa consiliorum ejus inquisitione deficimus, deficiendo tamen verius discimus quem timeamus. Ad haec se Paulus sapientiae illius secreta tetenderat, cum dicebat: O altitudo divitiarum sapientiae et scientiae Dei, quam incomprehensibilia sunt judicia ejus et investigabiles viae ejus. Quis enim cognovit sensus Domini? vel quis consiliarius ejus fuit? [Rm 11:33-34]

But to contemplate these same secrets of His Wisdom is in some sort already to behold the power of His incomprehensible nature, in that though we fail in the actual investigation of His secret counsels, yet by that very failure we more thoroughly learn Whom we should fear. Paul had strained to reach these secrets of that wisdom, when he said, O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His Judgments, and His ways past finding out! For who hath known the mind of the Lord? Or who hath been His counsellor? [Rm 11:33-34]

Qui superius etiam ex ipsa inquisitione lassescens, sed tamen ad cognitionem infirmitatis propriae lassescendo proficiens, praemittit dicens: O homo, tu quis es qui respondeas Deo? Numquid dicit figmentum ei qui se finxit: Quare me fecisti sic? [Rm 9:20]

He, in a part above, turning faint even with the mere search, and yet through faintness advancing to the knowledge of his own weakness, saith beforehand the words, Nay but O man, who art thou that repliest against God? Shall the thing formed say to Him that formed it, Why hast Thou made me thus? [Rm 9:20]

Qui igitur ad occulta Dei pertingere non valens ad infirmitatis suae cognitionem rediit, atque ad eruditionem se propriam deficiendo revocavit, ut ita dicam, secreta sapientiae non inveniens invenit; quia cum ad superna consilia requirenda lassesceret, didicit ut humilius timeret. Et quem sua infirmitas a cognitione intima reppulit, hunc ei verius humilitas junxit. Sophar itaque et per scientiae studium peritus et per audaciam tumidae locutionis ignarus, quia ipse gravitatem non habet, meliori optat quod habet, dicens: Atque utinam Deus loqueretur tecum et aperiret labia sua tibi, ut ostenderet tibi secreta sapientiae! Qui eam quoque, qua se super amicum pollere aestimat, optando sapientiam ostentat, cum protinus subdit: Et quod multiplex sit lex ejus. Quid hoc loco Dei lex accipi nisi charitas debet, per quam semper in mente legitur praecepta vitae qualiter in actione teneantur? De hac etenim lege Veritatis voce dicitur: Hoc est praeceptum meum ut diligatis invicem. [Io 15: 12]

He, then, that being unable to attain to the secrets of God, returned back to the recognition of his own weakness, and by thus falling short, recalled himself to the instructing of himself, in not finding out the secrets of wisdom, so to say, he did find them out. For when his strength failed him for the investigation of the counsels of the most High, he learned how to entertain fear with greater humility, and the man whom his own weakness kept back from the interior knowledge, humility did more thoroughly unite thereto. Thus Zophar, who is both instructed by the pursuit of knowledge, and uninstructed by the effrontery of highswoln speech, because he has no weight himself, wishes for a better man that thing which he has, saying, But oh that God would speak with thee, and open His lips unto thee; that He might shew thee the secrets of wisdom. And by wishing he also shews off that wisdom wherewith he reckons himself to be equipped above his friend, when he thereupon adds, And that her law is manifold. What should the ‘law’ of God be here taken to mean, saving charity, whereby we ever read in the inward parts after what manner the precepts of life should be maintained in outward action? For concerning this Law it is delivered by the voice of ‘Truth,’ This is My commandment, that ye love one another. [Io 15:12]

De hac Paulus ait: Plenitudo legis, est dilectio. [Rm 13:10] De hac iterum dicit: Invicem onera vestra portate et sic adimplebitis legem Christi. [Gal 6:2]

Concerning it Paul says, Love is the fulfilling of the law. [Rom. 13, 10] Concerning it he saith again, Bear ye one another's burthens, and so fulfill the law of Christ. [Gal 6:2]

Lex etenim Christi quid congruentius intelligi quam caritas potest, quam tunc vere perficimus cum fraterna onera ex amore toleramus.

For what can the Law of Christ be more fitly understood to mean than charity, which we then truly fulfill when we bear the burthens of our brethren from the principle of love?

(8) Sed haec eadem lex multiplex dicitur, quia studiosa sollicitudine caritas ad cuncta virtutum facta dilatatur. Quae a duobus quidem praeceptis incipit, sed se ad innumera extendit. Hujus namque legis initium dilectio Dei est ac dilectio proximi. Sed Dei dilectio per tria distinguitur, quia ex toto corde, et ex tota anima, et ex tota fortitudine diligi conditor jubetur.

(8) But this same Law is called ‘manifold;’ in that charity, full of eager solicitude, dilates into all deeds of virtue. It sets out indeed with but two precepts, but it reaches out into a countless number. For the beginning of this Law is, the love of God, and the love of our neighbour. But the love of God is distinguished by a triple division. For we are bidden to love our Maker ‘with all our heart’ and ‘with all our soul’ and ‘with all our might.’

Qua in re notandum est quod divinus sermo cum Deum diligi praecipit, non solum narrat ex quo, sed etiam informat ex quanto; cum subjungit ex toto: ut videlicet qui perfecte Deo placere desiderat sibi de se nihil relinquat.

Wherein we are to take note that when the Sacred Word lays down the precept that God should be loved, it not only tells us with what, but also instructs us with how much, in that it subjoins, ‘with all;’ so that indeed he that desires to please God perfectly, must leave to himself nothing of himself.

Proximi autem dilectio ad duo praecepta derivatur, cum et per quemdam justum dicitur: Quod ab alio tibi odis fieri, vide ne tu alteri facias. [Tb 4:16] Et per semetipsam Veritas dicit: Quae vultis ut faciant vobis homines, et vos facite illis. [Mt 7:12; Lc 6:31]

And the love of our neighbour is carried down into two precepts, since on the one hand it is said by a certain righteous man, Do that to no man which thou hatest. [Tb 4:15] And on the other ‘Truth’ saith by Himself, Therefore all things whatsoever ye would that men should do to you, do ye even so to them. [Mt 7:12; Lc 6:31]

Quibus duobus scilicet utriusque testamenti mandatis, per unum malitia compescitur, per aliud benignitas praerogatur, ut malum quod pati non vult quisque non faciens, cesset a nocendi opere. Et rursum bonum quod sibi fieri appetit, impendens, erga utilitatem se proximi exerceat ex benignitate.

By which two precepts of both Testaments, by the one an evil disposition is restrained, and by the other a good disposition charged upon us, that every man not doing the ill which he would not wish to suffer, should cease from the working of injuries, and again that rendering the good which he desires to be done to him, he exert himself for the service of his neighbour in kindness of heart.

Sed haec nimirum duo dum sollicita intentione cogitantur, cor ad innumera virtutum ministeria tenditur, ne vel ad inferenda quae non debet desideriis inquieta mens ferveat, vel erga exhibenda quae debet otio resoluta torpescat.

But while these same two are thought on with heedful regard, the heart is made to open itself wide in innumerable offices of virtue, lest whether for the admitting of things which it ought not, the mind being agitated be heated by passions; or for the setting forth of whatsoever it ought, being undone by indolence, it may be rendered inactive.

Nam cum cavet alteri facere quod nequaquam vult ab altero ipsa tolerare, sollicita se intentione circumspicit ne superbia elevet, et usque ad despectum proximi animum dejiciens exaltet ne ambitio cogitationem laniet, cumque hanc ad appetenda aliena dilatat, angustet. Ne cor luxuria polluat et subjectum desideriis per illicita corrumpat; ne ira exasperet et usque ad proferendam contumeliam inflammet; ne invidia mordeat et alienis felicitatibus aemula, sua se face consumat; ne immoderate linguam loquacitas pertrahat eamque usque ad lasciviam obtrectationis extendat; ne odium malitia excitet et os usque ad jaculum maledictionis irritet.

For when it guards against doing to another what it would not on any account itself undergo at the hands of another, it looks about itself on every side with a heedful eye, lest pride lift it up, and while cutting down set up the soul even to contempt of our neighbour; lest coveting mangle the thought of the heart, and while stretching it wide to desire the things of another, straitly confine it; lest lust pollute the heart, and corrupt it, thus become the slave of its passions, in forbidden courses; lest anger increase, and inflame it even to giving vent to insult; lest envy gnaw it, and lest jealous of the successes of others it consume itself with its own torch; lest loquacity drive on the tongue beyond all bounds of moderation, and draw it out even to the extent of license in slander; lest bad feeling stir up hatred, and set on the lips even to let loose the dart of cursing.

Rursum cum cogitat ut ea alteri faciat quae ipsa sibi fieri ab altero exspectat, pensat nimirum ut malis bona, ut bonis meliora respondeat; ut erga procaces mansuetudinem longanimitatis exhibeat; ut malitiae peste languentibus gratiam benignitatis impendat; ut discordes pace uniat, ut concordes ad concupiscentiam verae pacis accingat; ut indigentibus necessaria tribuat; ut errantibus viam rectitudinis ostendat; ut afflictos verbo et compassione mulceat; ut accensos in hujus mundi desideriis increpatione restinguat; ut minas potentum ratiocinatione mitiget; ut oppressorum angustias quanta praevalet ope levet; ut foris resistentibus opponat patientiam; ut intus superbientibus exhibeat cum patientia disciplinam; ut erga errata subditorum sic mansuetudo zelum temperet, quatenus a justitiae studio non enervet; sic ad ultionem zelus ferveat ne tamen pietatis limitem fervendo transcendat; ut ingratos beneficiis ad amorem provocet; ut gratos quosque ministeriis in amore servet; ut proximorum mala cum corrigere non valet, taceat, utque cum corrigi loquendo possunt, silentium consensum esse pertimescat; ut sic ea quae tacet toleret ne tamen in anima virus doloris occultet; ut sic malevolis munus benignitatis exhibeat ne tamen per gratiam a jure rectitudinis excedat; ut cuncta proximis quae praevalet impendat, sed haec impendendo non tumeat; ut sic in bonis quae exhibet tumoris praecipitium paveat ne tamen a boni exercitio torpescat; ut sic quae possidet tribuat, quatenus quanta sit largitas remunerantis attendat; ne cum terrena largitur, suam plus quam necesse est inopiam cogitet, et in oblatione muneris hilaritatis lumen tristitia obscuret.

Again, when it thinks how it may do to another what it looks for at the hands of another for itself, it considers how it may return good things for evil, and better things for good; how to exhibit towards the impertinent the meekness of longsuffering; how to render the kindness of good will to them that pine with the plague of malice, how to join the contentious with the bands of peace, how to train up the peaceable to the longing desire of true Peace; how to supply necessary things to those that are in need; how to shew to those that be gone astray the path of righteousness; how to soothe the distressed by words and by sympathy; how to quench by rebuke those that burn in the desires of the world; how by reasoning to soften down the threats of the powerful, how to lighten the bands of the oppressed by all the means that he is master of; how to oppose patience to those that offer resistance without; how to set forth to those that are full of pride within a lesson of discipline together with patience; how, with reference to the misdeeds of those under our charge, mildness may temper zeal, so that it never relax from earnestness for the rule of right; how zeal may be so kindled for revenge, that yet by kindling thus it never transgress the bounds of pity; how to stir the unthankful to love by benefits; how to preserve in love all that are thankful by services; how to pass by in silence the misdoings of our neighbour, when he has no power to correct them; how when they may be amended by speaking to dread silence as consent to them; how to submit to what he passes by in silence, yet so that none of the poison of annoyance bury itself in his spirit; how to exhibit the service of good will to the malicious, yet not so as to depart from the claims of righteousness from kindness; how to render all things to his neighbours that he is master of, yet in thus rendering them not to be swelled with pride; in the good deeds which he sets forth to shrink from the precipice of pride, yet so as not to slacken in the exercise of doing good; so to lavish the things which he possesses as to take thought how great is the bounteousness of his Rewarder, lest in bestowing earthly things he think of his poverty more than need be, and in the offering of the gift a sad look obscure the light of cheerfulness.

(9) Bene ergo lex Dei multiplex dicitur, quia nimirum cum una eademque sit charitas, si mentem plene coeperit, hanc ad innumera opera multiformiter accendit. Cujus diversitatem breviter exprimimus, si in electis singulis bona illius perstringendo numeremus.

(9) Therefore the Law of God is rightly called manifold, in this respect, that whereas it is one and the same principle of charity, if it has taken full possession of the mind, it kindles her in manifold ways to innumerable works. The diverseness whereof we shall set forth in brief if we go through and enumerate her excellencies in each of the Saints severally.

Haec namque per Abel et electa Deo munera, obtulit, et fratris gladium non reluctando toleravit. [cf. Gn 4:4-8]

Thus she in Abel both presented chosen gifts to God, and without resistance submitted to the brother's sword. [cf. Gn 4:4-8]

Haec Enoch et inter homines vivere spiritaliter docuit, et ad sublimem vitam ab hominibus etiam corporaliter abstraxit. [cf. Gn 5:24]

Enoch she both taught to live in a spiritual way among men, and even in the body carried him away from men to a life above. [cf. Gn 5:24]

Haec Noe, despectis omnibus solum Deo placabilem ostendit, atque in arcae fabricam studio longi laboris exercuit, et mundo superstitem pio opere exercendo servavit. [cf. Gn 7:6]

Noah she exhibited the only one pleasing to God when all were disregarded, and she exercised him on the building of the ark with application to a long labour, and she preserved him the survivor of the world by the practice of religious works. [cf. Gn 7:6]

Haec per Sem et Japhet humiliter verenda patris erubuit, et superjecto dorsis pallio, quae non videbat abscondit. [cf. Gn 9:23]

In Shem and Japhet she humbly felt shame at the father's nakedness, and with a cloak thrown over their shoulders hid that which she looked not on. [cf. Gn 9:23]

Haec Abrahae dextram quia ad mortem filii obediendo extulit, hunc prolis innumerae, gentium patrem fecit. [cf. Gn 22:10]

She, for that she lifted the right hand of Abraham for the death of his son in the yielding of obedience, made him the father of a numberless offspring of the Gentiles. [cf. Gn 22:10]

Haec Isaac mentem, quia semper ad munditiam tenuit, caligantibus aetate oculis, ad videnda longe post ventura dilatavit. [cf. Gn 27:1]

She, because she ever kept the mind of Isaac in purity, when his eyes were now dim with age, opened it wide to see events that should come to pass long after. [cf. Gn 27:1]

Haec Jacob compulit et amissum bonum filium medullitus gemere, et pravorum filiorum praesentiam sub aequanimitate tolerare. [cf. Gn 37: 34]

She constrained Jacob at the same time to bewail from the core of his heart the good child taken from him, and to bear with composure the presence of the wicked ones. [cf. Gn 37: 34]

Haec Joseph docuit a fratribus venundatum, et libertate animi infracta servitium perpeti, et eisdem post fratribus mente non elata principari. [cf. Gn 37:22]

She instructed Joseph, when sold by his brethren, both to endure servitude with unbroken freedom of spirit, and not to lord it afterwards over those brethren with a high mind. [cf. Gn 37:22]

Haec Moysen, delinquente populo, et usque ad petitionem mortis in precibus stravit, et usque ad interfectionem populi per zeli studium erexit, ut et pro pereunte plebe sese morti objiceret, et contra peccantem protinus vice Domini irascentis saeviret. [cf. Ex 32:33]

She, when the people erred, at once prostrated Moses in prayer, even to the beseeching for death, and lifted him up in eagerness of indignant feeling even to the extent of slaying the people; so that he should both offer himself to die in behalf of the perishing multitude, and in the stead of the Lord in His indignation straightway let loose his rage against them when they sinned. [cf. Ex 32:33]

Haec Phinees brachium in ultionem peccantium erexit, ut arrepto gladio, coeuntes transfigeret, et iram Domini iratus placaret. [cf. Nm 25:8-9]

She lifted the arm of Phinees in revenge of the guilty souls, that he should pierce them as they lay with the sword he had seized, and that by being wroth he might appease the wrath of the Lord. [cf. Nm 25:8-9]

Haec Jesum exploratorem docuit, ut et prius contra falsiloquos cives veritatem verbo defenderet, et hanc postmodum gladio contra hostes allegaret. [Ios 1; Nm 14:6-38]

She instructed Jesus the spy, so that he both first vindicated the truth by his word against his false countrymen, and afterwards asserted it with his sword against foreign enemies. [Ios 1; Nm 14:6-38]

Haec Samuel et in principatu humilem praebuit, et integrum in dejectione servavit, qui cum persequentem se plebem diligeret, ipse sibi testimonio exstitit, quia culmen ex quo dejectus est non amavit. [cf. 1 Rg 3]

She both rendered Samuel lowly in authority, and kept him unimpaired in his low estate, who, in that he loved the People that persecuted him, became himself a witness to himself that he loved not the height from whence he was thrust down. [cf. 1 Rg 3]

Haec David ante iniquum regem et humilitate commovit ad fugam, et pietate replevit ad veniam; qui persecutorem suum et timendo fugit ut dominum, et tamen cum potestatem feriendi reperit, non agnovit inimicum. [cf. 1 Sm 24:6/18]

David before the wicked king she at once urged with humility to take flight, and filled with pitifulness to grant pardon; who at once in fearing fled from his persecutor, as his lord, and yet, when he had the power of smiting him, did not acknowledge him as an enemy. [cf. 1 Sm 24:6/18]

Haec Nathan et contra peccantem regem in auctoritatem liberae increpationis sustulit, et cum regis culpa deesset, in petitione humiliter stravit. [cf. 2 Sm 12:1]

She both uplifted Nathan against the king on his sinning in the authoritativeness of a free rebuke, and, when there was no guilt resting on the king, humbly prostrated him in making request. [cf. 2 Sm 12:1]

Haec per Isaiam nuditatem carnis in praedicatione non erubuit, et subducto carnali velamine, superna mysteria penetravit. [Is 20:2]

She in Isaiah blushed not for nakedness of the flesh in the work of preaching, and the fleshly covering withdrawn, she penetrated into heavenly mysteries. [Is 20:2]

Haec Eliam, quia fervoris zelo vivere spiritaliter docuit, ad vitam quoque et corporaliter abstraxit. [cf. 4 Rg 2:11]

She, for that she taught Elijah to live spiritually with the earnestness of a fervent soul, carried him off even in the body also to enter into life. [cf. 4 Rg 2:11]

Haec Elisaeum, quia magistrum diligere simpliciter instituit, magistri spiritu dupliciter implevit. [cf. 4 Rg 2:10]

She, in that she taught Elisha to love his master with a single affection, filled him with a double portion of his master's spirit. [cf. 4 Rg 2:10]

Per hanc Jeremias ne in Aegyptum populus descenderet restitit; sed tamen et inobedientes diligens, quo descendi prohibuit, et ipse descendit. [cf. Ier 42:18]

Through her Jeremiah withstood that the people should not go down into Egypt, and yet by cherishing them even when they were disobedient he even himself went down where he forbad the going down. [cf. Ier 42:18]

Haec Ezechielem, quia prius a terrenis desideriis sustulit, post per cincinnum capitis in aere libravit/. [Ez 8:3]

She, in that she first raised Ezekiel from all earthly objects of desire, afterwards suspended him in the air by a lock of his head. [Ez 8:3]

Haec in Daniele, quia a regiis dapibus gulam compescuit, ei et esurientium ora leonum clausit, [cf. Dn 14:40]

She in the case of Daniel, for that she refrained his appetite from the royal dainties, closed for him the very mouths of the hungry lions. [cf. Dn 14:40]

Haec tribus pueris, quia in tranquillitate positis incendia vitiorum subdidit, tribulationis tempore et flammas in fornace temperavit. [cf. Dn 3:50]

She, in the Three Children, for that she quenched the flames of evil inclinations in them whilst in a condition of peace, in the season of affliction abated the very flames in the furnace. [cf. Dn 3:50]

Haec in Petro et minis terrentium principum fortiter restitit, et in circumcisione submovenda minorum verba humiliter audivit. Haec in Paulo et manus persequentium humiliter pertulit, et tamen in circumcisionis negotio longe se imparis prioris sensum audenter increpavit. [cf. Act 15; Gal 2:11]

She in Peter both stoutly withstood the threats of frowning rulers, and in the setting aside of the rite of circumcision, she heard the words of inferiors with humility. She, in Paul, both meekly bore the violence of persecutors, and yet in the matter of circumcision boldly rebuked the notion of one by great inequality his superior. [cf. Act 15; Gal 2:11]

Multiplex ergo ista lex Dei est, quae singulis rerum articulis non permutata congruit, et causis se variantibus non variata conjungit.

Manifold then is this Law of God, which undergoing no change accords with the several particulars of events, and being susceptible of no variation yet blends itself with varying occasions.

(10) Charitas patiens est, benigna est; non aemulatur, non inflatur, non agit perperam, non est ambitiosa, non quaerit quae sua sunt, non irritatur, non cogitat malum, non gaudet super iniquitate, congaudet autem veritati. [1 Cor 13:4-6]

(10) The multiplicity of which same law, Paul rightly counts up, in the words, Charity suffereth long, and is kind, envieth not, vaunteth not itself; is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil, rejoiceth not in iniquity, but rejoiceth in the truth. [1 Cor 13:4-6]

Patiens quippe est charitas, quia illata mala aequanimiter tolerat. Benigna vero est, quia pro malis bona largiter ministrat. Non aemulatur, quia per hoc quod in praesenti mundo nil appetit, invidere terrenis successibus nescit. Non inflatur, quia cum praemium internae retributionis anxia desiderat, de bonis se exterioribus non exaltat. Non agit perperam, quia quo se in solum Dei ac proximi amorem dilatat, quidquid a rectitudine discrepat ignorat. Non est ambitiosa, quia quo ardenter intus ad sua satagit, foras nullatenus aliena concupiscit. Non quaerit quae sua sunt, quia cuncta quae hic transitorie possidet velut aliena negligit, cum nihil sibi esse proprium nisi quod secum permaneat agnoscit. Non irritatur, quia et injuriis lacessita ad nullos se ultionis suae motus excitat, dum pro magnis laboribus majora post praemia exspectat. Non cogitat malum, quia in amore munditiae mentem solidans, dum omne odium radicitus eruit, versare in animo quod inquinat nescit. Non gaudet super iniquitate, quiaquo sola dilectione erga omnes inhiat, nec de perditione adversantium exsultat. Congaudet autem veritati, quia ut se caeteros diligens, per hoc quod rectum in aliis conspicit, quasi de augmento proprii] provetu hilarescit. [Gregory the Great, Moralia in Hiob X, VI, c. 6-10, CCSL 143A, pp 537-543]

For charity ‘suffereth long,’ in that she bears with composure the ills that are brought upon her. She ‘is kind,’ in that she renders good for evil with a bounteous hand, She ‘envieth not,’ in that from her coveting nought in the present life, she thinketh not to envy earthly successes. She ‘is not puffed up,’ in that whereas she eagerly desires the recompense of the interior reward, she does not lift herself up on the score of exterior good things. She ‘doth not behave herself unseemly,’ in that in proportion as she spreads herself out in the love of God and our neighbour alone, whatever is at variance with the rule of right is unknown to her. She is not covetous, in that as she is warmly busied within with her own concerns, she never at all covets what belongs to others, ‘She seeketh not her own,’ in that all that she holds here by a transitory tenure, she disregards as though it were another's, in that she knows well that nothing is her own but what shall stay with her. She ‘is not easily provoked,’ in that even when prompted by wrongs she never stimulates herself to any motions of self avenging, whilst for her great labours she looks hereafter for greater rewards. She ‘thinketh no evil,’ in that basing the soul in the love of purity, while she plucks up all hatred by the roots, she cannot harbour in the mind aught that pollutes. She ‘rejoiceth not in iniquity,’ in that as she yearns towards all men with love alone, she does not triumph even in the ruin of those that are against her, but she ‘rejoiceth in the truth,’ in that loving others as herself, by that which she beholds right in others she is filled with joy as if for the growth of her own proficiency. [Gregory the Great, Moralia in Hiob X, VI, c. 6-10 translation by John Henry Parker, J. G. F. Rivington and J. Rivington, London 1844]

Sequitur: ₁₀Abnegare semetipsum sibi, ut sequatur Christum.

Next: ₁₀Deny one’s self in order to follow Christ.

Bene dixit abnegare, non dixit ‘occidere’.

He spoke appropriately of denying, he did not say ‘kill.’

Nunc videndum est, quomodo potest quis abnegare semetipsum. Tunc enim seipsum abnegate, cum derelinquit vitia, quae habuit.

Now it should considered in what way one can deny one’s self. For he denies himself at that time when he forsakes those vices that he had.

Verbi gratia si superbus conversus ad Christum factus est humilis, semetipsum abnegavit; abnegavit enim id, quod fuit per vitium, non abnegavit, quod est per naturam, [page 147] quia aliud sumus per peccatum lapsi, aliud per naturam conditi, aliud quod fecimus, aliud quod facti sumus. [Gregory the Great, Homilia in evangelia XXXII, c. 2, PL 76, col. 1233C]

For example, if an arrogant man, having turned to Christ, becomes humble, he has denied himself; for he has denied that which existed through vice, he did not deny that which exists through nature, [page 147] because we have fallen partly because of sin, we are buried partly because of nature, partly because of what we have done, partly because of what we have become. [Gregory the Great, Homilia in evangelia XXXII, c. 2]

Et bene dicit: abnegare semetipsum, quia nisi quis a semetipso deficiat, ad eum, qui super ipsum est, non appropinquat, nec valet apprebendere, quod ultra ipsum est, si nescierit mactare, quod est. Sic et olerum plantae transponuntur atque, at ita dixerim, eradicantur, ut crescant. [Gregory the Great, Homilia in evangelia XXXII, c. 2, PL 76, col. 1234A]

And he says it rightly: to deny one’s self, because unless one falls away from himself, he does not draw near to Him who is above him, and he is not strong enough to grasp what is beyond him, if he does not know to honor what exists. So too vegetables are moved and, if I may say so, are rooted out, so they may grow. [Gregory the Great, Homilia in evangelia XXXII, c. 2]

Ergo abnegemus nosmetipsos, quales peccando nos fecimus, et mancamus nosmetipsi, quales per gratiam facti sumus.

Therefore let us deny ourselves (the kind of people we made through sinning), and let us remain ourselves (the kind of people we became through grace).

