Sermones et Exhortationes ad Monachos

Sermons and Exhortations to Monks, by Johannes Trithemius, abbot of Sponheim, afterward of Wuerzburg. Of these sermons there are two books: the first is called the book of Homilies, the second the book of Sermons.

The Decastich of Ottomar Luscinius of Strasbourg on the homilies of Johannes Trithemius to monks

If it is not enough for anyone to follow your gentle laws, O Christ, laws of equity, unless he recalls the monks: Serapion, Paulius, and Antony, who once set foot upon the path that bristles with countless rough places; who strives to show that the body is tormented by a rough cloak, and does not allow a feather-bed on the couch; that fasts may drive away the swollen pride of the mind; that brief rest may cherish the half-sleeping limbs: these things they taught silently by their deeds. But Trithemius is more apt than they, for he has power both with tongue and hand.

With the grace and privilege of the Imperial Majesty.

Maximilian, by the favor of divine clemency elected Emperor of the Romans, ever Augustus, and King of Germany, Hungary, Dalmatia, Croatia, etc.; Archduke of Austria; Duke of Burgundy, Brabant, etc.; Count Palatine, etc.: to the honorable and devout John Trithemius, beloved by us, Abbot of Saint James the Greater at Wurzburg, imperial grace and every good thing.

Since you have humbly set forth to us that you have composed various editions of both ancient and modern authors, collected not without great labor, vigils, and diligence, which you desired with your whole mind to be brought forth into the light; and since, for a matter of this kind, our beloved subject and that of the Holy Roman Empire, Master Johannes Haselberg of Constance, offered himself with a most ready spirit to be the agent, and therefore procured at great expense the forms by which he may be able to print the aforesaid works: we, therefore, desiring that provision be made for the indemnity of the aforesaid Master Johannes and for the ornament of your honor, lest your works, composed by you with great labors and vigils, should lie hidden as though covered with rust, but rather should shine forth more and more each day, have given and granted to the aforesaid Master Johannes Haselberg of Constance full faculty and authority in every respect, as by the tenor of these presents we give and grant it.

We decree that he may print, sell when printed, and dispose wherever he wishes of whatever, among treatises and little works, has been edited by you, the aforesaid Trithemius, Abbot of Saint James the Greater at Wurzburg, and has been reviewed and approved by the honorable Conrad Peutinger, doctor and our faithful beloved councillor. We forbid all and singular chalcographers and printers of books, of whatever condition, under the penalty written below, commanding more strictly that they shall not dare or presume to print or publish such works, or similar ones, for ten years after they have been published by the said Master Johannes, nor to publish, buy, or sell them when printed by others, throughout the whole Roman Empire and in our hereditary lands.

We command all and singular our beloved faithful subjects and those of the Holy Roman Empire, of whatever estate, condition, dignity, or office, whether ecclesiastical or secular, under penalty of our indignation and that of the Holy Roman Empire most grievously, and of ten marks of pure gold, to be applied, one half to our treasury and the other half to the aforesaid Master Johannes Haselberg, as often as anything shall have been done to the contrary, that they assist the same Master Johannes of Constance with their favor and aid in their places and lands, and by no means permit the said works and treatises to be printed, or those printed elsewhere to be sold. Rather, let them immediately declare in our name that all who presume to do anything against this our grace and prohibition have incurred the sentence of this our indignation and that of the Holy Roman Empire, executing in this matter our expressed will.

In testimony whereof, these letters have been authenticated with our seal impressed on the back. Given in our town of Innsbruck, on the tenth day of the month of November, in the year of the Lord 1513, in the twenty-ninth year of our Roman reign, and the twenty-fifth of Hungary.

By the king himself.

N. Ziegler.

By command of the lord Emperor himself.

Etc., through Paulus Obersteiner.

Titles of the first book.

Letter.

On the spiritual warfare of monks.

On the [unclear] of spiritual warfare.

What the armor of spiritual warfare is.

On the reading and study of the divine scriptures.

On the daily renewal of the holy resolve.

On the love of quiet and solitude.

On the labor of monks in manual work.

That one must pray without ceasing.

On the guarding and origin of thoughts.

On the daily struggle of temptation.

On avoiding the company of the wicked.

On monks directed into the way.

On the daily expiation of sins.

On the true penitence of monks.

On the abstinence and fasting of monks.

On the Lenten fast of monks.

On the sleep and vigil of monks.

On patience and gentleness.

On the true humility of monks.

On the true obedience of monks.

On continence and true chastity.

On the brotherly charity of monks.

On the charity of man toward God.

On serenity of conscience.

On continual preparation for death.

Titles of the second book, which is properly called Sermons.

Letter.

That monks must live cautiously.

What the good ordering of monastic life is.

What the signs of true humility are.

On the steep way that leads to life.

How sin is to be avoided.

On the knowledge of spiritual grace.

On the nine degrees of ascent.

Letter

Johannes Trithemius, called the Sponheimite, to his reverend father and teacher, lord Johannes of Colenhausen, abbot of the monastery of the holy martyrs Marcellinus and Peter in Seligenstadt, but formerly my predecessor at Sponheim: reverence and honor.

I do not know, my ever-venerable teacher, under what unlucky star that monastery of Sponheim was built, since an abbot rarely dies in it, but almost all of them, overcome by weariness, as I find from the annals, have for nearly seventy years now resigned of their own free will. We are not wholly ignorant why you too, following the example of those before you, deserted us poor men before the time; we rightly blame both our poverty and the rebellious rashness of certain persons. I now experience, alas, the cause that moved your mind to leave the Sponheim abbacy, wholly barren and unfruitful, over which you presided for thirteen years from the reform, not without continual anxiety of mind and infinite labors. I pass over the wrongs of very many of the brothers which you endured; all these are indeed daily doubled upon me.

You ordered me to send to your fatherliness the book of my exhortations to the brothers, which I recently composed by lamplight amid the raging occupations of worldly affairs. Although it is unworthy of your reading, nevertheless I have been unwilling to resist a parent's command. Therefore I beg your gentleness graciously to apply the file of correction: if anything is lacking, add it; cut away what is superfluous; and either commit what is inept to the flames or certainly set it in order. Farewell, sweetest father, and remember me. From Sponheim, the sixth day of the month of August, in the year of the Christians 1386.

Homily I. Folio III.

In the name of our Lord Jesus Christ. Here begins the first book of exhortations to monks, by Johannes Trithemius, abbot of Sponheim and later of Würzburg. On the spiritual warfare of monks.

It befits Christian warfare, brothers, and especially that of monks, to be subject to the various calamities of this world, and, like gold in the furnace, to be continually exercised and tested by tribulations. For it belongs to monks to surpass, by a higher manner of living, the common rule of Christian warfare, and to obey not only the Lord's commandments but also his counsels. It belongs to monks, for love of God, utterly to despise riches, honors, and all the profane pleasures of the world, and, once fleshly desires have been overcome, to be constantly free for God alone. For a monk is so called as being solitary, from unity, so that by the very designation of his name he may be admonished to contempt of the world.

Accordingly the office of a monk is to stand with himself in solitude, clean and purified from vices, and sweetly to love Christ above all things. For Christ is the goal of monks, toward which regular discipline is directed; whoever refuses to imitate him is indeed neither a monk nor a Christian. Therefore, my brothers, we must know that not everyone who says to me, Lord, shall enter into the kingdom of heaven, but he who does the will of my Father who is in heaven, he shall enter into the kingdom of heaven. And what the will of God is, the holy Apostle disclosed, saying: This is the will of God, your sanctification. But since the necessary consummation of this commanded sanctification requires from us great endurance of evils in all things, and humility, because no one is holy by his own powers, we must, my brothers, keep continual consideration of our vocation before ourselves, lest, growing sluggish in most destructive idleness, we be overcome in the military contest by the enemy, who, like a roaring lion, goes about seeking some incautious person, and one languishing in soul, to devour as he perishes.

For we are soldiers of God, fighting against a threefold adversary, namely the flesh, the world, and the devil. It is a two-sided war and an exceedingly hard contest: to suffer as enemy the one whom nature has given as familiar. Let us therefore arm ourselves, dearest brothers, with the ornaments of the virtues, because whoever is adorned with the splendor of good works is not easily overcome by the adversary. First, let us fortify ourselves with the most constant faith of the holy and undivided Trinity; its devout and sincere confession by mind and mouth drives far away all the wicked devices and deceits of demons, and, overcoming the greatest enemy, casts him down and utterly enfeebles him. Then let us take up for ourselves a most fervent charity toward God and neighbor, which is fearful to demons above all things, especially if it has been rooted in true Christian humility. Let us not give confidence to our soul, since he is called blessed who is always fearful; but he who is of hard mind will fall into evil. Let us follow Christ our light, who said in the Gospel: I am the way, the truth, and the life, because no one comes to the Father except through me. Now therefore, brothers, attend to those things which are read in the holy Scriptures concerning our Savior, because he who says that he remains in Christ, that is, in the way of truth, should strive to walk just as he walked.

But it was necessary for him first to undergo the reproach of the cross and so to enter into his glory, by which we too, his soldiers, however unworthy, are admonished that we must enter the kingdom of God through many tribulations. For this reason the Lord himself, king of all things, admonished us in the Gospel, saying: Whoever wishes to come after me, let him deny himself, and take up his cross daily, and follow me. Behold, Christ is set before us as the way to eternal life; though he was Lord of heavenly and worldly things, for our sake he emptied himself, taking the form of a servant, in which, voluntarily and not compelled, he bore our weaknesses, becoming obedient to the Father even unto death, even the death of the cross. And so, if it was necessary for the Lord of the whole universe first to suffer, it certainly cannot be that we too, his imitators, wicked and most vile sinners, should not have to suffer many things:

On spiritual warfare.

It certainly cannot be that we too, his imitators, wicked and most vile sinners, should not have to suffer many things, we who justly endure all that we suffer by our own demerit. For no one comes to the glory of the city above unless he has first been justified here from sin; but since the afflictions of the righteous are many, he will by no means be able to be righteous who has refused to endure adversities for righteousness in this world.

Therefore, my dearest brothers, let us imitate in much patience and humility our Lord and Savior Jesus Christ, who, made man for us, voluntarily endured the greatest things, and in this world was never without the bitterness of persecution. For from the hour of his most holy nativity until the departure of his spirit from his body, he existed for us most patiently, always in the bitterness of this present life; and the bitterness of his future Passion, foreknown, never withdrew from his foreknowledge. For although he was almighty God, made man for us, he knew all things, understood all things, foresaw all things; nor could anything of those things which he was to suffer be hidden from him, who, that he might suffer, was made passible in the world, while remaining the impassible God that he was.

But born of the Virgin Mary without [unclear] commerce, [unclear], and soon on the eighth day he is circumcised; and he who had no sin is wounded for our offenses. By night, as a child, he is led into Egypt before the face of his persecutor; and he who was Lord of all, poor and needy, unknown in the midst of the nations, is exiled for seven years. Finally, through all the days of his life in this world he most patiently endured continual labors, and never refused to undergo any adversities for the glory of the Father. For the righteous and innocent one willingly suffered all hard and bitter things for us most unworthy ones; by the most bitter death of the cross he redeemed us from the destruction of perpetual damnation, and in his own blood mercifully reconciled us to the Father.

Therefore, since Christ suffered for us in the flesh, as the prince of the apostles forewarned, let us, my brothers, be armed with the same thought, so that in compassion we may diligently recall to memory those things which he, innocent, endured for us. For if we suffer with him, we shall also reign with him, gloriously triumphant. Behold, Christ calls us to the glory to which he has gone before; he gives the weapons with which he himself first overcame the prince of the world; he prescribed the form by which the soldier ought to follow the king to the crown. To the palace of heaven Christ calls his soldiers, whom [unclear] lead, endowed with the gifts of virtues; and the victors receive rewards, to reign forever.

Therefore, my dearest brothers, always pursuing our warfare most zealously, let us continually declare war on vices and desires, so that, just as the flesh wars against the spirit, so we may fight continually, watching in prayer and fasting against the kindler of vices. As long as we live in this world we are pilgrims away from the Lord, and like gymnosophists we contend in the arena, carrying out the necessary course of life in continual struggle. But we fight not by our own strength, but supported by the mercy of our King, who said to his imitators in the holy Gospel: Without me you can do nothing. And lest we flee the battle of warfare set before us as impossible, he said elsewhere: In the world you will have distress; but take confidence: I have overcome the world. And so that we might know that the Lord Jesus is always present in this world with his servants, he promises us thus in the apostles: Behold, I am with you all days, even to the consummation of the age.

Having received this promise of security, O soldiers of Christ, my dearest brothers, why do we hesitate? Why do we not stand bravely against all the insolences of this world? Let us always have our King and protector present as we fight; and do we wretches fear to engage against a weak enemy, who overcomes no one except the willing? Gird yourselves, I pray, for the unconquerable warfare of Christ, which you have professed under a twofold condition: one when, in the sacred font of baptism, renouncing Satan, you swore the words of Christian instruction; the other when you solemnly put on this garment of monastic religion. A great necessity of making progress constrains you, if you weigh your profession with due consideration, since the duty of the Christian name commands that you must observe the evangelical commandments, and the vow which you voluntarily made requires that you keep the precepts of monastic institution. It is no longer enough for us unto salvation to fulfill those precepts which are set down to be observed by Christians in common, but also [unclear] most diligently.

that you keep the monastic ordinances which you promised. “Vow,” says Scripture, “and pay.” Again another Scripture says: “If you have vowed anything to God, do not delay to pay it. For an unfaithful and foolish promise is displeasing to him, and it is much better not to vow than, after a vow, not to pay what was promised.” And Saint Augustine admonishes us how necessary it is to pay to God what has been promised, saying: “There are certain things which we owe to the Lord even without vowing them; and there are certain things which we do not owe unless we have vowed them. But after we promise them to the Lord, we are bound of necessity to pay them.”

But now, my brothers, I ask you carefully to weigh what you have vowed to the Lord your God, and diligently to consider under what necessity of paying what you promised you have been placed. For you have vowed to your God, not to a man, obedience and the conversion of your morals according to the Rule of our most holy lawgiver Benedict, and perpetual stability in this religious order. But the obedience which you have promised to God you owe to his vicar, a man, whom you have learned from the Rule that you profess to bear the place of Christ in the monastery. And what the conversion of morals ought to be according to the Rule you plainly see in the fourth chapter, entitled “On the Instruments of Good Works,” in which you find the whole sum of monastic perfection comprehended in a few words.

Indeed, you have all heard what our divine father commanded to be done concerning novices, and you know that it was done in the case of each one of you at the beginning of his profession. For he says thus: “The one to be received shall promise in the oratory before all concerning his stability, and the conversion of his morals, and obedience, before God and his saints, so that if ever he should act otherwise, he may know that he is to be condemned by God, whom he mocks.” Consider now, therefore, brothers, under how great a necessity you have been placed for regular observance, since unless you fulfill in deed what you promised when you received the monastic habit, you will be judged before the almighty Lord not as servants of God, not as friends, not as monks, but as mockers.

Therefore always remember the Rule according to which you promised to establish your morals, and labor like true soldiers of Jesus Christ, continually watchful in the fear of the Lord, since, as Scripture says, unless you hold yourselves steadfastly in fear of the Lord, your house will quickly be overthrown. Attend to your calling, because the Lord has called you not to idleness, not to the pleasures of this world, nor to pursuing the desires of the flesh, but rather to continual labor, to abstinence from all delights, and to the constant mortification of the flesh under the image of the Crucified, so that you may bear his stigmata in your hearts.

You have now certainly put your hands to the plough of holy heavenly agriculture, in which you are commanded to sweat continually with labor, and never to look back even [unclear], but, always advancing from virtue to virtue, to pant toward the highest summit of perfection. For to live as a monk is nothing other than to shun the company of men and, in solitude, by the desire of most fervent love, actively to please God alone. Hence Scripture says: “It is good for a man when he has borne the yoke of the Lord from his youth; he will sit solitary and be silent, because he will lift himself above himself.”

Therefore, if you wish to be perfect, you who are bound by the regular institution to love perfection, begin from the way of life that Christ taught; and you who already, for love of him, despise all things, do not neglect humbly to conquer, overcome, and despise even yourselves. But the servant of Christ has nothing except Christ, loves nothing, seeks nothing except Christ, so that he may be perfect and please him whose service he has voluntarily professed. But the monk who has anything besides Christ cannot be perfect, since true love is not divided, nor is the mind truly united to diverse and contrary things. For this reason the Lord says: “If you wish to be perfect, go and sell all that you have and give to the poor; and come, follow me.”

You indeed, most beloved brothers, have already, as I trust, left the world and whatever you had in the world; and you have laid aside not only all the things of the world that you possessed and could have possessed, but also every desire to have possessions; and you have come to this monastery of the divine prelate Martin, in which the poverty of temporal things is great, and this alone has been given to us in place of riches: not to find occasions for avarice. But just as punishment does not make a martyr, but the cause does, so want does not make a poor man blessed, but voluntary [unclear] for the love of Christ

On the Advancement of Spiritual Warfare.

patience in poverty itself. For the Lord in the Gospel did not proclaim just any poor persons blessed and destined to be given the kingdom of heaven; rather, as you know, he declared that only the poor in spirit are to be blessed. For contempt of riches is not sufficient for salvation, unless the renouncer of gold also strives with all his strength, through patience and humility, constantly to imitate the Savior. For it is easier to despise the world than to spurn and deny oneself. Yet whoever wishes to imitate the Son of God and attain evangelical perfection must become a despiser not only of the world and temporal things, but also of his very self. For the Savior says in the holy Gospel: Unless someone has renounced all that he possesses, he cannot be my disciple. And lest we should think this sufficient for perfection, he again testifies more openly concerning contempt of oneself, saying: If anyone wishes to follow me, let him deny himself, and take up his cross, and follow me. For whoever wishes to save his soul will lose it; but whoever loses his soul for my sake and the Gospel’s will save it. Christ became obedient to the Father even unto death; if, as you have promised, you wish to imitate him, brothers, it is necessary that you deny yourselves to yourselves. For he will not be able to be a monk who has not first wholly renounced his own will. You who before God and all his saints have promised to live according to the monastic rule may not thereafter appropriate your own will, since what has once been consecrated to God must no longer be recalled to human uses. For you are ruled not by yourselves but by Christ; hence you retain in your power neither willing nor refusing. For you are dead, as holy Christophilus says, and your life is hidden with Christ in God; but when Christ, your life, appears, then you also will appear with him in glory. If you desire to rejoice without end with him, you must now in this time fight vigorously for love of him.

For no one will be crowned with Christ except the one who, striving lawfully, has persevered to the end, since he who does not know how to persevere cannot conquer.

On the Advancement of Spiritual Warfare: Second Homily

[unclear]

As often, dearest brothers, as remembrance comes to my mind of that moment when, though I cried out against it and resisted, you appointed me, unworthy as I am, as abbot over you, so often I am wholly shaken within myself by the bitterness of my heart, and I am compelled, even unwillingly and unknowingly, to shed tears. For I know that by my own merits I have not been placed over you; but whether this was done by yours, I do not know. May almighty God grant that this appointment of me was not made by reason of my demerits or yours. Why did you wish it so, brothers? You raised up as leader a young man, unlearned and by no means fit for the warfare that we profess, so that it is now altogether necessary for me both to teach and to learn, when neither perfection of life commends my teaching, nor consideration of age yet obtains for the shepherd the necessary authority. In these three years already I have sufficiently experienced with how many miseries I am entangled, while I alone am compelled to bear the weaknesses of you all, and I, unhappy man, am supported by no one. Who will deliver me from the vanities of this world, into which I have been recalled, I who entered the monastery in order to escape every care and solicitude of the present life? But since it is truly necessary to bear the burden placed upon my shoulders, I ask you, brothers, earnestly extend to me the helping hands of your prayers, so that in your midst, by the Lord’s granting, I may deserve to conduct myself in such a way that I do not transgress the condition of spiritual warfare which the rule prescribes for us. For we are professors of the same warfare, nor does the vow distinguish the office by which solemn profession, at the beginning of this life, made me bound as shepherd together with the sheep. Hence, when I speak to you of the spiritual warfare which, by God’s mercy, we have professed, my intention is, insofar as the Lord Jesus will deign to grant, to shake myself also from the feathers of sloth and tepidity toward the fervor of holy newness

Homily II. Fol. V.

[unclear]: and to summon all of you, as far as I am able, to the keeping of the military order. For we are frail and weak, and we do not remain long steadfast in a holy purpose unless by daily exercises we continually renew the fervor of the spirit. For by reason of my office I am bound to set before you publicly those things which can conduce to your salvation; it belongs to you to listen patiently in all things to me as I speak, as the pastor of your souls. For although, being young, I am not fit to teach so great a multitude of elders, nevertheless, since you have appointed me pastor over you, I am compelled, under necessity of salvation, to govern the flock which I have undertaken.

What is in me I willingly do according to my powers, and although I have scarcely lived long in this anxiety of pastoral care, I, a young man, will teach you elders, and I will show without interruption how you ought to serve as soldiers for him under whose arms you have sworn. For the dreadful warning of our lawgiver does not escape me, when he says: Let the abbot know that whatever the father of the household may find less useful in the sheep lies as the fault of the shepherd. And what follows concerns you, my brothers, if, when I preach and admonish, contempt for the word of God should arise. Again, he says: Only then will he be free, if all diligence has been applied by the shepherd to a restless or disobedient flock, and every care has been shown for their diseased acts; their shepherd, absolved in the judgment of the Lord, may say with the prophet to the Lord: I have not hidden your justice in my heart; I have spoken your truth and your salvation; but they, despising, have spurned me. And then for the disobedient sheep entrusted to his care, death itself becomes for them a prevailing penalty.

Here no covering of excuse is left; no place for evasion is granted, but the danger of both parties is publicly described. For I, holding the place of abbot, if I have not announced to you the justice of God, if I have not corrected you when you sin according to the Rule, have denied my office; and whatever holiness is found lacking in you will be imputed wholly to me. For it is mine, by reason of the pastoral office, to say what is expedient for the salvation of your souls; but yours is humbly to hear those things which I shall pronounce in the name of the Savior, and faithfully to fulfill them from a great heart, so far as each one is able. You have heard the danger along with me if you despise me when I preach to you the word of God.

But that, by the Savior’s mercy, we may all escape secure, let each one of us diligently pursue what is commanded him in this spiritual warfare, taking the greatest care lest, having become deaf hearers of the truth, we lie to the Lord. Let us diligently remember the vow which we have made, and let us preserve inviolate until death the holy order which we profess. Let us hear our king saying in the Gospel to his soldiers: If anyone serves me, let him follow me; and where I am, there also my servant will be.

We priests and Levites, all cloistered monks, are servants of the eternal king, and are bound by a twofold reason to great holiness, since we have at once received the order of clerics and profess the rule of monastic purity. Therefore let us follow our teacher, for whom we serve as soldiers, along the path of the severity of all virtues; and when his [unclear] begins to burn in the soldier’s heart, he fears no adversities. For charity, as Saint Gregory says, is never idle, but does great things if it is true; but if it refuses to work, it was not perfect charity.

Therefore, cloistered soldiers, you who have pledged that you will serve the eternal king forever, cast away now the works of darkness and put on charity toward God and neighbor, which is the strongest armor of salvation for all. If anyone has been clothed with it, he fears no labors, however hard, no adversities of this world, no intimidation by men: not thirst, not persecutions of men, not reproaches, not mockeries, not prisons, not chains, not any harsh and adverse things whatever; but everyone who has once perfectly tasted the charity of God

On the progress of spiritual warfare.

Whatever raging things of the world [there may be], he will remain. The true lover of God rejoices in tribulations, is glad in adversities, exults in persecutions for the sake of justice. He follows his king, seated in heaven; there he dwells in mind and in the desire of his soul, where he does not doubt that his savior reigns.

Whatever pleasure and delights are seen anywhere in the world produce, for the servant of Christ who burns with true charity, a stench and horror as of the vilest dung, because he loves nothing earthly, nothing transitory, nothing perishable, but him alone to whom he has devoted himself, with the whole intention of his mind.

For the true soldier of Christ thinks nothing of the things of the world; he cares not for the flesh but for the mind, as one who is not ignorant of what is written: “No one serving as a soldier for God entangles himself in secular affairs, so that he may please him to whom he has approved himself.” Indeed, all who serve an earthly emperor always obey his commands in everything, and immediately, without contradiction, go wherever he has ordered. All follow him as one, and whatever he has commanded in the name of the king, no one in the whole army contradicts.

You also, soldiers of the king of ages, who have appointed me as your leader and instructor in his place, hear through my mouth the command of your emperor Jesus Christ, and do what he commands us in the holy Gospel. Hear what he orders, and consider how you ought to serve as soldiers in the observance of regular discipline. “He who ministers to me,” he says, “let him follow me.”

Listen, monk, bearing the cloistered campaigns: the heavenly emperor, whom you serve at the altar, speaks to you. If you wish to be my minister, you must follow the virtue of patience and humility which you have learned from me. For I have given you an example, O my soldiers, so that as I have done, you also should do likewise. Charity, O monk, compelled me to be born in the world as man from a virgin; let that same charity preserve you always pure and humble in the cloister for love of me. The Father also enjoined upon me the work of human salvation; for your sake I strove always, with unceasing meditation, to bring it to completion; and you, if you love me, take care to preserve inviolate until death the holy purpose of monastic life which you have undertaken for your sins.