Unde dicitur: Verte impios, et non erunt; [Prv 12:7] conversi namque impii non erunt, non quia omnino non erunt in essentia, sed scilicet non erunt in impietatis culpa.

Whence it is said: Convert the impious, and they will not be [i.e. exist]; [Prv 12:7] for after being converted they will not be impious, not because they no longer exist at all, but clearly because they will not be guilty of impiety.

Sic enim Paulus a semetipso dicit: Vivo autem jam non ego, vivit in me Christus. [Gal 2:20]

For thus Paul says about himself: Nevertheless it is no longer I who live, but Christ lives in me. [Gal 2:20]

Exstinctus quippe fuerat saevus ille persecutor et vivere coeperat pius praedicator; ac si aperte dicat: ‘Ego quidem a memetipso exstinctus sum, quia carnaliter non vivo, sed tamen essentialiter mortuus non sum, quia in Christo spiritaliter vivo.’

For surely that savage persecutor had been destroyed and he began to live as a pious preacher; and if openly he should say: ‘I indeed was destroyed by me myself, because I do not live carnally, but nevertheless essentially I am not dead, because I live spiritually in Christ.’

Duae enim viae sunt, una est veteris Adae, altera, est novi, i. e. Christi, una est, quae ducit ad infernum, altera est, quae ducit ad paradisum. Nisi dimiserit aut reliquerit viam, quae ducit ad perditionem, prius unusquisque quilibet Christianus, nullomodo abnegat seipsum.

For there are two paths, one is the path of ancient Adam, the other is the new path, that is, of Christ; the one leads to Hell, the other leads to Paradise. Unless each and every Christian first has forsaken or left the path that leads to destruction, in no way does he deny himself.

Deinde tanquam si ab eo protinus causam abrenuntiationis quaereret aliquis, quare debeat quis abrenuntiare seipsum, subjuuxit: ut sequatur Christum, ac si diceret aliis verbis: nisi quis reliquerit viam veteris Adae, quae ducit ad interitum, nequaquam poterit venire ad Christum, et ideo debet semetipsum abnegare, ut sequatur Christum.

Then as if immediately someone sought a reason from him as to why anyone ought to deny himself, he added: follow Christ, as if he said, in other words: Unless one abandons the path of ancient Adam, which leads to destruction, in no way will he have been able to come to Christ, and for that reason he ought to deny himself, so that he may follow Christ.

L Christus, quia graecum est, per χ scribendum est; ita et chrisma [Isidore of Seville, Etymologiae 1.27]; multis namque modis Christus appellari in scripturis invenitur divinis; nam ipse Dei Patris unigenitus filius Dei, dum esset aequalis Patri, propter salutem nostram formam servi accepit; proinde quaedam nomina in illo ex divinitatis substantia, quaedam ex dispensatione susceptae hunanitatis assumta sunt.A

Christ, since it is in Greek, must be written with the [Greek letter] χ; so too chrisma [Isidore of Seville, Etymologiae 1.27]; for Christ is found to be called in many ways in divine scriptures; for he himself is the only begotten son of God, of God the Father, although he was equal to the Father, because of our salvation he took on the appearance of a slave. From there some names concerning the substance of divinity were used for him, [and] some names concerning the dispensation of his assumed humanity were used for him.

Christus [page 148] namque a chrismate est appellatus, h. e. unctus; praeceptum enim fuerat Judaeis, ut sacrum conficerent unguentum, quo perungi possent hi, qui vocabantur ad sacerdotium vel ad regnum. Et sicut nunc regibus indumentum purpurae insigne est regiae dignitatis, sic illis unctio sacri unguenti nomen ac potestatem regiam conferebat, et inde christi dicti a chrismate, quod est unctio; nam chrisma graece latine unctio interpretatur, quae etiam Domino nomen accommodavit facta spiritalis, quia spiritu unctus est a Deo Patre, sicut in actibus dicitur apostolorum: Collecti enim sunt in hac civitate adversus filium sanctum tuum, quem unxisti, [Act 4:27] non utique oleo visibili, sed gratiae dono, quod visibili significatur unguento.

Christ [page 148] for he was called from the word chrism (chrisma [in Greek]), that is, ‘unction’ (unctio). For it had been a custom among the Jews to prepare holy unguent, with which they who were called to the priesthood or to royal power could be anointed. And just as now the purple robe is the mark of royal dignity for kings, thus for them anointing with sacred ointment conferred the royal name and power, and from there they are called ‘anointed ones’ (christi) from chrism, that is, anointing. For chrisma in Greek is translated as unctio in Latin, which, when done spiritually, offered an appropriate name for the Lord, because he was anointed with the Spirit by God the Father, just as it is said in Acts of the Apostles: For they gathered in this city against your holy son, whom you anointed, [Acts 4:27] not with visible oil, but with the gift of grace, which is signified by visible oil.

Non autem est Salvatoris proprium nomen christus, sed communis nuncupatio potestatis; dum enim dicitur Christus, commune dignitatis nomen est, dum Jesus proprium est vocabulum Salvatoris. Christi autem nomen nusquam alibi omnino nec in aliqua gente fuit, nisi tantum in illo regno, ubi Christus prophetabatur et unde futurus erat. [Isidore of Seville, Etymologiae VII, c. 2.2-5]

Moreover the proper name of the Savior is not “the anointed one” (christus), but the common noun [used to designate] his power; for when he is called “Christ”, it is the common name of his status, while “Jesus” is the proper name of the Savior. Moreover the name of Christ was nowhere else at all among any people, except only in that kingdom where Christ was foretold and whence he would be in the future. [Isidore of Seville, Etymologiae VII, c. 2.2-5]

Nam quasi interrogasset aliquis S. Benedictum dicens: ‘Cui proficit, si se ipsum abnegaverit?’ ille subjunxit dicens: sibi, i. e. sibi proficit.

For it is as if someone had asked St. Benedict, saying, ‘Whom does it benefit, if he denied he himself?’ [Benedict] responded, saying: himself, that is, it benefits himself.

Sequitur: ₁₁Corpus castigare.

Next: ₁₁Chasten the body.

Vide modo, non dixit: corpus ‘occidere’, sed castigare; in castigatio enim corporis magna discretio necessaria est, no aut minus aut nimium castigetur, ne, cum hostem vult ferire, civem feriat. Si enim nimium castigaveris corpus, Dei servitium operavi non potes, et iterum si non fuerit discrete castigatum, ducit te in praecipitium.

See how he did not say: “kill” the body, but chasten; for in the chastening of the body great discrimination is needed, lest it be chastened either too little or too much, lest, when he wishes to strike an enemy, he strikes a citizen. For if you chasten the body too much, you are not able to perform service of the Lord, and again, if the body is not wisely chastened, it leads you into danger.

Verbi gratia, ecce quis habet servum; si illum non constrinxerit, ille murmurans erigit se contra illum, si autem constrinxerit illum, ille iterum murmurat. Melius est, ut constrictus murmuret, quam dissolutus. Ita et corpus; si corpus castigaveris, murmurat, quia semper terrena cogitat, et iterum si non castigaveris, mittit te in praecipitium. Melius est, ut constrictum aliquid mali cogitet, quam dissolutum in praecipitium ducat.

For example, behold one who has a slave; if he does not bind him, the slave, grumbling, raises himself against his master, but if [the master] binds him, he grumbles all the same. It is better for him to grumble after being bound than after he has been freed. So too the body: if you chasten the body, it grumbles, because it is thinking about earthly things, but if you do not chasten it, it casts you into danger. It is better for the body to think about something evil after it has been bound than for it to lead you into danger when it has been freed.

Ad hanc quippe discretionem potest istud attinere, quod in Evangelio legitur: Venerunt pharisaei et Herodiani ad Jesum dicentes: ‘Licet [page 149] reddere Caesari censum an non?’ quia pharisaei dicebant: ‘non licet’, Herodiani dicebant: ‘licet’. [cf. Mt 22:17] Nec illi erant Christiani, nec Herodiani. Jesus autem dixit eis: ‘Reddite, quae sunt Caesaris, Caesari, et quae Dei, Deo’, [Mt 22:21] ac si diceret in hoc sensu, cum dicit: ‘Reddite, quae Caesaris sunt, Caesari’, i. e. reddite, quae corporis sunt, corpori, et quae Dei, Deo, i. e. quae animae sunt, animae.

Indeed one can refer what is read in the Gospel to this distinction: the Pharisees and Herodians came to Jesus, saying: Can one [page 149] pay taxes to Caesar or not? Because the Pharisees were saying: It is not permitted; the Herodians: it is permitted. [cf. Mt 22;17] And these were neither Christians nor Herodians. But Jesus said to them: Pay to Caesar what is Caesar’s, and to God what is God’s, [Mt 22:21] as if he spoken in this sense, when he says: Pay to Caesar what is Caesar’s, that is, pay to the body what is the body’s, and to God what is God’s, that is to the soul what is the soul’s.

Sequitur: ₁₂Delicias non amplecti.

Next: ₁₂Do not esteem pleasures.

Vide modo, quia non dixit: ‘delicias non manducare’, sed non amplecti, i. e. non amare; si enim mihi deliciae appositae fuerint, possum manducare causa hospitalitatis vel necessitatis tantum, i. e. non causa delectationis, eo quod non debeo illas manducare.

See how, because he did not say: ‘Do not eat luxurious [foods]’ but do not esteem, that is, do not love; for if luxurious [foods] are placed next to me, I can eat them only for the sake of hospitality or necessity, that is, because I should not eat them for the sake of pleasure.

Verumtamen et cum mauduco causa necessitatis, quantitatem inibi debeo servare, v. gr. si decem mihi pulmenta apposita fueriut, tantum debeo manducare de decem, quantum ex duobus.

But nevertheless, even when I eat because of necessity, at that point I should watch over the amount; for example, if there are ten appetizers near me, from those ten, I ought only to eat as many as two.

Et hoc sciendum est, quia non est peccatum in cibo, sed in desiderio; nam multi fuerunt, qui solummodo vilem cibum concupiscentes peccaverunt, veluti fuerunt filii Israel in deserto, qui concupierunt cepas, pepones, i. e. melones et reliq.; et iterum fuerunt alii, qui carnem manducando non peccaverunt, veluti fuit Elias propheta, cui corvi ministrabant carnes vespere et mane.

And this should be understood, that the sin is not in the food, but in the desire; for there were many who sinned only in desiring common food, as they were the sons of Israel in the desert, who desired onions, pepones (that is, melons) and the rest; and again there were others who sinned not through eating meat, as if it was the prophet Elijah, to whom crows fed meats in the evening and in the morning.

Sequitur: ₁₃Jejunium amare.

Next: ₁₃Love fasting.

Bene dixit: Jejunium amare, et non ‘jejunare’; sunt enim multi, qui jejunant, et tamen, quia non amant, non jejunant; et multi sunt, qui non jejunant, tamen, quia amant, jejunant; verbi gratia si pro hospite non jejuno et amo jejunare, pro jejunio ponitur; et iterum, si invite jejunavero, tamen, quia non amo, non jejuno.

He spoke rightly: Love fasting, and not ‘to fast’; for there are many who fast, and nevertheless because they do not love it, they do not fast; and there are many who do not fast, nevertheless, because they love it, they fast; for example, if I do not fast because of a guest and I love to fast, the guest is set aside [neglected?] for the sake of fasting; and again, if I reluctantly fast, nevertheless, because I do not love it, I do not fast.

Et hoc notandum est, quia hoc, quod dicitur jejunium amare, non est contrarium illi sententiae, quam superius dixit, ut, cum pro hospite quis dimittit jejunium in exteriore nomine, ita etiam in corde; quia si dimittit propter charitatem, tamen debet amare propter hoc praeceptum.

And this should be noted that this, which is called loving fasting, is not in opposition to that opinion which I expressed above, that, when for a guest one dismisses fasting in [his] outer self, he does so too in his heart; because if he dismisses it because of charity, nevertheless he ought to love it because of this teaching.

Dicit enim Isidorus: Jejunum tenue intestinum, unde et jejunum dicitur. [Isidore of Seville, Etymologiae XI, c. 1.131] Intestina dicuntur, eo quod corporis [page 150] interiori parte cohibentur, quae idcirco longis nexibus in circulorum ordinata sunt modunt, ut susceptas escas paulatim egerant et superadditis cibis non impediantur. [Isidore of Seville, Etymologiae XI, c. 1.129]

For Isidore says: The jejunum is a little intestine, whence also ‘fasting’ is called. [Isidore of Seville, Etymologiae XI, c. 1.131] They are called intestines because [page 150] they are contained in the interior part of the body, which for this reason are arranged in long coils like circles, so that they digest food taken up little by little and so that they are not hindered by added food. [Isidore of Seville, Etymologiae XI, c. 1.129]

Sequitur: ₁₄Pauperes recreare.

Next: ₁₄Refresh the poor.

Hoc praeceptum ad majores, qui potestatem dandi habent, attinet; tamen pauperes recreant etiam minores monachi, si voluntatem recreandi habeut, aut etiam cohortantur priores, pauperes recreare, qui habent potestatem recreandi.

This teaching refers to the senior monks (who have the power of giving); nevertheless even junior monks may refresh the poor, if they have the desire of refreshing [the poor].

Pauper enim, sicut Cassiodorus dicit, dictus est a paululo lare. [Cassiodorus, Expositio Psalmorum 9:35, CCSL 97, p. 110]

For a poor man, as Cassiodorus says, is so-called from his tiny house (paululo lare). [Cassiodorus, Expositio Psalmorum 9:35]

Et iterum pauper ille dictus est, qui terrena cupiditate vacuatus coelesti desiderat largitate ditescere.

And again that man is called a pauper who, having been emptied of earthly desire, desires to grow rich from heavenly abundance.

Recreare, i. e. refocillare vel aliquod adjutorium illis tribuere vel impendere.

Refresh, that is, to relieve, either to give or devote some help to the poor.

Sequitur: ₁₅Nudos vestire.

Next: ₁₅Clothe the naked.

Similiter et hoc praeceptum maxime ad priores attinet, qui potestatem habent dandi. Possunt etiam minores nudos vestire, si voluntatem habent vestiendi, aut etiam hortantur majores, nudos vestire, qui habent potestatem dandi.

This teaching similarly and especially pertains to those elders who possess the power of giving. Junior monks too can clothe the naked, if they have the desire of clothing [the naked], or they can also urge their elders who have the power of giving to clothe the naked.

Sequitur: ₁₆Infimos visitare.

Next: ₁₆Visit the sick.

Cum enim dicit infirmos visitare, non illos dicit, qui extranei infirmi sunt, quia ipse S. Benedictus dicit inferius: ₇₈Officina vero, ubi haec omnia diligenter operemus, claustra sunt monasterii et stabilitas in congregatione. Ipsos vero infirmos, qui in claustro monasterii jacent, non debent sine licentia visitare.

For when he says to visit the sick, he does not mean those people outside the who are sick, because St. Benedict himself says a little later: ₇₈Indeed the workshop, where diligently we do all these things, is the cloister of the monastery and stability in the congregation.

Quomodo potest quis visitare sine licentia, cum non debet habere horam, in qua sine obedientia possit existere, ut otiosus sit?

Indeed [brothers] ought not to visit the sick themselves who lie in the cloister of the monastery without permission. How can one visit [them] without permission, when he ought not to have a [free] hour, during which he may be without responsibility?

V. gr. mane legit usque ad horam secundam; deinde in capitulo ille abbas injungit unicuique obedientiam, quam exerceat. In ipso capitulo dicit cellerario: ‘Frater vade in tuam obedientiam!’ Similiter et unicuique dicit exire, sicut ei injunetum est. Deinde illis, qui non habent injunctam obedientiam, dicit: ‘Ite, et vos facite hoc aut istud, aut tu adjuva talem fratrem, et tu alter vade in hortum’ et reliqua.

For example, in the morning, [a brother] reads until the second hour; then the abbot imposes obedience upon each person in the chapter, which he may cultivate. In that very chapter he says to the steward: ‘Brother, go into your obedience!’ He says similarly to the one leaving, just as it was enjoined to him. Next, to those who do not have obedience imposed [upon them], he says: ‘Go, and do this or that, or you, help such a brother, and you, go into the garden,’ etc.

Verumtamen si vult ire aliquis ad infirmum fratrem, cum licentia debet ire, aut certe cum nuntiatur frater valde infirmus esse, tunc dicat abbas in capitulo: ‘qui vult infirmum visitare. [page 151] vadat hodie et visitet.’ Quod si propter obedientiam tibi injunctam non potuisti visitare, si voluntatem habuisti infirmum visitandi, infirmum visitasti.

Nevertheless if someone wishes to go to a sick brother, he should go with permission, or surely when it is announced that a brother is very sick, then the abbot may say in the chapter: ‘He who wishes to visit [page 151] the sick, let him go today and visit.’ But if, because of the obedience imposed upon you, you were not able to see [him], if you had the desire of seeing the sick, you have visited the sick.

4.17-4.77 translated by: Columba Stewart

Sequitur: ₁₇Mortuum sepelire.

And then: ₁₇Bury the dead.

Mortuum enim cum dicit sepelire, non dicit, ut extra claustra monasterii eas et mortuum sepelias, quia, sicut de infirmo diximus, ita etiam de mortuum sepelire⁶ intelligendum est, quia ipse dicit: Officina vero, ubi haec omnia diligenter operemur, claustra sunt monasterii et stabilitas in congregatione.

When he says bury the dead, he is not saying that you should go and bury the dead outside the enclosure¹ of the monastery. What we said about the sick must be understood about burying the dead, for he himself says: ₇₈The workshops where we should industriously carry all this out are the cloisters of the monastery and stability in the community

Quodsi infirmus tam pauper fuerit, ut non habeat, qui fossam fodiant et officium cantent, pro hac necessitate, i. e. ut fodias fossam et officium cantes, potes ire. Quodsi adsunt alii, qui possunt, aut qui habent alios, qui fodiant fossam aut cantent officium, tu non debes ire, si vero ieris, non in mercedem reputabitur tibi a Deo sed in vanam gloriam, quia non causa necessitatis vadis sed causa alterius rei. Si autem ambulaveris viam et iuveneris hominem mortuum aut a latronibus occisum, non debes ab illo recedere, nisi prius illum sepelias, quia multi istud exercendo placuerunt Deo, sicut Tobias. Quodsi non poteris illum ibidem sepelire, debes illum ponere in jumentum tuum et reportare ad locum tuum et sic eum sepelire. Quodsi nec hoc poteris facere, ut non habeas jumentum aut certe fossorium, quo fodias terram, debes ire ad vicum et invenire fossorium. Quodsi non poteris ibi tamdiu demorari, ut hoc facias, tunc nuntia illum mortuum aliis, ut ipsi eum sepeliant; verum etiam poteris mortuum coram Deo sepelire, si voluntatem habeas sepeliendi, quamvis aut licentiam aut facultatem non habeas sepeliendi.⁷ Si vero non propter necessitatem, quam supra diximus, ieris ad mortuum, ambitio est, et quia ambitio est, ideo non debes ire.

But if the sick man was poor, such that he had nobody to dig the grave and sing the office, for this necessity – i.e., so that you could dig the grave and sing the office – you could go [outside]. But if there are others who can dig the grave or sing the office, or who have others who can do so, you should not go. If you do go, it will not be reckoned to you by God as an act of mercy but as vainglory, for you are going not out of necessity but for some other reason. But if you are traveling on a road and you find a man who is dead or someone killed by thieves, you should not leave him there without first burying him, because many have pleased God by doing this, just like Tobit.² [cf. Tb 1:19-21] And if you cannot bury him at that very spot, you should put him on your mule and take him to your place and bury him. And if you cannot do this, because you do not have a mule or a shovel by which you can dig the earth, you should go to a village and find a shovel. And if you are not able to stay there long enough to do this [yourself], then inform others about the dead man, so that they can bury him. Truly, in God’s sight you will bury the dead if you have the will to bury, even if you lack the freedom or ability to bury. But as we have said above, if you go to the dead man not out of necessity, it is a desire for favor (ambitio), and because it is a desire for favor, for that reason you should not go.

Sequitur: ₁₈In tribulatione subvenire.

And then: ₁₈Help those in trouble.

Iste enim locus tribus modis intelligitur; uno enim modo subvenis in tribulation, v. gr. si fratri excommunicato, qui post excommunicationem [page 152] murmurat aut non patienter suscepit illam poenitentiam, tu confortationem et exhortationem dederis aut pro illo oraveris, in tribulatione subvenisti.

This phrase is to be understood in three ways. One way of helping those in trouble is, for example, on behalf of an excommunicated brother who after excommunication murmurs [page 152] or does not bear the penalty patiently. If you give comfort or encouragement, or pray for him, you help someone in trouble.

Altero vero modo tribulanti fratri subvenis, cum frater murmurat propter necessitatem suam, quam non habet, i. e. aut vestimentum aut calcearios, et tu das illi consolationem, ut non murmuret, aut oras pro illo, tunc tribulanti subvenis.

Another way you help a brother in trouble is when a brother murmurs about lacking some necessity, such as clothing or shoes, and you offer him consolation so that he not murmur, or you pray for him: then you help the one in trouble.

Aut certe si fratrem debilem adjuvas infra tuam obedientiam, v. gr. si injunctum est tibi lavare pannos aliquos, et venerit debilis frater ad te rogans, ut etiam sua vestimenta laves aut adjuves lavare, tribulanti subvenis, ita tamen, ut tuam obedientiam pro hoc non dimittas, hoc est inprimis debes lavare illos pannos, qui tibi injuncti sunt, et postmodum lavare fratris, aut certe inter illos pannos lavas illius fratris.

Undoubtedly, you help one in trouble if you assist an infirm brother as part of your assigned task.³ For example, if you are ordered to wash some clothes and an infirm brother comes to you asking that wash his clothing or help to wash it. Yet lest you neglect your assigned task, first you should wash the clothes that you were ordered [to wash], and afterward [those] of the brother, or else among the clothes you wash [you wash] those of the brother.

Sequitur: ₁₉Dolentem consolari; duobus modis intelligitur.

And then: ₁₉Comfort those in mourning is to be understood in two ways.

Uno modo consolationem tribuis dolente, cum fratri, qui forte pro uno peccato, in quo cecidit, dolet et desperat, tu consolas illum et exhortaris, ut non desperet se sed agat poenitentiam. Altero modo dolentem fratrem consolas, cum forte pro multitudine peccatorum se desporat, et tu consolas illum, i. e. exhortaris illum, agere, poenitentiam, aut certe oras pro illo, dolentem consolas.

One way in which you comfort those in mourning is when a brother is greatly sorrowful and in despair about a sin in which he fell, and you comfort him and exhort him not to despair but to do penance. Another way you comfort a brother in mourning is when he is in despair about a multitude of sins and you comfort him, that is, exhort him to do penance, or at least pray for him: thus you comfort one in mourning.

Dolor enim, sicut Cassiodorus dicit,⁸ dictus est quasi domabilis horror. [Cassiodor, Expositio Psalmorum 7.17]

As Cassiodorus says, Mourning is said to be a tameable terror. [Cassiodorus, Expositio Psalmorum 7.17]

Sequitur: ₂₀A saeculi actibus se facere alienum.

And then: ₂₀Make yourself a stranger to the ways of the world.

Saeculi actus sunt honores, manducare et bibere, vestire, dormire. Si haec omnia, i. e. honorem, manducare, bibere, vestire, dormire pro delectatione non feceris sed pro necessitate, a saeculi actibus te facis alienum; si autem pro delectatione feceris, non te facis alienum a saeculi actibus.

The ways of the world are honors, eating and drinking, dressing, sleeping. If you do none of these things--seeking honor, eating, drinking, dressing, sleeping--for pleasure but only out of necessity, then you make yourself a stranger to the ways of the world. If however you do them for pleasure, you do not make yourself a stranger to the ways of the world.

Et hoc sciendum est, quia non est peccatum in cibo, sed in desderio; [nam] in placitum vero ire pro causis agendis nullatenus monachus debet [ire]; si vero ierit, a saeculi actibus non se facit alienum. [page 153]

And this should be known: there is no sin in food, but in desire. By no means should a monk do anything because it is agreeable. If he does so, he does not make himself a stranger to the ways of the world. [page 153]

Sequitur: ₂₁Nihil amori Christi praeponere.;

And then: ₂₁Put nothing above the love of Christ.

Potest etiam amori Christi praeponi isto modo sine saeculari actu, veluti est desidia, h. e. si obedientiam aut aliquod opus pigre agis, amori Christi praeponis.

One can indeed put something above the love of Christ even without worldly behavior, as with laziness, which is being slothful in doing your assigned task or some other work.

V. gr. si tempore, cum signum sonuerit et non statim cucurreris, pigritiam tuam amori Christi praeponis. Similiter de aliis causis intelligendum est, i. e. amori Christi praeponis; si, quidquid agis, pro amore Christi non agis.

For example, if you do not immediately hasten when the signal sounds, you are putting your sloth above the love of Christ. This can also be known in other situations, i.e., that you put [something] above the love of Christ, if whatever you do is not done for the love of Christ.

Sequitur: ₂₂Iram non perficere.

Then: ₂₂Do not give in to anger.

Dicunt enim sapientes saeculi, duobus modis fieri iram, i. e. natura et odio. Vide modo, non dixit irasci, sed iram non perficere.

The wise of the world say there are two ways to act in anger: by nature and with hate. Note that he did not say, ‘do not be angry,’ but do not give in to anger.

Ira est secundum naturam commotio mentis. V. gr. si aliquem agentem vides contra voluntatem tuam et tuuc irasceris, commotio mentis est; si autem post hanc commotionem cognoveris, non debere irasci, et duraveris in hac ira, tunc iram perficis.

Anger is, according to nature, a disturbance of the mind. For example, if you see someone doing something contrary to your will and you then become angry, it is a disturbance of the mind. If after that disturbance you learn that you should not become angry, but you persist in that anger, then you give in to anger.

De eo, quod quatuor modis ira nasci solet, docet nobiliter B. Gregorius hoc modo dicens:

Blessed Gregory nobly teaches about the four ways in which anger is typically born, saying it in this way: [the following passage is omitted in Mittermüller. We insert the translation by John Henry Parker, J. G. F. Rivington and J. Rivington, London 1844]

Sciendum vero est quod [omitted in Mittermüller, inseted from CCSL 143, pp. 278-283: nonnullos ira citius accendit, facilius deserit. Nonnullos vero tarde quidem commovet, sed diutius tenet. Alii namque accensis calamis similes, dum vocibus perstrepunt, quasi quosdam accensionis suae sonitus reddunt; citius quidem flammam faciunt, sed protinus in favillam frigescunt. Alii autem lignis gravioribus durioribusque non dispares, accensionem tarde suscipiunt, sed tamen accensi semel difficilius exstinguuntur, et quia se tardius in asperitatem concitant, furoris, sui diutius ignem servant. Alii autem, quod est nequius, et citius iracundiae flammas accipiunt, et tardius deponunt. Nonnulli vero has et tarde suscipiunt, et citius amittunt.

But we are to know that there be some, whom anger is somewhat prompt in inflaming, but quickly leaves them; while there are others whom it is slow in exciting, but the longer in retaining possession of. For some, like kindled reeds, while they clamour with their voices, give out something like a crackle at their kindling: those indeed speedily rise into a flame, but then they forth with cool down into their ashes; while others, like the heavier and harder kinds of wood, are slow in taking fire, but being once kindled, are with difficulty put out; and as they slowly stir themselves into heat of passion, retain the longer the fire of their rage. Others again, and their conduct is the worst, are both quick in catching the flames of anger, and slow in letting them go; and others both catch them slowly, and part with them quickly

In quibus nimirum quatuor modis liquido lector agnoscit, quia et ad tranquillitatis bonum ultimus plusquam primus appropinquat, et in malo secundum tertius superat. Sed quid prodest quod iracundia quomodo mentem teneat, dicimus, si non etiam qualiter compesci debeat exprimamus?

In which same four sorts, the reader sees clearly that the last rather than the first approaches to the excellence of peace of mind, and in evil the third is worse than the second. But what good does it do to declare how anger usurps possession of the mind, if we neglect to set forth at the same time, how it should be checked?

(81) Irae compescendae duo modi. – Duobus etenim modis fracta possidere animum ira desuescit. Primus quippe est, ut mens sollicita antequam agere quodlibet incipiat, omnes sibi, quas pati potest, contumelias proponat, quatenus Redemptoris sui probra cogitans, ad adversa se praeparet. Quae nimirum venientia tanto fortior excipit, quanto se cautius ex praescientia armavit. Qui enim improvidus ab adversitate deprehenditur, quasi ab hoste dormiens invenitur; eumque citius inimicus necat, quia non repugnantem perforat. Nam qui mala imminentia per sollicitudinem praenotat, hostiles incursus quasi in insidiis vigilans exspectat; et inde ad victoriam valenter aecingitur, unde nesciens deprehendi putabatur.

(81) For there are two ways whereby anger being broken comes to relax its hold upon the mind. The first method is that the heedful mind, before it begins to do any thing, set before itself all the insults which it is liable to undergo, so that by thinking on the opprobrious treatment of its Redeemer, it may brace itself to meet with contradiction. Which same, on coming, it receives with the greater courage, in proportion as by foresight it armed itself the more heedfully. For he, that is caught by adversity unprovided for it, is as if he were found by his enemy sleeping, and his foe dispatches him the sooner, that he stabs one who offers no resistance. For he, that forecasts impending ills in a spirit of earnest heedfulness, as it were watching in ambush awaits the assault of his enemy. And he arrays himself in strength for the victory in the very point wherein he was expected to be caught in entire ignorance.

Solerter ergo animus ante actionis suae primordia, cuncta debet adversa meditari; ut semper haec cogitans, semper contra haec thorace patientiae munitus, et quidquid accesserit providus superet, et quidquid non accesserit lucrum putet.

Therefore, before the outset of any action, the mind ought to forecast all contrarieties, and that with anxious heed, that by taking account of these at all times, and being at all times armed against them with the breastplate of patience, it may both in foresight obtain the mastery, whatever may take place, and whatever may not take place, it may account gain.

Secundus autem servandae mansuetudinis modus est, ut cum alienos excessus aspicimus, nostra, quibus in aliis excessimus, delicta cogitemus. Considerata quippe infirmitas propria, mala nobis excusat aliena.

But the second method of preserving mildness is that, when we regard the transgression of others, we have an eye to our own offences, by which we have done wrong in the case of others. For our own frailty, being considered makes excuse for the ills done us by others.

Patienter namque illatam injuriam tolerat, qui pie meminit quod fortasse adhuc habeat, in quo debeat ipse tolerari. Et quasi aqua ignis exstinguitur, cum surgente furore animi, sua cuique ad mentem culpa revocatur, quia erubescit peccata non parcere, qui vel Deo, vel proximo saepe se recolit parcenda peccasse.

Since that man bears with patience an injury that is offered him, who with right feeling remembers that perchance there may still be somewhat, in which he himself has need to be borne with. And it is as if fire were extinguished by water, when upon rage rising up in the mind each person recalls his own misdoings to his recollection; for he is ashamed not to spare offences, who recollects that he has himself often committed offences, whether against God or against his neighbour, which need to be spared.

(82) Ira alia ex impatientia, alia ex zelo. Prima oculum excaecat, altera ita turbat, ut ad clarius videndum disponat. – Sed inter haec solerter sciendum est quod alia est ira, quam impatientia excitat, alia quam zelus format. Illa ex vitio, haec ex virtute generatur. Si enim nulla ira ex virtute surgeret, divinae animadversionis impetum Phinees per gladium non placasset. Hanc iram quia Heli non habuit, motum contra se implacabiliter supernae ultionis excitavit. Nam quo contra subditorum vitia tepuit, eo contra illum districtio aeterni rectoris exarsit. De hac per Psalmistam dicitur: Irascimini, et nolite peccare. [Ps. 4:5]

(82) But herein we must bear in mind with nice discernment that the anger, which hastiness of temper stirs is one thing, and that which zeal gives its character to is another. The first is engendered of evil, the second of good. For if there was no anger originating in virtue, Phinees would never have allayed the fierceness of God's visitation by his sword. Because Eli lacked such anger, he quickened against himself the stirrings of the vengeance of the Most High to an implacable force. For in proportion as he was lukewarm towards the evil practices of those under his charge, the severity of the Eternal Ruler waxed hot against himself. Of this it is said by the Psalmist, Be ye angry, and sin not. [Ps 4:5]

Quod nimirum non recte intelligunt, qui irasci nos nobis tantummodo, non etiam proximis delinquentibus volunt. Si enim sic proximos ut nos amare praecipimur, restat ut sic eorum erratibus sicut nostris vitiis irascamur.

Which doubtless they fail to interpret aright, who would only have us angry with ourselves, and not with others likewise, when they sin. For if we are bidden to love our neighbours as ourselves, it follows that we should be as angry with their erring ways as with our own evil practices

De hac per Salomonem dicitur: Melior est ira risu, quia per tristitiam vultus corrigitur animus delinquentis. [Eccle 7:4] De hac iterum Psalmista ait: Turbatus est prae ira oculus meus. [Ps 6:8]

Of this it is said by Solomon, Anger [so Vulg.] is better than laughter; for by the sadness of the countenance the heart is made better. [Ecl 7:3] Of this the Psalmist saith again, Mine eye is [V. thus] disturbed because of anger [prae ira. Vulg. a furore]. [Ps 6:8]

Ira quippe per vitium oculum mentis excaecat, ira autem per zelum turbat; quia quo saltem recti aemulatione concutitur, ea quae nisi tranquillo corde percipi non potest, contemplatio dissipatur.

For anger that comes of evil blinds the eye of the mind, but anger that comes of zeal disturbs it. Since necessarily in whatever degree he is moved by a jealousy for virtue, the world of contemplation, which cannot be known saving by a heart in tranquility, is broken up.

Ipse namque zelus rectitudinis, quia inquietudine mentem agitat, ejus mox aciem obscurat, ut altiora in commotione non videat, quae pene prius tranquilla cernebat. Sed inde subtilius ad alta reducitur, unde ad tempus, ne videat, reverberatur

For zeal for the cause of virtue in itself, in that it fills the mind with disquietude and agitation, presently bedims the eye thereof, so that in its troubled state it can no longer see those objects far up above, which it aforetime clearly beheld in a state of tranquility. But it is brought back on high with a more penetrating ken by the same means, whereby it is thrown back for a while so as to be incapable of seeing

Nam ipsa recti aemulatio aeterna post paululum in tranquillitate largius aperit, quae haec interim per commotionem claudit; et unde mens turbatur ne videat, inde proficit ut ad videndum verius clarescat: sicut infirmanti oculo cum collyrium immittitur, lux penitus negatur; sed inde eam post paululum veraciter recipit, unde hanc ad tempus salubriter amittit.

For the same jealousy in behalf of what is right after a short space opens wider the scenes of eternity in a state of tranquility, which in the mean season it closes from the effects of perturbation. And from the same quarter whence the mind is confounded so as to prevent its seeing, it gains ground, so as to be made clear for seeing in a more genuine way; just as when ointment is applied to the diseased eye, light is wholly withheld, but after a little space it recovers this in truth and reality by the same means, by which it lost the same for its healing.

Nunquam vero commotioni contemplatio jungitur, nec praevalet mens perturbata conspicere, ad quod vix tranquilla valet inhiare, quia nec solis radius cernitur, cum commotae nubes coeli faciem obducunt, nec turbatus fons respicientis imaginem reddit, quam tranquillus proprie ostendit, quia quo ejus unda palpitat, eo in se speciem similitudinis obscurat.

But to perturbation contemplation is never joined, nor is the mind when disturbed enabled to behold that, which even when in a tranquil state it scarcely has power to gaze on; for neither is the sun's ray discerned, when driving clouds cover the face of the heavens; nor does a troubled fountain give back the image of the beholder, which when calm it shews with a proper likeness; for in proportion as the water thereof quivers, it bedims the appearance of a likeness within it.

(83) Cavendum ne ira menti ex zelo commotae dominetur. – Sed cum per zelum animus movetur, curandum summopere est ne haec eadem, quae instrumento virtutis assumitur, menti ira dominetur, nec quasi domina praeeat, sed velut ancilla ad obsequium parata, a rationis tergo nunquam recedat. Tunc enim robustius contra vitia erigitur, cum subdita rationi famulatur. Nam quantumlibet ira ex zelo rectitudinis surgat, si immoderata mentem vicerit, rationi protinus servire contemnit; et tanto se impudentius dilatat, quanto impatientiae vitium virtutem putat. Unde necesse est ut hoc ante omnia, qui zelo rectitudinis movetur, attendat, ne ira extra mentis dominium transeat, sed in ultione peccati tempus modumque considerans, surgentem animi perturbationem subtilius retractando restringat, animositatem reprimat, et motus fervidos sub aequitate disponat; ut eo fiat justior ultor alienus, quo prius exstitit victor suus, quatenus sic culpas delinquentium corrigat, ut ante ipse qui corrigit, per patientiam crescat, et fervorem suum transcendendo dijudicet, ne intemperanter excitatus ipso zelo rectitudinis, longe a rectitudine aberret.

(83) But when the spirit is stirred by zeal, it is needful to take good heed, that that same anger, which we adopt as an instrument of virtue, never gain dominion over the mind, nor take the lead as mistress, but like a handmaid, prompt to render service, never depart from following in the rear of reason. For it is then lifted up more vigorously against evil, when it does service in subjection to reason; since how much soever our anger may originate in zeal for the right, if from being in excess it has mastered our minds, it thereupon scorns to pay obedience to reason, and spreads itself the more shamelessly, in proportion as it takes the evil of a hot temper for a good quality; whence it is necessary that he who is influenced by zeal for right should above all things look to this, that his anger should never overleap the mind's control, but, in avenging sin, looking to the time and the manner, should check the rising agitation of his mind by regulating it with nicety of skill, should restrain heat of temper, and control his passionate emotions in subjection to the rule of equity, that the punisher of another man may be made more just, in proportion as he has first proved the conqueror of himself; so that he should correct the faults of transgressors in such away, that he that corrects should himself first make advancement by self-restraint, and pass judgment on his own vehemency, in getting above it, lest by being immoderately stirred by his very zeal for right, he go far astray from the right.

Quia vero, sicut diximus, etiam laudanda boni aemulatio mentis oculum turbat, recte nunc dicitur: Virum stultum interficit iracundia. Ac si aperte diceretur: Ira per zelum sapientes turbat, ira vero per vitium stultos trucidat, quia illa sub ratione restringitur, haec vero irrationabiliter devictae menti dominatur. Bene autem subditur.

But as we have said, forasmuch as even a commendable jealousy for virtue troubles the eye of the mind, it is rightly said in this place, For wrath killeth the foolish man; as if it were in plain terms, ‘Anger from zeal disturbs the wise, but anger from sin destroys the fool;’ for the first is kept in under the control of reason, but the other lords it over the prostrate mind in opposition to reason. And it is well added.

(LXVI.84) Et parvulum occidit invidia. [Iob 5:2] Invidus eo cui invidet, se minorem testatur. – Invidere enim non possumus, nisi eis quos nobis in aliquo meliores putamus. Parvulus ergo est qui livore occiditur, quia ipse sibi testimonium perhibet, quod ei minor sit cujus invidia torquetur.

(LXVI.84) And envy slayeth the little I one. [Iob 5:2] For it is impossible for us to envy any but those, whom we think to be better than ourselves in some respect. And so he is ‘a little one,’ who is slain by jealousy. For he bears witness against his very own self, that he is less than him, by envy of whom he is tormented.

Hinc est quod hostis callidus primo homini invidendo subripuit, quia amissa beatitudine, minorem se immortalitati illius agnovit. Hinc est quod Cain ad perpetrandum fratricidium corruit’, [cf. Gn 4:5-7] quia despecto suo sacrificio, praelatum sibi infremuit, cujus Deus hostiam accepit: et quem meliorem se esse exhorruit, ne utcunque esset, amputavit.

It is hence that our crafty foe, in envying of the first man, despoiled him, in that having lost his estate of bliss, he knew himself to be inferior to his immortality. It is hence that Cain was brought down to commit the murder of his brother [cf. Gn 4:5-7]; in that when his sacrifice was disregarded, he was maddened that he, whose offering God accepted, was preferred to himself; and him, whose being better than himself was his aversion, he cut off, that he might not be at all.

Hinc Esau ad persecutionem fratris exarsit, [cf. Gn 25:34; 27:41] quia primogenitorum benedictione perdita, quam tamen esu lenticulae ipse vendiderat, minorem se ei, quem nascendo praeibat, ingemuit.

Hence, Esau was fired to the persecution of his brother; [cf. Gn 25:34; 27:41] for, the blessing of the firstborn being lost, which, for that matter, he had himself parted with for a mess of pottage, he bewailed his inferiority to him, whom he surpassed by his birth.

Hinc Joseph fratres sui Ismaelitis transeuntibus vendiderunt, [cf. Gn 37:27-28] quia cognito revelationis mysterio, ne se melior fieret, ejus provectibus obviare conati sunt.

Hence his own brethren sold Joseph to Ishmaelites, [cf. Gn 37:27-28] that were passing by, in that upon the mystery of the revelation being disclosed, they set themselves to resist his advancement, that he might never become superior to themselves.

Hinc Saul David subditum, lanceam intorquendo, persequitur, [1 Sm 18:11] quia quem magnis quotidie augeri virtutum successibus sensit, ultra se excrescere expavit.

Hence Saul persecutes his servant David by throwing a lance at him, [cf. 1 Sm 18:11] for he dreaded that man growing beyond his own measure, whom he perceived to be daily waxing bigger by his great achievements in the virtues.

Parvulus itaque est qui invidia occiditur, quia nisi ipse inferior existeret, de bono alterius non doleret.

Thus he is a ‘little one,’ who is slain by envy; in that except he himself proved less, he would not grieve for the goodness of another.

(85) In invidia serpens antiquus totum virus suum concutit ac vomit. Invidi descriptio. – Sed inter haec sciendum est quia quamvis per omne vitium quod perpetratur, humano cordi antiqui hostis virus infunditur, in hac tamen nequitia, tota sua viscera serpens concutit, et imprimendae malitiae pestem vomit. De quo nimirum scriptum est: Invidia diaboli mors intravit in orbem terrarum. [Sap 2:24]

(85) But herein we must bear in mind, that though in every evil thing that is done, the venom of our old enemy is infused into the heart of man, yet in this wickedness, the serpent stirs his whole bowels, and discharges the bane of spite fitted to enter deep into the mind. Of whom also it is written, nevertheless, through envy of the devil came death into the world. [Sap 2:24]

Nam cum devictum cor livoris putredo corruperit, ipsa quoque exteriora indicant, quam graviter animum vesania instigat. Color quippe pallore afficitur, oculi deprimuntur, mens accenditur, et membra frigescunt, fit in cogitatione rabies, in dentibus stridor; cumque in latebris cordis crescens absconditur odium, dolore caeco terebrat conscientiam vulnus inclusum.

For when the foul sore of envy corrupts the vanquished heart, the very exterior itself shews, how forcibly the mind is urged by madness. For paleness seizes the complexion, the eyes are weighed down, the spirit is inflamed, while the limbs are chilled, there is frenzy in the heart, there is gnashing with the teeth, and while the growing hate is buried in the depths of the heart, the pent wound works into the conscience with a blind grief.

Nil laetum de propriis libet, quia tabescentem mentem sua poena sauciat, quam felicitas torquet aliena; quantoque extranei operis in altum fabrica ducitur, tanto fundamentum mentis lividae profundius suffoditur; ut quo alii ad meliora properant, eo ipse deterius ruat; qua ruina videlicet etiam illud destruitur, quod in aliis actibus perfecto opere surrexisse putabatur. Nam invidia cum mentem tabefecerit, cuncta quae invenerit bene gesta consumit. Unde bene per Salomonem dicitur: Vita carnium, sanitas cordis; putredo ossium invidia. [Prv 14:30]

Nought of its own that is prosperous gives satisfaction, in that a self-inflicted pain wounds the pining spirit, which is racked by the prosperity of another: and in proportion as the structure of another's works is reared on high, the foundations of the jealous mind are deeper undermined, that in proportion as others hasten onward to better things, his own ruin should be the worse; by which same downfall even that is brought to the ground, which was believed to have been raised in other doings with perfect workmanship. For when envy has made the mind corrupt, it consumes all that it may have found done aright. Whence it is well said by Solomon, A sound heart is the life of the flesh: but envy the rottenness of the bones. [Prv 14:30]

Quid enim per carnes, nisi infirma quaedam ac tenera; et quid per ossa, nisi fortia acta signantur? Et plerumque contingit ut quidam cum vera cordis innocentia in nonnullis suis actibus infirmi videantur; quidam vero jam quaedam ante humanos oculos robusta exerceant, sed tamen erga aliorum bona, intus invidiae pestilentia tabescant. Bene ergo dicitur: Vita carnium, sanitas, cordis, quia si mentis innocentia custoditur, etiam si qua foris infirma sunt, quandoque roborantur. Et recte subditur: Putredo ossium invidia, quia per livoris vitium, ante Dei oculos pereunt etiam fortia acta virtutum. Ossa quippe per invidiam putrescere, est quaedam etiam robusta deperire.

For what is denoted by ‘the flesh,’ saving weak and tender things? and what by the ‘bones,’ saving strong deeds? And it is most common that some with real innocence of heart should appear to be weak in some points of their practice, whilst some now perform deeds of strength before the eyes of men, but yet towards the excellences of others they are inwardly consumed with the plague of envy; and so it is well said, A sound heart is the life of the flesh. In that where inward innocency is preserved, even if there be some points weak without, yet they are sometime made strong and fast. And it is rightly added, But envy the rottenness of the bones. For by the bad quality of envy even strong deeds of virtue go for nought before the eyes of God. Since the rotting of the bones from envy is the spoiling of the strong things even.

(86) Invidiae imminutio et mors, inchoatus aut perfectus amor aeternitatis. – Sed cur haec de invidia dicimus, si non etiam qualiter eruatur intimemus? Difficile namque est ut hoc alteri non invideat, quod adipisci alter exoptat; quia quidquid temporale percipitur, tanto fit minus singulis, quanto dividitur in multis; et idcirco desiderantis mentem livor excruciat, quia hoc quod appetit, aut funditus alter accipiens adimit, aut a quantitate restringit. Qui ergo livoris peste plene carere desiderat, illam haereditatem diligat, quam cohaeredum numerus non angustat; quae et omnibus una est, et singulis tota; quae tanto largior ostenditur, quanto ad hanc percipientium multitudo dilatatur.

(86) But why do we say such things concerning envy, unless we likewise point out in what manner it may be rooted out? For it is a hard thing for one man not to envy another that, which he earnestly desires to obtain; since whatever we receive that is of time becomes less to each in proportion as there are many to divide it amongst. And for this reason envy wrings the longing mind, because that, which it desires, another man getting either takes away altogether, or curtails in quantity. Let him, then, who longs to be wholly and entirely void of the bane of envy, set his affections on that inheritance, which no number of fellowheirs serves to stint or shorten, which is both one to all and whole to each, which is shewn so much the larger, as the number of those that are vouchsafed it is enlarged for its reception.

Imminutio ergo livoris est affectus surgens internae dulcedinis et plena mors est ejus, perfectus amor aeternitatis. Nam cum mens ab ejus rei appetitu retrahitur, quae accipientium numero partitur, tanto magis proximum diligit; quanto minus ex provectu illius sua damna pertimescit.

And so the lessening of envy is the feeling of inward sweetness arising, and the utter death of it is the perfect love of Eternity. For when the mind is withdrawn from the desire of that object, which is divided among a multitude of participators, the love of our neighbour is increased, in proportion as the fear of injury to self from his advancement is lessened.

Quae si perfecte in amore coelestis patriae rapitur, plene etiam in proximi dilectione sine omni invidia solidatur; quia cum nulla terrena desiderat, nihil est quod ejus erga proximum charitati contradicat. Quae nimirum charitas quid est aliud quam oculus mentis; qui si terreni amoris pulvere tangitur, ab internae lucis mox intuitu laesus reverberatur?

And if the soul be wholly ravished in love of the heavenly land, it is also thoroughly rooted in the love of our neighbour, and that without any mixture of envy. For whereas it desires no earthly objects, there is nothing to withstand the love it has for its fellow. And what else is this same charity but the eye of the mind, which if it be reached by the dust of earthly love, is forthwith beaten back with injury from its gaze at the inward light?

Quia autem parvulus est qui terrena diligit, magnus qui aeterna concupiscit, potest etiam sic non inconvenienter intelligi: Parvulum occidit invidia, quoniam hujus pestis languore non moritur, nisi qui adhuc in desideriis infirmatur. [Gregory the Great, Moralia in Hiob V, XLV-XLVI, c. 80-86, CSEL 143, pp. 278-283]

But whereas he is ‘a little one,’ who loves earthly things, and a great one that longs after the things of eternity, it may be suitably enough rendered in this sense likewise, And envy slayeth the foolish one; in that no man perishes by the sickness of this plague, except him that is still unhealthy in his desires. [Gregory the Great, Moralia in Hiob V, XLV-XLVI, c. 80-86, translation by John Henry Parker, J. G. F. Rivington and J. Rivington, London 1844]

Sequitur: ₂₃Iracundiae tempus non reservare.

And then: ₂₃Do not waste time holding a grudge.

Tunc iracundiae tempus reservas, cum exspectas tempus, in quo statuis reddere vicem.

For you waste time holding a grudge when you expect there to be a time when you will be able to get revenge.

Iracundus etenim dicitur, sicut S. Hieronymus dicit, qui semper irascitur et ad levem responsionis auram atque peccati quasi a vento folium commovetur; nequo vero qui aliquando irascitur, iracundus est, sed ille dicitur iracundus, qui crebro hac passione superatur [Jerome, Commentarius in Epistulam ad Titum 1.7].

As Jerome says, One is said to be wrathful who always gets angry, and at the slightest hint of a rebuke, even for a mistake, is moved like a leaf by the wind. However, not everyone who gets angry is wrathful, but that man is said to be wrathful who is frequently overcome by this passion. [Jerome, Commentarius in Epistulam ad Titum 1.7]

Nam iracundia derivatur ab eo, quod est iracundus; sive etiam iracundus dicitur, ut Isidorus dicit, eo quod accenso [page 154] sauguine in furorem compellitur [Isidore, Etymologiae 10.130 and 6.9]. ‘Ur’ enim flamma dicitur, et ira inflammat.

Anger arises from one who is wrathful; or as Isidore says, ‘wrathful’ refers to someone who is driven to fury when the blood is inflamed. For ‘ur’ means “flame,” and anger inflames.⁴ [Isidore of Seville, Etymologiae X, c. 129]

Sequitur: ₂₄Dolum in corde non tenere.

And then: ₂₄Keep no deceit in your heart.

Ille enim dolum tenet in corde, qui, quia vicem non potest reddere, tamen contra nocentem se dolum contra illum habet.

He keeps deceit in his heart who, because he cannot take revenge, still has deceitful [intentions] against the one who has harmed him.

Dolus enim dicitur, sicut dicit Isidorus, calliditas mentis ab eo, quod deludat; aliud enim agit, et aliud simulat. Petronius aliter existimat dicens: Quidest, judices, dolus? Nimirum, ubi aliquot factum est, quod legi dolet; habetis dolum, accipite nunc malum [Petronius, Satyricon, quoted in Isidore, Etymologiae 5.26.7].

As Isidore says, Deceit means the craftiness of mind of someone who plays false; he does one thing and feigns another. Petronius considered it otherwise, saying: What do you conclude deceit [Lat. dolus] to be? Obviously, when something is done that offends [Lat. dolet] against the law. You have deceit, so now receive evil. [Isidore of Seville, Etymologiae V, c. 26.7]

Sequitur: ₂₅Pacem non dare falsam.

And then: ₂₅Nor give false peace.

Ille enim pacem falsam dat, quem⁹ non diligens osculatur.

 He gives false peace who does not lovingly offer the kiss [of peace].

Sequitur: ₂₆Caritatem non derelinquere.

And then: ₂₆Nor abandon charity.

Duobus modis derelinquit homo caritatem, uno modo derelinquit homo caritatem, i. e. per intervallum temporis, altero modo derelinquit funditus; i. e. tunc derelinquit caritatem per intervallum temporis, si hodie caritatem habet et oras non habet, et iterum habet et non habet. Caritatem in perpetuum derelinquit, qui nunquam habet caritatem, postquam desierit caritatem habere.

There are two ways in which a man abandons charity. One way a man abandons charity is with respect to an interval of time. The other way is by abandoning it completely. He abandons charity with respect to an interval of time if today he has charity and tomorrow he does not, and then again he has and then does not. He abandons charity forever who never has charity, or later ceases from having charity.