I was always voluntarily subject and obedient to my heavenly Father in all things, even to the most bitter death of the cross; you also, if you wish to come to me, humbly obey your abbot, established in my place, always in all things according to the rule. I have never transgressed in anything the commandment which my Father gave me; and unless you preserve inviolate until death the three principal vows of monastic institution, you are by no means to be numbered among my ministers and soldiers.

Though I was rich, for your salvation I became poor and needy; but unless you, for love of me, have despised and relinquished all things, you will not be able to be my disciple. Poverty, hunger, thirst, heat, cold, and continual labors in the world I endured for your sake; unless in these things, according to your rule and to the best of your strength, you have followed me patiently and voluntarily, you will certainly be neither my minister nor my soldier nor my monk. For in your patience you will possess your soul.

I desired nothing in this world, possessed nothing, loved nothing earthly, but, walking poor, humble, and meek, I always in all things subjected myself most perfectly to my Father’s will, ready to receive injuries and blows. But you, O cloistered monk, who profess the monastic rule under an abbot or prior: if from now on you follow the desires of your flesh; if you possess private property or ownership in the monastery; if you love anything besides me; if you despise the commands of your superior; if you do not serve me perseveringly in humility, know for certain that I shall not have you as a soldier, nor count you as monk, minister, or disciple, but, judging you a fugitive, apostate, faithless man, liar, mocker, perjurer, and unbeliever, I shall condemn you eternally without mercy, as you have deserved, with my betrayer Judas and the fallen angels.

What your lips vowed to me is no longer yours but mine; but if you usurp for yourself what is mine, you do not wish to be my monk and faithful servant, but a thief and wicked robber, impious and unjust; and do not doubt that, when I come, I shall judge you such. But if you have persevered faithfully in the holy purpose until death; if you have kept inviolate, under the power of my vicar whom I appointed shepherd over you, the will which you solemnly consecrated to me; if obedience, poverty, and

All things. II. Fol. VI.

...if you shall have kept chastity with humility, for love of my name, unto the end; if you shall always have striven to please me alone in all your actions; if you shall have taken care to follow me without interruption along the steep road of the virtues: knowing this without doubt, know most certainly that, as a servant made my very dear friend, I shall have you as a soldier to be crowned with me in my kingdom; I shall love you, I shall cherish you, I shall establish you glorious forever in the midst of my saints.

Hear me now, my servant, you who, for reverence and honor of my name, have enrolled yourself in the warfare of monks; and with a great and perfect heart follow the footsteps of my feet, as that teacher of yours, the blessed friend, once taught you and with all his efforts imitated. Let not the enticements of the flesh deceive you, O strenuous soldier; let not the vain and destructive dealings of this world seduce your soul, dedicated to me. Never yield to the exceedingly deceitful suggestions of the unclean spirit, who rages wholly for your destruction; but remember that your sojourn in this age is very brief, and that death stands before the doors, which no one of mortals has ever been able to escape.

Let those last things which you must necessarily undergo always stand in your memory; and from the very swift passing-away of the pleasures of the flesh which have gone by, take up for yourself a necessary dread and contempt of the future things of this sojourn. Just as labor for my sake, considered brief in the world and borne with patience and charity, prepares eternal happiness for my soldiers, so the desires and pleasures of the flesh, which suddenly pass away, plunge the soul of a sinful man down to hell, to be tormented without end.

Therefore direct all your desires to me, monk who minister to me and who follow me by the steep road of regular observance. Offer me your heart if you desire happiness; seek me alone if you love your own life and salvation. When you have loved God, you are tranquil and holy; when you have followed him, you are blessed and glorious without end.

What, brothers, would you do if it happened to you to hear these words which we have spoken from the mouth of our Savior and King as he spoke? What, I say, would you do? I certainly believe that there would be great compunction in your hearts if you heard Christ speaking in person. But we, holding the place of Christ in the monastery, speak the words which he has given, and you do not attend. We set before you the necessary arena of salvation, and you show no signs of compunction.

Why it was fitting that I say these things, if you do not know, I pray you, understand. I see some of you shrinking from sacred readings, given over to vanities, and caring for nothing less than the perfection of the spiritual warfare; their god is the belly, and their glory is in confusion. Do you think, most worthless knaves, who have no taste for anything spiritual, that Christ is to come again from heaven to speak to you those things which he committed to his preachers to be spoken? Have you not heard Paul saying: “Christ, rising from the dead, now dies no more; death shall have no further dominion over him. For in that he died, he died to sin once; but in that he lives, he lives to God.”

Once Christ was seen on earth; once he appeared visible among mortals; once he preached the way of eternal salvation; he will not add a second time. He appointed pastors and vicars over his household to teach the ignorant; wishing to make manifest their authority, he said in the Gospel: “He who hears you hears me, and he who despises you despises me.” Therefore hear those whom Christ has set over you as rulers, to whom he entrusted the distribution of spiritual wheat, as he said in the holy Gospel: “Who, do you think, is the faithful and prudent steward whom the lord has set over his household, to give them their measure of wheat in due season? Blessed is that servant whom, when the lord comes, he shall find doing thus.”

We therefore exhort you, brothers, in the Lord Jesus, and with what diligence we can we beg you, do not consume your days in vanity, but consider the exceeding brevity of this life, and bring forth worthy fruits of repentance while it is granted to you at the proper time, lest, if you neglect to repent, the time be cut off. For you know what the divine Scripture says to us: “The day of the Lord will come like a thief in the night.” Cease, I pray, to put off the good, because no one of you knows when he is to die; rather, attend to that true saying of the wanton poet Naso, who thus admonishes: “But make haste, and do not defer yourself to the coming hours: he who is not ready today will be less fit tomorrow.” No one [unclear] life for himself

On the progress of spiritual warfare.

Let [no one?], brothers, promise himself a long [life]; rather let each one think that death is near at hand, and therefore let him live so prepared as though he were to depart from the body tomorrow. For the hope of a longer life has deceived many, and, by holding them back from the fervor of a holy purpose, has suddenly plunged them into the lower world. Therefore perfect your warfare, which of necessity will end not long from now, so that you may not fear to appear before your king when he comes. Always remember that you do not have here an abiding city, nor can you remain long in this mortal life, but death will come quickly and compel you to depart.

For whoever is a true monk and desires to be a faithful soldier of Christ despises all the delights of this world, always thinks of his Lord as present to him, and, casting away from himself all impediments and little burdens, cares above all things how he may be able to please him greatly. He ought not to be anxious in seeking the necessities of life, since the providence of the pastor disposes all these things for those subject to him. Let the whole care of the monk be to keep himself unstained from this world, so that, free and released from all things, he may seek nothing except God, think of nothing except Jesus crucified for us.

O happy soldier of Christ, to whom the kingdoms of heaven are promised, if he shall remain faithful, prudent, and watchful in the love of God even to the end. Certainly nothing is happier than a good monk, to whom the Son of God promises himself as reward; nothing also is more laborious, since, placed in the arena of combat, he is daily in peril concerning his salvation; and nothing is stronger than the monk who conquers the world together with the devil, nor anything weaker than he who is overcome by his own flesh.

Therefore you, O monk, must always keep watch against the hidden enemy of your salvation, who is never more easily conquered than if he is kept far from the entrance of the mind. Hence, if you desire to come away victorious against him, do not allow the engines of his deceit and fraud to be brought nearer to you. Guard first of all your senses, lest death enter through the windows; and then especially beware the ambushes of the enemy, when for a time he has allowed you to be secure in your devotion. Never forget the admonition of the wise man, who says: If you do not hold yourself steadfastly in the fear of the Lord, your house, that is, your conscience, will quickly be overthrown. Therefore Solomon said in Proverbs: Blessed is the man who is always fearful; but he who is hard of mind will fall into evil. For as soon as a monk has presumed upon security, already without doubt he tends toward destruction.

Therefore it is fitting that the soldier of Christ always be prepared against his adversaries, so that, as long as he lives in this mortal body, he may not trust that he has perfectly overcome them. For the flesh always desires against the spirit, and, lest the soul ever be overcome, as long as one happens to live, it is necessary to fight. As often as you have conquered your invisible enemy, rising again he always engages you with greater savagery, so that he who cannot obtain victory by strength may at least by persistence bring on despair. But you, most valiant soldier of Christ, take care that you do not fail in the arena of this very brief contest; take care that you do not lay down the arms of necessary defense before the battle is completed at the end. For the Savior says: He who has persevered to the end will be saved.

Do not give rest to your soul as long as it has been granted you to remain in this miserable pilgrimage, but always do some good, lest the devil ever find you idle. Always remember the admonition of Scripture, saying: Whatever your hand can do, do it earnestly, because neither work nor reason nor wisdom nor knowledge will be among the dead, where you are hastening. For there is no one who lives forever, but we all die, and we fall down like waters into the earth, which will no more return to their former state. Then there will no longer be time for working, nor for earning eternal happiness, but whatever a man has sown here now in time, then he will receive as reward.

Therefore, again, labor in holy things like a good soldier of Christ Jesus. But no one serving as a soldier for God entangles himself in secular affairs, so that he may please him to whom he has approved himself. For of those too who contend in the arena, no one will be crowned unless he has contended lawfully. Moreover everyone who contends in the arena abstains from all things. In another place also the same lover of Christ says: I wish you to be without anxiety. You therefore, soldier of Christ, who contend in the arena of daily combat so that at last you may appear glorious forever before your God, [ought?] to imitate the corruptible gymnosophist, who, contending in the arena for a corruptible indeed

Homily III.

VII

... lest the crown be overcome, he abstains from everything, so that naked and free he may run the more swiftly. Therefore, if you desire to walk the way of God in true purity, if you are concerned to conquer the enemy in the contest of struggle, put off the garments of earthly cares and all the hairs of fleshly pleasures. For whoever has learned to run naked, with hair and clothing cast away from himself, carries around nothing by which he can be held by the adversary except the unencumbered body. For he who runs naked has stripped himself of every anxiety over things that clamor around him, and thinks of nothing other than victory; nor does he care what meanwhile is happening with wife or children. Nothing present recalls him from his course; the swiftness of his companions does not frighten him; among many he competes as though alone; he hastens breathless toward the prize as though certain. Imitate him, soldier of Christ, in the spiritual contest; contemplate the naked Savior hanging naked on the cross, so that you may be able to overthrow the adversary so much the more easily, the less he sees you to possess of the vanity of the world. Therefore fight naked, light, and unencumbered on every side; naked and released from all things, fly into heaven. Naked you came into this world; naked you are to return to the earth. Considering these things earnestly, my brothers, so run that you may lay hold of eternal life with all the saints. Amen. The homily ends.

... and take up the helmet of salvation, and the sword of the Spirit, which is the word of God, praying at every time in the Spirit with every prayer and supplication, and in it keeping watch with all perseverance and supplication for all the saints. To the Thessalonians likewise he says: But we, who are of the day, let us be sober, having put on the breastplate of faith and charity, and for a helmet the hope of salvation. These are the arms, brothers, with which the soldiers of Christ, clothed, war against the fierce adversary; these should be the badges of the virtues of monks, without which no one obtains victory over vices. The equipment of human warfare, which most mortals pursue far too zealously, consists of helmet, shield, breastplate, dagger, cuirass, belt, lance, and many other things of that kind, with which men about to go out to war arm themselves most carefully; and unless they have been most diligently defended over the whole body, they judge that they are not certainly fit for battle. But the arms of our spiritual warfare are faith, hope, charity, patience, humility, obedience, chastity, together with the holy virtues of the soul enumerated by our holy teacher Benedict in the Rule, under the fourth chapter, where he makes fine mention of the instruments of good works. But would, my brothers, that we were as careful and diligent for these spiritual arms of our warfare as we see worldly men to be solicitous for their corruptible armor. But now, what I say with too much grief, since we shamefully cast away the arms of salvation with which we ought to have been armed, what else remains except that we succumb to our enemy in the contest? But perhaps you will say: If the Christian faith, as the apostle bears witness, belongs to the armor of spiritual warfare, we certainly have never cast it away. For we firmly believe whatever holy mother Church has set before us to be believed, and in that profession of faith we intend steadfastly to remain until death. But so be it. What, however, does Saint James say in the epistle? What will it profit, my brothers, if someone says that he has faith but does not have works? Can faith save him? Just as the body without the spirit is dead, so faith without works is dead. Therefore, whenever Scripture speaks of faith, [unclear] not common and [unclear] ... feet in preparation for the gospel of peace. In all things taking up the shield of faith, with which you can extinguish all the fiery darts of the wicked one.

What the armor of spiritual warfare is.

As James says in his epistle. But works of piety must be joined to the Christian faith. You believe in one almighty God, creator of heaven and earth: Father, Son, and Holy Spirit. You do well. The demons also believe and tremble. What then? Where are the works by which your faith may be shown to have been formed in Christ? Idle and dead is the faith that is not commended by holy and necessary works. We believe in Christ: it is well, if we follow Christ's examples. For if we do not follow Christ in works of piety, in vain do we flatter ourselves about faith alone. You, I say, believe, and the demons believe. With love faith belongs to a Christian; without love faith belongs to the devil. You believe rightly if you love God with all your heart according to your powers. But if you do not truly love God, you have an idle and dead faith. The proof of love, as Saint Gregory testifies, is the performance of work. For thus the Lord speaks in the Gospel: If anyone loves me, he will keep my word. This, therefore, is true faith: ordered according to Christ's teaching by good and holy works. If with faith and work together you believe in the Lord Jesus, surely you hold the shield of salvation in your hands, in which, by the Lord himself granting it, you will easily overcome all adversaries.

Of this armor it is written: By faith the saints conquered kingdoms, worked righteousness, obtained the promise. John also says: Everything that is born of God conquers the world; and this is the victory that conquers the world, our faith. And the prince of the apostles, Peter, thus admonishes us, saying: Brothers, be sober and watchful, because your adversary the devil, like a roaring lion, goes about seeking whom he may devour; resist him, strong in faith. True faith and trust in our Lord Jesus Christ is an unconquerable and most powerful armor, against which no adversary has ever been able to stand, as is written in the book of Chronicles. King Jehoshaphat said to his army: Believe in the Lord your God and you will be secure. In Ecclesiasticus also we read thus: You who fear the Lord, believe him, and your reward will not be made void. And again: In your work believe from the faith of your soul, for this is the practice of the commandments. He who believes God attends to the commandments; and he who trusts in him will not be diminished.

Take care now, therefore, dearest brothers, and always strive with the highest zeal to carry in your hands this shield of faith, formed by holy works, against all attacks of your enemies, because he who is fortified by this unconquerable shield is never conquered by the adversary. Confirming this, Saint Augustine says on the words of the Lord: No riches are greater, no treasures, no honors, no substance of this world is greater than the Catholic faith, which saves sinners, enlightens the blind, heals the sick, baptizes catechumens, justifies the faithful, restores the penitent, increases the righteous, crowns martyrs, preserves virgins and widows and married persons in chaste modesty, ordains clerics, consecrates priests, and places believers in the eternal inheritance with the holy angels. Just as in the root of a tree absolutely no appearance of beauty is visible, and yet whatever beauty or comeliness is in the tree proceeds from it, so from faith [unclear] is; since without faith it is impossible to please God. For one who comes to God must believe that he exists and that he is a rewarder of those who seek him.

But the more anyone loves, the more he advances in faith. For faith without charity is like a useless shield thrown away and without a strap. O faith, treasure richer than all things, when formed in the mind of a human being, you make the mortal equal to the immortals, conquer demons and kingdoms, and bravely overcome all hard and adverse things. Faith is the foundation of all virtues; without it no spiritual building stands. Faith is the enlightener of minds and the chief instrument of spiritual warfare. For without the shield of faith the devil is not conquered, nor is the attack of wanton flesh overcome. Let us consider, therefore, brothers, how necessary for salvation faith formed by charity is for us, without which, as we fight in this warfare, neither victory is granted to us nor confidence reserved. For faith is the shield in which we most easily conquer the enemy of our salvation, if we attach the handle of divine love. For blessed Pope Gregory says: Then are we truly faithful to him, if what we promise in words we fulfill in works. Since in this armor faith is the foundation of all good works, all our operations

Homily III. VIII

rightly ought to precede, so that the mind may be able to arrive at love. For unless faith is first held, spiritual love is by no means reached. For charity does not precede faith, but faith precedes charity, because no one can love or hope for the good which he refuses to believe.

But since you now faithfully believe also what he commands, and have set the foundation of the spiritual building upon a firm rock, now you must also without delay do the remaining things that are left for perfection. Therefore love peace and truth, so that in the faith of Christ, as true soldiers, you may be able at all times to remain stable and most firm. For, as Scripture bears witness, truth is great and stronger than all things, and there is nothing unjust with it. He who loves truth is a true disciple of Christ, and loves Christ himself, who says in the Gospel: “I am the way, the truth, and the life.” All the ways of the Lord likewise are mercy and truth; from this [unclear] fell through pride, because he did not remain in eternal truth.

Therefore holy [Christophilus?] Paul commands the soldiers of the Lord to gird themselves in truth; in this he wished to show the state of perfection toward which cloistered persons especially ought to aspire. For what else is it to love truth than to be the person one is commanded to be, and to live according to the rule of justice, true and solid, such as holy perfection by grace requires of nature? Hence Firmianus Lactantius says: “He who is zealous for truth should cast away pleasures hostile to it and troubling, which bind the soul to themselves and do not allow it to be free. But let him always prefer true things to false, eternal things to brief ones, useful things to pleasant ones. Let nothing be pleasing to the sight except what can be done justly, piously, religiously; nothing sweet to the hearing except what makes the soul better.”

Thus soldiers have their loins girded in truth when, out of love for God, despising the enticements of the flesh and the vanities of the world, they strive according to their powers so to conduct themselves and live that they may be able in all things to please the highest Truth, which is God. After this the soldier of Christ is commanded to put on the breastplate of justice, without which no one will be able to serve the Lord rightly and fruitfully. Justice is to preserve and distribute to each one what is owed to him according to law or nature. And this is the most excellent of all virtues; without it there can be no piety, no religion, no holiness, and no discernment of goods and evils. For it is light and great splendor, from which the force and dominion of every good arises among mortals. Justice is the mother of innocence, the nurse of concord, the parent of friendship, the begetter of piety, and the guardian of religion. Justice, as Scripture bears witness, is perpetual and immortal; injustice, however, is the acquisition of death.

By what means the Christian soldier ought to put on this breastplate of justice, our Savior himself declares in the holy Gospel, saying: “All things whatsoever you wish that men should do to you, do you also do likewise to them.” Therefore, my brothers, keep this manner of living in our [unclear]: that each one do to his fellow-soldier in all things just as, according to the right judgment of reason, he desires at all times that it be done to him by others. For this is the first duty of justice, that one harm no one; then that in common uses [unclear] to his brother what conduces to salvation by just reason as his own. O what great peace mortals would enjoy if they followed the exhortations of the Apostle, by which each is commanded to bear the burdens of the other. Everyone, says Scripture, who does justice is now born of God.

This, brothers, is the breastplate of justice: to keep the commandments of God, to love one’s neighbor, and to love God most ardently above all things. This is the strongest garment of our warfare: to show worship and piety to God, holiness to ourselves, and brotherly charity to our neighbor. Whoever has not been under justice shows that he belongs not to Christ’s soldiery but rather to the company of demons. For justice is the greatest virtue, which distributes to each one what is his; unless you keep it most diligently, you lose the name both of monk and soldier. Therefore render worship and piety to God; obedience to your [unclear] or rector, together with reverence, of which one belongs to the heart, the other to action. Nor is it enough to obey superiors outwardly, unless from the inward affection of the heart we likewise think rightly about them. And the true justice of monks, brothers, is this: that each one conducts himself without offense according to the prescribed rule of the law, granting to each his own proper dignity: reverence to his superior, concord to his equal, discipline to the lesser, worship and obedience to God.

What the armor of spiritual warfare is.

to oneself holiness; to an enemy patience; to a poor man mercy; to all men brotherly charity in the Lord. Therefore holy Christophilus says: “We are debtors, brothers, not to the flesh, that we should live according to the flesh. For if you live according to the flesh, you will die; but if by the spirit you put to death the deeds of the flesh, you will live.” Therefore he serves God rightly who gives to each what is his.

Then we are commanded to have our feet shod in preparation for the gospel of peace, so that the good which we ourselves have come to know by the Lord’s generosity we may also cheerfully share with others. For our law, brothers, according to which we are commanded to serve the Lord, is the gospel of Jesus Christ, to which all rules and constitutions of cloistered persons are ordered. For monastic constitutions were not made on account of the gospel, but the statutes of monks were made on account of the gospel. For a Christian who is not a monk can be saved, but a monk cannot be saved unless he has been a Christian. Let certain excessively superstitious and foolish cloistered persons be ashamed, who value their rule and statutes more than the gospel of Christ; who keep the traditions of men, customs leading to prisons and chains, but pay no heed to the constitutions of God and the law of the universal Church. The words of our Savior, speaking to the Jews according to Matthew, rightly apply to them: “Why do you also transgress the commandment of God for the sake of your tradition?” For evangelical doctrine must be preferred by far to all the constitutions of the whole world. But after the gospel the statutes of the universal Church hold the first place of authority, and no constitutions or rules of monks are comparable to them in dignity. Let us take care to live according to evangelical purity, and we shall be perfect in the monastic way of life of the fathers.

Let our feet always be shod in preparation for the gospel of peace, so that we may put to death in ourselves the desires of the flesh, and through love of God and neighbor have peace with all. For without peace and the concord of brotherhood, mortification of the flesh is of no benefit, as Saint Jerome says: “Whoever afflicts the body but abandons concord does indeed praise God with timbrels, but he does not praise him in the choir.” Hence peaceful Solomon, praising the man, says in Proverbs: “Better is a dry morsel with joy than a house full of victims with strife.” And again

Homily III Fol. IX

he restrains anger, treads down the proud, loves the humble, calms the discordant, reconciles enemies; with all he is gentle, burdensome to none, troublesome to none, oppressive to none; he does not know how to be exalted, he does not know how to [unclear]. And let him who receives it hold it fast; let him who loses it seek it again; let him who has cast it away inquire after it, because whoever is not found in that same peace will be disowned by the Father, disinherited by the Son, and nevertheless made a stranger to the Holy Spirit. He cannot now approach the inheritance of the Lord who has refused to observe the testament of peace. The place of God is in peace, but the dwelling of the devil is in anger and disturbance. Therefore every man who does not have this threefold peace in his heart, who does not offer it with his mouth, nor show it in his works, is to be called neither a monk nor a Christian.

Now the Lord says in the Gospel: “Blessed are the peacemakers, for they shall be called sons of God.” If those who make peace are called sons of God, without doubt those who confound peace are sons of Satan. Therefore, my dearest brothers, have among yourselves that peace which the world cannot give, which is the peace of God and of our Lord Jesus Christ, of which Isaiah the prophet says: “And the work of justice shall be peace, and the service of justice silence and security forever.” For God is the Lord of peace and love; therefore whoever violates peace and brotherly love is made manifest as not being a true lover of God. If the true peace of Christ is in your hearts, you will fear no adversities of this world. Among you also let there be true peace, not feigned, because Christ desires peace not from the mouth but from the heart, and wishes one’s neighbor to be greeted with affection rather than with lips. Therefore if any one of you has saddened his brother in anything, let him make satisfaction to him as soon as possible before sunset; and take care, all of you, that the sun not set upon your anger, because inveterate anger generates hatred and strips the soul of every adornment of virtues. Therefore, monk, if you have sinned against your brother, quickly do penance before him, and falling at his knees beg pardon.

“And,” he says, “the sword of the spirit, which is the word of God, through every prayer and supplication”: we soldiers of Christ should always hold it in our hands. The word of God, which is contained in the holy Scriptures, is a victorious defense against all assaults of demons, as we are admonished by the example of our Savior, who, when tempted by the devil, with calm hand

On the reading and study of the divine Scriptures

by us. For everyone who sins mortally opens the door of his heart to the devil; he closes it to God; nor can he trust in the help of the Most High so long as he has remained lying in crime without repentance.

Here ends Homily 2.

On the reading and study of the divine Scriptures: Homily Four.

Since every Scripture, divinely inspired, as the holy apostle of Christ says, is useful for teaching, or for arguing, for correcting, for training in justice, so that the man of God may be perfect, equipped for every good work, we ought gladly to devote ourselves to the reading of the divine Scriptures, and to direct all the zeal of secular literature in which we once labored toward the point of this contemplation. For in the divine Scriptures whatever saving knowledge requires is found most abundantly expressed, so that what you do not find there is in no way necessary for salvation. For the majesty of the divine Scriptures far surpasses all the knowledge and teaching of the whole world: the Holy Spirit poured it into the men of God so that it might be written, and, so that it may be understood by studious readers, bestows the grace of his illumination.