Sequitur: ₂₇Non jurare.

And then: ₂₇Do not swear oaths.

 Jurare enim est, ut Cassiodorus dicit, aliquid sub attestatione promittere [Cassiodor, Expositio 14:9].

To swear oaths, as Cassiodorus says, is to promise something under attestation. [Cassiodorus, Expositio Psalmorum 14:4]

Et reddit causam, quare non debeat jurare, cum subdit: ne forte perjuret, ac si diceret: Ideo non juret, ne forte perjuret.

And he offers a reason why one should not swear oaths, when he adds: lest he swear falsely, as if to say: therefore one should not swear oaths, lest he swear falsely.

De juramento enim videamus, qualiter Dominus in Evangelio dicat, ait enim: Audistis, quia dictum est antiquis: Non perjurabis, reddes autem Domino juramento, tua. Ego autem dico vobis, non jurare omnino, neque per coelum, quia thronus Dei est, neque per terram, quia scabellum pcdum ejus est, neque per Jerosolymam, quia civilas est magni regis, neque per caput tuum juraveris, quia non potes unum capillam album facere aut nigrum. Sit autem sermo vester: est, est; non, non. Quod autem his abundantius est, a malo est [Mt 5:33-37].

Let us see how the Lord speaks about oaths in the Gospel. In fact he said: You have heard what was spoken of old: Do not swear falsely, offer your oath to the Lord. I say to you, do not swear oaths at all, neither by heaven, because it is the throne of God, nor by earth, because it is his footstool, nor by Jerusalem, because it is the city of the great king, nor should you swear by your head, because you cannot make even a single hair white or black. Let this be your word: yes, yes; no, no. Whatever is more than this comes from evil. [Mt 5:33-37]

Pessima autem erat consuetudo Judaeorum, qui relicta licentia, quam dederat illis Dominus, jurare per semetipsum, jurabant per elementa mundi, unde saepissime redarguuntur [page 155] a Domino, quia homo rem, per quam jurat, aut veneratur aut colit aut timet. Dominus enim concesserat illis jurare per semetipsum, ne jurarent per deos alienos. Ea intentione praeceperat illis jurare per semetipsum, qua etiam intentione praeceperat illis offerre sibi sacrificium carnale; praeoecupaverat enim illos in sacrificiis offerendis sibi, ne ipsa sacrificia obtulissent diis alienis. Constrinxerat enim illos ut servos, nutrierat ut parvulos. Haec autem licentia jurandi sive sacrificandi non illis in perpetuo data est, sed tamdiu illis concessa, donec veniret ille, qui meliorem legem daret illis. Sic enim per prophetam dicit: Dedi eis praecepta non bona, in quibus non vivent [Ez 20:25].

The custom of the Jews was terrible, for having been given permission by the Lord to swear oaths by himself, they swore instead by the elements of the world, for which they were frequently rebuked [page 155] by the Lord, because the thing by which a man swears oaths he also venerates and cherishes and fears. The Lord had allowed them to swear oaths by himself, lest they swear by alien gods. And that intention by which he commanded them to swear oaths by himself was the same intention by which he commanded them to offer fleshly sacrifice to him. For he had earlier let them offer sacrifices to him lest they offer sacrifices to alien gods. He had controlled them like servants, and fed them like children. That permission to swear oaths or to sacrifice was not given to them in perpetuity, but was conceded to them until the one came who would give them a better law. So he said through the prophet: I gave them commandments that are not good, in which they will not live. [Ez. 20:25]

Ad comparationem enim meliorum non sunt bona, nam sibimetipsis comparata bona sunt. Et item dicit: Dabo eis testamentum non tale, quale dedi patribus eorum, cum educerem illos de terra Aegypti [Ier 31:32].

In comparison with the better ones they are not good, but in themselves they are good. And again he says, I will give them a covenant not like the one I gave to their fathers, when I led them out of the land of Egypt. [Jer. 31:32]

Illis enim praecepit ut servis, ut jurarent, nobis autem praecepit ut filiis, non jurare omnino; lex enim per Moysen data est a Judaeorum profectu, i. e. ad perfectionem sanctitatis sive profectum a gratia Evangelii accepit;¹⁰ omnia enim nova a veteribus sumunt testimonia. Hoc enim, quod Dominus praecipit, non jurare nos omnino, longe ante Salomon per Spiritum Sanctum praedixit dicens: Jurationi os tuum non adsuescat [Eccli 23:9]. Et iterum idem Salomon dicit: Omnis jurans aut negotians¹¹ peccato non purgabitur [Eccli 23:11], i. e. peccato non carebit.

He commanded them as servants that they swear oaths, but us he commanded as sons, not to swear oaths at all. For the law given by Moses was for the progress of the Jews, that is, he received [it] by the grace of the Gospel for the perfection of holiness and progress; for all that is new is based on testimonies by what is old. What the Lord commanded us, not to swear oaths at all, Solomon had said long before, saying: Do not let your mouth grow used to swearing oaths. [Sir. 23:9] And again Solomon says, Everyone swearing oaths or trading⁵ will not be purged of sin, [Sir. 23:11] that is, will not be without sin.

Quid enim necesse est illi jurare, cujus locutio debet esse fidelis, ut pro juramento accipiatur? ldeo praecepit Dominus, non jurare omnino, ne sperarent alii aut speraremus nos, nobis inesse licentiam mentiendi absque juramento.

What must he – whose word ought to be trustworthy – swear on oath, that it be accepted as an oath? For that reason the Lord commanded not to swear oaths at all, lest others hoped, or we hoped, that there would be permission for us to lie without an oath.

Dominus enim nullam differentiam vult esse inter mendacium et juramentum; sicut enim cavenda est perfidia in juramento, ita debet caveri mendacium in locutione, quia utrumque Dominus judicat. Dicit enim Psalmista: Perdes eos, qui loquuntur mendacium. [Ps 5:7] Et Apostolus: Os quod mentitur, occidit animam [Wisd 1:11].

The Lord wishes there to be no distinction between a lie and an oath; just as treachery is to be avoided in an oath, so also lying is to be avoided in speaking, because the Lord judges both. As the Psalmist says, You will destroy those who speak falsehood. [Ps. 5:7] And the Apostle: The mouth that lies kills the soul. [Sap 1:11].

Et si [page 156] Deus perdet eos, qui loquuntur mendacium, et os, quod mentitur, occidit animam, cavendum est in omni locutione mendacium, sicut perfidia iu juramento. Fidelis enim quidquid loquitur, veraciter debet loqui, ita ut pro juramento accipiatur, quia scriptum est: Testis fidelis non mentitur [Prv 14:5].

And if [page 156] God destroys those who speak falsehood, and the mouth that lies kills the soul, falsehood is to be avoided in all speech, just like treachery in an oath. When a trustworthy person says something, he should speak truthfully so that it is accepted as if it were an oath, for it is written: A trustworthy witness does not lie [Prv 14:5].

Quamquam hoc specialiter ad Christum referatur, tamen ad unumquodque membrum ejus potest referri; Dominus enim, qui praecipit non jurare, legitur jurasse. Quare? Propter perfidiam Judaeorum hoc faciebat, quia illi nulli locutioni credebant, nisi juramento firmaretur, et propterea jurabat Dominus, ut, qui nolebant credere vera loquenti, saltem crederent juranti. Iterum audistis, quia dictum est antiquis: Non perjurabis [Mt 5:33]. Minor justitia est scribarum et pharisaeorum, non perjurare, major justitia est illorum, qui intraturi sunt in regnum coelorum, non jurare omnino. Dominus enim, qui praecepit non jurare, non solvit legem, sed implevit, quia qui non jurat, uon perjurat.

Although this refers especially to Christ, nevertheless it can be referred to any of his members. Yet the Lord who commanded do not swear oaths, is read to have sworn. How? He did this because of the treachery of the Jews, for they believed nothing he said unless he backed it with an oath. For this reason the Lord swore an oath, so that those who were unwilling to believe the one speaking true things would at least believe one who swore an oath. Again you have heard, for it was said to those of old, Do not swear falsely. [Mt 5:33] Lesser is the righteousness of the scribes and Pharisees in not swearing falsely, and greater is the righteousness of those who will enter the kingdom of heaven in not swearing oaths at all. For the Lord, who commanded do not swear oaths, did not abolish the Law but fulfilled it, because the one who does not swear oaths does not swear falsely.

[The following section is inspired by Augustine, De sermone Domini in Monte I, c. 17.51, which is partly paraphrased, partly quoted literally]

Sicuti enim ille, qui non loquitur, non mentitur, ita non perjurat, qui non jurat, et quia homo rem, per quam jurat, aut invocat aut advocat, ideo necesse est, ut subtilius investigemus ne Paulus, qui legitur jurasse, contra Dominica praecepta videatur jurasse. Dicit enim: Ecce, quae scribo vobis, coram Deo, quod non mentior [Gal 1:20]. Et iterum: Deus et Pater Domini nostri Jesu Christi, qui est benedictus in secula, scit, quod non mentior [2 Cor 11:31]. Et iterum: Testis est mihi Deus, cui servio in spiritu meo in Evangelio filii ejus, quod sine intermissione memoriam vestri facio semper in orationibus meis pro vobis ad Deum, fraters [Rm 1:9].

Just as he who does not speak does not lie, so he does not swear falsely who does not swear oaths. Because a man both invokes and calls upon the thing by which he swears, it is therefore necessary that we investigate carefully whether Paul, who is read to have sworn an oath, is considered to have sworn an oath against the commandments of the Lord. For he says: Consider what I write to you, for before God I do not lie. [Gal 1:20] And again: The God and Father of our Lord Jesus Christ, who is blessed forever, knows that I am not lying. [2 Cor 11:31] And again: Brothers, God is my witness, whom I serve in my spirit in the Gospel of his Son, that I remember you always without ceasing in my prayers to God on your behalf. [Rm 1:9]

Sunt enim nonnulli, qui conantur defendere Paulum dicentes: ‘quia ille jurat, qui per aliquid dicit; Paulus autem non juravit, quia per aliquid non dicit’.

For there are some who try to defend Paul by saying, ‘because he who swears oaths speaks by something, Paul did not swear an oath because it did not speak by something.’

Quod B. Augustinus ridiculum dicit esse. Nunc autem propter hos contentiosos, qui ita defendunt Paulum, necesse est, ut etiam istud testimonium adhibeatur, quo Paulus eo modo reperitur jurasse, quo illi dicunt esse jurandum. Dicit enim: Quotidie enim morior per vestram gloriam, fratres.

Blessed Augustine says this is ridiculous.⁶ But now for the sake of the contentious who defend Paul, it is necessary to consider that testimony in which Paul is found to have sworn oaths, in which they say he must have been swearing oaths. For he says: Brother, daily I am dying by your glory. [1 Cor 15:31].

Hic enim per vestram gloriam [1 Cor 15:31] non ita intelligendum est, quasi diceret: pro vestra gloria morior, aut vestra gloria me facit [page 157] quotidie mori, aut, sicut dicitur: per illius magisterium doctus factus est, i. e. illius magisterio factum est, ut perfecte doceretur, quod sermo graecus excludit, quia sermo ille graecus, unde hoc translatum est, nullomodo aliter potest intelligi, nisi a jurante; unde quamvis in nostra locutione talis locutio diverse intelligi potest, tamen in hoc loco non aliter potest intelligi, sicut diximus, nisi juramentum.

This [phrase] by your glory is not to be interpreted as if it says: for your glory I am dying, or your glory makes me [page 157] die daily, as when it is said: someone became learned by his teaching, that is, it was done by his teaching, for it can be shown perfectly that the Greek word excludes it, for the Greek word from which this is translated can be understood in no way other than swearing an oath.⁷ Whereas in our manner of speaking such a phrase can be variously understood, nevertheless in this place it cannot be understood otherwise, as we have said, than as an oath. [cf. Augustine, De sermone Domini in Monte I, c. 17.51, CCSL 35, p. 56-58]

Nunc autem, quia non potest Paulus defendi, non jurasse, subtilius inspicienda est sententia Salvatoris, quam pleno Paulus noverat, qua intentione prohibuit Dominus jurare, ne Paulus, sicut diximus, contra praecepta magistri videatur jurasse.

Since Paul cannot be defended from having sworn an oath, the saying of the Savior – which Paul obviously knew – must be examined more closely [to know] for what purpose the Lord prohibited swearing oaths, lest Paul be seen to have sworn oaths against the commandments of the Master.

Dominus enim, cum dicit, non jurare omnino [Mt 5:37], non dicit, ut omnino non juretur, sed dicit, ut jusjurandum pro bono omnino non esset appetendum.

For the Lord, when he says, Do not swear oaths at all [Mt 5:37], does not say it so that oaths not be sworn at all, but he says it because an oath must not at all be sought for a good thing.

Sunt enim nonnullae res, quae per se aut pro se non sunt bonae, sed propter alias res adjacentes aut accidentes sibi accipiuntur pro bonis, ut v. gr. si suades alicui necessaria aut utilia, et ille tuis dictis suam non accomodat fidem, tu autem pro salute illius, ut ille credat, juras illi, tunc uteris ibi re non bona bene.

For there are some things which by themselves or for themselves are not good, but because of circumstances or events are accepted as good things. For example, if you recommend necessary or useful things to someone, and he does not have confidence in your words, you might swear an oath to him, for his well-being, so that he might believe you. In such a case you are using something that is not good well.

Unde Dominus, cum dicit, non jurare per coelum et terram, quia ita voluit intelligi non jurare omnino, sicut diximus, ideo pervenit usque in illum locum, ubi subjuuxit dicens: quod autem his abundantius est, a malo est [Mt 3:37], i. e. a malo infirmitatis illius, qui non credit; ipsa enim infirmitas illius sive iucredulitas nullum est, a quo malo quotidie rogamus Dominum in oratione ut liberari mereamur, i. e. ut non minus creduli inveniamur, quam opportet; quamvis caeteri minus intelligentes hoc, quod dicitur a malo, ita velint intelligere, i. e. a diabolo, quia scriptum est: Diabolus mendax est et pater ejus [cf Io 8:44], quod captioni patet magis quam rationi, quia si ita intelligatur, et Paulus et caeteri Sancti, qui inveniuntur jurasse, contra praeceptum Domini videntur jurasse.

Therefore, when the Lord says not to swear by heaven or earth, because he wanted it to mean do not swear oaths at all, as we have said, he went so far in that instance as to add what is more than these [“yes” or “no”] is from evil, [Mt 5:37] that is, from the evil of the weakness of the one who does not believe. This weakness or disbelief is not the evil that we ask the Lord daily in the prayer that we be worthy to be liberated from. It is, rather, that we not be found less believing than we ought to be. Other, less intelligent, people want to interpret the saying from evil to mean from the devil [“Evil One”], because it is written, The devil is a liar and the father of lies. [cf. Io 8:44] [Such an interpretation] owes more to sophistry than to reason, because if it is understood in that way, then Paul and other saints who are found to have sworn oaths appear to have sworn oaths against the commandment of the Lord.

Hic etiam subtilius investigandum est, cur dixit a malo, et non dixit ‘malum’? Si enim ‘malum’ dixisset, dubium fuisset, utrum illi esset malum, qui loquitur, an illi, cui suadetur. Sed quia hoc malum non attinere voluit Dominus loquanti, sed non credenti, ideo dixit a [page 158] malo, quia non est malum illi, qni suadet, si juraverit pro salute illius, sed ille, cui suadetur, quia a malo infirmitatis, i. e. incredulitatis illius, qui credere non vult, descendit.

This should be investigated more carefully, for why did he say from evil and not ‘evil’? If he had said ‘evil’, it would have been uncertain whether evil would be [applicable] to the one who speaks, or to the one who is persuaded. But because the Lord did not want this evil to pertain to the one who speaks, but rather to one who does not believe, therefore he said from [page 158] evil, for it is not evil for the one who persuades if he swears oaths for the good of the other. But it pertains to the one who is persuaded, from the evil of his weakness, that his, from his failure to believe.

Sequitur: neque per coelum, quin thronus Dei est, neque per terram, quia scabellum pedum ejus est [Mt 5:34], et reliq.

He continues: neither by heaven, which is the throne of God, nor by earth, which is his footstool, [Mt 5:34] and the rest.

Pro duobus enim modis Dominus prohibuit jurare per elementa; uno enim modo, ne veneratio Creatoris transferatur in venerationem creaturarum, sicut superius diximus, quia homo rem, per quam jurat, aut veneratur aut colit aut timet.

The Lord forbade swearing by the elements in two ways: in one way, lest the veneration of the Creator be transferred to veneration of created things, as we said above, for the thing by which a man swears an oath he also venerates, honors, and fears.

Quem errorem Paulus apostolus non solum in gentibus reprehendit, quae paene ab ipsa creatione mundi per culturam idolorum a Deo recesserunt, verum etiam in Judaeis, qui saepius a Deo recedentes leguntur, dicens: Coluerunt et servierunt creaturae potius, quam creatori [Rm 1:25]. Altero vero modo, quia Judaei timentes jurare per Dominum, sicut illis concessum fuerat, ne juramento tenerentur, sicut dictum erat illis: Reddes autem Domino juramenta tua [Mt 5:33], callide jurabant per elementa, et ex hoc decipiebant illos, quibus jurabant, quia se aestimabant non teneri a juramento, si per elementa jurarent, et illos,¹² quibus jurabant, talibus juramentis credere putabant, facientes contra illud, quod Psalmista dicit: Nec juravit in dolo proximo suo [cf. Ps 14:3], qui hujuscemodi jurat,¹³ i. e. ut ille, qui jurat, non pro juramento teneat, ipse autem, cui juratur, pro juramento accipiat.

The other way [in which the Lord forbade swearing by the elements] is because the Jews were afraid to swear by the Lord, as had been allowed them, lest they be held to their oath, as had been said to them: Render your oaths unto the Lord. [Mt 5:33] They cleverly swore by the elements, and so deceived those to whom they swore oaths, because they considered themselves not to be bound by the oath if they swore by the elements. And they supposed that those to whom they swore would suppose they could trust such oaths, acting against what the Psalmist says: Nor does he swear in deceit to his neighbor. [cf. Ps. 14:3] One who swears oaths in such a way [does it so that] he who swears not be held to his oath, even though the one to whom it is sworn accepts it as an oath.

Quam vero calliditatem etiam Dominus in alio loco denudat dicens: Qui ergo jurat in altari, jurat in eo et in omnibus, quae super illud sunt; et qui juraverit in templo, jurat in illo et in eo, qui habitat in ipso. Et qui jurat in coelo, jurat in throno Dei et in eo, qui sedet super eum [Mt 23:20-22].

The Lord exposes such trickery in another place, saying: Whoever swears by the altar, swears by it and by everything that is upon it; and whoever swears by the Temple, swears by it and by him who dwells in it. And whoever swears by heaven, swears by the Throne of God and by him who sits upon it. [Mt 23:20-22]

Quomodo potest immunis esse a juramento, qui per coelum jurat, cum coelum thronus Dei est? Vel quomodo similiter potest non teneri a juramento, qui per terram aut per Hierosolymam aut per caput jurat, cum terra scabellum pedum Dei est, et Hierosolyma praefigurationem illius coelestis [page 159] Jerusalem, i. e. corporis Christi tenet, et caput figuram Christi tenet, sicut Apostolus dicit: Caput viri Christus est [1 Cor 1:11].

How can someone who swears by heaven be free of an oath, when heaven is the throne of God? Similarly, how can he not be bound by an oath who swears by the earth or by Jerusalem or by his head, when the earth is God’s footstool, and Jerusalem represents a prefiguring of the heavenly [page 159] Jerusalem, that is, of the Body of Christ, and the head represents a figure of Christ, as the Apostle says: The head of a man is Christ? [1 Cor 11:3]

Et hoc animadvertendum est, ut Hieronymus dicit, quin jusjurandum hos habet comites: veritatem, judicium atque justitiam. Si ista defuerint, nequaquam erit juramentum, sed perjurium. [Jerome, Commentarii in Jeremiam 4:2]

And it must be observed, as Jerome says, that an oath has these companions: truth, judgment, and justice. If these are absent, it will not be an oath at all, but rather a false oath. [Jerome, Commentarii in Jeremiam 4:2]

Item qui jurat per coelum, jurat in eo et in illo, qui coelum creavit, et qui jurat per terram, jurat in illa et in eo, qui creator ejus est, et qui jurat per Hierosolymam, jurat in illa et in eo, cujus civitas est. Dicit enim: neque per Hierosolymam, quid civitas est magni Regis [Mt 5:35].

Also, he who swears by heaven, swears by it and by the one who created heaven, and he who swears by earth, swears by it and by him who is its Creator, and he who swears by Jerusalem swears by it and by him whose city it is. Indeed, he says: nor by Jerusalem, which is the great King’s city. [Mt 5:35]

Melius enim fuerat dicere magni regis, quam ‘mea’, quamqnam et ipse magnus rex sit, quia suo tempore manifestanda erat suae potentia divinitatis. Neque per caput tuum juraveris, nihil enim nobis propius attinet quam caput, sed non est nostrum, quia in subsequentibus dicit: neque per caput tuum juraveris, quia non potes unum capillum album facere aut nigrum [Mt 5:36].

Although he is himself the great King, it was better to say the great King’s rather than ‘my,’ because at that time the power of his divinity was yet to be shown. Nor should you swear by your head, since nothing is closer to us than the head, [Mt 5:36] and yet it is not our own, as he subsequently says: nor ought you to swear by your head, since you cannot make a single hair white or black. [Mt 5:36]

Et si unum capillum non possumus facere album aut nigrum, restat, ut illius sit, qui hoc facere potest, i. e. capillum nigrum aut album. Et si jam caput non est nostrum, quare Dominus tuum dicit, i. e. neque per caput tuum juraveris?

And if we cannot make even a single hair white or black, then [the head] must belong to him, the one who can do this, that is, make a hair black or white. And if even the head is not ours, why does the Lord say, nor ought you to swear by your head?

More enim nostro Dominus locutus est, cum dicit per caput tuum, i. e. per caput, quod tu tuum putas. Idcirco Dominus a magno elemento coepit dicens: neque per coelom et reliqua, et pervenit usque ad minimum, i. e. capillum album aut nigrum, quia ostendere voluit, nil creaturarum nobis attinere et nil creaturarum sua gubernatione non subsistere; et si nil creaturarum nobis attinet, et nil creaturarum sine sua gubernatione potest subsistere, superest, ut omnis creatura sua sit, et nos per nullum creaturam velit jurare.

The Lord spoke according to our custom when he said ‘by your head’, that is, by the head, which you suppose is yours. Therefore the Lord began with a great element, saying: nor by heaven and the rest, and continued down to the least, that is, a white or black hair, for he wanted to show that nothing created depends on us, and nothing created exists without his control. If nothing created depends on us, and nothing created can exist without his control, then every created thing must be his, and he does not want us to swear oaths by any created thing.

Nunc autem propter minus intelligentes necesse est, ut investigemus, quid sit, quod Dominus dicit: neque per coelum, quia thronus Dei est, neque per terram, quia scabellum pedum ejus est [Mt 5:35], ne Deum membra, sicut homines, habere credant.

For the sake of the less intelligent it is now necessary that we investigate what it means when the Lord says: neither by heaven, because it is the throne of God, nor by earth, because it is his footstool, [Mt 5:35] lest they believe God to have limbs like men.

Quid est, quod hic Dominus dicit: neque per coelum, quia thronus Dei est, neque per terram, quia scabellum pedum ejus est? et per prophetam clamat: Coelum [page 160] mihi sedes est, terra autem scabellum pedum meorum? [Act 7:49]

So what is it that the Lord is saying here: neither by heaven, because it is the throne of God, nor by earth, because it is his footstool? And through the Prophet is crying out: Heaven [page 160] is my throne, and earth is the stool for my feet? [Act 7:49]

Numquid Deus membra veluti homo habet? Homo enim in alio loco sedet, in alio loco pedes ponit. Numquid et Deus, sicuti homo, alibi, i. e. in coelo sedet, et in terra pedes ponit? Nequaquam, sed more nostro loquitur; nos enim, cum sedemus, in eminentiore ac praecellentiore loco sedemus.

Can it be that God has limbs like a man? For a man sits in one place, and puts his feet in another place. Can it be that God, like a man, can be somewhere else, that is, sit in heaven but put his feet on earth? Not at all! But he is speaking according to our custom. For when we sit, we sit in a higher or more prominent place.

In corpore enim mundi quatuor sunt principalia elementa, et his elementis eminentius et excellentius est coelum, minus est terra. Et tunc, cum dicit: Coelum mihi sedes est, quasi vis divina praesentior sit eminentiori et praestantiori elemento, i. e. coelo, terram vero minus elementum in infimis atque in extremis ordinet et regat atque gubernet.

There are four principal elements in the composition of the world, and the most eminent and excellent of these elements is heaven [air], and the least is earth. And so when he says: Heaven is my throne, it is as though the divine power favors the more eminent and worthy element, that is heaven, while he orders and rules and governs the earth, the lesser element, to its lowest and farthest bounds.

Spiritaliter autem coeli nomine sanctae animae intelliguntur, et terrae peccatrices; et quia per coelum animae justorum intelliguntur, manifestat Salomon, qui dicit: Anima justi sedes est sapientiae [Wisd 7:27]. Et Paulus dicit: Christus Dei virtus et Dei sapientia est [1 Cor. 1:24]. Et si anima justi Dei sedes est et sapientia Dei est, bene animae justorum Dei sedes dicuntur; et ecce, probasti, animas sanctorum Dei sedem esse.

On the spiritual level, the name ‘heaven’ means holy souls, and ‘earth’ means sinful one. Solomon explains that ‘heaven’ means the souls of the just when he says: The soul of the just one is the throne of wisdom. [Sap 7:27] And Paul says: Christ is the power of God and the wisdom of God. [1 Cor 1:24] And if the soul of the just one is the throne of God, and wisdom is of God, then aptly are the souls of the just said to be the throne of God. Look: you have proven that the souls of the saints are the throne of God.

Nunc autem videndum est, qua ratione ipsae animae sedes dicuntur, et noc habitatio. Per sessionem enim coeli judiciaria potestas intelligitur, (et Apostolus dicit: Spiritalis omnia dijudicat [1 Cor 2:15]), quae sanctis, meritis suis exigentibus, data est. Per terram vero peccatrices animae intelliguntur, quia homo, postquam peccavit, audivit: Terra es et in terram ibis [cf Gn 3:19]. Et si animae peccatrices intelliguntur per terram, et per scabellum quare?¹⁴ Ideo enim nomine scabelli animae peccatrices intelliguntur, quia homo nolens stare in lege, factus est sub lege, quasi scabellum sub pedibus constitutus est, et in inferiore loco ponimus pedes.

Now it must be seen why souls are said to be a ‘throne’ rather than a ‘dwelling.’ The ‘sitting of heaven’ means judicial power (the Apostle says: The spiritual man judges all things [1 Cor 2:15]), which is given to the saints, who examine [things] by their merit. ‘Earth’ means sinful souls because after he had sinned, the man heard: You are earth and unto earth you shall go. [cf. Gn 3:19] And if ‘earth’ means sinful souls, what then is ‘footstool’? ‘Footstool’ means sinful souls as well, because man, not willing to remain within the law, was placed under the law, and was made like a footstool under feet, and we place our feet in a lower place.

Quid laboriosius et operosius cogitari potest, quam membra abscidere, i. e. oculum vel manum, per quam intelliguntur carissimi amici, [cf. Mt 18:8-9] quam malas consuetudines expellere, quam diversas incommoditates uxoris, quae excogitari aut dici et quidquid accidere possunt except¹⁵ causa fornicationis, [page 161] olerare, vel si non habeat, non ducat¹⁶ eam, quae soluta est a viro, pulchram, sanam, divitem foecundamque. Si hoc facere non licet, multo minus licere sibi arbitretur, ad ullnm alium illicitum concubitum accedere. [cf. Augustine, De sermone Domini in Monte I, c. 18.54] Et qui labor hoc sit, nullus agnoscit, nisi qui illum expertus est.

Can one think of anything more laborious and painstaking than to cut off limbs (for example an eye or a hand, [cf. Mt 18:8-9] which mean a dear friend); to get rid of bad habits; to have to put up with the various misfortunes and events that can be imagined or alleged of a wife (apart from a case of fornication [cf. Mt 5:32]). [page 161] And if he does not have [a wife], let him not take someone divorced from a man, [even if she] is beautiful, healthy, rich and fertile. If it is not lawful to do this, much less is one to consider it lawful to give himself over to any other unlawful sexual act. [cf. Augustine, De sermone Domini in Monte I, c. 18.54] No one knows what a labor this is except someone who has experienced it.

V. gr. ut si habeat quis carissimum amicum consilium sibi prabentem in divinis rebus, qui intelligitur per oculum, et postea sibi scandalum praebuerit in via Dei, aut certe alterum amicum, qui sibi in divinis rebus adjutorium praebeat, qui intelligitur per manum, et postea cum scandalizaverit et audierit Dominum dicentem: Si scandalizaverit te oculus vel manus tua, projice illam abs te; bonum est tibi, debilem intrare ad vitam, quam tota membra habentem mitti in gehennam ignis [cf. Mt 18:8-9], et voluerit abjicere a se, nullus cognoscit, qui labor sit, nisi ille, qui hoc jam operatus est.

For example, someone has a dear friend who provides him advice in divine things (signified by ‘eye’), but then later places a stumbling block for him in the way of God. Or perhaps [he has] another friend, who offers help in divine things (signified by ‘hand’) and later causes scandal, and he hears the Lord saying: if your eye or your hand is a stumbling block for you, cast it away from you; for it is better for you to enter life crippled than to have all of your limbs and be cast into the gehenna of fire. [cf. Mt 18:8-9] So he wants to cast him away from himself, and no one knows what a labor that is, except him, who has now done it.

Et iterum, si habet quis malas consuetudines jurandi et audierit Dominum dicentem: non jurare omnino neque, per coelum, neque per terram [Mt 5:34] etc., voluerit¹⁷ has consuetudines a se abjicere, qui labor sit, nullus cognoscit, nisi ille, qui jam eas a se expulit.

And again, if someone has bad habits of swearing oaths and hears the Lord saying: do not swear oaths at all, neither by heaven nor by earth. [Mt 5:34] etc., he will want to cast off these habits from himself. And what a labor that is, no one knows, except him, who has now driven these things out from himself.

Et iterum si habet aliquis uxorem morbis confectam, i. e. caecam, sterilem, deformem, debilem, leprosam, surdam, claudam et quidquid excepto causa fornicationis accidere illi potest, audiens Dominum dicentem: Si quis dimiserit uxorem suam excepto causa fornicationis, facit eam moechari, i. e. adulterari, et qui dimissam duxerit, moechatur [Mt 5:32], non audit¹⁸ illam dimittere, qui labor sit hoc tolerare, nullus cognoscit, nisi ille, qui jam tale sustinuit.

And again, if someone has a wife consumed with diseases--blind, sterile, deformed, crippled, leprous, deaf, lame and whatever else can befall her—and hears the Lord saying: If someone divorces his wife except for reason of fornication, he makes her commit adultery, and whoever takes a divorced woman commits adultery, [Mt 5:32] he does not dare to dismiss her for any reason besides fornication. And what a labor it is to bear this, no one knows, except him who now endures such a thing.

Haec omnia,¹⁹ i. e. ad membra praecidenda et consuetudines malas expellendas et incommoditates uxoris tolerandas, magna fortitudo illi necessaria est, et nullus potest ad hanc Christi militiam accedere, nisi ille, qui esurierit et sitierit justitiam, quia sicut ille, qui esurit, nil cogitat nisi cibum, vel ille, qui sitit, nil amat nisi potum, ita et ille, qui esurit et sitit justitiam, [page 162] nil illi utilius est, quam sola justitia, ut ea, quae amatores saeculi impossibilia dicunt, illi possibilia Domino adjuvante fiant. Et implebitur in illo hoc, quod Dominus dicit: Beati, qui esuriunt et sitiunt justitiam, quia ipsi saturabuntur [Mt 5:6].

For all these things – cutting off limbs and casting out bad habits and bearing a wife’s misfortunes – great strength is necessary. No one can join this army of Christ except the one who hungers and thirsts for justice, for just as the one who is hungry thinks of nothing but food, or the one who thirsts loves nothing except drink, so it is also for the one who hungers and thirsts for justice: [page 162] nothing is more useful to him than simply justice, so that those things which the lovers of the world say are impossible become possible for him with the Lord’s help. And so will be fulfilled in him what the Lord says: Blessed are those who hunger and thirst for justice, for they will be satisfied. [Mt 5:6]

Ecce jam ingressus es in hanc arduam viam et invenisti, circumstare tibi undique tribulationes et adeo fortissimas, ut desperes, te hoc, quod coepisti, non posse perficere; quid tibi est faciendum, nisi ad consilium fugere, ad illud videlicet, de quo propheta dicit: Spiritus consilii [Isa 11:2] i. e, patienter toleres mala proximorum et eis, quantum potes, opituleris, qui tuae divinitus desideras tibimet subvenire.²⁰

See, now that you are embarked upon this difficult way and have encountered trials, even strong ones, surrounding you on all sides, to the point that you despair of finishing what you have begun, what is there for you to do except flee for counsel to the one of whom the Prophet clearly speaks: The Spirit of counsel, [Isa 11:2] so that you patiently bear the evil deeds of your neighbors and, as much as you can, help those whom you desire to assist by divine inspiration.

Sequitur: ₂₈Veritatem ex corde et ore proferre.

And then: ₂₈Speak truth with heart and tongue.

Sunt enim multi, qui veritatem loquuntur in ore et non in corde. Et sunt multi, qui loquuntur in corde veritatem et non in ore. Illi autem, qui in ore loquuntur et non in corde, sunt hypocritae; illi autem, qui loquuntur veritatem in corde et non in ore, meliores sunt, quam illi, qui in ore et non in corde loquuntur veritatem. S. vero Benedictus utrumque vult, i. e. et in ore et in corde.

There are many who speak the truth with their tongue and not in their heart. And there are many who speak truth in their heart and not with their tongue. Those who speak with their tongue but not in their heart are hypocrites; those who speak truth in their heart and not with their tongue are better than those who speak truth with their tongue but not in their heart. St. Benedict wants them both, [to speak with] tongue and heart.

Sequitur: ²⁹Malum pro malo non reddere.

And then: ₂₉Do not return evil for evil.

In hoc enim loco B. Benedictus secundum sensum Origenis dicit; ait enim Origenes: Pejor est ille, qui vicem reddit, quam illc, qui malum in primis facit [?].

In this place Blessed Benedict speaks according to Origen’s meaning, for Origen said: Worse is the one who returns the same than he who did evil in the first place.

De hoc, quod dicit: Malum pro malo non reddere, Dominus in Evangelio dicit: Audistis, quia dictum est antiquis: Oculum pro oculo, dentem pro dente. Ego autem dico vobis, non resistere malo [Mt 5:38-39].

About this, which says: Do not return evil for evil, the Lord in the Gospel says: You have heard that it was said to your ancestors: An eye for an eye, a tooth for a tooth. But I say to you, do not resist evil. [Mt 5:38-39]

Minor est justitia scribarum et pharisaeorum, modum vindictae non excedere, et major justitia illorum, qui intraturi sunt in regnum coelorum, nil reddere.

The righteousness of the scribes and Pharisees, which was not to exceed the measure of vengeance, is less than the righteousness of those who will enter the kingdom of heaven, which is not to return anything at all.

His verbis ostenditur aequitas legis et compressio furoris volentium se vindicare, sive sine ratione, sive cum ratione. Aequitas legis ostenditur, quantum ad nos attinet, i. e. quantum ad humanam aestimationem pertinet. Humana aestimatio est, ut laesus nil plus laedat, quam laesus est.

By these words are shown the fairness of the law and restraining of the fury of those wanting to avenge themselves, whether with or without cause. The fairness of the law is shown in how much it applies to us, that is, how much it speaks to a human way of reckoning. The human reckoning is that the one who is hurt should not hurt more than he has been hurt.

Compressio furoris ostenditur, quia vix invenitur, qui tantum cupiat reddere, quantum [page 163] aesus est.

Restraint of fury is shown, because there can hardly be found someone who desires to return as much as [page 163] he has been hurt.

V. gr. ut pro uno pugno reddat unum et pro una alapa unam et pro uno verbo convitii reddat unum et ejusdem quantitatis. Et nisi comprimeretur ab hoc freno legali ille, qui sine ratione vult se vindicare tractus impetu furoris sui, tantum repercuteret, quantum valeret. Similiter et ille, qui cum ratione vult se vindicare post laesionem sibi allatam, nisi constringeretur ab hac lege, accepta occasione ulciscendi colligendo rationem diceret, quia dignus est ille, qui prius laesit, ut amplius laedatur.

For example, that he return one blow for another, and one slap for another, and one word of reproach for another of the same degree. And unless restrained by that rein of the law, he who without cause is dragged by the urging of his fury to avenge himself strikes as much as he can. Similarly, he who with cause wants to avenge himself after being hurt, unless he is constrained by that law, takes the opportunity for vengeance and finds cause, saying that it is proper that the one who struck first be struck more.

Inter istum, qui legem observando modum non excedit et illum, qui evangelium observando nil reddit, magna distantia est; in isto enim inchoatio pacis est, qui modum vindictae non excedit, in illo est consummatio pacis, qui evangelium observando nil reddit. Judaeis non poterat dari talis lex, in qua esset consuminatio pacis, sed inchoatio, quia carnales erant; et idcirco illis data est lex carnalis, ut qui amore coelestis patriae vel timore gehennae non poterant corrigi, saltem corrigerentur lege carnali.

Between the one who observes the law and does not exceed due measure, and the one who observes the Gospel and returns nothing at all, there is a vast distance. In the former person, who does not exceed the measure of vengeance, there is the beginning of peace. In the latter, the one who observes the Gospel and returns nothing, there is the fullness of peace. Such a law, in which there is the fullness of peace, could not be given to the Jews, but only its beginning, for they were fleshly-minded. Therefore the fleshly law was given to them, so that those who could not be corrected by love of the heavenly homeland or fear of Hell could at least be corrected by the fleshly law.

Iste autem, qui modum vindictae non excedit, a magno malo et a magna iniquitate recessit, i. e. recessit ab illo, qui prius laedit, et ab illo, qui plus, quam laesus est, reddit.

One who does not surpass the bounds of vengeance avoids great evil or iniquity. That is, he avoids being either someone who is the first to cause hurt or someone who returns more than he was hurt.N

Animadvertere debemus, quia Dominus de duabus personis loquitur, de legali scilicet et de evangelica, in quibus duo sunt gradus, juxta quos quatuor consistunt, duo scilicet, qui longe recedunt a lege, duo vero, qui appropiuquant evangelicae gratiae.

We should note that the Lord speaks of two persons, namely one under the law and one under the Gospel. In each there are two levels, so that there are actually four: two which are very far from the law, and two that come close to the grace of the Gospel.

Unus est enim in illo, qui recedit a lege, ut est, qui modum vindictae excedit, alter vero est in illo, qui prius laedit.

One is found in someone so far from the law as to surpass the bounds of vengeance. Another is found in someone who is the first to cause hurt.

Item prinius est, qui appropinquat evangelicae gratiae in illo, qui, cum audit legem dicentem sibi, oculum pro oculo reddere, et hoc ipsum interdictum sibi audit in evangelio, et tunc laesus non vult laedere: verumtamen non potest coercere animum suum, ut non laedat, minus tamen laedit, quam accepit. Iste jam ad comparationem illius, qui modum non excedit, bonus est.

The first one that comes close to the grace of the Gospel is found in someone who when he hears the law spoken to him to return ‘an eye for an eye,’ and then this same thing forbidden him in the Gospel, does not want to cause hurt even when he has been hurt. Even though he cannot force his soul not to cause hurt, it causes less hurt than it received. He is good in comparison to the one who does not surpass the bounds of vengeance.

Alter vero gradus est in illo, qui laesus non laedit, et tamen ita consistit, ut, si iterum laedatur, laedat. Iste jam melior est, qui laesus non laedit illo, qui minus laedit. Ille vero in tertio gradu constitutus [page 164] est, qui laesus non solum non laedit, sed etiam paratus est, ut amplius laedatur.

Another degree is found in someone who has been hurt but does not cause hurt, and even if hurt again, does not cause hurt. He who having been hurt does not cause hurt is better than the one who causes less hurt. But the one who having been hurt not only does not cause hurt, but is ready to be hurt even more, is truly established in the third⁸ degree. [page 164]

Et sicut iste optimus est, qui laesus non solum non laedit, sed etiam paratus est, ut amplius laedatur, ita e contrario pessimus est ille, qui, priusquam laedatur, laedit, quia ille, qui dixit: Oculum pro oculo [Mt 5:38], ille etiam praecepit: injuriam proximo tuo ne facias. [cf. Act 7:27]

And so that one is the best: someone who has been hurt and not only does not cause hurt, but is ready to be hurt even more. In contrast, he is worse who, having earlier been hurt then causes hurt, because the one who says: An eye for an eye, [Mt 5:38] also commanded: do no wrong to your neighbor. [cf. Act 7:27]

Nunc autem videndum est, qua ratione Dominus dixerit: non resistere malo [Mt 5:39], et non dixerit: reddere²¹ malum pro malo, quamquam et hoc bonum sit?

Now we must see why the Lord said: do not resist evil, [Mt 5:39], and did not say: do not return evil for evil, and why that was good too.

Non resistere enim malo est, non solum laesus nil reddere, sed etiam so praeparare ad amplius se laedendum. Unde Dominus volens, hoc ad praeparationem mentis attinere, quam soli sancti habent, et non ad ostentationem operis, ideo subjunxit quasi exponens, quid sit, non resistere malo: Si quis te percusserit in dexteram maxillam, praebe ei et alteram. [Mt 5:39]

Not to resist evil is not only not to return anything, but even to prepare oneself to be hurt more. Because the Lord means to apply this to the preparation of mind that only the saints have, rather than demonstrating something to be done, he then adds, as if explaining what it means not to resist evil: If someone strikes you on the right cheek, offer him the other. [Mt 5:39]

Hanc vero vim evangelii in illo utcunque cognoscimus, qui percussus a dilectissimo filio suo parvulo, non solum nil reddit, sed etiam paratus est, ut amplius percutiatur. Similiter et in illo utcunque hanc vim evangelii cognoscimus, qui habens carissimum amicum infirmitate detentum forte phreneticum, qui percussus ab illo, si viderit, illi expedire, praeparat se ad amplius percutiendum.

This strength from the Gospel we see in someone who, struck by his beloved little son, not only returns nothing, but is even ready to be struck more. Similarly, we see this strength from the Gospel when someone is struck by a dear friend greatly afflicted with madness, and then, if he sees that it would help him, prepares himself to be struck again.

Hi autem idcirco haec sustinent, quia unus illorum exspectat finem aetatis, alter vero similiter finem infirmitatis, quo desistant haec agere: et quod ab illis exigit amor carnalis, hoc a te debet exigere amor spiritalis, et ab illis carnalibus convinceris, te mentiri, si dixeris, hoc praeceptum Domini impossibile esse, quia sicut illi pro carnali amore sustinent improbitatem proximorum,²² — a te autem non solum ita, sed etiam plus debet exigere amor divinus.

They endure this because one of them waits for the end of a stage of life and the other waits for the end of an illness, when they will stop behaving like this. And what fleshly love requires from them, a spiritual love ought to require from you. You are overcome by fleshly things and deceive yourself if you say, ‘this commandment of the Lord is impossible,’ for just as they endure the misbehavior of their neighbors for the sake of fleshly love, so divine love should require from you not only the same, but even more.

Quid ergo aliud Dominus coelestis medicus debuit docere eos, qui ut se debent proximos diligere, nisi ut eorum, quos diligunt, improbitates deberent sustinere? Et sicut ex infirmitate corporis descendit illa improbitas, qua proximi percutiuntur, ita ex infirmitate animi descendit [page 165] iniprobitas, qua proximi laeduntur, quia sicut corpus habet suas infirmitates, ita et anima, quarum infirmitatum animae una est infirinitas cupiditas ulciscendi, quam Dominus non solum constringendo²³ vult, ut non laedat, sed etiam ut parata sit ad amplius laedendum;²⁴ ideo dixit, non resistere malo. [Mt 5:39]

For what else was the Lord, the heavenly physician, trying to teach those who should love their neighbors, other than that they should endure the misbehavior of those whom they love? And just as that misbehavior by which neighbors are struck stems from weakness of the body, [page 165] so the misbehavior by which neighbors are hurt stems from a weakness of the soul. As the body has its weaknesses, so too does the soul, and one of those weaknesses of soul is desire for vengeance. The Lord not only wants to restrain it lest one cause hurt, but even wants [the soul] prepared to be hurt even more. For that reason he said, do not resist evil. [Mt 5:39]

Et implebitur in illo, qui hoc praeceptum servaverit, quod Paulus dicit: Si esurierit inimicus tuus, ciba illum, si sitierit potum, da illi; hoc autem faciens carbones ignis congres super caput ejus [Rm 12:20]. Et illud Isaiae Prophetae dicentis: Habes carbones, sede super eos, ipsi erunt tibi in adjutorium [cf Isa 44:19]. Loquitur sermo propheticus ad Jerusalem, i. e. Ecclesiam, sive ad unamquamque animam fidelem: habes carbones, i. e. praecepta caritatis; et quia per carbones praecepta caritatis intelliguntur, sede super eos, i. e. observa illa praecepta, ipsi erunt tibi in adjutorium, hoc est dicere, quia si praecepta caritatis observaveris, ipsa caritas erit tibi in adjutorium ad convertendum inimicum tuum ad amorem ejusdem caritatis.

And it will be fulfilled in him who will keep this commandment that Paul says: If your enemy is hungry, give him food, if he is thirsty, give him drink; for doing this you heap burning coals on his head. [Rm 12:20] And that said by Isaiah the Prophet: You have coals, sit on them, for they will be of help to you. [cf Isa 44:19] The prophetic word is spoken to Jerusalem, that is, to the Church, or to every faithful soul: you have coals, that is, the commandments of charity; and because the commandments of charity are signified by ‘coals,’ sit on them, that is, keep the commandments, and they will be of help to you. That is to say, if you keep the commandments of charity, that same charity will be of help to you for converting your enemy to love of that same charity.

Sequitur: ₃₀Injuriam non facere, sed et factam patienter sustinere.

And then: ₃₀Do no injury, but even bear patiently those done to you.

Quod autem dicit: Injuriam non facere, attinet ad hoc, quod dicit: Quod tibi non vis fieri, alii ne feceris [Martial, Epigrammata 10, 47, 12]. De hoc autem, quod dicit: sed et factam patienter sustinere, debet respicere ille ad passiones Christi, ut melius possit injurias sustinere.

When he says: Do no injury, it pertains to where he says: What you do not want done to you, do not do to another [Martial, Epigrammata 10, 47, 12]. As for this, when he says: but even bear patiently those done to you, one should consider the sufferings of Christ, so as to be more able to bear injuries.

Sequitur: ₃₁Inimicos diligere.

And then: ₃₁Love your enemies.

Non enim debes inimicum diligere, quia inimicus est, sed quia homo est; nam rem, quam diligis, semper optas esse; tunc enim, si inimicum diligis, quia inimicus est, tunc optas, semper inimicum esse; sed ideo debes inimicum diligere, in quantum homo est; in quantum vero malus est, debes odire.

You should love an enemy not only because he is an enemy, but because he is a human being. For you want something that you love to last forever. If you love your enemy because he is an enemy, then you want him to last forever. Therefore you should love your enemy inasmuch as he is a human being, while you should hate him inasmuch as he is evil.

Sequitur: ₃₂Maledicentes se non remaledicere.

And then: ₃₂Do not curse in return those who curse you.⁹

Sciendum est, quia non est contrarium hoc, quod S. Benedictus dicit, non remaledicere, illis sententiis, quibus reperiuntur sancti [page 166] Dei maledicere, sicuti est: Fiat mensa eorum coram ipsis in laqueum [Ps 68:23], quia si sancti Dei leguntur maledicere, non malitiae voto,²⁵ sed quia cognoverunt sancti, maledictionem habere; ideo dixi, non voto maledicentis, sed prophetantis animo; unde ille debet maledicere hominem, qui spiritu Dei repletus cognoscit futura hominis, ut sit indicatio, quod dicit, non optatio.

It must be understood that when St. Benedict says, do not curse in return, it does not contradict the statements in which the saints of God are found to be cursing, such as: May the table before them become a snare [Ps 68:23]. If the saints of God are read to curse, it was not out of malicious intention, but because the saints recognized that they were already under a curse. That is why I said it was not from an intention to curse, but rather from a spirit of prophesying. Therefore if someone filled with the Spirit of God who learns the future of a man must curse him, what it says is an announcement, not a wish.

Sequitur: ₃₃Persecutionem pro justitia sustinere.

And then: ₃₃Endure persecution for the sake of justice.

Bene dixit pro justitia, non dixit pro peccatis suis, sed pro justitia; sie enim legitur in Evangelio: Beati, qui persecutionem patiuntur propter justitiam. [Mt 5:10]

He rightly says for the sake of justice, rather than ‘for the sake of his sins,’ but for the sake of justice, as is read in the Gospel: Blessed are those who suffer persecution because of justice [Mt 5:10].

Sequitur: ₃₄Non esse superbum.

And then: ₃₄Do not be proud.

Superbus dicitur, qui superiora petit, hoc est, qui in corde se aestimat superiorem aliis, aut majorem, quam est, vult dici, aut certe ea appetit, i. e. honorem, quo dignus non est.

Someone is said to be proud who desires higher things, that is, who in his heart considers himself to be higher than others, or wants to be considered greater than he is, or at any rate desires things of which he is not worthy, such as honor.

Sequitur: ₃₅Non vinolentum.

And then: ₃₅Nor overly fond of wine.

Non dixit, non bibere vinum, sed dicit non vinolentum.

He does not say not to drink wine, but says do not be overly fond of wine.

Vinolentus est vini aviditate deceptus, hoc est, non cum aviditate debet bibere.

To be overly fond of wine is to be deceived by keen desire for wine. One should not drink with keen desire.

Sequitur: ₃₆Non multum edacem.

And then: ₃₆Nor a glutton.

Non dixit, non edere, sed dixit non multum edacem.

He did not say not to eat, but said not to be a glutton.

Sequitur: ₃₇Non somnolentum.

And then: ₃₇Nor fond of sleeping.¹⁰

Non dixit, non debere dormire, sed dixit, non multum debere dormire.

He did not say that one should not sleep, but said one should not sleep a lot.

Sequitur: ₃₈Non pigrum.

And then: ₃₈Nor slothful.

Quod dicit non pigrum, ad mentem et corpus refertur; dicit enim Augustinus in Enchiridio: Pigrum frigus dicimus, quod pigros faciat [Augustinus, Ennarationes in Psalmos XXXXI, no. 1, c. 1].

When he says nor slothful, he is referring to both mind and body. For Augustine says in the Enchiridion: We say that cold is slothful, for it makes people slothful [Augustine, Ennarationes in Psalmos XXXVI, 1.1].¹¹

Sequitur: ₃₉Non murmurosum.

And then: ₃₉Nor a grumbler.

Similiter etiam ad mentem et corpus potest attinere. Murmurans autem dicitur, quod mussat, i. e. susurrat.

This too can apply to both mind and body. Someone is said to grumble when he mutters, that is, whispers.

Unde Servius in commento duodecimi libri Aeneidis dicit: Mussant, i. e. modo verentur; alias dubitant, ut: mussat rex ipse Latinus [Vergil, Aeneis XII, v. 657], quos generos vocet et interdum: susurrant, ut de apibus dicit, et proprie mussare est obmurmurare et muto esse vicinum [Servius, In Vergilii Aeneidos Commentarius 11.345].²⁶

Thus Servius in his commentatary on the twelfth book of the Aeneid says: They mutter, that is, like they were afraid; at other times they doubt, as in: King Latinus himself mutters which sons-in-law he might call [Virgil, Aeneid 12.657], and sometimes: they whisper, as is said of bees. Properly speaking, to mutter is to grumble inaudibly… to be silent [to those] in the vicinity [Servius, In Vergilii Aeneidos Commentarius, 11.345].¹²

Sequitur: ₄₀Non detractorem.

And then: ₄₀Or a detractor.

Detractor dicitur quasi retrotractor, i. e. qui post dorsum aliquid mali dicit de [page 167] fratre. Sunt enim multi, qui mala fratris dicunt aliis, et iterum suut alii, qui dicunt mala fratris alii fratri, sed tarnen non una eademque iutentione dicunt. Uli ob hoc dicunt mala fratris, ut in pejore loco illum habeant, alii dicunt, ut emendet illa aut se caveat ab illis. Vide modo, quamvis una causa sit, tanien quia non una intentione dicunt, ideo dispar est meritum.