Turn this Scripture over diligently, my brothers, with purity of mind and the fervor of twofold charity, because whoever truly loves God spends in sacred readings all the time he can find for leisure. Let there be for you, I pray, incentives toward the wholesome study of the Scriptures in the frenzied deeds, so to speak, of carnal lovers: when they receive the letters and gifts of their mistresses, they do not cease to read them, and often read them again and kiss them; and, what is a greater sign of love, they hang them either from the neck or at the breast, so that the dear memory of her whom they desire may never depart from the mind. Consider, brothers, the madness of carnal people in love, and blush at your own lukewarmness toward the love of God. Which of you is affected toward the holy Scriptures of God with such love of heart as a blind lover is inflamed with desire toward the filthy, utterly vain, and most mad love-letters of one little prostitute? He, because of love for the absent woman whom he desires, follows her letters and little gifts with repeated kisses; examining each stroke because of excessive love, he searches it out with repeated looks; in everything he does he always thinks of the absent woman; anxiously he hastens to come into her sight.

O if we who are called Christian monks, who serve the supreme and immortal king Christ Jesus, who are commanded to love our God above all things, and are ordered to love nothing in this world except him: if, I say, we pursued our creator with as great a love as carnally minded men observe and love their corruptible and mortal girlfriends. Holy Scripture, read every day, brings God to our minds; it makes his will manifest to us; it instructs us what we ought to do, and lays open what we should beware. Through it the Almighty speaks with us, and, forming us by an invisible instruction, consoles us, as the holy apostle says: For whatever things have been written were written for our instruction, so that through patience and the consolation of the Scriptures we may have hope.

Therefore the true soldier of Christ, and especially the cloistered one, who loves God in his whole heart and desires to please him alone, embraces the divine Scriptures, and most of all the holy Gospel, with affection, and is constantly occupied in reading it with meditation. But whoever neglects the reading of the divine Scriptures plainly shows that he is not a true lover of God. But what does Scripture itself say? He who turns away his ear so as not to hear the law, his prayer will be detestable. Blessed indeed are those who search the testimonies of the Lord; with their whole heart they seek him. Therefore you, my brothers, if you truly love the Lord Jesus in your whole heart, if as true soldiers you desire to please him above all things, if finally you desire to advance toward the perfection of the monastic life, ought always to occupy yourselves in the reading of the divine Scriptures with fervent affection.

How useful the reading of the Scriptures is, blessed Jerome indicates, saying: Love the knowledge of the Scriptures, and you will not love the vices of the flesh. For after God nothing in this life is taken up more sweetly, nothing is felt more pleasantly, nothing more powerfully separates the mind from love of this world, nothing so strengthens the soldier of Christ against all the temptations of adversaries, nothing disposes and confirms the monk so greatly for every good work, as frequent reading and ardent study of the Scriptures. Indeed, if the benefits of the Almighty which

Homily IV. Fol. X.

...bestowed upon the human race, when by reading through the whole wide extent of Scripture we call it back to memory with zealous devotion, they will furnish us the greatest matter and occasion by which, burning more deeply in the love of God, we may advance. For what else does the whole sequence of the divine Scriptures contain than a certain ordered fabric of good things which God has either already bestowed on human beings, or has promised that he will also give? Or what is there that can so strengthen us for the endurance of evils and render us willingly patient as if we read in the Gospel that the Son of God suffered innocently for us, and after him the victories of the holy martyrs?

For sacred Scripture contains the things that are necessary for us unto saving knowledge, and it warns us what, as soldiers in this pilgrimage, we ought profitably to seek, and what also to avoid. Hence again Saint Jerome says: "Our riches are to meditate on the law of God day and night." Let us therefore prepare strength for ourselves; let us take up perfect might, so that amid the darkness of errors and the confusion of night the light of Christ's knowledge may appear, and days and nights may have a protecting light, so that with Scripture as guide we may be able to come to the holy land.

For what is better than this instruction? What sweeter than this discipline? What more delightful than our Lord Jesus Christ, who is the true salvation and sweetness of faithful souls? Let Christ be our banquet; let sacred reading be our food and drink. For what can the life of a monk or priest be without knowledge of the Scriptures? We know Christ not by sight, not by hearing, not by touch, but by the reading of the Scriptures; and the more we advance by reading toward true knowledge, the more we take delight in the holy Scriptures.

For what is sweeter than to know the will of God and not to be ignorant of the prizes of his promises? For as Jerome says, the field of the divine word is exceedingly rich, having in itself every delight, and whatever you wish is born from it, just as they report of the manna in the desert, that when it was eaten it tasted in the mouth of the eater according to his will and desire.

Therefore, my brothers, read the divine Scriptures more often, through which you can plainly know the will of God and arm yourselves most strongly against the snares of the devil. For if, according to the Apostle Paul, Christ is the power of God and the wisdom of God, he who does not know the Scriptures does not know the power and wisdom of God; and how will he know Christ? For ignorance of the Scriptures is ignorance of Christ, and he who does not know Christ will not belong to his fellowship, as holy Christophilus says, because if anyone is ignorant, surely he will also be ignored.

Moreover, the more constant anyone has been in the study of the divine Scriptures, the greater understanding and sweetness he receives from their reading. But it especially befits you, brothers, to turn over the divine Scriptures daily by reading and learning, since to you both abundant time free from occupations is granted and a place sufficiently suitable because of the rarity of those who come by is offered. Therefore I exhort and admonish you, if you love your salvation, always to have divine readings in your hands, so that all the time which, after the worship of prayer, is allowed you without labor may be spent on the study of sacred Scripture.

Let no day pass, my brothers, on which the monk serving as Christ's soldier does not read something from the sacred volumes that may make him better in his holy purpose. Rather let him follow the counsel of Saint Jerome, who says: "Let the divine Scriptures always be in your hands and be continually turned over in the mind; nor should you think it enough to store the commandments of God in memory, unless you strive also to fulfill them in works."

For God requires two things of us, my brothers. First, he wishes us to know his most holy will; second, that we do what we have come to know. But we cannot know his commandments if we are ignorant of the knowledge of the divine Scriptures. Nor does he do the will of God who is ignorant of it; nor will he know it who has not learned it. Learn, therefore, what is the pleasing will of God, so that you may do it; do what is known, so that you may understand more fully. For no one understands the will of God better than he who, once he has known it, does it out of love.

And so, if you desire to become a most learned interpreter of the divine Scriptures, learn to begin the study of knowledge not from words but in holy works. For then you will grasp the rich knowledge of sacred reading, if you have kept your heart clean from every sin and, fervent in the love of God, have continually turned over the holy Scriptures with compunction. For the knowledge of the divine Scriptures is the high mountain on which Moses speaks with the Lord, to which the [unclear] of vices...

On the reading and study of the divine Scriptures

A man polluted with filth is forbidden. For thus it is read in Exodus: “Take care that you do not go up onto the mountain, nor touch its borders. Everyone who touches the mountain shall surely die. Whether it be beast or man, it shall not live.” A man indeed touches the mountain and dies whenever someone, puffed up with secular literature, takes offense at the simplicity of the divine Scriptures. But a beast touches the mountain and is overwhelmed with stones whenever a man, sunk in the fury of carnal passions, advances to the study of sacred Scripture without a purified mind.

If, therefore, you wish profitably to turn over the readings of the divine Scriptures, if by reading you desire to arrive at true knowledge, take care first of all to put away every swelling of pride and every rashness of unbelief, and then to cleanse the chamber of your heart from all uncleanness of carnal pleasures. For God, as canonical Scripture says, resists the proud, but gives grace to the humble. No proud, inflated, arrogant, and rash man, no man of carnal mind, luxurious or restless, is held fit for the study of sacred Scripture, but only the humble, gentle, mild, modest, chaste man, tranquil in body and mind.

[Dine prosper?] says in an epigram: “A mind that is not quiet cannot search the commandments of God. Therefore, that religious study may be exercised, the quarrels of the wicked must be cast aside. Hearts free from the tumult of the world may search the law in whatever quiet they can. Therefore, that the mind may be found intent upon pious studies, let divine love conquer fleshly battles. For the temple of the Lord grows through sacred threads, and silently the house that will not fall is built.”

Therefore proceed to the study of the Scriptures with devoted minds and with a heart pierced in the love of God and humbled in true contrition, because the Lord will not enlighten you unless he has first made you cleansed from every iniquity. For, as Scripture itself says, perverse thoughts separate from God; but proven virtue corrects the foolish, since wisdom will not enter a malicious soul, nor dwell in a body subject to sins; for the Holy Spirit of discipline will flee deceit and will withdraw himself from thoughts that are without understanding. Therefore we must pray more often to the Lord with holy David: “Create in me a clean heart, O God, and renew a right spirit within my inward parts.” For no one understands the holy Scriptures of God usefully who does not turn himself to the Lord with his whole heart through [unclear].

Therefore, if you wish to understand the divine utterances both rightly and profitably, take care first of all with the utmost zeal to keep yourselves, as far as you can, clean from every pollution of sin. I beg you, do not let the mad folly of certain monks seduce you, who try to excuse their ignorance with a worn-out proverb, saying: “What need have we of knowledge of the Scriptures, we who have no office of preaching? We embrace the counsel of the wise man, who says in the book of Proverbs: ‘He who walks simply walks confidently.’ It is enough for us to live simply, since the servant who knew his lord’s will and did not do it will be beaten with many blows; but he who did not know it, and committed things worthy of blows, will be beaten with few.”

O foolish and utterly ruined [unclear], who despise saving knowledge and love ignorance of the divine Scriptures rather than understanding. Will deliberately sought ignorance make you liable to fewer blows? Or will you therefore be guiltless before God when you sin, because you are voluntarily ignorant of God’s commandments? You will be tormented with a twofold punishment: one because you have despised knowing the way of God’s commandments, the other because you do not keep his words. What you allege is not simplicity, but rather a double impiety. For if, according to the prophet, blessed are they who search the testimonies of the Lord, who could doubt that those are accursed who neither seek God nor attend to his Scriptures, but rather despise them with hardened mind?

Hear what Solomon says to you in Proverbs: “Where there is no knowledge of the soul, there is no good, and the folly of a man supplants his steps.” Of you also, O most foolish men of darkness, that saying of Saint Jerome is understood: that there ignorance is no longer excusable, where it is known what it is that is being ignored. But you must beware still more lest at last you be counted with those who said to God: “Depart from us; we do not want the way of your sciences.”

You understand Solomon’s word wrongly, who think it was said simply about ignorance. “He who walks simply,” without any deception of his neighbor, “walks confidently” in keeping God’s commandments; but he who corrupts his ways cannot lie hidden, but will be made manifest. [Dine?] again says: “The lips of the righteous instruct many—

All Things, IV. Folio XI.

[unclear]: but those who are unlearned will die in poverty of heart. What is more pitiable than an unlearned priest, who, even if he does not have the office of preaching, is nevertheless, by reason of the order he has received, bound to knowledge of the Scriptures?

For God wills that everyone fulfill his holy will, which no one who is ignorant of it is able to do. Therefore the Lord first commands that you learn what is pleasing to him; secondly, that you do it. How then will you think ignorance of the law excusable, through which you have first become transgressors of the will of God?

Why do you think almighty God handed over to human beings the volumes of his Scriptures? Was it so that they should read them, and that they should be understood by them, or so that, unread, they should be despised? Certainly the Scriptures of God’s commandments were given to mortals so that they should read them, and thereafter so that they should fulfill them in deed. But you, who with deliberate mind wish to be ignorant of God’s writings: how [unclear] God’s pleasure handed over the volumes of Scripture to all his own? Or will you be able to be useful, who were not hearers before?

For it can happen that one who knows the will of God either observes it or neglects it; but it cannot happen that one who is ignorant of it fulfills it. Indeed, someone will more easily fail to do the good that he knows than fulfill in deed what he does not know. No one does the good that he does not know. Saint Augustine says in a certain place concerning the ignorant: Not everyone who is ignorant is free from fault. For that ignorant person can be excused from punishment who did not find what he might learn. But it will not be possible to pardon those who, having persons from whom they might learn, did not give their effort to instruction.

Hence also Saint Leo the pope says: If ignorance seems intolerable in laypeople, how much more in those who are in authority; nor is it worthy of excuse or pardon. Therefore, brothers, ignorance of the divine Scriptures does not make you excused before God, but doubly guilty, you who desire to be utterly ignorant of what it is fitting for you to do concerning the will of God. For a man ought not to be ignorant of the divine will [unclear]; it is necessary for the salvation of every mortal, which [unclear] he will find without knowledge of Scripture.

Indeed, just as from knowledge [unclear] the fear of God comes into human beings, and from its knowledge love is born, so from ignorance there comes [unclear] you will think excusable, through which you have first become transgressors of the will of God. The Scriptures of God’s commandments were given; thereafter, that they should be fulfilled in deed.

But you, who [unclear] disciples, shamefully ignorant in mind, unruly and wandering, to whom we impute ignorance all the more because they are less inclined to discipline. It is shameful indeed not to know what you are ordered to know; more shameful not to learn it; but most shameful of all to despise it. And there are some among you who do not know saving knowledge [unclear], if I should add that there are also others who utterly despise the knowledge of the divine Scriptures. Certainly I do not lie: you know that what I say is true.

For some of you have opposed my studies gravely, even to the point of envy, seeking, at their urging, to bring me into denial of the Scriptures, so that they might make me a tiller of fields and a keeper of pigs rather than of souls. But they strive in vain to hinder the divine oracle; under its impulse I have resolved, as long as I live, to set all the honors and riches of the world beneath the study of the Scriptures.

I am your abbot as long as he who called me shall will it. If one of the two is necessary, I prefer to give up the abbacy rather than renounce the holy study of the Scriptures. For I know truly that nothing more salutary can befall a cloistered man in this life than if he has begun truly to love the divine Scriptures.

Whoever among you wishes to follow my instruction will have me as leader of the journey and likewise as companion. But whoever has scorned to follow me as I learn will nevertheless be compelled to hear me as I teach, even unwillingly. These things have been said against those who, savoring earthly and passing things, cast away from themselves the fear of the Lord; who, ignorant of almost everything, despise learning.

I know the face of my flock, and I believe that I am not wholly ignorant of the inclinations of each of your hearts. Therefore I shall not cease to exhort you to the holy studies of the Scriptures, knowing that a lover of sacred reading cannot be a doer of fleshly vices. For the more

On the daily renewal of resolve.

... the more zealous a monk has been in learning the Scriptures, the less is he inflamed by the fires of carnal pleasures. For although, according to the opinion of Saint Jerome, the monk seems to have the office not of one who teaches, but rather of one who laments, nevertheless, because he professes the warfare of Christ, it is fitting, indeed necessary, that he know the well-pleasing will of almighty God, to whose words and arms he has sworn. But just as a soldier cannot know the will of his lord when he is far absent except through messengers and letters, so the monk will not understand the commands of the eternal King except through sacred readings and sermons, the evangelical Scriptures.

The reading of the Scriptures opens the gate of salvation to those who do not know; it leads the studious reader by a straight path to the knowledge of God; it makes the lover of it despise all worldly things and love nothing other than true wisdom. But nothing is more shameful than for a monk in the spiritual life to be unwilling to make progress, and knowingly to wish to be ignorant of the will of God. Let no one flatter himself on account of his weakness or ignorance, since he who is ignorant will be ignored, and he who hates saving knowledge is deservedly condemned. When the Lord was about to send the preacher into all the earth, he forewarned him, saying: Be prudent as serpents and simple as doves, lest either you be tripped up by someone through ignorance, or you contrive injury against someone through deceit. For there is little difference in fault between being able to deceive and being deceived. I ask you therefore, dearest brothers, that you be willing to attend to the Rule of our lord father Benedict, which admonishes you in many places to toil very frequently in readings of the divine Scriptures. For in the Scriptures we are taught, instructed unto all piety, how we ought to live in this very brief pilgrimage of our sojourn, so that we may be able to please the Lord our God above all things. For it belongs to monks to despise the world and all the pleasures of the present life for the love of God; manfully to restrain the unlawful motions of the flesh; to devote themselves also to prayer, reading, and meditation on the Scriptures; and continually to raise the mind from earthly things to heavenly. Blessed is that monk who has not gone away in the counsel of the impious, and has not stood in the way of sinners, and has not sat in the chair of pestilential men, but meditates on the law of the Lord day and night, learning here in the Scriptures the wisdom of God, whose fruit, after the end of this pilgrimage, he is to receive: eternal life.

On the daily renewal of holy resolve: [unclear] the fifth:

You have heard, dearest brothers, the reading recited to us from the book of holy Job, in which he laments the misery of the human race, and the calamity of this life, together with its unstable brevity. “Man,” he says, “born of woman, living for a brief time, is filled with many miseries; he comes forth like a flower and is crushed, and flees like a shadow, and never remains in the same state.” “Behold,” he says, “the brief years pass by, and I walk a path by which I shall not return.” “All flesh will fail together, and man will return to ashes.” What, brothers, do you observe among these things, or what do you think? Is there any man among us who does not know himself to be mortal, who could truthfully say, “I shall not be moved forever”? Alas, my brothers, how blind we are, though we hold our eyes open; how forgetful and sluggish we are as travelers, we who know most certainly that we are going to die, and yet trust in the vanity of the present life as if we were not mortal. But who is the man who will live and not see death, who will rescue his soul from the hand of hell? Behold, Scripture says, all die, and like water we flow away upon the earth. Therefore remember, my brothers, that death does not delay, and all that has passed will be counted brief; because, as the holy lover of Christ Paul says, it is appointed for men to die once, and no one will be able to escape this common law of necessity. O if now we were daily to set before the gaze of the mind the hour of coming death, which each one of us must necessarily undergo shortly, and if we were so to order our life and conduct that we might always be found prepared, how happy and secure our departure could become. Did not the King of the living and the dead, Christ himself our Lord, wishing us always to be prepared for death, forewarn us in the holy Gospel, saying: Therefore you also must be ready, because at the hour when you do not think it, the Son of Man will come. But how much it profits to...

For purity of mind, frequent meditation on death: the Wise Man in Ecclesiasticus warned us, saying: “In all your works remember your last things, and you will not sin forever.” Thought of future death brings in fear; fear, however, necessarily shakes the mind, and, like a nail driven by a hammer, fastens all the movements of the flesh and of pride to the wood of the cross. In consideration of this opinion, many of the gentile philosophers used to say that the whole life of a wise man is a certain continual meditation on death.

Hence Saint Jerome also says: Nothing will profit you so much toward temperance in all things as frequent meditation on this brief and uncertain life, which passes away like a leaf carried off by the wind, and, when it is not feared, falls into death. Therefore remember your death, which you can escape by no counsel, and you will easily be able to overcome all movements of the flesh. For he who daily thinks that he is going to die despises present things, and, unless he is utterly foolish, will prepare himself for the things to come.

For I know, and I confess that I have in part experienced it, that the will of the human mind cannot long remain uniform in the holy fervor of the spiritual life; and therefore it has seemed good to call the memory of death often back before your eyes, so that, while the mind is shaken by fear of future things, the fervor of the holy purpose may be renewed daily. For the human spirit, bound to the body for the exercise of itself, is exceedingly fluid and unstable: now it is snatched toward this, now it is moved toward that. Therefore the Wisdom of God says in Proverbs through Solomon: “My son, give me your heart, and let your eyes keep my ways.” As though he were saying: Unless you have enslaved the whole love of your heart to divine wisdom, you will never be stable and confirmed in keeping the commandments of the Lord.

For just as the heart is the first principle of motion in a human being, so there is the greater need to guard it for the preservation of life, since, if it is struck by an uncertain disease, the whole life of the body is already in danger. Hence it is written: “With all watchfulness keep your heart, because life proceeds from it.” By the name of the heart, however, we understand the affection by which someone is drawn aside toward love of some thing, clinging to it so much that it involves the whole will. Hence the psalmist says: “If riches abound, do not set your heart on them,” that is, do not love them from the desire of the will.

Nothing is more changeable than the human heart, which is altered by almost every thought and can with difficulty remain in the same purpose unless it restrains itself by a certain violent intention. Saint David, not ignorant of this, said to the Lord: “But I said in my abundance: I shall not be moved forever. Lord, in your will you gave strength to my beauty. You turned your face away from me, and I was troubled.”

Therefore, my most beloved brothers, if any one of you desires to serve our Lord and Savior in true purity of heart, if anyone wishes to be a monk both in deed and in name, let him learn first not to trust in himself but in God, and let him take care to renew the good purpose of holy conduct always by fresh instruction, not only daily but, as far as he is able, even at each hour and moment. For the fervor of spiritual conduct, to whose practical operation the whole institution of cloistered life is recognized to be ordered, cannot long remain at the same point, since, if it does not always advance toward what lies ahead, it necessarily runs back toward lower things and, what is worse, weaker things.

In the arena of spiritual exercises there is no lingering permanence of station, because it is the property of the human heart by its natural motion always either to advance toward better things or to fall back into that which is evil. Hence, if you do not make progress in spiritual conduct, you necessarily fail; if you do not go forward toward holier things, you certainly retreat. Since experience has made this clear to us, I do not cease to admonish your charity that you always stretch your desire in good conduct toward what lies further ahead, lest you fall into the destructive danger of failing in the very place where you have not renewed the appetite for making progress.

The fervor of a spiritual purpose directs one toward the love of God, and it is preserved in no other way than in him. Now the love of God is not absurdly to be compared to fire, because, just as fire, when the fuel of wood has been withdrawn, is necessarily extinguished, so the love of God, if the continual exercises of good works are lacking, is in danger of dying and vanishing away. Hence there is that saying of the Savior in the Gospel: “I have come to send fire upon the earth, and what do I desire except that it burn?” O monks, happy is that conscience in whose breast nothing burns except the love of Christ, which loves God above all things, which despises all pursuits of vanity. Now, brothers, consider your consciences most diligently and examine them exactly, whether you love God above all things

On the daily renewal of holy purpose.

If the fire of divine love now burns in you, apply the necessary fuel, lest through your lukewarmness you should at some time feel the little flame of holy fervor utterly extinguished. Believe me, brothers, for my own experience has taught me: you will preserve the fire of divine fervor burning in you with easier exercise than you will kindle it again once it has been extinguished.

Whoever, therefore, has already experienced in himself the love of God, whoever has received heavenly charity in his heart, let him take the greatest care not to fall back into the negligences of his former life. Let him apply the necessary fuel of spiritual exercises, so that he may be able to preserve in himself the fervor of God as it advances. Let him beware not only of great sins, but also of small negligences, and, as far as he can, of the very least; for he who despises the least things gradually falls, and he who does not always fear danger to spiritual fervor and holy purpose will quickly feel the loss.

For Scripture says: “If you do not steadfastly keep yourself in the fear of the Lord, your house will quickly be overthrown.” Blessed, therefore, is the man who is always fearful, who does not presume upon the virtues he has received, who judges with certainty that he is failing whenever he has not found himself advancing at every moment toward higher things.

But truly, brothers, I judge very strongly, unless the assessment of certain works deceives me, that in some of you the fire of holy fervor is not yet present, since they seem to love the true pursuits of monks but little. That this is manifest from their conduct none of you will be able to ignore. I have indeed not considered it wholly superfluous to admonish those who so far seem to have made little progress, since the hand of the Lord has not been shortened so that it cannot save the penitent.

For I trust in the mercy of the living God, who, because of his very great charity toward them and because of the exercises of piety of those who walk among you according to the purity of the rule, will grant them at some time [to conquer themselves?], to love the pursuits of holy fervor more ardently.

What is this, brothers, that you do not live monastically in the monastery, and, having professed the life of the spirit, walk according to the flesh? Do you not know how perilous it is for a monk to live in worldly fashion in a cenobium, and by lukewarm conduct to violate the vows of holy purity which all of us once made?

Know, I pray, that the last things of all cloistered persons are very near the end, so that, as good and zealous monks who love your own salvation, not of common things but rather

Homily V. Fol. XIII.

storms: for just as meat set to the fire and often removed is never properly cooked, so the soul, often fallen back into sloth, is by no means truly enlightened by the divine Spirit. For Scripture says to the Lord: “Those who withdraw far from you will perish; and you have destroyed all who work iniquity.” For if the mind, through sloth, has withdrawn farther from the fervor of divine love, it stands very near to hell and despair; more rarely and with greater difficulty does it recover to true repentance.

Whoever therefore among you, my brothers, desires to flee from the midst of Babylon, whoever longs to come to the inward fervor of the spirit, let him with the utmost and continual effort strive to drive from himself the torpor of mind and sloth, and daily to renew the purpose of divine love. It is a hard thing, I admit, to resist the evil habit of the flesh, and, in an old [unclear], to think new thoughts against custom. Certainly, brothers, no one with a lukewarm will can afterwards rise again from the depths of hell; nor will anyone be able to overcome an evil habit without great violence and a long contrary habit. For no one becomes holy by his own powers, but it is God who works all things in all; nevertheless it is plainly established for us that the kingdom of God suffers violence, and whoever neglects to do violence to the motions of his flesh will not attain to the fellowship of the saints of the Lord.

Hear now, monk, whoever you are who are lukewarm toward the love of God and slothful; hear, whoever you are, and take thought: unless you rise continually from the torpor of an evil habit of life, unless you bring violence upon yourself by a habit contrary to [it], unless you prepare your heart to resist in the fervor of divine love, [unclear] you will see the face of God in glory. Sloth is the root of despair; and not only the root, but also its nurse and mother. If once it has oppressed the mind of a man dedicated to God, it at once closes off every way to salvation. For the kingdom of heaven has not been promised to those who sleep; eternal blessedness has not been prepared for those who grow drowsy in leisure and idleness. Rather, the crown is laid up for those who manfully command the motions of the flesh, and the happiness of glory is given to those who follow the spirit, not the flesh.

No virtue is acquired without labor; no enemy is overcome without an encounter. If you desire to be crowned, if you desire to conquer, you must fight bravely and perseveringly. Wherefore also Solomon cries out to you, lazy sluggard: “When will you rise from your sleep?” If you are lazy, your harvest will come like a spring [unclear], and poverty and want will flee from you [unclear]. For he who gathers in harvest is a wise son, and he who sleeps in summer is a son of confusion. For he who works his own field will be filled with bread; but he who delights in idleness will be filled with poverty.

This, brothers, is the good season for working; this is the opportunity for meriting the eternal blessedness granted to us by the Lord God, which is suddenly taken away in death. For Scripture says: “Whatever your hand is able to do, work earnestly; for neither work, nor reason, nor wisdom, nor knowledge will be among the dead, to whom you are hastening.” If the eternal good of blessedness that is promised delights you, the labors of the struggle that are set before you must not frighten your minds. For no one will be crowned by the Lord unless he has striven lawfully; no one attains the summit of eternal blessedness except those who, by fervor of spirit, have overcome the illicit movements of the flesh.

We must always fight, brothers, against the threefold battle-line of the devil so long as we live in this pilgrimage; for no one here is seen to become unsurpassable who is not gradually overcome by tepidity [unclear]. Saint Augustine proclaims: “No one ought to be secure in this life, which is wholly called temptation; for he who could have become better from worse may not become worse from better.” Hence Solomon says in the Book of Proverbs: “Desires kill the lazy man.” Just as constancy bestows perfection on every good work, so sloth, the stepmother of all religion and perfection, destroys the spiritual mind. Saint Jerome says: “Nothing in a holy purpose is worse than leisure; for not only is no new good acquired, but even what has been acquired is shamefully made worse.” The principle of a holy spiritual life advances by continual progress, and the joy grows and increases; but through cessation it becomes torpid and fails.

Therefore, brothers, the mind must be renewed by daily and fresh increases of the virtues, and those things to be avoided must be measured not by what has passed, but by what remains. Idleness, which is the mother and nurse of evils, and foremost of the enemies of the virtues, must be fled; but sloth is to be overcome not by fleeing, but by resisting. For Scripture says: “Idleness has taught much evil.” For every idle man is in desires vain and pernicious [unclear]. Therefore the monk who desires to be a soldier of Christ and of true purity of mind must always be occupied in some exercise, so that idleness may not beget vice.

On the daily renewal of holy purpose.

pernicious thoughts may find a place by which they are strengthened. Just as rust consumes iron, and a garment is gnawed by worms, so idleness enervates the mind; and virtue of the soul, long neglected, gradually ebbs away and is utterly rooted out. Therefore flee idleness, and overcome sloth.

But since we cannot remain firmly and without alteration of mind in one state of divine love, it is necessary for us, lest we fall away entirely, to renew our holy purpose every day, so that as often as, through the negligence of human weakness, we begin, however slightly, to grow sluggish from spiritual fervor, so often, examining ourselves by the memory of future things and by contemplation of the Lord’s Passion, we may at once bring our conscience back to its former purpose of making progress.

But this must be most carefully guarded against by us: that we not put off this holy effort to make progress until tomorrow, since it has often been harmful to have deferred to a future time a good thing that could have been done sooner. Therefore the wise man says in Ecclesiasticus: “Do not delay to be converted to the Lord, and do not put it off from day to day. For his wrath will come suddenly, and in the time of vengeance he will destroy you.” Augustine also says: “Why do you defer the good until tomorrow, saying: life will still be long? For who knows whether it will be long? But if it is not good, what does it profit that it will be long?”

Without a good life, the conduct of a monk should be called death rather than life. The remedies of a more corrected life, therefore, must not be deferred by any delays, lest the time for conversion perish through tardiness, when now no delay is granted for repenting. For he who promised pardon to the penitent did not promise tomorrow. No one who fears God delays turning to repentance, nor prolongs today’s salvation until tomorrow. But every man who knows himself to be established in lukewarmness of mind, and who defers amendment of life from day to day, is deceived by the hope of a longer life; for if he knew that he would die tomorrow, today without doubt he would change his purpose. The hope of a longer life has wretchedly deceived many, who, while they daily defer the amendment of their manner of life, suddenly fall into the abyss of death.

Who among you, brothers, does not resolve in his mind to take up the purpose of a more corrected life before he dies? For I believe that each one of you intends still to practice greater piety toward God before he falls into the danger of death. And why do you wait so long? Why do you defer from day to day? Behold, you who now live healthy and do not devote yourselves to the spiritual exercises of divine love when you can, while the Lord waits patiently: the last day will come for each of you, and it is already hastening, on which, when the angel of death presses urgently, the power whose exercise you have delayed so long will be taken away from you.

Therefore again and again I ask you, brothers, and with whatever diligence I can I admonish you: turn to the Lord our God with your whole heart while you live safe and sound, and do not delay your will any longer, lest you also lose the power granted to you. Think, and think again often, that we are not citizens of this world, but strangers and pilgrims; nor do we have here a lasting city, but we seek the one to come, and day by day we are hastening toward death, even though we do not know it.

On the love of quiet and solitude.

The sixth homily.

There are two intellects created from the beginning, which I know is hidden from none of you, dearly beloved brothers: namely, the angelic and the human. But when the angelic intellect was created, Holy Scripture does not plainly disclose; yet the opinion of the Fathers counted the creation of the angels as a work of God and reckoned it among the works of the six days. There are, however, some who write that the angels were created long before this visible world; and just as we cannot prove this by the testimony of the divine Scriptures, so neither should we rashly attack it. For there are several grave and holy men who have placed the creation of the angels long before the beginning of the world.

Now the angelic intellect was made from the very beginning in the actuality of all knowable things, and it knew all that it could know, and afterward admitted nothing toward its own perfection. For it was created by the Lord in the natural perfection that it could have, and required no manner of increase by which it might understand more. For [unclear], joined to God, was made a pure intellect by nature, and does not, in our fashion, need exercise in order to understand; its being admits no corruption. And so, adhering to its object through the affection of love, God, whom it understands to be the center of its blessedness, immediately and

Homily VI.

... contemplates and loves immutably; he is blessed and fears no alteration of himself. But the human intellect, which our teachers have called the soul, was indeed created at the beginning in all ignorance, and knows none of those things which the angelic intellect understands by nature. These two intellects differ as act and potency; light and darkness; knowledge and ignorance; habit and privation; beginning and end; simple and composite; substance and accident; nature and art; truth and likeness. For all things, as divine Scripture testifies, which are present in the angelic intellect by nature and from the beginning, the human intellect will attain through arts at the end, as the Lord Jesus says in the holy Gospel: “In the resurrection of the dead they neither marry nor are given in marriage, but they will be like the angels of God in heaven.”

For in order that the mind may be trained toward understanding through many labors, as if through arts, it has been placed for a short time in the workshop of the body. If there, turned toward God, it has duly completed its craft through love, then at last, going forth from here, it becomes equal to an angel. But if, consenting to the motions of the flesh, it has not kept its proper order, then, disturbed and wretched, like the apostate spirits who fell, it will depart from the body to be tormented eternally. For since our mind, or soul, was created in ignorance and privation of all things, it must necessarily come to knowledge of things by continual action, motion, and art. For the end makes the human intellect equal to the angelic, changing its potency into act; and it will make from privation a habit, from the empty the full, from the imperfect the perfect, from the deprived one who possesses, from the dark the luminous, from the nocturnal the diurnal, from the lunar the solar, and from the earthly the heavenly. This end, my dearest brothers, is the beginning of eternal salvation; no one can happily come to it who does not strive with all his strength toward the summit of perfection.

But since it is difficult in the midst of crowds always to keep unbroken this necessary effort of advancement, where a thousand occasions of sinning are presented, the holy fathers, founders of the monastic order, taught us by word and example to flee the world, and to avoid company not only in mind but also in body. Of those who were stronger in spirit, many hastened to the desert, so that in mind they might become nearer to the Lord in proportion as in body they had withdrawn farther from the world. Of them we read the saying of the prophet Isaiah: “The wilderness will rejoice and will blossom like the lily; sprouting it will sprout, and it will rejoice, glad and praising.” Others, wishing to benefit many, established cenobia, in which they placed a multitude of monks, whose way of life would be separated from peoples and nevertheless social among themselves mutually. For it does not suit everyone to sit in the desert; for some it is more fitting to serve the Lord in the midst of brothers. For our monasteries too have their own solitude, so that whoever wishes to be solitary can do so in the midst of brothers, provided he has maintained the privacy of the cell in which he dwells.

For a monk, according to the interpretation of his name, is called solitary, because in mind and body he is separated from the tumult of this world. Therefore, as I am about to make today’s sermon, [unclear] your progress in spiritual conduct. I ask you, I say, and exhort you in the bowels of brotherly charity, to love the quiet of the cell as the workshop of your salvation, in which there is much peace for those who love God, and great advantage for perfecting the intellect toward the knowledge of the highest truth. For the prophet Isaiah says: “In silence and hope will be your strength.” He who does not love the solitude of the cell and the quiet of silence by no means loves purity of mind, but, wandering in body, always drinks in new vanities in his soul.

Hence blessed Jerome says: “Why do we desire the crowds of cities, we who are reckoned from singularity? For to me a town is a prison, solitude a paradise.” If the desert and solitude delighted us, brothers, this place would offer great advantage for our purpose, where, apart from poor peasants, a guest is rarely met; no one disturbs our quiet, no one troubles us, no one brings in spectacles or rumors of momentary novelty. But I see few lovers of inward quiet among you, and I grieve exceedingly, because I know very well that a monk cannot advance in spiritual conduct if it is clear that he does not love the quiet of the cell. But he who knows how much good the secrecy of solitude confers upon the soul loves his cell and does not easily go outside, always fearing in the tumult

On the love of quiet and solitude.

...to lose what he had gathered with great labor in secret. For, as Saint Augustine says, he is less stirred by pleasures who is not where there is a crowd of pleasures; and he suffers less the troubles of avarice who, placed far from men, does not see riches. Therefore, since the holy Spirit of God loves the secrecy of the mind but shudders at public exposure, it belongs to you, brothers, to love the solitude of cells as the workshop of all virtues, and never to withdraw yourselves from its dwelling-place without reasonable cause. For the monk who loves secrecy, not idleness, who has learned to remain steadfastly in his cell, sometimes enjoys many holy consolations, of which the wandering and restless man is necessarily deprived. Just as a fish dies if it is kept too long out of water, so the devotion of a monk perishes if he wanders too often outside his cell. Let us imitate John the Baptist, whom Chrysostom says is the chief of monks: he, a monk, lived in the desert as soon as he was born, was nourished in the desert, and as a monk awaited Christ in solitude. For just as it is difficult for a tree placed beside a road to preserve its fruits until maturity, so it is difficult for a monk who often wanders outside his cell and is occupied in the affairs of the world to preserve the fruits of righteousness unspotted to the end [unclear]. For a mind that is run together with the cares and anxieties of the world is rarely truly rooted in the love of God. Indeed, movement of the body often alters the state of the mind, and a man who is always submerged in external things is never illumined by the fervor of the divine Spirit. For the quiet of the mind [unclear] from the solidity of monastic [unclear]; let him learn to be quiet in his cell, not idle; tranquil, not sleepy; always devoted to spiritual exercise, not dissolved by sluggishness of spirit.

The instruments of spiritual exercises in the cell are four: to read, to write, to pray, and to meditate. But a fifth is granted to few: those who, after true purity of heart, are raised to the mountain of contemplation of the Lord. Finally, these four exercises of monks who remain in the solitude of the cell are to be so moderated that they generate neither weariness nor sluggishness of mind, but that a fitting time be assigned to each activity, so that, while variety lightens the mind, the little body may not be burdened beyond its strength. Therefore let the reading of the divine Scriptures have its own suitable hour for study; and when it perceives that the desire of devotion is present, let it at once be changed into fervent prayer. Manual labor, however, which is enjoined upon the monk dwelling in the tranquility of solitude, is very useful, lest a harmful lukewarmness arise in the mind. For the reading of the holy Scriptures stirs the monk to the love of God; meditation on the Lord’s passion and on the benefits of God inflames the mind to the fervor of most ardent love; prayer strengthens the weak spirit; and manual labor, temperately continued, preserves him from sluggishness and weariness. When we pray earnestly and devoutly, we speak with our God, who is present everywhere; but when we read in the holy Scriptures, we are taught by the Lord himself what is to be sought by us or avoided. If prayer is ardent in the love of God, it purifies the mind from sins and vices; reading, however, instructs and forms it, as Saint Isidore says: "By prayers," he says, "we are cleansed; by reading we are instructed. Therefore both are good, if both are possible; if both are not possible, it is better to pray than to read." Therefore the monk who desires to spend his time in the cell usefully and fruitfully should strive continually, by turns, to occupy mind and body in these exercises, since the spirit that keeps watch amid such labors offers no entrance to perverse thoughts. Hence the divine Jerome, admonishing a monk, says: "Always do some good thing, so that the devil may find you occupied." For he is less assailed by the enticements of the flesh who, always usefully occupied, admits no weariness of mind. But when any monk, a cautious guardian of his soul, is carried by alternation from the exercise of one good work to another with the desire of holy fervor, his effort is strengthened toward constancy in all virtues, and he falls into weariness so much the less

Homily VI.

...how much more study is wont to be varied, and to use alternations against weariness. Hence again Jerome says: Prayer should frequently interrupt reading, and with a pleasing alternation of holy prayer should approach the soul that is constantly attached to it. The monk who does not love the secrecy of the cell is not a true soldier of Christ, since he bears the name and habit of a monk without the works; and he who ought to have been solitary for the love of God, having returned in mind to the world, loves the pursuit of vanity. Hence the holy pope Gregory says: He who lives bodily removed from human beings, but plunges himself in thought into the tumults of human intercourse and into desire for earthly things, is not solitary, although he dwells in solitude. But if someone is bodily pressed by the crowds of the people, and yet suffers no tumults of secular cares in his heart, he is not in the city, even if he moves in the midst of human beings. And this is what Saint Jerome says against Jovinian: The wise man, he says, can never be alone. For he has with him all who are and who have been good; and he has a free mind, and brings forth whatever he wishes, and transfers himself wherever he wishes. For what he cannot do in body he embraces in mind; and if there is a lack of human beings, he speaks with God. Therefore a good man will never be alone. And so, remaining in your cell, always beware idleness, since nothing so enervates all the powers of the mind as idleness, after it has produced sloth from itself. If you have ardently loved God, you will never be idle, because the true love of Christ does not allow torpor to arise in the soul; it always drives one toward the will of the beloved friend. And just as a certain carnally wise man truly said, “Let him who does not wish to become listless love,” so experience has taught us in spiritual love that it does not permit the mind which it has begun to inhabit to grow torpid through idleness and laziness. For divine love always drives one toward better things; and the more it has advanced by burning, the greater increase it takes of itself. But the workshop of this love is a clean conscience; if a monk desires to have and preserve it clean, it is necessary first of all that he despise the vanities of the world and the affairs of temporal things. For it is not possible that a twin love should reside in one breast; nor can a man love Christ who does not wish to despise the world. For since God, in the Trinity of persons, is one in the essence of substance, either he alone is loved by us, or he is not loved with a partner. Therefore, so that the conscience may remain clean in all purity, and so that the mind may be able to love God above all things, let the monk love the secrecy of the cell, and never withdraw from the exercise of inward sweetness. For in the cell of a good and wise monk there is the highest tranquillity; and if anywhere there is an earthly paradise, it is in the monastery of those who live according to the purity of the cenobitic institution. There is peace, piety, goodness, light, virtue, honor; there is joy, purity, sweetness, and great tranquillity of life, where the devoted praying monk speaks with the Lord, and the future sweetness of the heavenly kingdom is tasted beforehand by the contemplative soldier. O cell, paradise of monks truly serving God: you surely are a little garden of most honorable delight, in which the mind is joined to God through love, and is sweetly raised up through desire. The monk who loves, venerates, and cultivates you is a true soldier of Christ, and serves the Lord in the fullness of virtues. But he who abhors and deserts the secrecy of the cell despises the workshop of his own salvation. Therefore I beseech you, my dearest brothers, begin to inhabit the secrecy of the cell with the desire of the mind; without love for it no one will be able to attain perfection of the virtues in the monastery.

On the manual labor of monks: Homily VII.

“The labors of your hands, because you shall eat,” says the prophet of the Lord; “blessed are you, and it shall be well with you.” If all who live from the labor of their own hands are judged blessed, certainly no idle man eats bread without guilt and crime. For almighty God imposed this punishment on the first-formed man for the transgression of the original commandment, declaring to him that in the sweat of his face he would work food from the earth with his hands. But since in Adam we have all sinned, we are necessarily subject to the same punishments to which it is agreed that he was subjected. He labored with his hands for the food by which he might live, nor did he eat bread idle. Hence the holy father

On the manual labor of monks.

Father Benedict, detesting the idleness of monks, says in the Rule which he handed down to us: “Idleness is the enemy of the soul; and therefore at fixed times monks ought to be occupied in the labor of their hands, and again at fixed hours in divine reading. For then they are truly monks, if they live by the labor of their own hands, as our fathers and the apostles also did.” Hence also the holy Christ-loving Paul says in the epistle: “He who does not work shall not eat.”

In the beginning of the monastic state this was the custom of monks: that they admitted no one into their fellowship without labor, not so much on account of the necessities of food as on account of the salvation of the soul, lest through idleness an occasion be given for harmful thoughts. At that time monks had no fixed revenues, no tithes, no rents, no annual proceeds at all; but all, living together in common, procured food and clothing for themselves with their hands, burdening no one by the exaction of debt.

The holy apostles of our Savior also, though they had the power to live from the preaching of the Gospel, preferred to labor with their hands, lest they should seem to have burdened any of the faithful, and so that they might have not only the means by which they themselves could live, but also something with which they might supply necessities to the needy. But afterward, when monks began to have revenues and rents, the former pursuits of simplicity soon failed; and pride gradually increased along with the riches of temporal things, to such an extent that in time monks refused all labor of the hands. As long as the monks were poor and humble in birth, they worshiped God in truth; but afterward, when they began to abound in riches, duplicity drove out simplicity, and the arrogance of nobles uprooted the humility of monks. For the integrity of regular observance gave birth to an abundance of temporal goods; but little by little the riches of monks utterly extinguished the purity of the order. And when the integrity of regular observance had been removed, soon, in many monasteries, the riches of temporal goods also failed by the just judgment of God.

From their number was the present monastery of Sponheim, neither the last, my brothers, nor the first, which for many years remained miserably desolate in both conditions, to such a degree that the five monks only who were living in it, leading a dissolute life, did not have the means from which to obtain the necessities of life for themselves. Hence, when the mercy of God at last provided, Frederick, duke of Transylvania, having called upon the counsel of the fathers of the reformed order, in the year of the Christians 1469, expelled the monks deformed in life, deposed the abbot, by name Otto of Cologne, and placed in this monastery four others of the observance of Bursfelde, summoned from the monastery called Montis Speciosi. Over them he set as abbot Johannes, from the noble family of Budischbach, which they commonly call de Carbonaria Domo, a man such as you have seen and heard, worthy of eternal memory; he found this place in extreme poverty, and, presiding for almost fourteen years with great patience, renewed it into the state in which we now live.

Therefore, since want of temporal goods still presses hard upon us, there would be need of continual labor, by which we might nourish ourselves with necessary food and free the house of God in which we dwell from debt. But what are your labors, or how much can they contribute to us for such great needs? We are few in number, and, being unsuited to rustic labors, the institution of the priestly order does not permit us to spend the whole day in the field turning stones with our hands and to neglect the divine service. We are wretched and weighed down by excessive poverty and by lack of all necessities; and if we have labored much, we profit little from it, and if we have worked little, we shall certainly fail all the more in spirit. For man, as Scripture bears witness, is born to labor just as [unclear] to flying. Therefore, lest you eat your bread idle, you will have to be bound to some honest and useful labor, by which the mind may be relieved from weariness of regular observance, and severe want may be repaired at least in some small measure.

In the summer season for hay, and in the days of autumn for the vintage, we have been accustomed to employ you only outside the monastery, namely when labor is very necessary and the scarcity of hired workers increases the price and wage of servants. At other times we have resolved to keep you in the monastery, because your labors, in comparison with the expenses of the monastery, contribute little to its needs, and very few of you, as it seems to us, willingly come forward of your own accord for rustic pursuits. There is also another consideration which stirs my mind, lest you, by external

that I should readily occupy every hand without reasonable cause and manifest necessity; for I find that labors of this sort do not accord in you with regular observance, but rather destroy than promote the integrity of monastic discipline among you. I blush to say it, and nevertheless I am compelled to utter it: your labors outside the monastery and the cell bring more destruction than salvation to the purity of souls. For what do you labor at, and what are your pursuits in your labors? Is it not to wander about, to run to and fro, to indulge in feasts and cups, and to occupy the rest of the time with vain and useless conversations?

You do not have in yourselves that holy fervor of the Spirit of God by which we read that the ancient monks of our institution were once inflamed: for the common necessity, with such desire, such zeal, and such effort, all and each labored with their own hands that you would have thought the whole business of the monastery was placed in the providence of each one. For they labored with their own hands as though each individually had to sustain the whole congregation. Yet amid these things they discharged the service of divine worship by day and night with such cheerfulness as if they had not been occupied at all in labors of the hands.

Who among you, brothers, is an imitator of such men, so that he regards the poverty of our whole community as his own, or strives according to his strength to relieve it by laboring in the sweat of his face? They, laboring with their hands, besought God with unceasing hearts; but you, intent on tales, satisfy neither your duty with your hands nor, as monks, with your minds. Also in the time of regular fasting, they either diligently kept the measure of abstinence appointed for them, or, if because of the greatness of their labors they could not, they ate for this reason, that they might be rendered fit and suitable for the labors. But you do not eat in order to labor; rather, you labor in order to eat, when according to the Rule you ought to have fasted. You take occasion from labor to break the fast.

Moreover, how filthily and most vilely some of you treat their garments, what zealous lover of regular discipline can bear with equanimity? Whose, pray, are the things, my brothers, that you wastefully consume? Everything that belongs to the monasteries of the servants of God is the patrimony of Christ, and the whole is dedicated to God; nor is it lawful for anyone to misuse the things of Christ, or for them to be turned to another use. Do you not know what our holy lawgiver Benedict says to you in the Rule? “If anyone treats the things of the monastery filthily or negligently, let him be corrected. If he does not amend, let him be subject to regular discipline.” And in the chapter on the cellarer of the monastery he says: “Let him regard all the vessels of the monastery and all its substance as if they were the consecrated vessels of the altar.”

Finally, I cannot and ought not keep silent about how filthily and negligently most of you treat everything, as though either they were not seen by God, or the sloth of none of them caused loss to the goods of the monastery. Know, brothers, that in warning you beforehand I announce to you that for all these things, as also for your other sins, you are going to render account to the Lord God. I reduced your labors outside the monastery for this reason, lest by working badly you should sin more gravely; and I enjoined upon you manual work: to copy books, to bind them, and similar tasks, which you can perform within the enclosure of the monastery with tranquility of mind and body.

Would that you did even these works of your hands with diligence for the love of God, lest you eat bread altogether idle. There is no manual work which in my judgment befits a monk more than to copy books of sacred reading, and to prepare what is necessary for others who are copying. For this holy labor may often be interrupted by prayer, and one may keep watch for the food of the mind no less than of the body. Necessity also urges us to devote ourselves with diligence to copying books, if we desire to have at hand that with which we can profitably occupy ourselves in turn in spiritual study.

For you see that the whole library of this monastery, which once was distinguished and great, was by the disordered monks before us so thoroughly dispersed, sold, and alienated [unclear] that no more than fourteen volumes were found here by us. The industry of the art of printing, recently invented in our days at Mainz, indeed brings many volumes to light every day; but it is by no means possible for us to acquire them all, since we are still oppressed by the greatest poverty. Therefore I warn and exhort you, who do not come very willingly to external labors of the hands, that for the honor of God you labor with diligence in copying volumes; for just as idleness is the enemy of the soul, so moderate labor is the spiritual preserver of life. For a monk, because he is a soldier of the eternal King, ought never to be idle. Idleness begets acedia, and that brings upon the soul the want of destructive death. But the labors of monks are to be so moderated that

On the Manual Labor of Monks

[unclear] for divine colloquies; but amid the works of the hands, let meditation on the Scriptures burn in the heart; and after it has brought the mind into the ardor of the spirit, let it at once be changed into most devout prayer. Therefore let the monk, Christ’s soldier, be like a clean animal of God, which chews the cud, always having in the mouth of his heart the nourishment of the holy Scriptures, lest the mind lie open to vain and pernicious thoughts, or a foul or idle word break forth from the mouth of the speaker.