One is said to be a detractor as if he were a retrotractor, that is, someone who says something bad about a brother behind his back. [page 167] There are many who say bad things about a brother to others, and then there are others who say bad things about a brother to another brother, but they do not speak with the same intention. Some say bad things about a brother so that they might put him in a worse place; others say [them] so that he might correct those things or take care of them. Even though it is the same situation, because they do not speak with the same intention, the merit is different.

Sequitur: ₄₁Spem suam Deo committere.

And then: ₄₁Put your hope in God.

Inter ‘spero’ et ‘credo’ hoc differt: ‘spero’ attinet ad bonam rem et futuram et non alienam; ‘credo’ autem attinet ad malam sive bonam, ad praeteritam sive futuram, ad meam sive alienam. Et est sensus, cum dicit: Spem suam Deo committere, i. e. adjutorium suum et auxilium Deo committere, quia non a se adjuvatur, sed a Deo.

Between ‘I hope’ and ‘I believe’ is this difference: ‘I hope’ concerns a good and future thing that is not someone else’s. ‘I believe,’ however concerns either bad or good, past or future, mine or someone else’s. And that is the meaning, when he says, put your hope in God, that is, put your help and assistance in God, because one is not helped by oneself, but by God.

Sequitur: ₄₂Bonum aliquid in se cum viderit, Deo applicet, non sibi; ₄₃malum vero a se semper factum sciat et sibi reputet, ac si diceret aliis verbis: Bona si agit, non a se illa posse, sed a Deo habere cognoscat, malum semper a se habere et non a Deo.

And then: ₄₂When you see good in yourself, attribute it to God, not yourself; ₄₃but know that the evil you do is yours, and own up to it, as if he were saying in other words: if you do good things, they cannot be from yourself, but you know that you have them from God, and that any evil is yours and not from God.

Et protinus addidit: Et sibi reputet.

And immediately he adds: and own up to it.

Cum dicit reputet, voluit ostendere, ut monachus, si aliquod bonum egisset, non sibi reputare debuisset, sed Deo, qui corda omnium bonorum sua sapientia divinitus illustrat.

When he says own up to it, he wants to show that a monk, if he does good, should not own up to it but rather attribute it to God, who enlightens with his wisdom the hearts of all who are good.

Quatuor etenim sunt species superbiae.

There are four kinds of pride.

Sunt enim multi, qui dicunt, bonum a se habere propter liberum arbitrium. Jam si liberum arbitrium habeo, a me possum incipere, bona habere, sed tamen a Deo perficere aestimant./p>

1) There are many who say that they have good from themselves because of free will. So if I have free will, I am able to begin having good by myself, though they reckon that to bring it to perfection is from God.

Et sunt alii, qui dicunt, a se non posse habere, sed a Deo, tamen a se posse perficere illud bonum aestimant.

2) And there are others who say that they cannot have [it] by themselves, but from God, but reckon they can bring that good to perfection by themselves.

Iterum sunt alii, qui a se bonum non posse habere, nec a se posse perficere aestimant, sed a Deo, sed tamen ipsa bona plus sibi quam aliis dedisse²⁷ aestimant.

3) And there are others [who say] that they cannot have good by themselves, nor do they reckon they can bring it to perfection by themselves, but [only] by God, yet reckon those good things to have been given to them more than to others.

Quarta species superbiae est elatio. Elatio est vana gloria; hoc, quod agit, vult dici et videri ab hominibus; ita et jactantia.

4) The fourth kind of pride is elation. Elation is vainglory, which wants whatever it does to be spoken of and seen by [other] people; so also boasting.

Sequitur: ₄₄Diem judicii timere, ₄₅gehennam expavescere.

And then: ₄₄Fear the Day of judgment, ₄₅dread hell.

 Diem judicii attinet ad discussionem, gehenna ad poenam, [page 168] sive ut Isidorus dicit: Gehenna est locus ignis et sulphuris, quem appellari putant a volle idolis consecrata, quae est juxta murum Jerusalem, repleta olim cadaveribus mortuorum; ibi enim Hebraei filios suos immolabant daemonibus, et appellabatur locus ipse Gehennom. Futuri ergo supplicii locus, ubi peccatores cruciandi sunt, hujus loci vocabulo designatur. Duplicem autem esse gehennam, i. c. ignis et frigoris (in Job legimus) [Isidore of Seville, Etymologiae 14.9.9].

The day of judgment concerns examination, hell concerns punishment, [page 168] just as Isidore says: Hell is a place of fire and brimstone, which they think is called Gehenna from a valley dedicated to idols next to the wall of Jerusalem, filled at one time with the bodies of the dead. Here too the Hebrews sacrificed their sons to the demons, and that place was called Gehennom. Therefore the place of future punishment, where sinners are tormented, is called by this name. (In Job we read that) hell is two-fold, that is, consisting of both fire and ice. [Isidore of Seville, Etymologiae XIV, c. 9.9]

Sequitur: ₄₆Vitam aeternam omni concupiscentia spiritali desiderare.

And then: ₄₆Crave eternal life with every spiritual desire.

Nunc videndum est, quare, cum dixit vitam, subjunxit aeternam? Ideo dixit aeternam ad separationem temporalis vitae. Et iterum videndum est, quare, cum dixit concupiscentia, subjunxit spiritali?

Now it must be seen why when he said life he added eternal. He said eternal to distinguish it from temporal life. And it must also be seen why when he said desire, he added spiritual.

Ideo subjunxit spiritali, quia concupiscentia proprie carnalis est.

He added spiritual because desire is typically fleshly.

Iterum videndum est, quare, cum dixit vitam aeternam, subjunxit concupiscentia spiritali, aut quare praemisit omni, et non dixit tantum: vitam aeternam desiderare? Ideo subjunxit omni concupiscentia spiritali, quia voluit, ut tu omni studio et omni desiderio et tota intentione vitam aeternam desiderares. Haec namque vita temporalis multis modis potest considerari, quam fragilis et quam caduca est.

And it must also be seen why, when he said eternal life, he added spiritual desire, or why he put every, and didn’t simply say: crave eternal life. He added with every spiritual desire because he wanted you to desire eternal life with every effort, every desire, and all of your intention. This temporal life can be considered in many ways as fragile and as fleeting.

Verbi gratia considera principes praeteritos, ubi sunt modo? Vide vestem; vestis enim quamvis, cum nova sit, appareat bona, tamen si quis ea utendo uno anno transierit, aut deficit aut nil valet. Similiter equum; equus enim, dum est crassus, videtur bonus, cum autem non dederis illi manducare tribus mensibus pleniter, postea videtur deformis et squalidus, deinde deficit. Vide meretricem, considera in illa fimum, sputum et putredinem; quamvis videatur foris, i. e. pellis ejus formosa, tamen quae in illa latent, turpia et putrida sunt, et caetera his similia.

For example, consider the rulers of the past: where are they now? Look at a garment: when a garment is new, it looks good, but if someone uses it for a year, it becomes worn out or worthless. It’s the same with a horse: when a horse is well fed, it looks good, but if you give it nothing to eat for three full months, then it looks ugly and neglected, and then is worn out. Look at a prostitute, consider her dung, spittle, and rottenness. Seen from the outside, her skin is beautiful, but inside her lies hidden what is foul and rotten, and other things like that.

Vita autem aeterna quam bona et quam concupiscibilis sit, quamvis multis modis possit considerari, tamen tres sunt maxime gradus, quibus considerari potest. Primus gradus est consideratio animae; debes enim animam tuam considerare. Verbi gratia [page 169] considera in ea virtutem suam; illa enim videt oculis corporeis, pedibus ambulat, manibus operatur, auribus audit, naribus odorem accipit. Considera iterum, unde venit, aut quo vadit; nam quia in consideratione sui non potest diutius commorari, vult exire foras, eo quod non habet, quid teneat; ideo necesse est, ut ejus acies ad considerationem angelorum et beatorum spirituum dirigatur. Consideret, quantam beatitudinem, quautum splendorem, quantam fragrantiam odoris habet, quia, unaquaeque anima sicuti sol lucet; ait enim Dominus: Fulgebunt justi, sicut sol in regno patris mei [Mt 13:43]; et iterum major fragrantia est unius animae, quao superat odorem omnium aromatum. Ait enim Salomon: Quae est ista, quae ascendit per desertum sicut virgula fumi ex aromatibus myrrhae et thuris et universi pulvaris pigmentorum? [Ct 3:6]

Eternal life, which is good and desirable, can be considered in many ways but there are three special degrees that can be considered. The first degree is consideration of the soul: you should indeed consider your soul. For example, [page 169] consider its power: it sees with the eyes of the body, walks with the feet, works with the hands, hears with the ears, smells with the nostrils. Consider also where it comes from or where it goes: for it cannot remain long in consideration of itself, but wants to go out, that it might grasp what it does not have. Thus it is necessary that its keenness be directed towards consideration of the angels and blessed spirits. Let it consider how great the blessing, how great the splendor, how great the fragrant scent it has, for each and every soul shines like the sun. As the Lord said, The just will shine like the sun in my Father’s kingdom [Mt 13:43]. And so great is the fragrance of a single soul that it surpasses the scent of all spices. As Solomon said, What is that, which rises up in the desert like a column of smoke from the spices of myrrh and incense and all the powder of the perfumers?¹³ [Ct 3:6]

Post considerationem animae sive angelicae creaturae debet transire in considerationem creatoris; verumtamen prius debet anima castigari, ne aliquam figuram aut imaginem fingat in Deo, sed credat, illum esse omnipotentem, invisibilem, incircumscriptum. Ac per hoc si creatura sua tantum splendorem vel tantam bonitatem habet, quantam habet creator, qui eis ista omnia tribuit? v. gr. si iste unus sol, quem videmus, totum mundum illuminat, quantum lumen et quantus splendor ibi existit, ubi tot millia animarum sanctarum consistunt, cum unaquaeque anima, sicut Dominus dicit, sicut sol in regno patris fulget! Et si ipsae animae, quae per acceptionem tantum splendorem iucomparabiliter habent, quantus potest esse splendor ipsius Domini, qui ipsis animabus hanc virtutem et potentiam splendoris tribuit, qui aestimari non potest?

After consideration of the soul or the angelic creature, it should pass to consideration of the Creator, notwithstanding that first the soul should be reproved, lest it fashion any shape or picture of God, but rather believe him to be almighty, all-powerful, invisible, uncircumscribed. Therefore, if his creature has such splendor and such goodness, how great is what the creator has, who bestows all these things on them? For example, if the one sun, which we see, illumines the whole world, how much light and how much splendor exists here, where there are so many thousands of holy souls, when even a single soul, as the Lord says, shines like the sun in the kingdom of the Father! And if those souls possess such incomparable splendor by receiving it, how great must be the splendor of the Lord himself, who bestowed this strength and power of splendor to these souls, who cannot be measured?

Similiter intelligendum est de odoramentis sanctarum animarum, v. gr. si uniuscujusque animae, sicut superius diximus dixisse Salomonem, odoramentorum fragrantia similis est sicut virgula fumi ex aromatibus myrrhae et thuris et universi pulveris pigmentosum, quanta suavitas odoramentorum ibi existit, ubi tot, millia animarum sanctarum vequiescunt? Et si animae, quae accipiendo incomparabiliter tantam fragrantiam et suavitatem odoramentorum habent, quae aestimari [page 170] non possunt, quanta suavitas et fragrantia odoris potest esse ipsius Domini nostri Jesu Christi, Dei omnipotentis, qui gratuita misericordia ipsis animabus eadem odoramenta largiri dignatur? Similiter et in ceteris rebus considerandum est.

It must be understood similarly of the scents of holy souls. For example, if the fragrance of the spices of a single soul (as above we said Solomon says) is similar to a column of smoke from the spices of myrrh and incense and all the powder of the perfumers, what sweetness of spices is there here, where so many thousands of holy souls repose? And if souls have received incomparably such fragrance and sweetness of perfumes, and cannot [page 170] be measured, how great must be the sweetness and fragrance of the scent of Our Lord Jesus Christ himself, who with gracious mercy condescended to bestow such perfumes on these very souls? It should be considered similarly in other matters also.

Sequitur: ₄₇Mortem quotidie ante oculos suspectam habere.

And then: ₄₇Keep the prospect of death before your eyes every day.

Hoc est, quod Dominus dicit in Evangelio: Vigilate, quia nescitis diem neque horam, quando Dominus vester venturus est [Mt 25:13].

This is what the Lord says in the Gospel: Keep watch, for you do not know the day nor the hour, when your Lord will come [Mt 25:13].

De hac consideratione mortis B. Gregorius ita dicit: Qui enim considerat, qualis erit in morte, semper fit timidus in operatione, atque unde in oculis suis quasi jam non vivit, inde veraciter in oculis sui conditoris vivit; nil, quod transeat, appetit, cunctis praesentis vitue desideriis contradicit et paene mortuum se considerat, quia se moriturum minima ignorat. Perfecta enim vita est mortis imitatio, quam dum justi sollicite peragunt, culparum laqueos evadunt. Unde scriptum est: In omnibus operibus tuis memorare novissima tua et in aeternum non peccabis [Gregory, Moralia in Hiob 13.7.1].

Blessed Gregory says about this consideration of death: Whoever considers what he will be in death, is always fearful in his actions. Even if in his own eyes it is as if he is no longer alive, truly in the eyes of his Creator he lives. He desires nothing that is transitory, he denies all the desires of the present life, and considers himself almost dead, for he has not the least idea when he will die. So the perfect life is imitation of death, by which the righteous conduct themselves with care, and elude the snares of faults. Thus it is written: In all your deeds remember your final things, and you will not sin unto eternity. [Gregory the Great, Moralia in Hiob 13, 29, c. 33, CCSL 143A, p. 686].

Sequitur: ₄₈Actus vitae suae omni hora custodire. Actus vitae est visus, gustus, odoratus et tactus operatio, quantum ad exteriorem hominem attinet; quantum autem ad animam attinet, est cogitatio.

And then: ₄₈Keep watch over everything you do, all the time. Everything you do means the working of sight, taste, smell and touch, whatever concerns the outer person. Whatever concerns the soul is a thought.

De hora vero mortis nostrae qualiter agendum sit, B. Gregorius nobiliter docet dicens: Horam vero ultimam [omitted in ed. Mittermueller, added from PL] Dominus noster idcirco voluit nobis esse incognitam, ut semper possit esse suspecta, ut dum illam praevidere non possumus, ad illam sine intermissione praeparemur.

As for what should be done about the hour of our death, Blessed Gregory nobly teaches, saying: For that reason, Our Lord did [not] want us to be unaware of the final hour, so that it could always be kept in mind. Although we cannot foresee it, we should prepare for it without ceasing.

Proinde, fratres mei, in conditione mortalitatis vestrae mentis oculos figite, venienti vos judici per fletus quotidie et lamenta praeparate. Et cum certa mors maneat omnibus, nolite de temporalis vitae providentia incerta cogitare. Terrenarum rerum vos cura non aggravet. Quantislibet enim auri et argenti molibus circumdetur, quibuslibet pretiosis vestibus induatur caro, quid est aliud quam caro? Nolite ergo attendere quid habetis, sed quid estis. Vultis audire quid estis? Propheta indicat, dicens: Vere fenum est populus. [Isai 40:7]

Thus, my brothers, in your condition of mortality fix the eyes of your mind, and prepare for your coming judgment by daily tears and lamentations. And while death certainly waits for all, do not dwell on the uncertain provisions of temporal life. Do not let concern for the things of earth bother you. Howevermuch one is surrounded by piles of gold and silver, and the flesh is adorned with precious clothing, what is it besides flesh? Do not therefore seek to take care of what you have, but of what you are. Do you want to hear what you are? The Prophet shows it, saying: Truly the people are grass. [Is 40:7]

Si enim fenum populus non est, ubi sunt illi qui ea quae hodie colimus nobiscum transacto anno beati Felicis natalitia celebraverunt? O quanta et qualia de praesentis vitae provisione cogitabant, sed, subripiente mortis articulo, repente in his quae praevidere nolebant inventi sunt, et cuncta simul temporalia quae congregata quasi stabiliter tenere videbantur amiserunt. Si ergo transacta multitudo generis humani per nativitatem viruit in carne, per mortem aruit in pulvere, videlicet fenum fuit. Quia igitur momentis suis horae fugiunt, agite, fratres charissimi, ut in boni operis mercede teneantur.

If indeed the people are not grass, where are they who celebrated the annual feast of blessed Felix with which we concern ourselves today? O, how many and of what kind of things about the provision of the present life were they thinking about, but with the snatching away by the moment of death, suddenly they are found in those things they didn’t want to consider, and at the same time they parted with all those temporal things that they were seen to be holding together as if permanently. If therefore the multitude of the human race [now] passed away [once] flourished in the flesh through birth and then languished in the dust through death, obviously it was grass. Because the hours flee in their moments, act, dear brothers, so that they may be devoted to the reward of good effort.

 Hear what the wise Solomon says: Whatever your hand can do, do it immediately, because there will be neither deed, nor knowledge, nor reason, nor wisdom in the netherworld to which you are hastening. [Ecl 9:10]

Audite quid sapiens Salomon dicat: Quodcunque potest manus tua facere, instanter operare, quia nec opus, nec scientia, nec ratio, nec sapientia erunt apud inferos, quo tu properas. [Ecl 9:10]

Quia ergo et venturae mortis tempus ignoramus, et post mortem operari non possumus, superest ut ante mortem tempora indulta rapiamus. Sic enim sic mors ipsa cum venerit vincetur, si priusquam veniat semper timeatur. [Gregory, Homilia in Evangelia I, no. 13, c. 6, PL 76, col. 1126b-1127A].

Because we do not know the time of [our] approaching death, and after death can do nothing, it is imperative that we seize the time given before death. When it comes, death itself may be defeated, if before it comes it is always feared. [Gregory the Great, Homilies on the Gospels I, no. 13, c. 6]

Sequitur: ₄₉In omni loco Deum se respicere pro certo scire, ac si diceret: debet firmiter scire, quia illum Deus in omni loco respicit.

And then: ₄₉In the certain knowledge that God watches everywhere, as if he were saying: one should know for sure that God watches him everywhere.

Sequitur: ₅₀Cogitationes malas cordi suo advenientes mox ad Christum allidere et seniori spiritali patefacere.

And then: ₅₀When wicked thoughts come into your heart, quickly smash them against Christ and reveal them to a spiritual elder.

Vide modo, non dixit, ut perseverent, sed advenientes mox ad Christum allidere. Quomodo potest allidere cogitations [page 171] suas ad Christum? Tunc allidit cogitationes suas malas ad Christum, si amore Christi illas exstinguit, i. e. cum malas cogitationes poenitet respiciendo ad Christum. Veluti populus Israeliticus, cum mordebantur a serpentibus, respiciebant ad serpentem aeneum, quem Moyses exaltavit in deserto, et sanabantur: ita et nunc omnis Christianus, cum mala sua respiciendo ad Christum poenitet, quasi serpentes exstinguit; serpentes enim significant malas cogitationes aut operationes. Et ideo dicuntur igniti serpentes, quia morsus illorum ignitus erat.

See how he did not say “let them endure,” but quickly smash them against Christ. How can one smash his thoughts [page 171] against Christ? In this way he smashes his wicked thoughts against Christ, if in the love of Christ he slays them, that is, when he punishes wicked thoughts by looking toward Christ. Just as the Israelites, when they were bitten by serpents, looked toward the bronze serpent that Moses lifted up in the desert and were healed, so now is each Christian when he punishes his wickedness by looking toward Christ, just as he slayed the serpents. For the serpents represent wicked thoughts or operations. And the serpents are said to be fiery because their bite was fiery.

Serpens aeneus, quem Moyses exaltavit, significat Christum, ille vero stips, i. e. lignum, in quo positus erat, figurat crucem; et ideo dicit Dominus: Sicut exaltavit Moyses serpentem in deserto, ita exaltari oportet filium hominis [Io 3:14], ac si diceret: Sicut propter salutem populi posuit Moyses serpentem in stipite, ut omnes, qui illum aspicerent, salvarentur, ita et propter salutem populi debet Christus crucifigi, ut omnes, qui illum aspexerint, a peccatis suis salvarentur. Et ideo in altitudine positus est Christus, ut a toto mundo valeat videri.

The bronze serpent that Moses lifted up represents Christ, and the stick, that is, the wood, on which it was placed, signifies the cross. Thus says the Lord: Just as Moses lifted up the serpent in the desert, so the Son of Man must be lifted up [Io 3:14], as if he had said: Just as for the salvation of the people Moses placed the serpent on the stick, so that all who looked upon it might be saved, so for the salvation of the people must the Christ be crucified, so that all who look upon him might be saved from their sins. And so Christ was placed on high, so that he could be seen by the whole world.

Et bene dixit seniori spiritali patefacere, postquam dixit cogitationes malus ad Christum allidere; nam quando in corde poenitet, se mala cogitasse, tunc in cogitatione sua deliberat, illas seniori spiritali patefacere.

And well did he say, reveal them to a spiritual elder after he said smash wicked thoughts against Christ, for when one is sorry in the heart for having thought wicked things, then in his thought he considers revealing them to a spiritual elder.

Apte dixit seniori spiritali, quia spiritalis omnia dijudicat, et ipse a nemine dijudicatur; in isto enim seniore, cui cogitationes debent manifestari, inquirenda est fides, qua tegat sibi confessa, nec non et spes praemii aeternae felicitatis, caritas fraternitatis et discretio boni et mali et boni et melioris et optimi. Et ideo dixit, cogitationes seniori spiritali patefacere, quia cogitationes non possunt ab omnibus dinosci, ne bonae pro malis aut malae pro bonis recipiantur.

It is appropriate that he said to a spiritual elder, because someone spiritual judges all things and is himself judged by no one. As for the elder to whom thoughts should be manifested, the trustworthiness by which he protects things confessed to him should be investigated, and also hope of the favor of eternal happiness, fraternal love, and the discernment of good and evil, and of the good and the better and the best. And so he said, reveal thoughts to a spiritual elder, because thoughts cannot be discerned by everyone, lest good ones be understood as bad or the bad ones as good.

Sequitur: ₅₁Os suum a malo vel pravo eloquio custodire.

And then: ₅₁Keep your mouth from harmful or wicked speech.

Malum eloquium est, quod non est bonum, pravum eloquium est, quod plus nocuum est, quam malum.

Harmful speech is what is not good; wicked speech is what is more injurious than the harmful.

Sequitur: ₅₂Multum loqui non amare.

And then: ₅₂Do not love to chatter.

Cum enim dixit: os suum a malo vel pravo eloquio custodire, quasi murum posuit, ut quis talia eloquia non debeat loqui; cum vero [page 172] dixit: multum loqui non amare, froenum posuit, quasi diceret: mala vel prava eloquia nunquam quis audeat loqui, bona autem cum froeno moderationis, quia, si multum bona locutus fuerit, in peccatum labitur.

When he said: Keep your mouth from harmful or wicked speech, he imposes something like a wall, so that such speech might never be spoken; when however he said: Do not love to chatter, he placed a bridle, as if he had said: let no one ever [page 172] dare to utter harmful or wicked speech, but [permit] good speech with the bridle of moderation, lest one speak good of [too] many things and slip into sin.

Sequitur: ₅₃Verba vana aut risui apta non loqui.

And then: ₅₃Speak nothing foolish or laughable.

Sic enim dicit Paulus apostolus: Stultiloquium aut scurrilitas, quae ad rem non pertinet, sed magis gratiarum action [Eph 5:4].

For thus the Apostle Paul says: [Neither] silliness nor coarse language is appropriate, but thanksgiving instead [Eph 5:4].

Vana verba et stultiloquium unum significant et attinent ad insipientes, scurrilitas et risui apta unum significant et possunt attinere etiam ad sapientes. Quae verba²⁸ possunt esse proficua et sapienter dicta, et tamen, quia risum movent, ideo dicuntur risum moventia.

Foolish words and silliness mean the same thing and apply to stupid people; coarse language and what is laughable mean the same thing and can apply also to the wise. Such words can be beneficial and spoken wisely, but because they excite laughter, for that reason are said to be exciters of laughter.

Sequitur: ₅₄Risum multum aut excussum non amare.

And then: ₅₄Do not love excessive, raucous laughter.

Non dixit ‘non ridere’, sed dixit ‘non amare’. Multum attinet ad frequentiam, excussum autem ad illum risum, qui in alto fit, qui etiam cachinnus vocatur.

He did not say “do not laugh,” but said “do not love [to laugh].” Excessive pertains to frequency, and raucous to laughter that is loud, which is also called guffawing.

Sequitur: ₅₅Lectiones sanctas libenter audire.

And then: ₅₅Listen to holy readings gladly.

Si enim, cum audis lectiones, libenter non audieris, hujus praecepti praevaricator existis.

If when you listen to readings you won’t listen to them gladly, you are breaking this instruction.

Ob hoc multi fuerunt, qui²⁹ istud praeceptum minus intelligentes dixerunt, monachum grammaticam discere non debere; sed fuerunt alii, qui melius intellexerunt dicentes, debere audire grammaticam, si vult causa Dei discere. Ita etiam intelligendus est locus iste, sicut intelligitur ille, ubi Dominus dicit: Primum quaerite regnum coelorum [cf Mt 6:33]

There were many who understood this instruction poorly and said that a monk should not learn grammar. There were others who understood it better and said he should listen to grammar if he wanted to learn for the sake of God. And so this text must be understood in the same way this one is understood, where the Lord says: Seek first the Kingdom of Heaven [cf. Mt 6:33]

De quo sensu superius in secundo capitulo, cujus titulus est: Qualis debent esse Abbas [Regula Benedicti, c. 2], Deo juvante diximus. Ut enim clerici debeant grammaticam legere causa intelligendi scripturas divinas, Eugenius Papa in suis decretis constituit³⁰ hoc modo dicens (can. XXXIV): In episcopiis et in plebibus vel aliis locis opportunis magistri et doctores constituantur, qui studia litterarum liberaliumque artium habeant, quia in his maxime divina manifestantur atque declarantur mandata. [Concilium Romanum/Concilum Eugenii II, c. 34, MGH Concilia 2.2, p. 581/MGH Leges 1, p. 17]

With God’s help we spoke earlier of that meaning in the second chapter entitled: What sort of man the Abbot should be [cf. Regula Benedicti, c. 2]. Pope Eugenius established in his decrees that clerics should read grammar for the sake of understanding the divine Scriptures, saying: In bishoprics and in parishes¹⁴ or other appropriate places, masters and doctors should be appointed who will devote themselves to letters and the liberal arts, for in these especially the divine commandments are revealed and made known. [Concilium Romanum/Concilum Eugenii II, c. 34, MGH Concilia 2.2, p. 581/MGH Leges 1, p. 17]

Sequitur: ₅₆Orationi frequenter incumbere.