Let him always be mindful while working of the Scripture that says: Blessed is the man who meditates on the law of the Lord day and night. For everyone who loves the Lord Jesus in truth renews in his heart every day, with tears and prayers, both his teaching and his passion. For he is not a true lover of God who forgets his commandments even for a moment. Indeed, as Scripture says: Those who love the Lord seek the things that are well pleasing to him; and those who fear his holy name will be filled with his law. Hence one of the saints said to the Lord: In my heart I have hidden your words, that I may not sin against you.

Therefore the soul must always be stirred up, and renewed daily with spiritual goads, lest it grow lukewarm through sloth or languish in the idleness of inertia. The exercise of labor in monastic discipline, zeal for reading and prayer, and diligent keeping of vigils are true incitements to the virtues. But nothing is more destructive to the holy purpose of a monk than idleness, since it both excites the flesh to lust and weakens every virtue of the mind and extinguishes the fervor of the spirit. For idleness in the cloister is the fuel and nourishment of evils. Therefore wherever you may be, whether in the field or in the cloister, always avoid despisers of their own [unclear]. For he who touches pitch will be defiled by it; and he who makes himself a companion of sinners will not be immune from crime. Consider your words carefully, so that you detract from no one at all, nor listen to another detracting; for the detractor and the willing listener alike both serve the demon, the one by speaking, the other by listening.

Labor like a good soldier of Christ Jesus, and diligently work with your hands at whatever is enjoined on you by obedience; nor let it seem hard to you to obey another’s command, for in return for it a crown of eternal happiness is prepared in heaven for your spirit. Hence no labor, no length of time, no observance ought to seem burdensome to a monk, by which the glory of eternal blessedness is acquired.

Consider, my brothers, the brevity of this life, and do good while it is permitted; for he who now sows sparingly will also reap sparingly after death, and each person will receive a fitting reward for his own work, not for another’s. The time for laboring is very short, but the reward that is owed to good works is everlasting. Consider, my brothers, how strong men entangled in the world and all lovers of this age are in earthly and perishable matters, but how weak and infirm in heavenly matters, so that you should take care to please God as much as they labor continually to appear rich and glorious to the world. For for temporal glory many do not refuse to be defiled even unto death, but for the hope of future happiness they disdain either to do or to endure even a little. For earthly gains they endure any injuries whatever with the greatest patience, and for a heavenly reward they refuse to endure even the insult of the slightest word. They can stand all day with strength before an earthly king, prince, or judge; but in prayer before the almighty Lord they cannot endure for the space of one hour. They willingly endure many adversities to acquire perishable riches, but they neglect heavenly goods all the more, the more delightfully they are occupied in love of transitory things.

Let the conduct of these men admonish you, dearest brothers, to flee all cares of this world so much the more, since it is now permitted to you to handle the business of earthly things less. Always devote all your solicitude and care to the acquisition of heavenly goods, and labor most diligently at all times for the reward of future blessedness. For, as Scripture testifies, your life upon earth is a warfare, and whatever a man has sown, this also he will reap. Know that death hastens on, and at every moment a part of life, never to return again, is extinguished. Watch, therefore, my dearest brothers, watch, because you do not know when the Lord our God will come to each one for the judgment of death, [unclear]

[unclear] whatever is enjoined on you by obedience; nor let it seem hard to you to obey another’s command, for in return for it a crown of eternal happiness is prepared in heaven for your spirit. Hence no labor, no length of time, no observance ought to seem burdensome to a monk, by which the glory of eternal blessedness is acquired. [unclear] me while working of the Scripture that says: Blessed is the man who meditates on the law of the Lord day and night. For everyone who loves the Lord Jesus in truth [unclear] of his heart, the nourishment of the holy Scriptures, lest the mind lie open to vain and pernicious thoughts, or a foul or idle word break forth from the mouth of the speaker. Let him always be mindful while working of the Scripture that says: Therefore the soul must always be stirred up, and renewed daily with spiritual goads, lest it grow lukewarm through sloth or languish in the idleness of inertia. The exercise of labor in monastic discipline, zeal for reading and prayer, and diligent keeping of vigils are true incitements to the virtues. But nothing is more destructive to the holy purpose of a monk than idleness, since it both excites the flesh to lust and weakens every virtue of the mind and extinguishes the fervor of the spirit. For idleness in the cloister is hunger and nourishment [unclear]. Therefore wherever you may be, whether in the field or in the cloister, always avoid despisers of their own [unclear]. For he who touches pitch will be defiled by it; and he who makes himself a companion of sinners will not be immune from crime. Consider your words carefully, so that you detract from no one at all, nor listen to another detracting; for the detractor and the willing listener alike both serve the demon, the one by speaking, the other by listening. Labor like a good

Homily VIII.

Whether at midnight, or at cockcrow, or in the morning, lest when he comes suddenly he find you sleeping. Watch, therefore, at every time, praying that you may be deemed worthy to escape all the evils that are to come, and to stand with confidence before the sight of the Son of God who judges all things. For, as the divine [apostle of Christ?] bears witness, we shall all stand before the judgment-seat of Christ, so that each may receive the things proper to the body according as he has done, whether good or evil.

Blessed is that monk whom the Lord shall find watching in good works, who has prepared himself for the wedding feast of the heavenly Lamb in true purity of heart, who will not fear to meet the Judge. Let that memorable saying of Saint Jerome on the Gospel according to Matthew always be in your hearts: “Whether I eat or drink, or do anything else, that voice always seems to sound in my ears: Rise, dead, and come to judgment.” As often as I think of that day of future examination, so often I tremble in heart and body. Therefore, my brothers, if there is any joy in the present life, it must be conducted in such a way that the bitterness of that dreadful judgment never recedes from memory.

O that day, great, terrible, exceedingly fearful, and very bitter, on which the sun and moon will be darkened, not by diminution of light but by comparison with majesty; where every argument of excuse will cease; where all things will be manifest, and nothing will be able to lie hidden from the Judge. For he who knows the hidden thoughts of minds will then judge openly; he is neither forestalled by favor, nor bent by mercy; he is not corrupted by gifts and presents; he will not be softened by prayers; nor thereafter will any satisfaction appease him.

Placed in this life, therefore, brothers, let each of you do as much as he can for his soul, because repentance for sins made here alone is useful and fruitful, while there is still a place for pardon and the sentence of justice is still deferred. He who delays doing good and doing penance until the [hour?] of death is [near?] to damnation, because the good that he neglects while healthy and unharmed he will rarely restore when sick and already about to die. For Saint Pope Gregory says: Whoever does not fear to defer the fruits of repentance until the hour of death is himself witness against himself that truly repenting was never in his mind. Now therefore turn yourselves to our Lord with your whole heart, doing penance before him, and so live, I beg you, that when it is time to depart from here, you may not fear to appear before his face.

That One Must Pray Without Intermission, Homily VII.

Our Lord and Savior Jesus Christ, brothers, in the Gospel according to Luke, wishing us to be constant in prayers, warned us thus, saying: It is necessary always to pray and never to fail. This counsel of the Lord befits monks above all mortals, and all cloistered persons in whatever religious order, whose every action and whole life, indeed whatever they do, should at least be in conformity with prayer.

For all who profess the monastic warfare are called spiritual not without reason, insofar as by that very name they are admonished to despise the pleasures of the flesh for the love of God, and through true charity to walk in fervor of spirit. For the holy apostle of Christ says: Those who are in the flesh cannot please God, because if you live according to the flesh, you will die; but if by the spirit you mortify the deeds of the flesh, you will live. But we know that without persistence in prayer the fervor of the spirit cannot long subsist in us. Again, to the Thessalonians he says: Rejoice always; pray without intermission; give thanks in all things, for this is the will of God in Christ Jesus for all of you.

But what the manner of praying is, the Savior taught us in the Gospel, saying: But you, when you pray, enter into your chamber, and with the door closed, pray to your Father in secret; and your Father, who sees in secret, will repay you. And in another place he said to the Samaritan woman: Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. But the hour is coming, and now is, when true worshipers will worship the Father in spirit and truth. For the Father also seeks such as will worship him. God is spirit, and those who worship him must worship in spirit and truth.

That prayer is of the heart rather than a lengthy discourse of the mouth is plainly established from Christ’s teaching, because, since God is spirit, he must be worshiped in no other way than with inward fervor of spirit. For great is the power of prayer of the heart in the fervor of spirit; of the multiplying of words without attention of mind

That one must pray without ceasing.

... no usefulness at all. Hence Jerome also says: God is to be prayed to not in words only, but with the heart. Therefore the chanting of fifty psalms with purity of heart, serenity, and spiritual gladness is better than the recitation of the whole Psalter with anxiety of heart and sadness. And the blessed pope Gregory says: True petition is not in the sounds of the mouth, but in the voices of the heart, that is, in holy thoughts. For it is not words but desires that make the stronger voices in the ears of God.

Except, therefore, for those prayers which we are bound to say either by decree of the Church or by the institution of the monastic order, abundance and multiplication of words in the rest contributes nothing, or little, to true inward devotion of mind; for where there is no fervent desire in the love of God, a lengthening of discourse is brought in to support it. For holy Augustine says: Let much speaking be absent from prayer, but let fervent intention persevere; for to speak much in praying is to conduct a necessary matter with superfluous words. For prayer comprehends many things in few words, so that the simplicity of faith might quickly learn the sufficiency of its salvation, or prudent reflection might stand amazed at the profundity of the mysteries.

But for those to whom, because of hardness of the inner heart, the compunction of fervor is lacking, when they prostrate themselves for prayer there is need of more extended speech, crying, and tears, so that long practice of the mind may at last strike out the burning fire of divine love in [unclear], until in the affection of holy prayer they are lifted up in the Spirit of God. But afterward, when the fervor of divine love and compunction has penetrated the mind, thereafter there is no longer need for the exercise of words; rather, the continuation of spiritual kindling is required, lest the fire of spiritual fervor be extinguished. To this end our holy father wished the prayers in the community to be shortened, so that if anyone wished to pray by himself in spirit, he could do so.

But there are some who are so wandering, so hard of heart, and find little or no spiritual compunction while praying; for them liberty is ruinous, and solitude often gives rise to despair. Pay attention, I ask you, dearest brothers, to these things which I say to you, and consider how greatly you are obliged to pray without ceasing. It is not enough for a monk, striving toward perfection in the school of Christ the eternal king, to discharge the canonical prayers; nor is it sufficient for a man solemnly dedicated to God by vow

Homily VIII.

[unclear], since it has two wings and neither strays nor grows sluggish. Let us therefore pray in the highest fervor of spirit, and let us live with as much purity of conscience as we can, since that man's prayer is perfect and pleasing to God whose cause and tongue both cry out, whose deed and speech agree with his supplication, whose life and thought lend support to his prayers for protection. For without the righteousness of truth every prayer will be fruitless, since we know that God does not hear sinners, and that salvation is far from sinners, as Scripture says: He who turns his ears away so that he does not hear the law, his prayer will be abominable. The holy prophet also says in the psalm: If I have regarded iniquity in my heart, the Lord will not hear me. For just as no medicine helps in a wound unless the iron is first drawn out, so the prayer of that man profits nothing if deceit still remains in his mind or hatred in his breast.

But in order that God may hear your prayer, first of all the conscience must be cleansed from every stain of mortal sin, and the mind must take up a true purpose of amendment. To pray to God and at the same time offend in many things: what else is this than to mock God? For in two ways prayer is intercepted so that it is not heard by the Lord: one, when the one praying still commits evil by sinning; the other, if for God's sake he does not forgive his debtor the debt. You, therefore, who desire to have the fruit of your prayers, who wish to come with the penitent to the mercy of God, take care that you do nothing evil against the will of God, and take diligent care that you truly forgive from the heart all things committed against you by men. For you know that the Lord said: Forgive, and you shall be forgiven.

But after you have cleansed your conscience from evil and forgiven every offense to your neighbor, then you will be fit for prayer if, in the fervor of holy purpose, you have been rightly ordered toward God. Now approach confidently to pray to the Lord; prostrate yourself humbly in his sight, and pray with purity of heart and fervor of spirit. Do not cease from prayer as long as you live in the flesh. Let your prayer be pure, simple, clear, and manifest; let it be full of gravity and weight, and adorned with the beauty of true humility. Do not ask in prayer for anything contrary to the salvation of the soul, nor pray too importunately for a temporal thing, since it is shamelessness to ask God for riches, which provide the greatest occasion for pride and frequently stain Christian purity.

Folio XVIII.

It is not shameless if you ask for daily bread, since it is one thing to seek material from which you may become proud, and another to ask for the necessary food by which you may live. Do not justify yourself while praying, lest you depart condemned like the Pharisee; nor ask anything from the Lord as though it were owed because of your merits. Rather, humble yourself in all things, so that you may be worthy to receive grace. Remember the humility of the publican, and pray with such humility that you may find with him forgiveness of sins and justification of the soul. For the grace of God is more abundant than the prayer of the suppliant, and when we pray he grants us more than we ask.

You should not pray with a cry of the voice to him who knows the hidden things of the heart, but in fervor of spirit and with the inward cry of the mind, strike the ears of divine majesty. Nor should you draw out a length of words before him who is spirit, because God will be appeased not by much speaking but by the pure mind of the one praying. At the time of prayer cast away from yourself all malice and disquiet of heart, and, as we often say, forgive if you have anything against your neighbor. For unless you have forgiven your neighbor every debt for love of the Savior, you will obtain nothing from the Lord by your prayers.

It is said that there is a certain kind of serpent which, when it wishes to go into the water to drink, first vomits out all its poison. You too, monk, imitate this serpent in this respect, and vomit out every poison of anger and bitterness, forgiving your brother the hundred denarii, so that the Lord may forgive you ten thousand talents. As you desire the Lord to be toward you, so you too should show yourself toward your fellow servant. Call upon the Lord with your whole heart and you will find him. Let your prayer be ardent and very pure, so that your mind may be joined to his most holy love.

Strive for this throughout your whole life: to offer pure prayer to the Lord God at all times. Never cease in prayer, and do not despair of the mercy of the Lord. What God is going to grant, even if he delays it, he does not take away. He does not act with fickleness, nor is his judgment easily moved; what he has promised is fixed. If you pray earnestly, you will see a miracle. Remember that you stand beneath the eyes of God, who understands all the secrets of hearts and knows the hidden things of the mind. Therefore stand watchfully in the sight of him who has known all things, and pray with as much fervor of spirit as you can, so that

That one must pray without interruption.

that you may deserve to obtain mercy. For by holy prayer the conscience of the penitent is cleansed; and whoever raises his heart to the Lord in true purity, his prayer does not return empty. O, dearest brothers, if you knew how pleasing to God are the prayers of a pure mind, and how much benefit they confer upon the soul, you would allow no time to pass without prayers. For if our prayer is pure and burning in fervor of spirit, it is a most faithful messenger to God: it speaks to God on our behalf, and obtains all things necessary for our salvation while it prays.

For this reason I admonish you and exhort you in true charity to pray without interruption, and never to cease from the fervor of the Holy Spirit. Let no time be empty for you, or idle in sluggishness of mind. In the fear of the Lord, I ask you, always be watchful and solicitous, so that you may be able bravely to conquer and overcome the temptations that threaten. As soon as foul thoughts begin to knock at the mind, hasten back to the practice of prayer, and they will by no means be able to prevail over you. For prayer is a great fortification of the soul; in its presence all the contrivances of the opposing side fail. For through most pure prayers all useful things are granted us by God, and all adversities are driven far away. The mind is powerfully kindled in the love of God by pure prayers; and whatever slighter stain may arise is cleansed by praying.

By holy and continual prayers the [world?] is conquered; the plagues of the soul are healed by devout prayers; by tears and weeping the devil is overcome; and he for whom a thousand cohorts are not enough for battle is weakened by the prayer of one poor man. Just as wax, melting before the face of fire, is dissolved, so at the fervor of pure prayer all the power of demons is crushed and weakened. If a foul thought has been sent into your mind by demons, immediately make the sign of the cross upon your forehead and say: Save me, Jesus Christ, mediator of God and men, and drive away from me all the wickedness of the ancient enemy, through your most innocent passion. What can be shorter than this prayer, or what more powerful? For as soon as it has been uttered with fervor of mind against either the presence or the suggestion of demons, every contrivance of iniquity withdraws.

For the power of pure prayer is very great, since it both penetrates heaven and by its constancy defeats the powers of the air. Prayer illuminates the mind, purifies the affection, obtains pardon for sins, and strengthens the spirit in the love of God against all adversaries. Nothing so raises the mind from earthly things to the love of heavenly things; nothing so quickly and powerfully destroys the pleasures of the flesh; nothing so illuminates the understanding; nothing also so greatly confounds the adversary of truth as pure prayer, which is poured out to God with fervor of divine love and is adorned by the testimony of a good conscience.

If you desire to be terrible to demons, if you wish to be a friend of God, keep your conscience pure, and never interrupt spiritual prayer. For devout prayer can do all things, if it is adorned with uprightness of faith and purity of life. Prayer puts demons to flight, weakens the power of malignant spirits, heals the soul languishing in tepidity, and strengthens the weak and feeble spirit in the fear of God. Pure prayer makes one near to God; and the one whom it had received as a servant it makes to be a friend of God. Pure prayer, fervent in the love of God, penetrates heaven and wonderfully illuminates the understanding of the one praying. It closes hell, opens paradise, and brings in the souls of the faithful.

For the Truth does not lie, who promises in the holy Gospel, saying: Ask, and it shall be given to you; seek, and you shall find; knock, and it shall be opened to you. For everyone who asks receives; and he who seeks finds; and to the one knocking it shall be opened. Which of you has ever turned to the Lord with his whole heart and prayed, and was not heard? Or who has called upon the Lord, and he has withdrawn himself from him? For Scripture says: Know that the Lord will hear your prayers, if you remain and persevere in fasts and prayers in the sight of the Lord.

Be mindful of Moses, the servant of the Lord, who cast down Amalek, confident in his own strength, not by fighting with iron, but by praying with holy prayers. For the continual supplication of the just man avails much, and the prayer of one who humbles himself penetrates the clouds. Elijah was a man subject to suffering like us; and he prayed with prayer that it might not rain upon the earth, and it did not rain for three years and six months. And again he prayed, and heaven gave rain, and the earth gave its fruit. By prayer and tears King Hezekiah obtained fifteen years of longer life, and by prayers changed the sentence of the prophet. By prayers holy men became renowned for miracles, and, supplicating the Lord, called the dead back to life. To the purity of prayer even all things are subject, and there is nothing in us so difficult that devout and fervent prayer

Homily VIII.

... but to obtain. Then, when we pray, we receive the confidence of obtaining what we ask from the Lord, when no perversity of life contradicts our prayers. For the Lord is the hearer of righteous prayer, namely when integrity of life commends the prayer, and no guilt of conscience makes the one praying hesitate. Friendship will not stand between those who are unlike, and between God and a sinner there can be no communion. If you wish to be heard when you pray, take care first of all that you do not disagree with the will of God. Live in spirit very like God, and you will suffer no repulse in prayer.

Indeed, purity of conscience, in the fervor of divine love, makes a person like God in understanding. Likeness causes love; love, in turn, introduces familiarity; familiarity introduces confidence; and confidence in petition easily obtains what it asks. For just as there is no union among unlike things, so between God and an evil person prayer is of no avail.

Therefore whoever among you desires to obtain the effect of his prayers must first cleanse the dwelling of his heart from every sin through true repentance; then he must strive to inflame himself by the exercise of holy compunction; afterward he must continually feed his mind in the pursuit of God’s love, so that he may never afterward cease from the good that he begins. But afterward, when, with the desire of divine love always increasing in him, he has brought the exercise of holy purity by long practice into habit, and the mind has begun to have the necessary firmness in a good purpose, then for the first time the likeness of divine communion is gradually introduced, and prayer is formed to its proper state. For the more the mind, stirred up in the love of God, has advanced, the more quickly prayer will obtain from the Lord what it asks. For the love of God alone makes prayer powerful; and the more fervently the mind burns in it, the more easily it will obtain the effect of its petitions. For if you love much, you can do much. God is love, and he who remains in love remains in God, and God in him. But in the one in whom God remains, nothing is stronger than he, except God himself alone.

There are among you some weak and feeble in spirit who already think themselves strong and perfect in the way of the Lord; their devotion is rare and momentary. Without the wedding garment they boast that they have drawn near to the kingdom of heaven, although they still lie far below. To these I say again what I have often said: because no one becomes the highest suddenly, and unless a monk has subdued all his animal passions through the mortification of the flesh, he does not reach the loftiest mountain of divine contemplation.

Folio XIX.

For whoever, being placed in a monastery under authority and obedience, follows his own will against monastic institution, is not worthy to be heard by the Lord in his prayers. But those of whom we are speaking are great and wise in their own eyes: loving their own will, they murmur at everything, and whatever they themselves have not ordered they think badly done. They examine the actions of their brothers with curious inquiry, but they scorn to discern their own negligences. In manners they are lax and disorderly; in words frivolous and loud; unwilling for obedience; and always slow in good works and full of sloth. They neglect all the exercises of the order and devote themselves to private ones according to their own will. And as long as they remain in their rashness, they do not rise up to the true love of God.

Let lovers of their own will hear what the Lord says: “I have not come to do my own will, but that of the Father who sent me.” Now, brothers, attend to the teacher; unless you live in imitation of him, you will pray without fruit. For the Lord freely hears the prayer of the one who keeps his commandments in truth. But the one who transgresses God’s commandment, who follows with desire the pleasures of the flesh and the consolations of the world, his prayer is not heard.

For God, just and upright, is believed to hear your prayer gladly when mind and good life together make supplication. But if someone’s manner of life displeases God, how will his prayer please him? For God is spirit, and the person who walks not in the spirit but in the flesh certainly draws very little near to God. You, therefore, monk, who do not walk according to the purity of the Gospel and of the Rule, who love your own will and not God’s, know that you will not feel the efficacy of your prayers unless you first amend your life. For unless the manner of your life agrees with your prayer, you will not obtain what you pray for. Then you cry to the Lord with a great voice, when even with the tongue silent you cry out by good works. For good prayers and an evil manner of life deserve nothing good. Therefore do what a certain wise man advised: and if you have sinned, do not add to it again, but also pray concerning the former sins, so that

That one must pray without intermission.

…may be forgiven you. Before [your] prayers, prepare your soul, and be not as a man who tempts God. Let the mind be pure and ardent in the love of the Lord; let the conscience be clean and strengthened in the purpose of a holy way of life; and the prayer will be pleasing to the divine ears. If you pray otherwise, you will obtain nothing. He prays well who lives well; and he easily obtains who prays with holy works. Finally, prayer is rendered much effective and pleasing in the sight of God, if it be at all times consonant with the passion of our Lord Jesus Christ. For Christ is God and man, the mediator between God and us, through whom we have safe access to the Father, as he himself testifies in the holy Gospel: "No one," he says, "comes to the Father but through me." Whence let no day pass on which you do not at least once give thanks to Christ by praying—who by the pain of his wounds healed the languors of your soul, who shed his blood for you, and by his most innocent death redeemed you, wretched, from the destruction of perpetual death. Truly a man is most ungrateful, and unworthy of the Christian name, who is so far forgetful of Christ's so great benefits that he does not daily, or at least once, render thanksgivings to him. But let the monk—who, dead to the world, is bidden to live for God alone—carry continually in his breast the memory of the Lord's passion, always giving thanks to his Redeemer, always blessing, always adoring; and daily—nay, as much as can be done, in every single moment—let him with tears, compassionating, turn over [in his mind] the bitterness of Christ's wounds. Every day, after the several regular prayers which the Greeks call canonical, with knees bent and mind raised to heaven let him say: "I give thanks to you, and blessing [you] I adore you, O mediator of God and men, Christ Jesus, most sweet God and man, for your most holy incarnation, for your nativity from the Virgin, for [your] circumcision, for the flight into Egypt and the seven years in exile which you endured for us. I adore you, Lord Savior Jesus Christ, for your labors, for [your] hunger and thirst, cold and nakedness; for your journeys, for your teaching and preaching, for your miracles, for the calling of the nations, and for the justification of sinners. I give you thanks, Lord, Son of the living God, for the pain of your wounds; I bless you for the shedding of your most holy blood; I adore you for your death which you most innocently endured; and I beseech you, by your whole passion, [your] piety and clemency, have mercy on me now and in the hour of my death." This most brief prayer the devout monk will recite at least seven times a day, so that as often as he passes before the image of the Crucified, in like manner, with fervor of mind, he may adore Christ. He who is a true lover of Christ always thinks of Christ, speaks of and venerates Christ, [and] does not doubt that Christ is everywhere present to him. The passion of Christ is never absent from his memory; and through the greatness of love he forgets himself, and in Christ is wholly occupied in mind and desire. Whoever is fervent in soul in the love of Christ despises earthly things, conquers the flesh, [and] desires only heavenly things. Waking, he ever thinks of Christ with desire; sleeping, he dreams of Christ; and, continually sighing, with the divine Ignatius he cries: "My love is crucified." He joins sighs to sighs, and Jesus—whom he loves with his whole heart—he discerns present, not with his eyes but with his spirit. With the desire of love urging [him], as often as he gazes on the Crucified, he soon dissolves into tears, and, glowing with the fire of charity, cries out: "O love stronger than all strengths! How sweetly he burns who is inflamed with the desire of Christ!" Rightly did he speak who said: "Love is strong as death." For what can be stronger than the love of Christ, by whose ardor the holy martyrs, despising so many thousand kinds of death, overcame [them]? O my crucified love, have mercy on me; grant me to feel that sweetness of your love of which I speak, that I may always carry about in my heart your most bitter passion. I know, my brothers, I know that there is no more effective mode of praying, nor more useful to us who are still weak, than to be in the memory and power of the passion of our Lord Jesus Christ. Whence, since it is manifest that without a mediator there is no ascent of the mind to God, every good work must be begun in the name of Christ; for then we usefully pour out prayers to God, when with purified conscience we pray through his only-begotten Son.

Of the custody and origin of thoughts: Homily Nine.

Solomon, that once most wise king, in the book which he entitled "of the Proverbs," [addresses his] son

Homily IX.

... urged him to true wisdom. Among other things he said: “My son, attend to my wisdom, and incline your ear to my prudence, that you may keep thoughts, and that your lips may preserve discipline.” For it is no small part of wisdom, dearly beloved brothers, if a monk knows how prudently to discern his thoughts and carefully to guard their movements at all times. It is a great thing to think nothing evil; but it is a mark of no less prudence to be able to repel evil thoughts from their very beginning. For the profound judgment of the human heart is always mobile, changing, manifold, and unstable; and to observe its beginnings and restrain its movements is the highest prudence and a great sign of wisdom. If I have said that the heart of man is a mill driven by perpetual motion, I have not departed from the truth, especially if one should wish to weigh its restlessness exactly. For what else is the human heart than a certain mill, always in motion, grinding something? The human heart is never idle; it never rests without motion, but is always doing something; and just as a mill, empty, consumes itself by its own motion, so the heart of man shamefully wastes away of itself when thought of good does not bind it fast. It is always moved toward some object with the desire of its own love; it always grinds, always acts, always is occupied about something delightful, whether it be good or evil. As the body is not moved without the soul, so the mind of man does not remain fixed in good unless it has continually been restrained by holy exercises. Therefore the wise man said in Ecclesiasticus: “Gladness of heart, this is the life of man, and a treasure without defect of holiness; and the exultation of a man is length of life. Have mercy on your soul, pleasing God, and contain yourself; and gather your heart in his holiness, and drive sadness far from you.” What is the gathering of the heart, if not the diligent guarding of thought? For he gathers his heart in the holiness of the Lord who continually observes, in the fear of God, the movements of his thoughts. And therefore Scripture says: “With all watchfulness keep your heart, because life proceeds from it.” Thoughts take the beginnings of their movements from those things which are offered by the senses; and they wander the more dangerously, the less they are considered from the beginning by the judgment of reason. Therefore whoever desires to be watchful over his thoughts, whoever wishes to gather his heart in the holiness of the Lord, should first most diligently guard his exterior senses and set the bridle of prudence upon each one. Concerning hearing and sight, Scripture thus commands: “Hedge your ears with thorns, and do not listen to a wicked tongue; and make doors for your mouth, and bars for your ears.” “Blessed is the man who stops his ears, lest he hear bloodshed, and shuts his eyes, lest he see evil.” In holy Job also we read thus: “I made a covenant with my eyes, that I would not even think of a virgin.” But against those who through the ministry of the senses have fallen into the pit of sins, the Lord thus bears witness through the prophet Jeremiah: “Because death has climbed in through your windows, it has entered your houses, to destroy the little children outside and the young men from the streets.” Death enters through our windows whenever an iniquitous thought is admitted to the mind through the ministry of sight or hearing. For the house is the conscience, of which Scripture says: “Unless you hold yourself constantly in the fear of the Lord, your house will quickly be overturned,” that is, your conscience. This house is very fragile and is quickly overturned unless it is fortified by the continual exercise of the fear of the Lord. “For unless the Lord has guarded the house, he who guards it keeps watch in vain.” Therefore the house of conscience must be fortified by love of the Lord; the senses also must be restrained most diligently, because it is not enough for one to guard his thoughts if he does not turn his ears and eyes away from the occasion of evil. And so, if you wish to be a prudent guardian of your thoughts and a true gatherer of the heart in the holiness of the Lord, hedge your ears with the thorns of compunction and of the fear of God, lest they hear evil, and turn your eyes away, lest through sight they introduce sin. What it is not lawful for you to covet, do not see with desire; and what it is not expedient to have, do not think about. Many have perished through the ministry of the senses; and those who incautiously proceed to look at external things have shamefully lost the inner goods of their enclosure. He who does not fear danger is certainly already near destruction; and he who presumes on his own virtue hastens swiftly toward the ruin of sin. He who fixes his eye on the flashing of lightning will be blinded for the moment; and he who looks upon the beauty of a woman will not be free from danger. I praise the prudence of that monk who in the midst of crowds is alone, and appoints a censor over his senses, lest it admit anything evil to the lady. He has stationed guards beside the gate, who with sword and club repel those who rush in disorderly. Fear

On the keeping and origin of thoughts

The holy [fear?] of the Lord never deserts the mind of a wise man, but, like a strong and watchful fighter always standing at the side of his prince, so it guards the [dwelling?] of the heart. It turns its ears away from all buffoonery of words, and closes its eyes lest they see evil. It always walks according to the twelfth degree of humility, with its gaze fixed on the ground, praying with the prophet to the Lord: “Turn my eyes away, lest they see vanity; in your way give me life, Lord.”

Thus I admonish you, brothers: direct your senses in the fear of the Lord, so that you may always be able to keep the dwelling-place of the heart clean and inviolate. Remember the scripture saying: “Be clean, you who bear the vessels of the Lord.” Consider, I beg you, with how great cleanliness and purity of mind you must shine, you who not only by reason of the priestly order bear the vessels of the Lord, but, what is more, are yourselves also vessels of the Lord. For the holy Christ-loving Paul says: “Do you not know that your bodies are members of Christ?” And again he says: “Or do you not know that your members are the temple of the Holy Spirit, who is in you, whom you have from God, and you are not your own?” And elsewhere: “For the temple of God is holy, which you are.” And concerning this same Paul in the Acts of the Apostles the Lord said to Ananias: “Go, because this man is a vessel of election for me.”

The monk who exercises the priestly order in the church of God is bound by a twofold reason to the observance of most holy purity. For Christ’s soldier must, because of the vow that he made to God, be pure, holy, and constantly unwearied in good works; and by reason of the priestly ministry, circumspect and most diligently watchful. For it is written: “Cursed is the man who does the work of God negligently.” You are ministers of almighty God, who daily at the altar offer up his Son, whose work is entrusted to your hands; and therefore great purity of mind and body is required in your manner of life.

Therefore, so that chaste purity of mind may remain, it is necessary that the instability of thought be restrained. The senses must be guarded at every time, through which the integrity of the mind is corrupted. For you are dead to the world and have now begun to live for Christ. It is not permitted to you to think anything except what is holy; nor is it fitting for you, ministers of God, to love anything earthly. For he whom you serve, O monks, is God; he to whom you minister, my brothers, is almighty. Live pure, holy, and innocent, because it is not fitting for you to be occupied with the business of the world, you who have been called to the soldiery of God. Let the love of God and purity of heart grow in you with time, so that the longer you live in this world, the holier you may become.

Always turn your sight away from every evil, so that you may be able to remain without failure in good thoughts. Always raise the eyes of your mind to heaven, and do not occupy the sight of the flesh with perishable things. Also always close your hearing against every useless, vain, and foolish speech, and always think with fear on the future judgment of God. Do not pollute your hands with illicit and shameful contact of any things, so that you may be able to offer up the Son of God with a clean body and a pure conscience.

In food and drink it is not for monks to discern flavors, nor is it fitting for Christ’s soldiers to love bodily delights. Nature requires few things, and rustic foods by which it may be nourished; but appetite, unless it is restrained by the command of reason, is carried off to illicit things, through which the simplicity of nature is violated. Flee excess in all things, and observe regular temperance in your manner of living.

Let none of you patiently listen to someone disparaging his brother or speaking ill of his neighbor. Let each one of you restrain his tongue from useless speech, and let a good monk blush to speak ill of Christian people. Let that threat of the Lord in the holy Gospel never depart from your memory, when he says: “Out of the abundance of the heart the mouth speaks. A good man brings forth good things from a good treasure, and an evil man brings forth evil things from an evil treasure. But I say to you that every idle word that men have spoken, they shall render an account of it on the day of judgment.”

O sentence greatly to be feared! If an account is demanded for idle speech, what do detraction, buffoonery, and foul speech deserve? Or if a useless word is judged liable to the reason of strict examination, what will he answer who so easily speaks what is evil and pernicious? An idle word is every speech of men that has been uttered without just usefulness, lacking the reason of lawful necessity. Therefore, brothers, consider your words, and let no one speak a word not pertaining to the matter either of just usefulness or of necessary rea-

Homily IX. Fol. XXI.

[unclear]. You have heard, then, the fearful sentence of the Lord, and you are not ignorant of the precept of our holy lawgiver, who says in the Rule: "Buffooneries, idle words, and words that provoke laughter we condemn everywhere to perpetual enclosure, and for such speech we do not permit a disciple to open his mouth." Here the holy father Benedict forbade three kinds of words to monks, and condemned them everywhere to perpetual enclosure: namely buffooneries, idle words, and words that provoke laughter.

But what buffoonery is, interpretation by the grammarian and by us has made clear. For the vice of buffoonery is opposed to urbanity and modesty, and is a kind of wanton jesting, immoderately provoking the laughter of hearers without shame or honesty, by words and gestures that do not accord with reason, do not befit a good man, and are not suitable to a wise man. It is called buffoonery from the buffoon, who follows the houses of the rich, provoking hearers to laughter with wanton and dishonest words and gestures for the sake of reward or alms. And this kind of words the holy father Benedict forbade to monks and utterly condemned, since those who serve God are rightly judged bound always to abstain in his sight from foul and dishonest words.

Between buffoonery and excessive speech this seems to be the difference: the former exceeds reason by reason of dishonesty, the latter by reason of superfluity. The former is foul and dishonest, and superfluous without virtue. Foolish talk is rightly joined to these, since it is forbidden not only to monks but also to all Christians. Hence the holy apostle of Christ says: "But fornication and all uncleanness or covetousness, let it not even be named among you, as befits saints of God; nor filthiness, nor foolish talk, nor buffoonery, which is not to the purpose, but rather thanksgiving." Idle speech is likewise forbidden to all monks, since, as you have heard, it is prohibited by the Lord in the holy Gospel. Words that provoke laughter do not befit Christian men, and much less are they suitable for cloistered men. For the monk, who is dead to the world, is commanded always to think on his last things; but laughter and every insolence of the present life he is ordered everywhere to contemn for the love of God. Laughter is a confused sound declaring the inward joy of the soul with immoderate mirth. Nothing, however, [unclear]

On the Guarding and Origin of Thoughts

[unclear] humility, reverence, and subjection are required, lest anyone seem to speak more than is expedient. From his words a man will be known; he who multiplies utterances in his mouth is foolish in heart. A man's speech is the witness of his conscience: he who loves chastity and innocence of heart, his speeches ought to be chaste and without vanity. For you are ministers of God, brothers of mine; let no vain, useless, or idle speech go out from your mouth, but only that which is good for the edification of hearers, so that it may increase charity in their minds for the illumination of the heart in the knowledge and love of the highest truth. Precious is the tongue of the monk that says nothing at all except holy things; worthy of blessing is the mouth from which nothing is brought forth except what is divine.

Therefore let each one guard his heart from every wicked thought, since he who is good in heart does not speak an evil word; he who truly loves God does not utter an idle speech. Apply every care and consideration to your thoughts, because there evil must be watched with chief attention, where it takes the beginning of its own processes, so that as soon as it begins to arise it may be cut off at the root. For there is no evil thought so weak that it does not grow with time, if it is nourished by the consent of the thinker. Therefore evil must be conquered at the beginning, while it is still weak, because when delay is interposed, evil gains strength, however small it may seem at first in the heart. A great fire often springs from a small spark; so from a tiny thought a great sin sometimes arises. When a thought gives birth to delight, it is accustomed soon to break out into consent, and consequently even into deed, if it can cast itself headlong.

But when the will has granted consent through delight to an evil thought for the deed, even if what the soul desires is not brought to completion, nevertheless the sin has already been consummated before God. But what does Scripture say? "Sin, when it has been consummated, begets death." For almighty God looks upon the will of man, whether he wills good or evil. Therefore in the holy Gospel he says: "Whoever has looked at a woman to lust after her has already committed adultery with her in his heart." God is accustomed to reckon the will as the deed, when a man cannot bring into effect what he wished. Therefore again

Homily IX. Folio XXII.

... the necessity of sinning is generated. Call it the most harsh dominion of death: here is the uttermost depth of evils. Whoever has once entered this abyss of sins rarely, indeed not easily, rises again to purity of heart without the special grace of God and the very great labor of repentance. By his own will the sinner has fallen into this pit of death; but without God's mercy he will not be able to rise again. Most harsh is the yoke of evil habit; if anyone has once submitted his neck to it, he rarely grows strong again for the former freedom of the spirit.

All these things perverse thought brings about when it is admitted into the mind and, through delight, is changed into consent and deed. For no thought is so small that it does not grow little by little if it is not driven from the mind. Blessed, therefore, is that monk who casts every thought of his upon the Lord; who always and everywhere refuses a place to wicked thoughts; who despises all the perishable riches of the world; who contemns all comforts of the body. He prepares cleanness of heart for his Lord; he loves nothing in this world except the Lord; he orders all his thoughts to the glory of the Savior; and he observes his commandments most diligently.

What is happier than that monk who presents himself to the world not as a citizen but as a pilgrim? He lives in the world as though he were not in the world; indeed he is greater than the world, for his whole way of life is in heaven. Consider now, therefore, dearest brothers, the brevity of this time, and always remember that you are mortal and soon to pass away. For we have here no abiding city, but we seek the one to come; and since we know that so many thousands of human beings have preceded us through death, let us think how soon we too must necessarily die.

A time, now indeed brief, but very acceptable, is granted to us, in which we may work the fruits of eternal life. For now is the time for laboring; now is the hour for sowing what is good, because after death each one will receive the reward of his labors, when no further opportunity for laboring is granted. Therefore, my brothers, anticipate this hour of death with holy works, and do not now fail in the sowing of labor, so that in eternal recompense you may be able to rejoice without end. Let no day pass in which each one of you has not become better and has not added something new to the good works he has already sent ahead. Always think upon the value of the future harvest, and no greatness of labor will terrify you.

On the Daily Struggle of Temptation: Homily Ten.

In yesterday's sermon, dearest brothers, I admonished your Charity to resist the beginnings of evil thoughts, and to prepare yourselves with all your strength, by good and holy works, for the prize of future reward. But since, as Scripture bears witness, the life of man upon earth is a temptation, I have considered it necessary to discourse in your hearing, as much as the Lord shall grant, on this very matter, so that, forewarned, you may be able to fight more strongly against the invisible adversary.

You are not ignorant of the words of the wise man, who says in Ecclesiasticus: “Son, when you come to the service of God, stand in justice and in fear, and prepare your soul for temptation.” Let no one think himself free from temptation, brothers, as long as we walk in this mortal way of life; but the more each one has advanced in the fear of God, the more cautiously he should know that he must live. For holy Pope Gregory says: “The more our enemy sees that he is being rebelled against, the more fully he strives to attack.”

You, O men, the more fully you advance in the spiritual way of life, the more attentively must you keep watch against the adversary of your salvation. For, as Saint John Chrysostom says, our adversary never sleeps, but always keeps watch for the destruction of the human race; none of us can resist him except one who has learned at all times to keep watch in the fear of the Lord. And Saint Leo of the city of Rome says in a certain sermon: “The ancient enemy does not cease everywhere to set out the snares of temptations, so that in whatever way he may be able, by corrupting, to blacken the faith of believers. For he knows into whom to cast the enticements of the flesh, into whom to pour the poison of envy, to whom to apply the incitements of lust. He knows whom to disturb with sorrow, whom to deceive with joy, whom to oppress with fear, whom to sedu[unclear]”

On the Daily Struggle of Temptation.

[unclear]. He examines the conduct of all; he searches out the affections of all. There he seeks grounds for doing harm, wherever he has seen anyone more diligently occupied. There are no works of virtue without the trial of temptations; no faith without disturbances; no struggle without an enemy; no victory without an encounter. Hence Saint James the Apostle says in his epistle: Blessed is the man who endures temptation, for when he has been proved he will receive the crown of life, which God has promised to those who love him. Hence again Scripture says: The furnace tests the vessels of the potter, and the temptation of tribulation tests just men. But lest anyone should think that the devil is permitted to tempt human beings as much as he wishes, Saint [Christophilus?] cries out: But God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make a way out, so that you may be able to endure it. And Saint Augustine says: The devil is permitted to tempt only so much as is profitable for you, so that you may be exercised, so that you may be proved, so that you, who did not know yourself, may be discovered by yourself. For the devil can, with God’s permission, stir up the impulse of temptation; but it lies in your own most free power whether you wish to give or deny consent to the tempter. Hence, when he tempted the Son of God in the desert, he did not drive him on, did not touch him, did not compel him, but only said: Cast yourself down, so that you may understand that he cannot conquer except one who is willing. Therefore the divine [Christian?] chief apostle said: Resist the devil, and he will flee from you. For the devil can suggest evil; he cannot compel, nor overcome unless you consent. Our life, as Saint Augustine bears witness, in this pilgrimage cannot be without sin and temptation, because our progress is increased through temptations; nor does anyone become known to himself unless he is tempted; nor can he be crowned unless he has conquered; nor can he conquer unless he has struggled; nor can he struggle unless he has had an enemy and temptations. For Scripture says: He who has not been tempted, what does he know? For no one will be crowned except one who has struggled lawfully.

Therefore, coming to the service of God, dearest brothers, stand in justice and fear; and as long as you can be conquered by the adversary and subjected to him, do not glory in security. Always keep watch, always be afraid, because the enemy with whom you are engaged in struggle never sleeps, does not rest, does not cease from persecution, always lying in wait for you, and is never wearied. But if at some time he has been overcome, he at once rises up to a new struggle, nor does he desist from attacking the good until, defeated, he utterly succumbs, or else surely conquers those who struggle against him by troublesome perseverance. Hence Saint Pope Gregory also says: When the ancient enemy sees that he is succumbing in the first struggle, he renews other wars of temptations. The crafty adversary of the human race observes the conduct of each and every person, and those things to which they are nearer by vice he places before the face of the heart, and he uses great force to overthrow the state of the mind.

Stand firmly rooted in the fear of the Lord; you will easily overcome all the temptations of the enemy. For it is written in the book of Proverbs: In the fear of the Lord is confidence of strength. And again: By mercy and faith sins are purged; but through the fear of the Lord everyone turns away from evil. In Ecclesiasticus, moreover, the wise man said: The fear of the Lord drives out sin. For one who is without fear will not be able to be justified; for the wrath of his animosity overturns him. Therefore, by Solomon’s testimony, that man is called blessed who is always fearful; but he who is hard of heart will fall into evil. Prepare your souls also, through zeal for holy conduct, for temptation, so that when it comes you may be able to resist and stand the stronger for it. For you will easily overcome the devil if, thus prepared, you always approach to do battle. Behold, your adversary, like a roaring lion, goes about seeking whom he may devour; and you must resist him in the faith of our Lord Jesus if you desire to obtain victory. Here no place for flight is granted; no brief respite of security is allowed to those who fight; rather, it is necessary that you engage in combat. [unclear] by this condition we human beings have been made, that, having overcome the allurements of the flesh, we ought to become equal to the holy angels. Struggles are never lacking for monks, because as long as we live in the flesh, we are necessarily exposed to temptations. For Scripture says: Many are the tribulations of the just, and from all these the Lord will deliver them. But in all our temptations [remember] that saying of Isaiah the prophet

let us diligently call to mind the one who says: “You who have been weaned from milk, who have been drawn away from the breast, expect tribulation upon tribulation, hope upon hope; yet a little while, because of the wickedness of lips, because of a malignant tongue.” Those weaned and drawn away from the breast are men advanced in age, whose part it is to undergo tribulation upon tribulation for God’s sake, so that they may deserve to carry back hope upon hope, as sacred Scripture says: “But we also glory in our tribulations, knowing that tribulation works patience, and patience proof, and proof hope. And hope does not confound, because the charity of God has been poured forth in our hearts by the Holy Spirit who has been given to us.” For through many tribulations we must enter into the kingdom of God. Indeed, through temptations we become known to ourselves, and we discover whether we truly fear God. Hence the Lord speaks through Moses to the people, saying: “The Lord your God tests you, that he may know whether you love him with all your heart and with all your soul.”

This world, dearest brothers, is to be compared to a furnace, in which the fire of temptation and adversity continually burns, through which we must necessarily pass. In this furnace of tribulation, straw is burned up, but gold and silver are cleansed from every stain. Straw is turned into ash; gold is reserved for the ornament and adornment of the royal palace. The furnace, I say, is the world; the fire is temptation or tribulation; the gold is righteous men; the straw is the unrighteous and sinners; the craftsman who purifies the gold is almighty God himself, who favors our progress and cooperates by grace toward the merit of virtue. Therefore let us do what God wills; what he imposes, let us patiently bear for love of him, since, as holy [Christophilus?] says, “the sufferings of this present time are not worthy to be compared with the glory to come, which shall be revealed in us.” Hence Saint Jerome says: “Who would not wish to be troubled? Who would not desire to be cursed, so as to gain praise by the voice of Christ and to be rewarded with an abundant heavenly recompense? Would that, for the name and righteousness of my Lord, the whole crowd of unbelievers would persecute and trouble me. Would that this whole world would rise up to my reproach, if only I might deserve to be praised by Christ and to hasten to the reward of his promise.” And the wise man says in Ecclesiasticus: “The furnace tests the potter’s vessels, and the temptation of tribulation tests righteous men.”

Therefore, whoever among you, my brothers, desires to reach the kingdom of heaven, whoever takes care above all things to please God, let him learn gladly to undergo, for love of him, the tribulations of temptations, and joyfully to endure whatever adversity may occur. For there is none of us who does not need daily cleansing; none who does not offend almost at every moment. If, therefore, we love our own salvation, if we demand that our offenses be forgiven us and that we be cleansed from every stain of the heart, let us patiently endure whatever adversity befalls us, since the evils of tribulation, which the soul patiently tolerates for love of God, purify it more than the good works that it performs of its own accord here in this world.

A great occasion for suffering has been left to us in this place, where want heavily oppresses us, poverty weighs us down, and the debt of another’s [unclear] also constrains us. What adversity do we not experience in this monastery? What storms and tempests do we not suffer, brothers? By what inconveniences are we not harassed? How desolate all the goods of this monastery were when, fifteen years ago, regular observance was introduced, none of you can fail to know. But the tribulation of common want rages more heavily against me, since I must provide you with the necessities of life, and often I do not well know from what source I may pay. Yet your patience consoles my spirit, and the hope that you humble ones have conceived in the Lord Savior, so that I do not doubt that his mercy will come in time; and I hear him saying to me through Isaiah the prophet: “Behold, I have refined you, but not as silver; I have chosen you in the furnace of poverty.” Gladly, then, I shall have patience in the poverty that, God thus ordaining, we now suffer, so that after death we may deserve to come to the riches of eternity. For the more in this pilgrimage of ours we have been afflicted by persecutions, poverty, want, labors, and tribulations, the greater rewards we shall obtain, the Lord granting them, in the future recompense of the righteous. It is fitting, therefore, my brothers, to tolerate patiently whatever almighty God has foreordained for [unclear], since, as the divine pope Gregory says, confidence in almighty God is then certain

On the Daily Contest of Temptation.

[unclear]: when adversity is added to a good work, and in this world the scourge of God is received with joy, so that a fairer reward may be kept in the future recompense of the saints.

Again he also says: From the hope of an everlasting inheritance they take joy, whom the adversity of temporal life humbles; for if divine dispensation did not perceive that they were to be saved forever, it would not thus restrain them, to be instructed, under the rule of discipline. When afflicted we lose earthly things; but, humbly enduring affliction, we multiply heavenly goods for ourselves. For the present life is a road, by which we hasten toward our fatherland; and therefore we are often touched in it by disturbances, lest we think this is our fatherland.

Let the monk therefore rejoice in his adversity; let him be glad when tempted, he to whom the world has been crucified. Let him trust that he belongs to the fellowship of God, who with a pure conscience always works good and receives the contrary in tribulation. For it is the truest sign of divine mercy if a Christian person is struck in this world by various adversities, while serving God with a pure conscience and living in true humility without offense. For the merciful God often strikes in various ways in this world those whom he loves, for whom he has prepared eternal rewards in heaven. But some, knowing that they are able to sin greatly, he forestalls with bodily weakness lest they sin, and in mercy scourges them for their salvation, perceiving that it is more useful for their souls [unclear] the riches of the world and [unclear]; and the unexpected enemy struck him the more heavily because long use of quiet had found him negligent.

Whence holy Pope Gregory again says: Their own prosperity has laid many low more badly; long-lasting peace had rendered many conquered. By a certain moderation of heavenly dispensation they rejoice that they are exercised even by temptations, because they guard the received glory of virtues so much the more robustly as, shaken by the assault of temptation, they more humbly recognize their own weakness. The way of tribulation is a short road to Christ, and he is found more quickly than in tranquillity in the heart.