And then: ₅₆Incline to prayer often.

Orationi ponitur pro ‘adorationi’; debet enim monachus, cum in obedientia [page 173] est, veluti in coquina et reliqua. ubi laborat, frequenter in ipsa oboedientia jactare se in terram et adorare Dominum; non enim debet obedientiam dimittere pro oratione, sed tantum in ipsa obedientia, sicut diximus, jactare se in terram debet, sicut Graeci faciunt, et adeo velociter hoc faciat, ut vix possit dominicam orationem dicere, ne videatur obedientiam dimittere propter hanc causam.

Prayer means ‘worship.’ When a monk is doing a task [lit., “an obedience”], [page 173] whether in the kitchen or wherever else he works, he should frequently prostrate himself on the ground and worship the Lord during that task. He should not neglect the task because of prayer, but rather during the task itself, as we have said, prostrate himself on the ground like the Greeks do, and do it quickly, so that he barely has time to say the Lord’s Prayer, lest he be seen to neglect his task for that reason.

Quod enim breviter et frequenter orandum sit, docemur in primo libro institutae monachorum, qui dicit, patres docuisse, breviter et frequenter esse orandum, ait enim: Quamobrem utilius censuerunt, breves quidem orationes, sed creberrimas fieri; illud quidem, id frequentius Deum deprecantes jugiter eidem cohaerere possimus, hoc vero, id insidiantis diaboli jacula, quae infligere nobis tunc praecipue, cum oramus, insistit succincta brevitate vitemus. [Cassian, Institutiones II, c. 10]

What it means to pray frequently and briefly, we learn in the first book of the Institutes of the Monks, which says that the Fathers taught that one must pray briefly and frequently: For which reason they recommended brief but intense prayers to be more useful; by praying to God more frequently, we can cling to him constantly. Indeed, by succinct brevity we can avoid the darts of the devil,¹⁵ who lies in wait to inflict them on us especially when we pray. [Cassian, Institutiones II, c. 10.2, SC 109, p. 76]

Sequitur: ₅₇Mala sua praeterita cum lacrimis vel gemitu quotidie in oratione Deo confiteri, ₅₈de ipsis malis de caetero emendare.

And then: ₅₇Confess past sins to God in prayer daily, with tears and sighing, ₅₈and amend those sins in the future.

Bene dixit praeterita, quia non vult esse praesentia; praeterita enim dixit saecularia, quae ante conversionem commisit, nam non vult, ut post conversionem committat.

It is well that he said past, for he did not want there to be present [sins]; but he said past, [meaning] worldly [sins], which one committed before conversion, and did not mean that one commits [sins] after conversion.

Forte dicit aliquis: ‘Cur debeo confiteri ea, quae feci in saeculo, cum, quando conversus sum, mihi indulta sunt?’ Cui respondendum est: ‘Verum est, quod dicis, quia in die conversionis tuae indulta sunt tibi peccata tua, si tamen talis existis, qualem te esse ista regula docet’.

If someone says: ‘Why should I confess those things that I did in the world, when they were forgiven me as soon I converted?’ To which one should respond: ‘What you say is true, that on the day of your conversion your sins were forgiven you, if you behave in such a way as the Rule teaches you.’

Ideo dixit lacrimis vel gemitu ad expellendam difficultatem, ut si dicit: ‘Non possum’: — tamen potes gemere.

He said with tears and sighing about the trouble that must be cast out, as if saying: ‘I cannot’: – but nevertheless, you can sigh.

Quatuor causis nascitur gemitus: aut enim nascitur ex recordatione praesentis vitae incolatus, aut ex recordatione peccatorum, aut timore gehemiae, aut certe amore coelestis patriae.

Sighing arises from four causes: from recollection of exile in the present life, or from recollection of sins, or from fear of hell, or indeed from love of the heavenly homeland.

Nunc videndum est, quomodo debeat monachus quotidie mala sua praeterita confiteri. Si fieri potest, debet habere locum destinatum et tempus, in quo sit situs, i. e. jacere, stare vel sedere. Deinde cum vacationis tempus sive in die, sive in nocte habet, debet ire ad illum locum, et cum [page 174] ad illum locum vadit, ita cum timore vadat quasi ante judicem; deinde cum aut sedet vel stat, ita debet dicere:

Now it remains to be seen how a monk should confess past sins to God in prayer daily. If it can be done, he should have a special place and time in which it is possible to prostrate, stand, or sit. When there is free time, whether he has it during the day or the night, he should go to that place, and when [page 174] he goes there he should go with fear as if before a judge. Then whether he sits or stands, he should say:

‘Domine Deus, qui es pius et misericors, te credo omnipotentem, invisibilem, incircumseriptum, omnia regentem, omnia continentem, omnium creatorem, trinitatem in unitate, et unitatem in trinitate, credo, te misisse filium tuum, Dominum meum Jesum Christum in terram pro salute generis humani. Haec est fides, qua te credo. Si qua bene dixi, tuum est, si autem minus, quam oportet, dixi, obsecro, ut non aspicias ad verba, quae dixi, sed ad id, quod volui dicere.’

‘Lord God, who are kind and merciful, I believe that you are almighty, invisible, uncircumscribed, ruling over all, containing all, creator of all, Trinity in unity, and unity in Trinity. I believe that you sent your Son, my Lord Jesus Christ, to the earth for the salvation of the human race. This is the faith that I believe. If I have spoken well, it is your doing; but if I have spoken less well than was proper, I ask you that you not consider the words that I spoke, but what I wanted to say.’

Deinde quasi ad Filium respiciens, debes dicere:

Then, as if looking towards the Son, you should say:

‘Domine Jesu Christe! credo, te per angelum Mariae Virgini annuntiatum, credo, te secundum carnem natum, pastoribus demonstratum, credo, te octavo die circumcisum, credo, te a Magis adoratum, baptizatum, in templo praesentatum, credo, te a Juda traditore traditum, a Judaeis consputum, flagellatum, spinis coronatum, crucifixum, tertia die resurrexisse et XXXX diebus cum discipulis fuisse, manducasse et bibisse, deinde quadragesimo die in coelos astantibus discipulis ascendisse, inde credo te venturum, judicare vivos et mortuos’.

‘Lord Jesus Christ! I believe that you were announced by an angel to the Virgin Mary; I believe that you were born according to the flesh and shown to the shepherds; I believe that you were circumcised on the eighth day; I believe that you were adored by the Magi, baptized, presented in the Temple; I believe that you were handed over by Judas the betrayer, spat upon by the Jews, scourged, crowned with thorns, crucified, and on the third day raised up; and [that you were with] the disciples for forty days, eating and drinking, and then on the fortieth day ascended into heaven as the disciples stood by; and I believe that you will come again, to judge the living and the dead.’

Et cum hoc dicis, statim prosterne te in terram, sicut in capitulo consuetudo est, cum timore et tremore sicuti coram rege; deinde debes dicere:

And when you say this, immediately prostrate yourself on the ground, as is the custom in Chapter,¹⁶ with fear and trembling as if before a king. Then you should say:

'Fisus sum, Domine, te dixisse: Nolo mortem peccatoris, sed ut convertatur et vivat [cf Ez 33:11]; et iterum: Gaudium erit in coelo super uno peccatore poenitentiam agente, quam supra nonaginta novem justis, qui non indigent poenitentia.' [Lc 15:7]

‘I have placed my trust, Lord, in what you said: I do not wish the death of a sinner, but that he might be converted and live [cf. Ez 33:11] and again: There will be more rejoicing in heaven over one repentant sinner than over ninety-nine righteous ones, who do not need to do penance.' [Lc 15:7]

Deinde debes confiteri peccata tua omnia. Post confessionem vero peccatorum debes implorare Sanctam Mariam, deinde duodecim apostolos, duodecim martyres et duodecim confessores et duodecim virgines. Et iterum in fine S. Mariam implora.

Then you should confess all of your sins. After confession of your sins, you should implore Holy Mary, then the Twelve Apostles, the Twelve Martyrs, the Twelve Confessors and the Twelve Virgins. And at the end again implore Holy Mary.

Si venerint tibi lacrimae in Trinitatis confessione, bonum est; quod si non venerint tibi in Trinitatis confessione, venient tibi in confessione incarnationis Filii; si autem non venerint in confessione incarnationis Filii, venient tibi, quaudo ad Judicium venturum Dominum confiteris; si ita non venerint, tunc venient in confessione peccatorum; si [page 175] tunc non venerint, tunc venient, quando Sanctos imploras; et si ita non venerint, adeo debes laborare, donec veniant cogitando poenam perpetuam et ignem aeternum et illam vocem, qua dicturus est Dominus impiis: Ite in ignem aeternum, qui praeparatus est diabolo et angelis ejus [Mt 25:41], cum quibus pro peccatis tuis ad ipsum ignem iturus eris dignus, nisi Dominus sua gratuita misericordia peccata tua ante pepercerit atque indulserit, et caetera alia, quae ad excutiendas et movendas lacrimas adjuvent.

If tears came to you in confessing the Trinity, it is good; but if they did not come to you in confessing the Trinity, let them come to you in confessing the incarnation of the Son; if indeed they did not come in confessing the incarnation of the Son, let them come to you when you will confess the Lord coming in judgment; and if then they did not come, then let them come when you implore the Saints; and if even then they did [page 175] not come, then you must work until they come while thinking about everlasting punishment and eternal fire and that sentence which the Lord will speak to the unbelievers: Go into eternal fire, which is prepared for the devil and his angels [Mt 25:41] with whom to the same fire you will merit to go because of your sins, unless the Lord in his gracious mercy will have spared and pardoned your sins beforehand; [and also think about] whatever else helps to stir and move tears.

Et cum hoc feceris, eris similis Jacob, qui legitur cum angelo pugnasse et cum ante non dimisisse, quam ipse angelus eum benedixerit [cf. Gn 32:14-32]. De ipsis malis de caetero emendari.

And when you have done this, you will be like Jacob, who is read to have fought with the angel and would not let him go until the angel blessed him. [Cf. Gn 32:14-32] And amend those sins in the future.

 De caetero, i. e. in reliquo tempore, in futuro.

In the future, that is, in the time that remains, in what is to come.

Et bene dixit de caetero emendare, quia tunc est perfecta confessio peccatorum, si eorundem peccatorum et similium emendatio subsecuta fuerit, sicut B. Gregorius dicit; ait enim:

And well did he say amend in the future, for the confession of sins is complete, if the correction of those sins and similar ones will ensue from it, as Blessed Gregory says:

Poenitentiam quippe agere est, et perpetrata mala plangere, et plangenda non perpetrare. Nam qui sic alia deplorat, ut tamen alia committat, adhuc poenitentiam agere aut ignorat aut dissimulat. Quid enim prodest, si peccata quis luxuriae defleat, et tamen adhuc avaritiae aestibus anhelat? Aut quid prodest, si irae culpas jam lugeat, et tamen adhuc invidiae facibus tabescat?

Surely, to do penance is to lament sins already committed, and not to commit those which are being lamented. But if he laments some sins so that he might commit others, to that extent he does not know, or lies, about doing penance. What does it accomplish if someone weeps over sins of lust, and then breathes forth the fires of avarice? Or what does it accomplish if he mourns sins of anger, but is silent about the fires of envy?

Sed minus est valde, quod dicimus, ut, qui peccata deplorat, ploranda minime committat, et qui plangit vitium, perpetrare vitia timeat. Nam cogitandum summopere est, ut, qui se illicita meminit commisisse, a quibusdam etiam licitis studeat abstinere, quatenus per hoc conditori satisfaciat, ut, qui commisit prohibitu, sibimetipsi abscidere debeat etiam concessa, et se reprehendat in minimis, qui se meminit deliquisse in maximis [Gregory, Homilia in Evangelia II, no. 34, c. 15-16, PL 76, col. 1256B-C].

It is not much that we say that someone who laments sins not in the least degree commit what is being lamented, or whoever bewails a vice fear to commit vices. For it must be especially remembered that someone who remembers having committed illicit things, should try to abstain even from allowable things, thereby satisfying the Creator, so that whoever did prohibited things, should even separate himself from allowable things, and reproach himself in small things, who has remembered having failed in great things. [Gregory the Great, Homilia in Evangelia II, no. 34, c. 15-16]

Sequitur: ₆₀Voluntatem propriam odire.

And then: ₆₀Hate your own will.

 Voluntas propria est, sicut jam diximus.

Your own will is what we already spoke about.

Sequitur: ₆₁Praeceptis abbatis in omnibus obedire, etiam si ipse aliter, quod absit, agat, memores illius Dominici praecepti: Quae dicunt, facite, quae autem faciunt, facere nolite. [Mt 23:3]

And then: ₆₁Obey the abbot’s orders in all things, even if, God forbid, he himself does otherwise, remembering this teaching of the Lord: Do what they say, not what they do. [Mt 23:3]

Si enim talis fuerit abbas, qualem docet ista regula, i. e. sicut haec regula dicit, in omnibus absque discussione ejus [page 176] praeceptis debes obedire; si antem non fuerit talis, sicut haec regula dicit, sed fuerit vagus, tunc debet discipulus ejus imperium per congruentias et contrarietates praeponderare, sicut jam in tertio capitulo de abbate diximus, i. e. debes providere, quale est peccatum in ejus imperio; deinde debes cognoscere, quid generetur per tuam inobedientiam.

If the Abbot be such as the Rule teaches, then as the Rule says, you should obey his [page 176] orders in all things without discussion. If however he not be such as the Rule says, but rather be wavering, then his disciple should prefer his command in those things that are both agreeable and disagreeable, as we have said in the third chapter on the Abbot, that is, you should foresee what is sinful in his command; next, you should know what comes of your disobedience.

Si fuerit majus peccatum in ejus imperio quam in obedientia, non debet obedire, si autem majus fuerit peccatum in obedientia quam in imperio abbatis, obediendum est praeceptis abbatis, et de ipso malo, quod adimplesti, poenitentiam debes agere. Si aequale etiam fuerit, obediendum est, et iterum poenitentiam debes agere.

If there is greater sin in his command than there is in obeying it, you should not obey. If there would be greater sin in [not] obeying than there is in the order of the abbot, you should obey the orders of the abbot, and for the evil that you accomplish you should do penance. If it would be equal, then [the command] should be obeyed, and again you should do penance.

V. gr. dicit tibi abbas: ‘Tolle istam benedictionem et defer illam principi, ut adjuvet nostrum vasallum vel servum, qui habet causam cum tali homine, et tu cognoscis’, quia ille abbas contra justitiam rogat judicem, hoc est, ut contra justitiam adjuvetur suus homo.

For example, if the abbot says to you: ‘Take this blessed object and carry it to the ruler, so as to help our vassal or servant who has a lawsuit with such-and-such a person,’ and you know that the abbot is asking the judge to act against justice, that is, so that his man can be helped contrary to justice.

Et iterum cognoscere debes, quale aut quantum peccatum erit, si non obedieris, v. gr. si tali injusto imperio obedieris, minus peccatum mihi esse videtur, quam si non obedieris.

And again you should know what and how great the sin would be if you were not to obey. For example, if you were to obey such an unjust command, it seems to me that the sin would still be less than if you did not obey.

Uno modo in eo, quod malum exemplum praebes caeteris fratribus, non obedire; altero modo, quia forte generabitur tibi scandalum ex eo, quod non obedis, et forte adeo ex hoc erit tibi magnum scandalum, ut pro hoc etiam de monasterio expellaris, et cum expulsus fueris, si ante servisti Deo, forte post expulsionem non ita servies, aut forte non invenies similem locum tibi aptum, ut ita servias Deo.

This could still be the case in that not obeying would show a bad example to the rest of the brothers. Another way is that perhaps scandal would arise for you from the fact that you do not obey, and perhaps from this there will be a great scandal for you, such that you are expelled from the monastery because of it, and once you have been expelled, if previously you served God, then perhaps after expulsion you will not serve anymore, or perhaps you will not find a similar place suitable for you, so that you can serve God.

Et ideo melius est, ut in isto praecepto obedias abbati, et ire ad judicem et rogare illum; et, sicut dixit tibi abbas, tali tenore dic illi, si vales: Rogavit te dominus abbas, ut secundum suam justitiam aut recte adjuves suum hominem; aut, si non vales etiam dicere: secundum suam justitiam aut recte, die, sicut abbas jussit, et postmodum age ex hoc poenitentiam, quia minus est istud peccatum, quam inobedientia, eo quod non est tale nec tantum peccatum, quia unum est peccatum, in inobedientia vero tria mala instabunt, sicut jam diximus.

Therefore it is better that in this order you obey the abbot, and go to the judge, and ask him. And as the abbot said to you, say to [the judge] in this way, if you are able: ‘The Lord Abbot asks you that you help his man according to his righteousness and correctly.’ Or if you are not able to say ‘according to his righteousness and correctly,’ then speak as the abbot commanded, and afterwards do penance for it. For that sin is less than disobedience, and not such or so great a sin, because it is a single sin, whereas three evils are contained in disobedience, as we have already said.

Et iterum si forte debet per judicium acquirere in monasterium [page 177] mancipium contra justitiam, et dicit tibi: ‘Tolle istud pallium et defer illud tali principi et roga illum pro nostra causa’, tu autem cognoscis, contra justitiam tuum abbatem rogare judicem, debes etiam in isto praecepto abbati obedire, quia minus peccatum videtur esse istud, quam inobodientia, et quia malum exemplum aliis praebes aut scandalum tibi generatur aut de monasterio expelleris, et cogites, ut non possis talem, i. e. similem locum invenire, ut ita ibi servias Deo, sicut in monasterio serviebas.

And again, if perhaps it is  necessary by a judgment to acquire property for the monastery [page 177] contrary to justice, and he says to you: ‘Take this mantle and carry it to such and such a ruler and ask him about our case,’ but you know your abbot is asking the judge contrary to justice, you should obey this order of the abbot, for that seems less sinful than disobedience, wherein you show a bad example to others, and scandal arises for you, or you are expelled from the monastery and think that you cannot find such a place like it where you could serve God as you served in the monastery.

Tamen aequale mihi videtur peccatum esse in pondere, et ideo melius est, ut obedias, et ex illo peccato agas poenitentiam, quam non obedias. Et tamen si potes, cum judicem rogas, istud dic: Rogavit te doninus abbas, ut illum juste et rationabiliter adjuves. Quodsi non poteris juste et rationabilitcr dicere adjuvare, dic judici, sicut abbas dixit. Si autem dixerit tibi abbas: ‘Vade, roga illum judicem et defer illi istud munus, ut adjuvet nos pro nostris mancipiis’, sicut jam diximus superius, et subjunxerit tibi abbas: ‘Sta in illo placito cum judice, ut, cum forte te viderit esse in placito, verebitur te et propter te, quia videt te ibi esse, adjuvabit nos pro nostra causa’; tu autem si cognoveris, contra justitiam imperium istud esse, non est obediendum, sed debes humiliter dicere abbati rogando: ‘Domine mi, promisi tibi obedientiam; hoc quod mihi nunc injungis, videtur mihi grave esse, et ideo rogo clementiam tuam, ut alium in hoc loco dirigas.’

Thus it seems to me that the sin balances out, and so it is better that you obey, and do penance for the sin, than for you not to obey. Yet if you can, when you ask the judge, say this: ‘The Lord Abbot asks that you help him justly and reasonably.’ And if you cannot say ‘help justly and reasonably,’ then say to the judge what the abbot said. If then the abbot would say to you, ‘Go, ask the judge and offer him this reward so that he will help us with our properties,’ as we have said above, and the abbot also says to you, ‘stand in the courtroom with the judge, and perhaps when he sees you in the courtroom, he will respect you, and, because he saw you there, he will help us in our case for your sake.’ But if you know this order to be contrary to justice, you should not obey, but humbly say to the abbot who is asking: “My lord, I promised obedience to you; but what you now enjoin on me seems to me to be serious, and so I ask your pardon so that you will send another to this place.’ If the abbot will say, ‘I want you to go,’ then again you should speak to him as we said above.

Si autem ille abbas dixerit: ‘Volo, ut vadas’, iterum illi debes dicere, sicut superius diximus. Quodsi perseveraverit ille abbas dicens: ‘Volo, ut vadas’, tu dic illi, sicut superius diximus, et subjunge: ‘Videtur mihi in isto imperio obediendo tibi Deum gravius offendere, et ideo illuc ire, ut in illo placito sedeam, non valeo, quia melius est, tibi in isto imperio non obedire abbati, quam Deum offendere, quia majus est peccatum in imperio, quam in inobedientia, eo quod si illic, i. e. in illo placito sederis aut fueris, te stante et audiente ibi judicium injuste datum, non potes esse immunis a peccato, quia non solum ille falsum dicit, qui ore suo profert, verum etiam ille falsum [page 178] testimonium dicit apud Deum, qui audit falsum et tacet.’

And if the abbot insists, saying: ‘I want you to go,’ speak to him as we said above, and add: ‘It seems to me that obeying you in this command would seriously offend God, and I am unable to go there to sit in the courtroom.’ It is better for you not to obey the abbot in this command than to offend God, for greater is the sin in the command than in disobedience. For if you will sit or be in that courtroom, standing there and hearing an unjust judgment given, you cannot be immune from sin, for not only does the one who utters with his mouth speak falsely, truly the one who hears false witness and remains silent also speaks that falsehood [page 178] before God.

De tali vero constrictione, ubi homo hinc inde constringitur a peccato, ut, si fecerit, peccatum erit, aut si non fecerit, similiter peccatum non deerit, quid agendum est ipsi homini, B. Gregorius mirifice docet in libris moralium, ubi Dominus dicit ad B. Job:

About that bind, in which a man on one side is trapped by sin such that if does something, it will be sin, and if he does not do it, even so sin will not be absent, Blessed Gregory wonderfully teaches what such a man must do in the books of the Moralia, when the Lord says to Blessed Job:

Nervi testiculorum [omitted in ed. Mittermueller, added from PL] ejus perplexi sunt. Argumenta namque machinationum ejus quasi quo laxantur ut relinquant, eo magis implicantur ut teneant. Ubi nullus evadendi sine peccato patet aditus, quid agendum. Conjugatorum concubitus pro explenda libidine culpae non expers. Est tamen quod ad destruendas ejus versutias utiliter fiat, ut dum mens inter minora et maxima peccata constringitur, si omnino nullus sine peccato evadendi aditus patet, minora semper eligantur, quia et qui murorum undique ambitu ne fugiat clauditur, ibi se in fugam praecipitat, ubi brevior murus invenitur. Et Paulus dum quosdam in Ecclesia incontinentes aspiceret, concessit minima, ut majora declinarent, dicens: Propter fornicationem autem unusquisque uxorem suam habeat. [1 Cor 7:1]

‘The sinews of his testicles are wrapped together [Hiob 40:12]. Even as his arguments and contrivances are relaxed so as to let go, all the more do they become entangled so as to hold firmly.  There is something that can be usefully done for the destruction of his slyness, so that when the mind is caught between lesser and greater sins, and there is no possibility at all of coming out without sin, the lesser can always be chosen, so that whoever is hemmed in by walls on every side and cannot escape, can hasten to escape here, where a shorter wall is found. And Paul, when he looked upon those in the Church who were uncontrolled, made concessions in small things so that they might turn aside from greater, saying: Because of fornication let everyone have his wife. [1 Cor 7:2]

Et quia tunc solum conjuges in admistione sine culpa sunt cum non pro explenda libidine, sed pro suspicienda prole miscentur, ut hoc etiam quod concesserat sine culpa, quamvis minima, non esse monstraret, illico adjunxit: Hoc autem dico secundum indulgentiam, non secundum imperium. [1 Cor 7:6]

And because married people come together without guilt when they are not satisfying lust, but rather are coming together for the sake of receiving offspring, lest he not suggest that what was conceded be without sin, however small, he adds there: I say this to you by way of concession, not as a command. [1 Cor 7:6]

Non enim est sine vitio quod ignoscitur, et non praecipitur. Peccatum profecto vidit, quod posse indulgere praevidit. Sed cum in dubiis constringimur, utiliter minimis subdimur, ne in magnis sine venia peccemus. Itaque plerumque nervorum Behemoth istius perplexitas solvitur dum ad virtutes maximas per commissa minora transitur. [Gregory, Moralia in Hiob 32.20.39, PL 76, col. 658D-659B].

What is excused, but not commanded, is not without fault. He surely saw to be a sin what he foresaw could be allowed. But when we are caught in uncertain situations, it is better to be subjected to the lesser ones lest we sin in greater ones without permission. Thus the entanglement of the many sinews of Behemoth is undone when we pass to the greater virtues by way of performing lesser ones. [Gregory the Great, Moralia in Hiob XXXII, XX, c. 37-38, CCSL 143B, p. 1658]

Sequitur: ₆₂Non velle dici sanctum, antequam sit, sed prius esse, quod verius dicatur.

And then: ₆₂Do not want to be called holy before you are, but be holy first so it may be said more truthfully.

Cum dicit sanctum, subaudiendum est: opus, ac si diceret: Non debet desiderare, opus suum sanctum ab aliis dici, i. e. non debet ob hoc opus bonum facere, ut dicatur sanctum.

When he says holy, what could be heard is: deed, as if he were saying: One should not desire his deed to be called holy by others, that is, he should not do this deed in order to be called holy.

Et in hoc loco, cum dicit: sed prius esse, quod verius dicatur, non debet intelligere, ut, postquam factum fuerit, cupiat, opus suum bonum et sanctum dici, sed debet ille opus sanctum facere et bonum, et cum factum fuerit, non debet velle, dici sanctum, sed si forte dictum fuerit sine voluntate sua, verius dicatur.

And in this place, when he says: but be holy first so it may be said more truthfully, one should not understand it to mean that one wants his deed to be called good and holy after it is done, but he should do the holy and good deed, and after it is done, he should not want to be called holy, but if it happens to be called that without his willing, it may be said more truthfully.