For Saint Ambrose says: There are many who seek Christ in leisure and do not find him; and there are those who seek him in persecutions and quickly find him. In the dangers of his faithful he is present, as he speaks in the psalm concerning the just man, saying: I am with him in tribulation; I will rescue him and glorify him. Let purity of conscience be guarded in adversity; let the unviolated integrity of life always be preserved, and whatever adversities there may be will undoubtedly be for us unto the merit of salvation. The ancient enemy can overthrow no one by fighting, unless he has first found him to have fallen away from himself. He seeks out the soldier who is sluggish in leisure and careless, and most easily lays low the one whom he has found stripped of arms.

Therefore, my brothers, always keep watch in holy prayers; always persist in good works, so that whenever the tempter approaches, he may never find you idle. Remember the words of our Savior Jesus Christ, saying in the holy Gospel: Let your loins be girded and lamps burning in your hands; and you be like men awaiting their lord, when he returns from the wedding, so that when he comes and knocks, they may open to him at once. He keeps watch who, standing firm in the fear of the Lord, never sleeps through sluggishness of mind. He keeps watch who preserves his soul, by the indefatigable constancy of a holy purpose, against any adversities whatever of this world. He keeps watch, whoever does not cease to make daily progress in the love of the Lord. He carries a lamp in his hands, whoever adorns the purpose of holiness with fitting works. He also holds a lamp in his hands, whoever, purified in mind and body, shines for his neighbor by works of holy devotion.

Hence the holy lover of Christ, Paul, says in the epistle: I beseech you, dearest ones, by the mercy of God, that you present your bodies as a living sacrifice, holy, pleasing to God. He who chastises his body through the pursuits of holy abstinence and reduces it to servitude to the spirit has consecrated a living sacrifice to the Lord. Whoever, moreover, has now learned to preserve his body clean and pure from every pollution of sin has undoubtedly sacrificed a holy victim to the Lord. But whoever perseveres in the purpose of holiness unto the end has without doubt offered a pleasing sacrifice.

Homily X

But we gird these about ourselves when we keep ourselves pure and unspotted from every form of lust, in body and in mind. The virtue of holy chastity is of great merit before God, and, because of the greatness of the struggle, is to be granted with a special reward in the recompense of the just, as the Lord says through the prophet Isaiah: “Thus says the Lord to the eunuchs: Those who keep my sabbaths, and choose the things that I have willed, and hold fast my covenant: I will give them in my house and within my walls a place and a name better than sons and daughters. I will give them an everlasting name, which shall not perish.” And concerning these the Lord says in the holy Gospel: “For there are eunuchs who were so born from their mother’s womb; and there are eunuchs who were made so by men; and there are eunuchs who have castrated themselves for the sake of the kingdom of heaven. He who is able to receive it, let him receive it.”

But why did he say, “He who is able to receive it, let him receive it”? I think that this statement about eunuchs who castrate themselves for love of the kingdom of heaven is not to be referred to the cutting off of the genital members, as many, thinking so, have strayed from the truth of the Gospel, but rather to the rule of the mind, by which chastity, conceived from love of Christ, is preserved whole. For those castrate themselves for the kingdom of God who, for love of God, keep true chastity of mind and body inviolate. And just as no one is easily castrated in the body without the torment of great pain, so no one can attain to the perfection of chastity without the greatest zeal for labor. And certainly no one is chaste by his own strength, no one modest by his own merits. It is God who gives the good will; it is he also who joins virtue to the will, so that it may have power. But because it does not belong to many to live chastely, he leaves each person to his own judgment, saying: “He who is able to receive it, let him receive it.”

The cutting off of members does not make the mind chaste, since the root of lust is within and cannot be removed by the amputation of the private parts. But if the mind is chaste and whole, it will easily restrain the insolence of the members. For nothing is stronger than the mind of a human being who, with a pure heart, sweetly loves God above all things. Consider now, dearest brothers, the future rewards of beauty, and the labor of chastity will not weigh upon you. For the great rewards of high estate are reached by the strenuous perseverance of labor. Therefore whoever flees the labor of the contest will never arrive at the renown of honor. Brief now is the time in which we labor, resisting the devil; but very soon the eternal time will come, in which, reigning without end, we shall rejoice with Christ.

Let the body be chastened by discreet abstinence, lest it kick back against the rule of the mind; let the concupiscence of the flesh be broken by holy exercises, so that it may always obey the counsels of reason. If at any time it begins to strike the mind with wanton impulses, let it also be restrained with blows, because it is better that the back be humbled by the bruise of stripes than that the wantonness of the flesh should cast the soul down into hell. For Scripture says: “He who delicately nourishes his servant from childhood will afterward feel him to be rebellious.” The flesh is the servant of the mind, and it ought always to obey the rule of reason. But if the flesh has been nourished too licentiously, having now grown accustomed to pleasures, it will refuse to bear the rule of the spirit. For a servant is made rebellious against his master whenever, through habit, he is delicately nourished by him. It is difficult, however, to bring a rebellious and defiant servant back to humble obedience after he has long been accustomed to kick back. For it is written: “A servant cannot be instructed by words, because he understands what you say and disdains to answer.” Therefore the wise man says in Ecclesiasticus: “Fodder and rod and burden for the ass; bread and discipline and work for the servant. He works under discipline and seeks to rest; loosen your hand for him and he seeks freedom. Yoke and thong bend a hard neck, and continual labors bow down a servant.”

If we begin to borrow these testimonies of the Scriptures from the literal sense for the moral sense, we shall find that all the things said about the servant and the ass fit very rightly with the sluggish and delicate flesh. For truly the flesh is the servant of the soul, and it is always raised up against its mistress unless it is wearied every day by discipline and work. For he who at all times treats it delicately in idleness and pleasures will necessarily find it rebellious against spiritual things, because when the flesh is lifted up in pride, the spirit, languishing in idleness and lukewarm, is weakened. Therefore unless, O brother monk, you continually humble this servant of yours, namely the flesh, through work and abstinence; unless, against its unlawful motions,

…[unless?] you have imposed upon it the [bridle?] of continence and sobriety, with it going before you will go wholly into the abyss. For we know, as the holy Apostle says, that the flesh lusts against the spirit, and unless by the spirit we have mortified the works of the flesh, we shall die in its corruption. Nothing hurls the soul more deeply into the pit of sin than the insolence of the flesh, which, when it is permitted to live by its own will, struggles against its lord like a rebellious servant. Unhappy flesh, you who by the desire of vanity hurl down the soul: it will not pass unpunished for you if, at your prompting, it commits any evil, since God will judge both. Woe to you when it has sinned with you, because when Adam, as a transgressor of the commandments, is expelled from paradise, Eve, the instigator of evils, necessarily accompanies the wretched man.

Be in agreement with the spirit, O flesh, because the Apostle says: “Those who are Christ’s have crucified their flesh with its vices and desires.” And you, O men and brothers, who profess the warfare of Christ, who have voluntarily sworn yourselves to the law of monastic life, who have promised to imitate the footsteps of the Savior: attend to your calling, so that you may walk cautiously, not as the unwise who are driven by every wind, but as true lovers of Jesus Christ, who by the spirit have mortified the deeds of the flesh. You, I say, my most beloved fellow-soldiers, be always watchful in good works, mortifying for the love of Christ our bodies which are upon the earth, constant in fasts and prayers, and continually occupied in meditation on the divine Scriptures. Always stretch yourselves toward the things ahead; daily renew the fervor of your holy purpose with fresh zeal. Flee idleness and all sloth, and [unclear] diligently how brief the time of this life is; and the devil, however fiercely he may rage, is overcome as soon as you have invoked Christ.

Remember the words of our Lord and Savior Jesus Christ, saying in the holy Gospel: “Whoever wishes to come after me, let him deny himself and take up his cross daily and follow me.” And what is our cross, my brothers, if not a life full of temptations and adversities, and the burden of regular discipline under which we are wearied day and night? But let us gather our hearts, dearest brothers, and gladly endure for the love of God whatever he has wished us to endure, so that at his judgment we may deserve to say: “We have passed through fire and water, and you have brought us into refreshment.” O how glorious a reward is laid up in the kingdom of heaven for the servants of God, who, contending now in this brief racecourse, are wearied for love of him. Eye has not seen, nor ear heard, nor has it entered into the heart of man, the immensity of that good which almighty God has prepared in eternal happiness for those who love him, to remain without end forever. The highest happiness of this good is acquired by humility; it is possessed by purity of heart and by the fervor of divine love.

Let us hasten there, dearest brothers; let us run there with as great devotion of mind as we can, where the spirit is joined to its creator through the enjoyment of sweetness, where the intellect will be perfected in the knowledge of the highest good, which is God. There is the joy of everlasting happiness, which is not diminished; there is gladness which is not brought to an end; there is the perpetual rest from all labors; there is the glorious reward for tribulations and injuries suffered for Christ. Whatever good we now do, there without doubt we shall find laid up; whatever adversity we have patiently endured for the love of Christ, there we shall receive it repaid with a most abundant reward.

O monk, monk, you who spend fruitlessly the time mercifully granted to you by the Lord God for doing good: what will you reap, or what reward will you receive in that terrible hour, you who are now so sluggish and unwilling to sow? Have you not read what is written about the labors of the saints? “Going, they went and wept, casting their seeds; but coming, they shall come with exultation, carrying their sheaves.” Now is the time to work the field of your heart, O monk; now is the hour to sow good seed with the blessing of cheerfulness, because he who now sows sparingly will also reap sparingly in that repayment of future reward. Now one must labor and never cease from good work, since whatever we have done here now, there without doubt we shall receive. Therefore, if there is any faithful monk among you, if anyone is a zealous lover of his own salvation, let him always think upon the hour of future reward, which no one can escape; let him always prepare himself to render the account of his stewardship. Let no day ever pass on which he has not done some particular good work which he may send ahead for future recompense.

Homily XI. Fol. XXV.

Let him consider that he has spent uselessly the day on which he has not sent ahead a good work for which he may expect reward. Let the good monk at all times strive to cultivate the field of his heart, and utterly to root out, as far as he can, all thorns and thistles of evil affections. Let him learn to keep the Lord Jesus above all things with a pure mind and the greatest diligence. Let him sow in the tears of devotion and constancy what he may reap with all the saints in exultation. Let the continual difficulty of laboring not deter the mind; let the hard struggle of the flesh not break the spirit, since he who labors little gathers little fruit at harvest, and he who now sows much in tears for the love of Christ brings back most abundant fruit on that day. For [this?], brothers, is the destination of our journey which we undertake in the present pilgrimage: that, purified by continual exercise of labors and adversities, we may depart from here clean and pure to our homeland.

On Avoiding the Company of the Wicked: The Eleventh Homily.

The company of the wicked has drawn many back from the way of our Lord and Savior Jesus Christ. Therefore, my most beloved brothers, we do not cease to admonish you to walk in the way of the Lord with the good and holy, by whose instruction and example you may daily become better. For, as the holy apostle of Christ says, imitating the iambic verse of a certain Greek, Menander: evil conversations corrupt good morals. He does not truly desire to be good whom the conduct of the wicked delights. For no one speaks wicked things unless he is first found corrupted and depraved in his own heart against the purity of the evangelical tradition. As each person is, and as are the things he turns over and performs in the secrecy of his heart by ruminating and thinking, such speech more frequently proceeds from his mouth. For the speech of the speaker is the truest witness of the heart, as our Lord and Savior says in the holy Gospel: out of the abundance of the heart the mouth speaks. For a good man brings forth good things from the treasure of his heart, and an evil man likewise brings forth evil things. Since, therefore, he who speaks evil is not good, we must beware of all who use depraved, scurrilous, and pernicious words; in their speech certain shameful things often resound, while words of holiness are heard either never or very rarely. Shameful speech is the sign of an immodest heart, even if deeds do not follow.

You, therefore, my dearest brothers, who promised according to the rule and the ecclesiastical statutes of the holy fathers to preserve until death, not only in deed, chastity and every kind of purity by a profession both implicit and express, but who ought also to be far removed from every unclean thought: flee the company of wicked men. And he who has fellowship with the proud will put on pride. Hence Saint Pope Gregory says: the weak ought to avoid the society of the wicked, lest they delight to imitate the evils that they frequently behold and cannot correct. And Saint John the bishop says: if a good man is joined to an evil man, either they are made equals, or they are soon separated from each other. For friendships either seek equals or make them. For the nature of things is such that whenever a good man is joined to an evil man, the evil man is not made better by the good, but the good man is contaminated by the evil. For diversity of things can never have concord, and wicked society tempts many.

There are among you certain brothers, I say it groaning, men professed to regular discipline but very forgetful of it: to them the cell is a prison, the choir a siege, prayer nausea, silence a punishment, the reading of the Scriptures disgust. The love of God either never or rarely raises upward the hearts of those whose whole way of life consists in lower things. Whenever I happen to be absent, they immediately come together among themselves; not about Christ, nor about the sweetness of the heavenly kingdom, nor about the integrity of regular observance, but a long discourse is brought forth about the vain and useless affairs of this world; and concerning things about which it is not lawful for a monk to think, they involve themselves in conversation with tales and the wars of kings. But whatever I speak to these men, whatever I say, whatever penance I impose, nothing

On Fleeing the Company of the Wicked.

...makes progress: those whom evil custom corrupted from the beginning of their training. Nothing, moreover, is worse than evil custom. For the monk who is negligent as a novice and young man passes all the days of his life in sluggishness and idleness. For Scripture says: “A young man walking according to his own way, even when he has grown old, will not depart from it.”

Therefore I say to you, venerable elders; I beg you, I admonish you, and by the mercy of God I ask you with all the insistence I can: so live from now on, so conduct yourselves, so walk, that your habits may accord with the years of old age, and that you who have already advanced far into old age may provide the younger men with an example of holiness for imitation. Without doubt there is ascribed to you whatever is found lacking in the habits of the younger men. For you ought to go before the younger men in all holiness, in word and in deed; you are commanded to show them an example of all perfection, so that, when they behold in you the perfect works of all virtues, stirred as if by a certain impulse of shame, they may be roused to imitation of your holiness. For the habits of elders provide the younger with an example of living, as is said in the proverb: what the old men have sung, this the young have learned.

But you younger men, show reverence with humility to the elders, considering their grey hair; and those whom you know to be more fervent in the observance of regular discipline, rejoice to have them as instructors by their company. Beware of those who either walk restlessly or observe the purity of regular discipline rather negligently. Not all who are called elders are worthy of the imitation of the younger; nor do years make a monk venerable, but habits established in the love of God with prudence make him worthy of reverence.

Therefore, whoever among you, dearest brothers, desires to be a true lover of God, whoever desires to make progress in the holy monastic way of life which he professes, let him always flee the company of undisciplined brothers, and let him seek comrades in arms who consent with his own purpose toward the good. For the prophet says in the psalm: “With the holy you will be holy, and with the innocent man you will be innocent, and with the chosen you will be chosen, and with the perverse you will be perverted.” For evil fellowship has harmed many, and he who delights to dwell with the reprobate will not be free from the contagion of sin.

Indeed everyone who keeps company with evil and reprobate men must necessarily have his integrity somewhat spoiled by their perversity. For either he will love them and, made like them, will become evil; or he will hate them and will be the enemy of many, and for that reason necessarily restless. But if, overcome by the multitude of the wicked, he has once begun to delight in their company, then he too has already been corrupted, and little by little he will be corrupted still more. But if he has detested the works of the evil, he will labor under a grave distress of mind; and his desire for progressing to what is better will be so much slower in him, the more he is disturbed by the company of the perverse.

Yet I give thanks to almighty God for you, because, even if not all of you are fervent in charity as I would wish, nevertheless, as I trust, you all live far removed from great sins and from the rashness of pride. And the exhortations and fatherly admonitions which I give you, as I am bound to do daily, you receive gladly, although you do not yet all display them perfectly in practice. But I hope in the Lord Jesus that he will perfect in you the good which he has begun, so that my joy may be fulfilled, and I may see you all, with one zeal, one purpose, and one flame of holy fervor burning, delighting and exercising yourselves in the workshop of divine love.

But because some of you defer this desire of mine, not yet taking up the spirit of fuller amendment which I desire, I am compelled by just necessity to admonish those who are making progress, that, rising up with a manly spirit, they flee the private and harmful associations of the lukewarm. For as yet the fire of divine love is small in their hearts; as yet the newly kindled and weak flame of holy fervor burns, and unless it is fostered by daily increases it will easily suffer loss. For that reason again and again I admonish you: if you find any opposed, by deed or speech, to the beginnings of inward love, avoid them as a pestilential poison. For just as water extinguishes the fire on which it is poured, so the holy purpose of novices is violated by the examples of the lukewarm. Beware of taking part in the conversations of those whom you see to be negligent in the observance of the commandments of God and of monastic purity, because, since they are driven by passions

Homily XI.

...with the carnal: out of the abundance of the heart they speak nothing but vain and carnal things. For the wicked conversations of old men corrupt the good morals of the young. All their pursuits are vain, and their speeches useless, indeed pestilential, since, being carnally minded, they have not known the exercises of divine love. Indeed, just as one sick sheep gradually corrupts the whole sheepfold, so one slothful and perverse monk in a congregation often becomes the cause of many transgressions. As Saint [Christophilus?] bears witness, a little leaven corrupts with its odor the whole mass of flour with which it is mixed; so young monks, and [unclear], who associate with lukewarm and slothful elders, are imbued with their depraved habits and thereafter are never restored to the integrity of holy fervor. Therefore I say to you elders: be, by good works and chaste and always modest speech, a model of life for the young, so that whenever they are corrected for their offenses, they may not defend themselves by the examples of the elders. For it is most shameful that elders should be guilty in those things for which the younger are deservedly reproved. Live, I pray, old men, in such a way that in your presence the younger may presume neither to say nor to do anything that seems blameworthy.

Let them fear you as judges of evils, not as acting the part of patrons, since as many as sin by your example are reckoned to have perished by your teaching. Let no one among you become lukewarm or negligent, since desires kill the lazy man, and the vanity of all things destroys the idle monk. Let there be among you no talkative man, no wandering monk, no roving idler, murmuring and restless, since whoever delights in such pursuits both ruins himself by evil conduct and kills his brother by his examples. Let there be among you no mocker of the simple, no despiser of the humble, nor any rash censurer, since he who is quick to mock will be consumed in his foolishness and will not be glorious. He opens his mouth against the humble, is always seeking quarrels, and rejoices that he is talkative about the deeds of others.

He will not prosper in his counsel; and if he is raised to some honor, he will quickly fall into the depth. His pride is hateful to God, since, although he is stupid and foolish, he boasts that he is learned and wise. Soon his foolishness will be laid bare, and a grievous destruction will seize him.

Folio XXVI.

His heart meditates folly, and there is no peace around him. He will be hateful to those near him and to his neighbors, and no faithful friend will accompany him. He leads his life in hypocrisy, having assumed a pretense of dissimulation, and by his foolishness he will draw many into aversion. He hates peace and loves discord; he will be caught in the sloth of his mind, and there will be no one to grieve with him. He will be crushed by a double affliction, because he did not permit peace to those who had it. The devil has made a nest in his tongue, and Satan has fixed his dwelling in his mind. Therefore there is no love of the brethren in his heart, since he sows discord between the shepherd and the sheep. He boasts that he is a friend of God and accepts no one as his equal in regular observance, but he does not understand humility, the greatest ornament of a monk.

He does not open his mouth for words of spiritual edification, and from his heart nothing but vanity proceeds. All day long, dissolved in mind and wandering in body, he runs about in the monastery; he gives himself to useless and utterly idle speech; he thinks nothing of the salvation of his soul; he cares for his belly as God. Guard your mind from his speech, and do not set your foot in the way of his words.

Whoever desires to show himself a monk and minister of God, whoever truly loves the Lord Jesus with his whole heart, be cautious and watchful in all your works, and always flee the companionship of those in whose life nothing of heavenly doctrine is seen. Be the companion of humble monks seeking perfection and [unclear], who yields, shaken, to every wind; but strengthen your soul in a good purpose [unclear] to love, or be deceived by the counsel of the depraved. For it is best that the heart be established by grace; and the one who instructs by example toward the good, love and venerate as a father. Have no commerce of familiarity with a restless brother, lest at some time, strengthened by his depraved example, you fall into the rebellion of the proud. Let no angry and murmuring monk full of [unclear] be at your side; and with him who

On fleeing the company of transgressors.

...kicks against his superiors, never consider him a friend. Whomever you see violating the canon of fasting without the blessing of an elder, flee as an enemy of salvation; likewise the man who by talkativeness, or for a [unclear] reason, overturns peace and stirs up quarrels. As from the face of a snake, flee the monk who is rebellious and disobedient to his elders, since he seethes full of the poison of malice and, in the pride of his mind, has lost his soul. He who does not obey the command of an elder is perverse; he who, corrupted, [unclear] is an apostate. Let not the man who speaks slanderously against his brother be in conversation with you, because [unclear] is far off and [unclear].

Whomever you find wholly solicitous in every zeal to live in regular observance, love and venerate as a father and a most beloved teacher. With confidence enjoy the familiarity of him whose friendship always makes you better in the love of God. With all zeal imitate good men, and follow the conduct of those who live in conformity with monastic perfection. Have as a friend the brother of good will; but turn your ears away from him who is of hard heart. Let the man who is soft in spirit and dissolute in conduct be to you like a man who breaks down hedges in a field. Do not be the companion of him who despises the rule and silence, who distinguishes neither places nor times, who without the prior’s blessing everywhere [unclear] and multiplies [unclear]. The monk who, given to wine and drinking, rather often exceeds the common canon of the monastery is the fuel of lust and the spring [unclear] of all vices.

The monk who relies on the counsel of his own head against the [unclear] command is close to perdition, and walks festively in danger of his soul. Do not share in the works of an obstinate monk, nor have friendship with the man who, laughing at the deserved deeds of his superior, speaks against them. Be continually in the midst of disciplined men, and let your soul gladly walk with the humble. For he who is joined to good men shares in their virtue, and he who walks with the wicked will fall into a pit. But a monk of perverse will leads very many astray; and he who despises obedience will never be exalted. He who lifts up his voice and cries out with loud shouting cannot hide the foolishness of his heart, and glories in his vanity.

The friendship of good men is firm salvation for friends, and in the company of transgressors simple innocence is corrupted. The company of those men is best in whom the fear of God has confirmed examples of good works. Nothing is more precious than a friend who fears God, and nothing more dangerous than a companion who is of perverse will. A brother who fears God with all his heart will be a wall of strength for his friend; and the man joined to such a one in holiness of mind is sanctified at all times by the blessing of the Spirit of God. He who rejoices in the midst of those who fear God is sustained, lest he fail, as if by a very strong wall around him.

From his words the servant of the Most High is known, and works of holiness reveal the good monk. No foul or scurrilous word comes quickly from the mouth of one who fears the Lord; and he who is a true lover of Jesus does nothing that offends goodness. In the mouth of monks who love [God], Christ always resounds; and he who is a true worshipper of God demonstrates the discourse of righteousness both in his mouth and in his work. He who fears God is the best counsellor; and he who walks according to the canon is a prudent judge of thoughts. An elder who fears God and has long been proved and experienced in regular observance is a director of the young; and he who has no stain in his garment should be a good instructor for novices. He who is an understanding teacher and expounder of the divine scriptures, guarding his soul in humility: receive all his words gladly without [unclear], since he has the sinews and solidity of future eternal happiness.

He who teaches truly also suffers with the infirm; and he who loves Jesus encourages the wavering spirit to strength. He who walks with a verbose man will not escape contention; and he who delights in falsehood will never be a friend of wisdom. He who is assiduous in external things will not make progress, and boasts without cause that he is a monk. The purpose of holiness is quickly corrupted when a monk wanders outside his cell rather too often through [unclear] desire. He who abandons the secrecy of his cell without the command of an elder does not strive toward the perfection of the holy purpose. Beautiful is the company of good men and of those who fear God; and he who has chosen to live with them will not feel confusion.

The heart of a young monk is the tablet of the world, on which the conduct of elders is now inscribed, [unclear] to be erased. The worst writer of a beautiful heart is the elder who either does or says shameful things [unclear] before a young man. He who infects a young man with reckless speech is like the impious Herod who

Homily XII

He killed the boys. The evil that a young man receives from a foolish and negligent old man, even when he has been made a priest, he will not amend. Every vessel that is filled with filth is corrupted; and a monk who is negligent in the novitiate, when he has grown old, is not amended. Cursed is the old man by whose evil manner of life young men perish, because he who leaves evil tracks for those who follow is like one who with his own hand has cast a blind man headlong into a pit. Before the eternal Judge each man is worthy of as many deaths as there are innocents who have perished by his wicked example.

Young man, seek an old man as the guide of your life: not one who has completed many years in a lax and lukewarm manner of life, but one whom the fear of the Lord and knowledge of the divine Scriptures commend. Better is the company of a young monk who fears the Lord than the fellowship of an aged teacher whose life does not have the light of divine love and the integrity of regular observance. An old man disordered in morals, lacking purity of mind and without discipline, is like [unclear], lame in the leg, being led to the grave. An old and lax monk is like a foolish man who, not knowing the boundaries, is captured with robbers at a drinking banquet. An old man without maturity is like an elder-wood pipe crushed under the feet of players.