Sic enim B. Gregorius sua in epistola, quam Leandro episcopo Hispaniorum direxit,³¹ dicere videtur; ait enim: Vitam autem meam cunctis esse imitabilem, illa vestru epistola loquitur; sed quod non est ita, ut dicitur, sit ita, quia dicitur, ne qui non solet mentiatur [Gregory the Great, Registum IX, no. 121].

So Blessed Gregory in his letter directed to bishop Leander of Spain is seen to say: Your letter says that my life should be imitated by all; may what is not so be such as it is said to be, because it is said, lest one who is not accustomed speaks falsely. [Gregory the Great, Epistolae IX, no. 121]

Omnes enim electi Redemtoris nostri vestigia debent sequi, i. e. bonum debent facere voluntarie et debent manifestari inviti, ut proximis proficiant. Sic enim Dominus legitur fecisse ad exemphun sese quaerentium.

All of those chosen by our Redeemer should follow [his] footsteps, that is, they should do good voluntarily and not in order to be seen, so as to profit their neighbors. So the Lord is read to have done as an example to those seeking him.

Sic idem Gregorius dicit: Redemtor noster per mortale corpus omne, quod egit, hoc nobis in exemplum actionis praebuit, ut pro nostrarum virium modulo ejus vestigia sequentes inoffenso pede operis praesentis vitae carpamus viam. Miraculum namque faciens, cum duos caecos illuminavit et taceri jussit et tamen taceri non potuit, ut videlicet et electi ejus exempla doctrinae ejus sequentes in magnis, quae faciunt, latere quidem in voluntate [page 179] habeant, sed ut prosint aliis prodantur inviti, quatenus et magnae humilitatis sit, quod sua opera taceri appetunt, et magnae utilitatis sit, quod eorum opera taceri non possunt³² — non ergo Dominus voluit, quidquam fieri, et minime potuit, sed quid velle ejus membra debeant, quidve de eis etiam nolentibus fiat, doctrinae magisterio exemplum dedit. [Gregory, Dialogi I, c. 9, SC 260, pp. 80-82]

So also Gregory says: Our Redeemer by a mortal body showed forth everything that he did as an example of action to us, so that in a small measure for our men following in his footsteps, we might seize the way of the work of the present life with innocent foot. By performing a miracle when he opened the eyes of two blind men and commanded them to be silent but then it could not be kept silent, so then his chosen ones following the examples of his teaching in the great things that they did might have [them] hidden in their will, [page 179] but in order to advance others they are thrust forward unwillingly, so that from their great humility they want their deeds to be kept quiet, even though it might be of great usefulness that their works not be kept quiet—not that the Lord wanted something to be so, but was powerless, but rather he does what is beneficial, even if his members do not strive for it, and gave an example as the master of teaching. [Gregory the Great, Dialogi I, c. 9.7]

Sequitur: ₆₃Praecepta, Dei factis quotidie adimplere, ac si diceret:

And then: ₆₃Carry out God’s commandments every day, as if he said: Whatever you do every day, should be God’s commandments.

Quidquid agit quotidie, praecepta Dei debent esse. Aliter, sive intelligas scripturas, sive non intelligas, tamen si Deum et proximum diligis, praecepta Dei quotidie adimples, sicut dicit Paulus apostolus: Qui autem diligit proximum, legem implevit. [Rm 13:8]

Otherwise, whether you understand Scripture or do not understand, if you love God and neighbor, you carry out God’s commandments every day, as Paul the Apostle says: Whoever loves neighbor, fulfills the Law. [Rm 13:8]

Sequitur: ₆₄Castitatem amare.

And then: ₆₄Love chastity.

Et bene dixit castitatem amare, quia multi, quamvis casti videantur, tamen non amant, et non sunt casti, eo quod tales inveniuntur castrati ab nomine. Et iterum sunt alii, qui volunt agere peccatum et non possunt aut propter locum aut propter prioris coërtionem.

It is well that he said to love chastity because many who are seen to be chaste do not love it, and are not chaste, but are as if they were castrated in name only.¹⁷ And then there are others who want to do sin and cannot, whether because of the place or because of earlier restraint.

Castus est post corruptionem, hoc est, qui cognovit peccatum et tamen post perpetrationem se continet. Virgo autem est sine corruptione, hoc est; qui illud peccatum non peregit.

A chaste person can be so after corruption, that is, be someone who knew sin but is continent after perpetration. A virgin is without corruption, that is, someone who has never committed that sin.

Sequitur: ₆₅Nullum odire.

And then: ₆₅Hate no one.

Odium enim, sicut Cassiodorus dicit, significat divisionem, sicut amor collegium. [Cassiodorus, Expositio Psalmorum 25:5, CCSL 97, p. 231]

Hate, as Cassiodorus says, signifies division, while love [signifies] union. [Cassiodorus, Expositio Psalmorum 25:5]

‘Odibilis’ dicitur odio habitus, odio dignus; e contrario ‘odiosus’ dicitur vitiosus, modestus,³³ gravis atque ineptus.

‘Hated’ is said of someone habituated to hate, worthy of hate; and on the contrary, ‘hateful’ is said of someone evil, dangerous [[reading ‘molestus’]], unpleasant and foolish.

Sequitur: ₆₆Zelum non habere, ₆₇invidiam non exercere.

And then: ₆₆Do not be jealous, ₆₇or act in envy.

 Zelum in bono et in malo dicitur. Zelum intelligitur aemulatio, i. e. imitatio; sed in hoc loco pro malo ponitur, ac si diceret: Malos non debet imitari.

 Jealousy is said about good and bad. Jealousy means competition, that is, imitation; but here it represents evil, as if one said: One should not imitate evil people.

Invidia autem attinet ad malam voluntatem, exercere autem attinet ad exercitationem, i. e. operationem.

Envy pertains to bad will, to act pertains to doing, that is, to working.

Nunc videndum est, si invidia attinet ad malam voluntatem, i. e. ut mala voluntas sit, quare dixit exercere, i. e. operari? Aut enim dixit non exercere pro ‘non habere’, aut certe, quia voluntas operatio [page 180] est apud Deum. Qualiter ergo intelligendum sit invidus, B. Ambrosius in secundo libro officiorum docet hoc modo dicens, ait enim: Filii, fugite improbos, cavete invidos. [Ambrose, De officiis II, c. 30]

Now it must be seen if envy pertains to bad will. But if it be bad will, why does he say to act, that is, to work? Either he said do not act in place of ‘do not have’ [envy], or more surely because will is an operation [page 180] in God. How therefore envy is to be understood, Blessed Ambrose in the second book of the Offices teaches in this manner, saying: Sons, flee the wicked, beware of the envious. [Ambrose, De officiis II, c. 30.152, CCSL 15, p. 151]

Inter improbum et invidum hoc interest: Improbus suo delectatur bono, invidus torquetur alieno, ille diligit mala, hic bona odit, ut proprie tolerabilior sit, qui sibi vult bene, quam qui male omnibus.

The difference between the wicked and the envious is this: The wicked delights in his own good, the envious is tormented by [the good of] another; the former loves bad things, the latter hates good. The one who wants good for himself is more bearable than the one who wants ill for others.

De invidia autem etiam Priscianus dicit hoc modo: Si quis attente aspiciat, inter adquisitiva vel aequiparantia haec quoque verba sunt ponenda: Noceo tibi est: nocens tibi fio; invideo, quasi non videns tibi fio, hoc est, non ferens, te bene agentem videre; maledico tibi: contra te malum dico [???]. De invidia Cicero dicit hoc modo: [In]justius invidia nihil est, quae protinus ipsum auctorem rodit atque animum cruciat [???, quoted in Isidore, Differentiae].

Of envy, Priscian says this: If someone looks carefully, between acquisition and comparison these words are placed: ‘I do harm to you’ is: I am doing harm to you; I envy, I am as if not seeing you, that is, I cannot bear to see you doing well; I curse you, against you I speak evil. Cicero has this to say about envy: Nothing is worse than envy, which relentlessly eats away at its author and tortures the soul. [???, quoted in Isidore of Seville, Differentiae]

Sequitur: ₆₈Contentionem non amare.

And then: ₆₈Do not love conflict.

Cognovit B. Benedictus, quia sunt multi, qui amant contentionem, sed tamen aliquando volunt illam dimittere, et quia illam amant, non possunt dimittere; ideo labuntur in contentionem, quia amant illam. Et propterea bene dixit: Contentionem non amare, ut facilius possit dimittere contentionem, si illam non amaverit.

Blessed Benedict knew that there are many who love conflict, but when they want to let it go, they cannot let it go because they love it. So they fall into conflict, because they love it. And therefore he says rightly, Do not love conflict, for you can more easily let conflict go if you do not love it.

Contentio est: si dicit tibi aliquis: ‘Quare fecisti hoc?’ et tu dixeris: ‘Non feci!’ non est adhuc contentio; si autem ille dixerit, quia tu fecisti, et tu si postea dixeris: ‘Non feci’, aut aliquid aliud, modo videtur esse contentio, et tunc transgrederis hoc praeceptum. Si autem dixerit tibi, qui etiam presbyter es, quia adulterium fecisti, tu debes imprimis dicere: ‘Non feci’. Si autem subjunxerit, quia fecisti, tu debes dicere praeceptum apostolicum: Servum Dei non oportet litigare [2 Tim 2:24].

Conflict is: if someone says to you, ‘Why did you do this?’ and you say: ‘I did not do it!’ this is not conflict; if, however he were to say that you did it, and you then said: ‘I did not do it,’ or something similar, it would seem to be conflict, and then you will transgress this teaching. If you are a priest and he were to say to you that you committed adultery, you should first say, ‘I did not.’ If he insists that you did, you should cite the apostolic teaching: A servant of God should not litigate [2 Tim 2:24].

Et iterum regula dicit: Contentionem non amare, et ideo, quia monachus sum, iterum respondere, ne videar contentioni deservire, non audeo. Melius est, ut eligas potius deponi, quam contendas, ut si videaris coram hominibus depositus, tamen coram Deo non es depositus.

And the Rule says, Do not love conflict, and thus because I am a monk, I do not dare to reply again lest I seem to be devoted to conflict. It is better that you choose to yield rather than argue, so that even if you seem in the eyes of others to have yielded, before God you did not yield.

Sequitur: ₆₉Elationem fugere.

And then: ₆₉shun arrogance.

Non dixit corpore, sed mente. Elatio est, sicut jam diximus, qui vult, ut opus suum dicatur.

He did not say it about the body, but about the mind. Arrogance means, as we have already said, that someone wants his deed to be remarked upon.

Sequitur: ₇₀Seniores venerari. Hoc attinet ad minores. [page 181]

And then: ₇₀Respect your seniors. This concerns the younger. [page 181]

Sequitur: ₇₁Juniores diligere, et hoc etiam attinet ad majores.

And then: ₇₁Love your juniors, and this concerns the older.

Sequitur: ₇₂In Christi amore pro inimicis orare.

And then: ₇₂Pray for your enemies in the love of Christ.

Orare debes pro inimicis, ut convertantur.

You should pray for your enemies so that they may be converted.

Et hoc sciendum est, quia in Christi amore ad inimici orationem attinet. Orant sancti pro inimicis eo tempore, quo possunt ad fructuosam poenitentiam eorum corda convertere³⁴ atque ipsa conversione salvari. Quid enim aliud pro inimicis orandum est, nisi hoc, quod ait Apostolus, ut det illis Deus poenitentiam et resipiscant a diaboli laqueis, a quo capti tenentur ad ipsius voluntatem? [2 Tim 2:25-26]

It must be understood that in the love of Christ concerns prayer for your enemies. The saints pray for their enemies so that they can turn their hearts to fruitful penance and be saved by that conversion. What else could praying for your enemies be, except what the Apostle said, so that God might give them punishment and they might escape the snares of the devil by whom they are held captive at his will? [2 Tim 2:25-26]

Sequitur: ₇₃Cum discordantibus ante solis occasum in pace redire.

And then: ₇₃Make peace with whom you have quarreled before sunset.

Hoc, quod dicit, de Paulo apostolo sumsit; ait enim Paulus: Sol non occidat super iracundiam vestram [Eph 4:26].

What he says here he took from Paul the Apostle, for Paul said: Do not let the sun go down on your anger. [Eph 4:26]

Sunt enim multi, qui istum locum secundum literam intelligunt, ut sit sensus: non debet sol ad occasum ante ire, quam pacem cum tuo inimico facias; sed non est bonus intellectus, quia potest non solum ante solis occasum, sed etiam ante tres horas grande peccatum committi.

There are many who understand this text according to the letter, as if its meaning were: sunset should not happen before you go to make peace with your enemy. But that is not a good interpretation, for a great sin can be committed not only before sunset but even three hours earlier.

Sed melius est, ut secundum spiritalem intellectum intelligatur de Christo, ut sit sensus: non talia debes agere per tuam iram in fratre tuo, ut Christus iu te extinguatur; de illo enim sole dicit, de quo dictum est: Vobis, qui timetis Deum, orietur sol justitiae [Malach 4:2]

It is better that it be interpreted about Christ according to the spiritual meaning, so that this should be the interpretation: you should not act against your brother by your anger in such a way that the Christ in you is extinguished; for he is called the Sun, of whom it was said: The sun of justice will rise upon you who fear God. [Mal 4:2]

De hoc sole Instituta Patrum bene docet dicens: Timentibus autem [omitted in Mittermueller, added from PL:... nomen meum orietur sol justitiae, et sanitas in pennis ejus. [Malach 4:2] Qui rursus peccatoribus et pseudoprophetis, illisque qui irascuntur, occidere dicitur in medio die, dicente propheta: Occidit eis sol in meridie. [Amos 8:9]

The Institutes of the Fathers teach well about this sun, saying: The sun of justice will rise upon those who fear my name, and healing in his wings. [cf. Mal 4:2] On the other hand, the sinners and false prophets, and those who are enraged, are said to go down in the middle of the day, as the Prophet says: The sun goes down on them at midday. [cf. Am 8:9]

Vel certe secundum tropicum sensum mens, id est, νοῦς sive ratio, quae pro eo quod omnes cordis cogitationes discretionesque perlustret, sol merito nuncupatur, irae vitio non exstinguatur; ne eadem occidente, perturbationum tenebrae cum auctore suo diabolo universum nostri cordis occupent sensum, et tenebris irae possessi, velut in nocte caeca, quid nos oporteat agere, ignoremus.

According to the moral interpretation, the mind, that is the νοῦς or reason, which oversees all the thoughts and determinations of the heart and is worthily called sun, should not be darkened by the vice of anger; nor should the darkness of disturbances with their author the devil occupy the entire capacity of our heart, and be possessed by the darkness of anger, so that in the dark night we do not know how we should behave.

Tali sensu hunc Apostoli locum institutis seniorum traditum nobis, quia necesse fuit quemadmodum de ira sentirent, licet longiore sermone, protulimus, qui eam nec ad momentum quidem cor nostrum penetrare permittunt, illud Evangelii omnimodis observantes: Qui irascitur fratri suo, reus erit judicio. [Matth 5:22]

In this sense is the text of the Apostle given to us by the teachings of the elders, because it was necessary, even with a longer discourse, that we brought forward something of what they felt about anger, [for] they did not permit it to enter our heart even for a moment, observing the [text] of the Gospel in every way: Whoever is angry with his brother, is liable to judgment. [Mt 5:22]

Caeterum si usque ad occasum solis licitum sit irasci, ante perturbationes noxiae poterunt furoris satietatem et ultricis irae commotionem explere, quam iste sol ad locum sui vergat occasus.

For the rest, if it be lawful to be angry until the setting of the sun, the noxious disturbances will be able to fill up the satiety of wrath and the commotion of vengeful anger before the setting sun inclines toward its place.

Quid vero dicam de his (quod quidem dicere sine mea confusione non possum) quorum implacabilitati nec hic quidem sol occidens terminum ponit; sed per dies eam plurimos protelantes, atque adversus eos in quos commoti fuerint rancorem animi reservantes, negant quidem se verbis irasci, sed reipsa et opere indignari gravissime comprobantur? Nam neque eos congruo sermone compellant, nec affabilitate eis solita colloquuntur; et in eo se minime delinquere putant, quod vindictam suae commotionis non expetant; quam tamen quia proferre palam et exercere, aut non audent, aut certe non possunt, in suam perniciem virus iracundiae retorquentes, concoquunt eam in corde taciti, ac silentes in semetipsis consumunt, amaritudinem tristitiae non virtute animi protinus expellentes, sed digerentes processu dierum, et utcumque pro tempore mitigantes. [Cassian, Institutiones VIII, c. 9-10].

What then shall I say about those—I am unable to say anything about them without embarrassment—on whose implacability not even the setting sun establishes any limit; but prolonging it for many days, and storing up rancor of soul against those whom they were stirred up about, deny in their words that they are angry, but in fact and deed are proven to be seriously angered? For they can neither address them with a suitable word nor engage them in conversation with usual friendliness; and they consider themselves not to be wrong in doing so since they are not seeking vindication for their being upset. Because they do not dare, or are even unable, to manifest or act upon their anger, they turn back the pernicious poison of wrath on themslves, suffering it in the silence of the heart, and silently they consume [it] themselves, unable to expel the bitterness of sadness by power of the soul but digesting [it] with the passage of days and in some way mitigating it by time. [Cassian, Institutiones VIII, c. 9-10]

Sequitur: ₇₄Et de Dei misericordia nunquam desperare.

And then: ₇₄And never despair of God’s mercy.

Apto enim loco dixit: De Dei misericordia nunquam desperare, postquam dixit: Pro inimicis orare et cum discordantibus ante solis occasum in pace redire, quia inconsequens est, ut illi de Dei misericordia se desperent, qui aliis misericordiam praestiterunt; nam quo misericordes aliis existunt, eo misericordem Deum habere merentur.

He said: never despair of God’s mercy in a fitting place, after he said, pray for your enemies and make peace with whom you have quarreled before sunset, because it does not follow that they who despair of God’s mercy offer mercy to others. For those who are merciful to others, deserve to have God’s mercy.

Sequitur: ₇₅Ecce haec sunt instrumenta artis spiritalis, ₇₆quae cum fuerint a nobis die noctuque adimpleta et in die [page 182] judicii reconsignata, illa merces nobis a Domino recompensabitur, quam ipse promisit, ₇₇quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit, quae praeparavit Deus his, qui diligunt illum.

And then: ₇₅Look: these are the tools of the spiritual craft. ₇₆When we have used them day and night without ceasing and given them back on the Day [page 182] of Judgment, we will receive in return the reward God himself promised: ₇₇ “What the eye has not seen nor the ear heard, God has prepared for those who love him.”

Nos enim, cum digito monstramus aliquid, ecce dicimus. Nunc vero enumeratis instrumentis artis spiritalis B. Benedictus ecce dixit.

When we show something with our finger, we say look. Now after listing the tools of the spiritual craft, Blessed Benedict said look.

Ecce adverbium demonstrantis est.

Look is a demonstrative adverb.¹⁸

Istud, quod dicit: die noctuque, potest duobus modis intelligi, sive quia quaedam instrumenta dixit, quae attinent fieri in nocte magis, et quaedam magis in die, et quaedam sunt, quae in nocte et in die possunt fieri; sive altero modo, quod melius est et magis ipsum debemus intelligere, die noctuque posuit pro ‘semper’, hoc est ‘jugiter’, secundum illum sensum: Et in lege ejus meditabitur die ac nocte [Ps 1:2].

When he says: day and night, it can be understood in two ways, either that he spoke about certain tools, some of which are used more at night, and some more in the day, and there are some that can be used both at night and in the day. Another manner, which is better and so we should preferably understand it that way, puts day and night for ‘always,’ that is ‘constantly,’ according to this meaning: And he meditates on his law day and night. [Ps 1:2]

Sicut autem qui ad patriam tendit, donec perveniat, semper habet, quo ambulet, sie etiam nos, quamdiu sumus in hoc mortali corpore constituti, peregrinamur a Domino; praesens vita nobis est via, in qua semper habemus, ubi possumus proficere, donec Deo perducente ad illam valeamus aeternam patriam pervenire. Recompensabitur, i. e. retribuetur; recompendens enim dicitur compensans sive retribuens, i. e. recompensare vel retribuere.

As someone who keeps heading for his homeland until he gets there always knows where he walks, so it is for us: while we are still in this mortal body, we are living apart from God, but the present life is a way for us, in which we can always make progress, until by God’s guidance we may arrive at that eternal homeland. Promised, that is, repaid; promising means compensating or repaying, that it to promise or to repay.

Sequitur: ₇₈Officina vero, ubi haec omnia diligenter operemur, claustra sunt monasterii et stabilitas in congregatione.

And then: ₇₈The workshops where we should industriously carry all this out are the cloisters of the monastery and stability in the community.

Officina vero neutrius generis est et numeri pluralis et construitur ita: Sunt vero officina, ubi, i. e. in quibus haec omnia, — subaudiendum est: instrumenta — operemur, i. e. iaciamus diligenter et studiose, quasi interrogasses: quae sunt illa officina?

Workshops is of the neuter gender and plural number and is construed thus: They are the workshops, in which we do all this — understood to be tools – that is, apply ourselves diligently and intently, so that if you asked: what are those workshops?

S. vero Benedictus quasi respondisse videtur, cum dicit: claustra monasterii, in quibus³⁵ haec instrumenta, quae diximus, agenda sunt.

And Saint Benedict, as if seen to respond, says: [they are] the cloisters of the monastery, in which these tools, as we have said, must be used.

Sunt enim officina domus, in quibus diversae artes operantur, i. e. ubi alii consuunt vestimenta, alii calciamenta, alii fabricant spatham [page 183] et gladios, alii claves et caetera alia diversa. Et bene dixit, claustra³⁶ monasterii esse officina, quia sicut in officinis diversae artes a diversis magistris, ut diximus, aguntur, ita et in monasterio diversae operationes in singulis locis fiunt, i. e. cum alii legunt, alii cantant, alii operantur aliquid manibus, alii laborant in coquina, et caetera his similia.

There are workshops of the house, in which various crafts are performed, that is, where some sew clothing, others shoes, others make shovels [page 183] and ploughshares, others keys and various other things. And well did he say that the cloisters of the monastery are workshops, because just as various crafts are done in workshops by various masters, as we have said, so in the monastery various operations are done in specific places, that is, when some are reading, others are singing, others are doing something with [their] hands, others are working in the kitchen, and others things like these.

Claustra enim est feminini generis et numeri singularis; officinum vero est, ubi aliquod opus Dei agitur vel artificia aliqua operantur.

Cloisters is in the feminine gender and singular number; workshop is where any work of God is done or other crafts are undertaken.

Et bene dixit stabilitas in congregatione, quia haec omnia artificia non possunt agere, nisi fuerint in congregatione.

And well did he say stability in the community, because none of these crafts can be done except in community.

Forte dicit aliquis: ‘Volo haec agere aliqua foris’. Respondendum est illi: ‘Non’. Quare? Quia S. Benedictus dicit: ubi haec omnia diligenter operemur, claustra sunt monasterii et stabilitas in congregatione; et ideo talia debent fieri claustra monasterii,³⁷ ubi ista, quae diximus, sine occasione peccati fieri possunt.

Perhaps somebody says: ‘I want to do this thing outside.’ One must reply to him: ‘No.’ Why? Because Saint Benedict says: where we should industriously carry all this out are the cloisters of the monastery and stability in the community. And the cloisters of the monastery should be such that these things, as we said, can be done without occasion of sin.

Nam sunt multi minus intelligentes occasionem peccati, aut arctam claustram faciunt minus, quam debent, aut certe majorem, quam oportet: sed talem debet abbas constituere claustram et sic grandem , ubi ea, quae monachus debet agere, in claustra monasterii operetur, ubi debet consuere vel lavare pannos aut lectioni vacare, aut domus esse infirmorum, et caetera his similia; quia si major fuerit, quam oportet, cum vadit frater, invenit laicum aut extraneum, cum quo loquitur, aut aliquid dat aut accipit sine licentia abbatis, et invenitur occasio peccandi.

There are many less intelligent people who make [it] an occasion of sin, or make the enclosure of the cloister less than it should be, or even more, than is fitting: but the abbot should so organize the cloister and [make it] big enough, so that all of the things that a monk should do can be carried out in the cloisters of the monastery, where he should sew or wash clothes, or give time to reading, or where there can be a house for the sick, and other things similar to these; for if it is larger than is fitting, when a brother comes he finds a lay person or extern, with whom he speaks, or gives or receives something without the permission of the abbot, and an occasion of sin is found.

Similiter si arcta fuerit, i. e. parva pro necessitate aliquid agendi, tunc facit transgressionem exiendo; nam ortus³⁸ non est in claustra, in quam nullus debet intrare, nisi ille, cui commissum est. Nam ille abbas debet constituere claustram ita aptam, in qua possit esse stabilitas in congregatione et vagationis nulla esse occasio. Dicunt enim multi, quia claustra monasterii centum pedes debet habere in omni parte, minus non, quia parva est; si autem velis plus, potest fieri.

Similarly if it be too confined, that is, small for doing what is necessary, then he transgresses by going out, as if for instance, the garden is not in the cloisters, into which no one should enter except the one to whom it it was entrusted. So the abbot should arrange a fitting cloister in which there can be stability in the community and there is no occasion for wandering outside. Many say that the cloisters of the monastery should have a hundred feet in every direction, and no less, or it is small; if you want to have more, let it be done.

Claustra enim [page 184] dixit de illa curtina, ubi monachi sunt, i. e. quae est inter porticum et porticum. Et hoc notandum est, quia multa sunt, quae dixi, quae quantum ad exteriorem hominem attinent, in claustra non possunt fieri, veluti est, mortuum sepelire aut infirmum visitare.

He said cloisters about that enclosed space where the monks are, that is, which is between colonnade and colonnade. It should be noted that there are many things that I have said pertain to the exterior person that cannot be done within the cloister, such as burying the dead or visiting the sick.

Sed tamen onmia, in claustra possunt fieri, quantum ad interiorem hominem attinent, i. e. si voluntas fuerit alicui in corde id agendi. Et ideo si infinnum infra claustram non possunt visitare, quia domus infirmorum non est infra claustram, tamen infra claustram possum visitare, si voluntas mihi fuerit visitandi. Similiter et in caeteris officiis ita intelligendum est.

But everything pertaining to the interior person can be done in the cloister if there is a will in someone’s heart that it must be done. And if they cannot visit a sick person within the cloister, because the infirmary is not within the cloister, then I can visit within the cloister if the will of visiting be in me. It is to be understood similarly for other tasks.