Vainly does he boast that he has been a monk for many days, if he has not grasped the beginning of inward conduct. He who loves the purity of his heart guards himself at all times from the company of undisciplined brothers. Just as a stain of pitch clinging to the garments of dancers grieves virginity, so a good young man blushes at the filthy words of elders. Lascivious speech does not belong to a man who fears God, because out of the abundance of the heart the mouth speaks; and he who utters filthy words is not clean before the Most High. If sinners begin to hate you because of the fear of God, do not be saddened, because unless you displease the wicked you will not attain the perfection of the good. For to displease the wicked on account of justice is praiseworthy, and a manifest sign of divine love. If you love your soul, flee the counsels of the undisciplined, and do not keep company with mockers. Walk with the good, and let him who fears the Lord be your counselor.

Concerning monks sent on the road. Homily.

Folio XXVII

It belongs to monks to flee the world, and, for love of solitude, to avoid the crowds of men at all times as much as they can. A monk is named from solitude, although he is called one from unity. He cannot be a monk who delights in the throng of peoples; and he who delights in cities has not yet tasted monastic sweetness. If you are a monk, you must not leave the solitude of the monastery without reasonable cause; and if you are bound to silence, do not delight in the conversations of worldly people. Whoever loves wandering excursions on the road has abandoned his conscience; and he who is often outside the monastery does not preserve the purity of his inward progress.

He who goes about the houses of his parents and delights in the feasts of neighbors does not consider himself a monk; and he who goes to the banquets of drinkers kills his own soul. He who sleeps in the house of his kinsman seeks comforts; and he who avoids the assemblies of the religious follows a destructive freedom. A monk in the house of father and mother is like a lamb in the midst of wolves, and like a hare surrounded by the dogs of hunters. If you are a monk, if you are God’s servant and soldier, what are you doing in the house of your parents, or what are you seeking in the midst of the people? A monk remaining long outside the monastery among secular people is like a man who buries his only son beneath the depth of waters. For just as there is no life for fish on dry land, so there is no salvation of soul for monks in the world. Outside the river the fish dies; and the purity of a monk’s conscience is quickly violated outside the monastery. The life of monks is in the monastery, and the [death?] of souls is in the midst of secular people.

It is a great virtue of the soul to flee the crowds of men, or, when it is entirely necessary to be among them, nevertheless to avoid them in mind. We are sometimes compelled by necessity to make a journey through the world; but the less the desire of the mind is drawn away from the secrecy of the cell, the less the purity of conscience is polluted by meeting men. Therefore every good monk must be admonished by us that, whenever by order of his senior he is sent on the road because of the necessity of any matter, his soul should never wander outward. He who does not guard his senses is quickly corrupted when evil is set before him; and he who casts away the fear of the Lord, [unclear] impure to the monastery

Concerning monks sent on a journey.

[unclear] will return. A stream flowing out, by its muddiness, stains the beauty of the meadows lying open round about; and when a monk gives attention to the tales of secular people, he defiles the purity of his conscience. Therefore, before you set your foot out of the monastery, arm yourself with holy prayers; and before you go out on the road, do not neglect to commend your way to the Lord with prayers. Then carry out what the lawgiver has commanded, and entrust yourself to be protected by the prayers both of the abbot and of all the brothers. Prescribe for yourself the canon of the severity of regular observance, and, with a stable remembrance of it, guard your mind from every outflow of vanities that meet you.

Do not go anywhere out of the cenobium without the abbot’s blessing, because, since you ought to be dead and buried to this world, it will not be lawful for you to do anything further without the command of your elder. Recognize yourself as a soldier of King Jesus Christ: you must follow your emperor, without whom there is no salvation. He, fixed to the cross, is taken down not by his own hands but by the hands of others; and you, if you desire to be saved, must have your will governed by the abbot’s command. For the monk who goes out anywhere from the cenobium without the abbot’s permission is like a little sheep in the darkness that is burned up in the fire of the house. But the true monk of Christ, even when he is outside the cenobium in body, remains in the cloister of the mind; and he is no less alone among many than he is accustomed to be solitary in his cell.

The lover of Christ thinks of Jesus even in the midst of a crowd; and he who is a true worker of virtues keeps his heart firm in the fear of God in every place. For even if he is not in the monastery in body, yet in heart, because of the vigor of his spirit, he has always stood firm and stable, as if alone in the cloister. The spirit is not polluted by the movement of the body, when the solitude of the mind is preserved. You must live with the same holiness on the road, O monk, with which you are commanded to conduct yourself in the cenobium, and you must walk with a certain greater caution, lest you scandalize anyone by a more lax example, where there are as many judges of monks as there seem to be onlookers present.

The eyes of all secular people look up to monks, and they seek in their works the holiness which they hear them to have professed. A monk gives more offense by one rash word than a man given to the world does by ten thousand. For however light and buffoonish a worldly man may seem, nevertheless he has not learned to tolerate the insolence of monks with an even mind, because in his rustic simplicity he believes all cloistered men to be not such as they are, but such as they ought to be. Hence an evil word or deed among them is ascribed to the monk for damnation, whereas it is imputed to the worldly man for pardon. Nor without reason. For the monk who has professed a holy and approved canon is bound to direct his whole effort toward perfection, and in word and deed, in all purity of mind and body, far to surpass the conduct of secular people. For a light or idle word, which is granted to secular people for pardon, is judged for destruction in cloistered men.

Gold is more precious than all metals and is more desired by mortals, and in no other is a stain or corruption of falsity more quickly charged. And the flaw which is discerned in gold with judicial severity is passed over in the other metals because of the baseness of their nature. Gold gladdens the eyes by its beauty and strengthens the innermost parts of life by its virtue. Gold, when smelted in the fire, is not diminished; and the true monk of God is not changed from the purpose of holiness in the tribulation of persecution. A small [unclear] in a golden vessel is very displeasing in the sight of a powerful man; if an earthen vessel is crooked, no one detests it. When a monk offends in small matters, a great outcry of many people rises against him, because his conduct is compared to gold. The canonical life of monks is gold, a mirror. Gold in the midst of mud receives no stain of its nature, but preserves all its beauty inviolate.

So too the true monk, a lover of Christ, remains among men, when sent on a journey, just as he has learned to conduct himself in the secrecy of his little cell, because he walks pure in mind as well as in body before the Lord. For if he is a true monk, he is not polluted by the dust of another’s manner of life, nor does [unclear] delight him away from the rectitude of [unclear]. He who is secure in heart is not divided even in the midst of those making a tumult. Therefore, monk, you who desire to be good, gather your mind back to yourself; and before you leave your cell for the journey, dispose your heart. Let the fear of the Lord always be the companion of your journey.

Homily XII.

And let the guardianship of monastic discipline never depart from your side. Stop your ears with the remembrance of the last things, lest the hearing of vain speech pollute the integrity of your mind. Humbly cast your eyes down to the earth, lest they look upon what it does not befit a servant of God to desire. Do not take part in the conversations of carnal men; if you cannot avoid their presence, beware lest you lend them your mind. Even in the midst of ribald men, do not transgress your rule, and do not abandon your accustomed gravity. Do not fear the insults and reproaches of [unclear], and let your heart not be troubled by the words of men of darkness. The observance of monastic discipline is justice; and those who despise the simple pursue the innocent with laughter. Preserve your holy purpose in all things, and the Most High will avenge the injury.

Do not say in your heart, “I suffer violence,” nor be ashamed at the words of those who mock you. The glory of a monk is to endure insult, and the crown of beauty is to rejoice in reproaches. He who is patient under injuries is stronger than Atlas, and he who is not saddened when mocked is greater than all. If you have fixed your desire in heaven, nothing on earth will disturb you; and if you are a true monk, your heart will exult at injuries. There is a judge in heaven who knows all things, and there is the Most High God who cares for all things. He is the just rewarder of merits, and he will remember his poor. The more deeply you cast down your soul now in this life, for love of God, into the depth of humiliation, the more in future glory you will be exalted above the rest.

For by patience heaven is ascended, and through humility one comes to the kingdom. For it was also necessary for Christ himself to suffer, and so to enter into his glory. A delicate soldier is he who seeks pleasures while his emperor patiently endures insults and mockeries, and while he hangs on the gibbet of the cross for his army, he follows after pleasures. A soldier who goes forth naked to battle without arms, and a monk who disdains to embrace patience and humility amid insults: for both there is swift destruction. The monk who is a sincere lover of Christ is not angered by injuries, does not threaten those who inflict insult, stands fixed in his holy purpose, and, however much the wicked rush upon him, is not moved. As timely rain increases the hay in the meadows, so merit grows for the monk from the humble endurance of injuries. Humility is the sinew of all virtues, and constant patience under injuries for the love of God is the mine of good works.

Therefore, when you are about to go out from the monastery onto the road, prepare your heart for the endurance of injuries, and strengthen your mind against the insolences of mockers. When misty fellows shout after your back, repeating the name “monk,” remember Christ, mocked and spat upon before the governor, who did not answer a word, but silently preserved patience. Imitate him as your leader, O monk; always listen to him as your teacher, for he was meek and humble of heart. Do not answer a word to those who mock you; do not turn your face backward, but say with the prophet: “Those who sought evils for me spoke vanities, and meditated deceits all day long. But I, like a deaf man, did not hear; and like a mute man not opening his mouth. And I became like a man who does not hear, and has no rebukes in his mouth.” This Christ did; this Jesus taught; this the king of all commanded. If you wish to be his disciple, you must always be ready for all injuries.

When you are set upon the road, do not neglect to say your canonical prayers with whatever devotion you can; and always turn over something good with you in your mind, either by praying or by meditating. The Lord walks with you, and his holy angels accompany you as you walk. And therefore preserve a clean heart in all things, lest you offend the majesty of so many and such companions. The Lord is all eye and ear; from his knowledge nothing is hidden. Keep constant guard over your words, and let deliberation of the heart precede every word of your mouth, so that you speak nothing at all of which you could repent. A monk will speak both few words and reasonable ones, and his lips never exceed measure in speech. All his conversation is directed to the edification of his neighbors; and he who teaches very many by his conduct, even when silent, speaks useful things. He who is a true lover of God walks most humbly on the road; and he who fears the Most High restrains his mouth from laughter. In all your life, think yourself mortal, and live dying, as one who is already sending forth his last breath. Happy the kingdom and rich before God the province in which monks rise up with Boötes, since where there is no fear of God, the theaters are filled with cloistered men. A monk on the road

Concerning monks sent on the road.

He who has God as his friend easily disdains familiarity with men; and he who speaks with angels takes very little delight in the conversations of mortals. Whenever on the road you see a sign of the Lord’s Passion or of the Crucified One, do not pass by unless you say: “I give you thanks, Lord Jesus Christ, for the pain of your wounds, for the shedding of your most holy blood, and for your most innocent death, which you endured for us on the altar of the cross; and I beseech you, by your bitter Passion, have mercy on me now and in the dread hour of my death.” Repeat this very brief prayer often as you go, and never pass by an image of the Crucified One unless you have given thanks to the Savior.

Do not contend with him who walks with you on the road, lest, when he has returned to the monastery, he lie about some evil thing against you. He who provokes the companion of his journey to impatience is like one who drives a mad dog with a blow to bark. A wicked man is overcome by gentleness; and he who is humble in heart calms a soul that has been stirred up. In the midst of secular men do not pour out speech, lest perhaps he take up mockery against you. We allow good things to be spoken [unclear] among young men; but let the one who is lesser in rank listen to him. The weary ploughman hastens to rest; and the monk whole in spirit, running the byways, returns with longing to his cell. Let the word be restrained in the mouth until reason brings forth a judgment of fairness; and let speech that can instruct hearers not be hidden.

Do not put trust in the songs of flatterers, since [unclear] they have shot down the innocent; they soothe the ears with ill-composed speeches. A monk who is nourished on contentions is like [unclear], and like a [spastic?] man who, under the name of religion, stirs up quarrels. In the presence of the learned do not add to the speaking, lest perhaps, when you do not understand the parable, you be laughed at by those standing around. He who recognizes himself as a monk is [unclear] by profound speech; and he who teaches little ones makes [unclear] the question. When you go to men unlike you in purpose, do not boast in anything; but if you are questioned, answer humbly in few words. When set upon a journey, always think of God, and regard the reverence of your elder as accompanying you. Do absolutely nothing that you would not wish to be made known to him; since, as the sacred [writer] says

On All Things, XII.

The servant of Christ is believed to act in Christ’s stead in the monastery, and therefore he is deservedly honored by all. Therefore live as though you always had him present before your eyes; and whatever you would not presume to do or say while he was looking on, do not attempt in any way when he is absent. For it is foolish consolation, when conscience is biting with guilt, for sin to be hidden from men and to flee the judgment of the pastor, when one knows oneself to be sick unto death. The monk who does an evil which he wishes to be hidden from his prelate has violated the integrity of the monastic canon, and has gravely sinned against the fifth degree of humility. For thus it commands: The fifth degree of humility is this: if he has not concealed from his abbot, by humble confession, all evil thoughts coming into his heart and evil deeds done by him in secret. These are the admonitions of father Benedict; these are the holy teachings of monastic instruction. If you, monk, despise or neglect them, you will be convicted of forgetfulness of your own salvation.

It is a sure sign of humility if a monk does not refuse to open his heart to his elder, and does not wish any of the evils he has committed to be hidden from his pastor. He who confesses his fault with humility will be strengthened against the adversary of his salvation; and he who hides his thoughts will make progress in evil. For there is no thought of evils so small that it does not gradually grow if neglected; and no vice so slight that it does not gain strength if it has been dissembled. Therefore evil thoughts must be repelled immediately at the beginning, because when a depraved thought is not suddenly extinguished it produces delight; delight produces consent; consent casts one headlong into action. Then an action of evil, often repeated, begets habit; habit begets necessity; necessity brings in despair; despair contempt; contempt obstinacy; and that brings forth the eternal death of the soul. For Scripture says: When the impious man has come into the depth of evils, he despises.

Is not your abbot, O monk, the pastor and physician of your soul? Are not I, my dearest brothers, after God, the one who feeds your mortal bodies with necessary nourishment? Am I not compelled to minister the word of salvation to you? If you sheep flee the pastor, what are the pastures of the spirit which you expect from us? The sick man who flees the physician despises his own salvation and willingly kills his own soul. Therefore the monk who walks in the way of malice and turns aside from the paths of justice is near to death; and he slips so much the more deeply into the depth of vices, the less he reveres the judgment of those who correct him. But he is truly a monk who keeps his soul from every iniquity and does nothing at all which he would wish his pastor not to know. He who conceals his way is not pure; and he who flees the presence of the judge increases suspicion. Like a sheep walking in the desert, which is seized by the wolf, so the negligent and impure monk who withdraws himself from the knowledge of his pastor is devoured by demons. The sick man running to destruction, and the monk hiding every sin: there is no salvation for them unless they return to the physician.

Monks returning from a journey should immediately on that very day, according to the monastic canon, prostrate themselves in the sight of all the brothers, so that whatever has been committed on the road through negligence may be expiated by the common prayers. For the common prayer of many avails much for washing away sins, if it has been poured out to the Lord with the fervor of devotion.

Here ends On All Things, XII: On Monks Sent on a Journey.

On the Daily Expiation of Sins.

On All Things, XIV.

As long as we are placed in this corruptible life, dearest brothers, we offend daily in many things; and however holy our conduct may seem

On the daily expiation of sins.

We are not without sin. For the body that is corrupted weighs down the soul, and the earthly habitation depresses the mind that thinks many things. For Scripture says: “There is no righteous man on earth who does good and does not sin.” Likewise the holy evangelist John says: “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” Indeed, through commerce with the flesh, which is too much delighted, the soul sins, and the strength of the spirit is diminished by despair. For the mind is deceived by the presentation of sensible things, and readiness to sin is strengthened by long habit. The weakness of the flesh enfeebles the fervor of the spirit, and the frailty of the will resists the holy purpose of the mind. Hence Solomon, the most wise king, says in the book of Proverbs: “Seven times in a day the righteous man will fall and rise again; but the impious will fall into evil.” By the testimony of this saying we are admonished not to grow slack in the purpose of holiness, even if it should happen that we have fallen seven times in a day.

As often, O monk, as you have fallen through sin from the purpose of holiness, so often rise again to your former fervor, not with sloth. It belongs to human frailty to fall, but to diabolical obstinacy to remain cast down in the mire of crime. The demons sinned once, and in their obstinacy they were made hardened and pertinacious, never thereafter to return to repentance. But men, as often as they have fallen, can always rise again to repentance, and by tears and prayers obtain the grace of God which they had lost by sinning. For the heart of man is flexible and can be moved in either direction, because no man in the flesh is to be believed able to become so evil that he cannot, if he wishes, recover from his malice and, with God granting it, reform his mind toward goodness. Conversely, no one becomes so good in this mortal life that he cannot become evil, if he misuses the grace of the Lord.

Since these things are so, my brothers, you must be admonished by my exhortation today to walk carefully: so that he who, with conscience as witness, is already advancing on the paths of righteousness may persevere in them by progressing daily, and he who understands himself to be guilty before the Lord may amend his life as quickly as possible. If human frailty daily impels you, or, to speak more properly, casts you down and makes you sin, let the love of God and of your own salvation also incite you daily to expiate your fault humbly through true contrition. Thus also the righteous man falls seven times in a day and rises again, because although he slips through human frailty, nevertheless, always persevering in the purpose of holiness, he is strengthened more and more in spirit in the love of God. For while he keeps his conscience free from grave sins, he is unwillingly stained by daily negligences; and when he sees that he cannot live without faults, he groans the more, humbly recognizing his weakness. But if he has even been overtaken by a graver fault, he soon rises again to amendment through repentance.

Therefore, considering the condition of human frailty, the ancient moderators of monastic discipline established various kinds of expiation, by which both monks of good will might daily advance toward better things and the wicked might be compelled to the observance of the regular life. For in the Rule the holy father Benedict commands thus, saying: “With all solicitude let the abbot take care concerning delinquent brothers, because the physician is not needed by the healthy, but by those who are ill.” For this reason the first leaders of regular observance established by prudent consideration that daily after Prime a chapter of faults should be held in the appointed place, in which, with the abbot or prior presiding [unclear], the actions of all the brothers should be brought into the open with fair examination.

This place, my brothers, bears the type of the purgatory of souls, because here not only are past sins expiated, but we are also fortified by expiatory repentance [unclear]. For in this place, which we call the chapter room, whatever you have committed openly is corrected and expiated through salutary repentance. Here each day, with the paraphrast pronouncing it, you learn your monastic law, according to the integrity of which you promised to live; here every day you hear the exhortatory word of salvation; you listen to the briefly recited victories of Christ’s martyrs and their manifold sufferings for the orthodox faith. This is the school of monks, necessary for the consideration of regular discipline, in which all that is commanded to be observed by cloistered men is learned. There are two things, my most beloved brothers, which this place requires of you: the first, that in correction [you be] always humble

Homily XIII. Folio XXX.

that you maintain patience; the other, that you willingly receive our exhortation, such as it is. For the first purpose, our holy lawgivers, wishing you to be ready, command that the brave deeds of the martyrs, whose imitators you ought to become, be read; and then, so that you may be teachable in spirit, they ordered one passage from the Rule to be added. And so, that by imitation of the holy martyrs you may be strong and patient under necessary rebukes, the sequence of their passion is read here in your ears; and, in order that you may prepare your minds for saving doctrine, a reading from the Rule which you profess is recited to you together with it. The holy martyrs of Christ encourage you to patience by their example; and the blessed Benedict admonishes you by his teaching that you should also be ready for injuries.

Therefore let none of you, most beloved brothers, in this place refuse humbly to receive penance daily for his negligences; let no one disdain it. This place is the public place for expiating sin, in which the severity of judgment is so tempered that the kindness of discretion is not violated. For I wish to be the physician of your souls, not their destroyer. Therefore come securely to the examination of our judgment, and humbly proclaim yourselves openly concerning negligences committed. I do not wish to burden you beyond the Rule, so as to transfer the most secret offenses of conscience from sacramental confession to the public examination of faults, which we know that certain men have done, to the grave [unclear] of the souls of their subjects. For thus our lawgiver Benedict says in the Rule: But if the cause of the soul’s sin has been hidden, let him make it known only to the abbot or to spiritual elders, who know how to heal their own wounds and those of others, not to disclose or publish them.

There are two places in the monastery for the expiation of sin: one for those sins that are manifest, and the other for those that are hidden. For manifest sins must be expiated publicly before all in the daily proclamation of faults; but hidden sins, and those whose disclosure would scandalize the weak, must be referred to confession. For he whose sin is manifest must also be punished publicly; and he who has offended in secret must also be corrected in secret. There are certain rulers of cloistered men who do not fear to bring the hidden sins of their subjects to public examination; and in my judgment they do not execute the rights of prelacy prudently enough, since they close off from their subjects the way of salvation and bind their confession, most free though it is, under the bond of ill will. How dangerous this is, there is no one even moderately wise who does not understand. For the holy founder of monks rebukes this rashness of a pastor, saying: Let the abbot exercise solicitude with great care, and with all sagacity and industry take care not to lose any of the sheep entrusted to him. Let him know that he has undertaken the care of sick souls, not tyranny over healthy ones.

We have appointed for you four spiritual confessors from among the seniors, so that if any one of you has been seized beforehand by some hidden temptation, and has found our [unclear] inexperienced or suspect, he may securely have recourse to them for his consolation. Although we have found these things hitherto known to the whole congregation [unclear], whom we have observed to have withdrawn trust from us both in confession and outside it. For all know, and you plainly see, that I seek nothing more in you, desire nothing more, than your salvation and the daily increase of spiritual progress. For you are my crown, you my honor, you my joy, because then I consider myself happy when I know that you have made progress in the love of God.

You have obtained a great opportunity for making progress, dearest brothers, since the place in which we serve the Lord as soldiers is removed from all tumult, and we do not cease to advance you toward better things by daily admonition. But whenever any one of you has fallen into some sin through human frailty, he is not permitted to lie long in dejection of spirit, where one is daily proclaimed by another in true fraternal charity for his negligences. This is a workshop of salvation, in which the mind is fed with the nourishment of heavenly doctrine, and the soul is daily cleansed from the stains of offenses by public satisfaction. This place is an earthly purgatory, in which the monk is corrected with discretion for his negligences, and through humble patience, for the love of Christ, is daily offered to his Creator in a long martyrdom. [unclear] brothers, in this assembly, receive with discretion those proclaimed for faults; it is yours to endure all things most patiently

On the Daily Expiation of Sins.

to suffer. For it is necessary that we make satisfaction for our sins; but if we neglect to do this in this life, in the life to come, compelled, we shall necessarily do it. There are some among you who take corrections very hard. To them we declare what we have often said, that in the future they must endure very grievous things, they who refuse to endure small and light things here. But I, considering their weakness and ignorance, am gravely tormented within myself, because I see their minds wounded, and yet I am afraid to apply the necessary medicines. For if I apply remedies suited to the diseases, I fear lest, made fainthearted, they fall into despair, or certainly, given over to a reprobate mind, withdraw entirely from their holy purpose. Therefore I use as much discretion as I can, as all of you will bear witness for me, preferring to send the weak through patience with charity to purgatory rather than, from just severity, to have the despairing descend into hell.

For who in this mortality could ever make satisfaction for sins who did not apply a good will to penitence? For good will alone commends the works of penitents. But although many are punished unwillingly, they are still far removed from perfect satisfaction. Believe me, my most beloved brothers, that satisfaction for sins is commended more by suffering than by acting. For even the Lord and Savior of us all, Jesus, by suffering expiated the sin of the whole world on the altar of the cross. Would that you knew how effective a medicine it is for the soul wounded by sins to receive proclamations and corrections with humble patience, and also, for the increase of perfect satisfaction, to bear injuries and insults with equanimity. I am certain that humble patience in adversity far surpasses every kind of satisfaction; and the readier the mind has been to bear insults and injuries for the love of Christ, the more easily and quickly it will obtain from the Lord pardon for all its sins and a fuller indulgence.

For this place in which we now speak is the workshop of purgation and expiation, in which zeal for regular discipline holds primacy, discretion presides over examination, charity directs and completes all things. Hence in this very place patience is very necessary for you; without its presence no satisfaction will be consummated. The monk who is a zealous lover of his salvation loves this place as a workshop of expiation, and never goes forth from it without having been made better than himself. For this place is to be feared and dreaded by demons, but dear and greatly venerable to the holy angels of God; in it the fault of humble monks is washed away, and whatever is committed openly is also expiated publicly before all. But if any hidden fault has been committed by any of you, the secret confession of the penitent will likewise purge it away. In both cases pure confession with humility is required, and both here and there patience is judged necessary for you.

Therefore, whoever you are, monk, who desire to be good, prepare your soul in all patience, so that you may hold the tranquility of mind most constant as much in adversities as in prosperities. When you have been proclaimed by some brother for your negligences, patiently [unclear] the rebukes from the senior, you who offend daily in many things. He endured countless injuries most patiently for your salvation, and why should you not suffer humbly for your sins? Bear patiently with all humility, faithfully bringing to mind how innocently the mighty Son of God was accused. For if he, just and innocent, who committed no sin, suffered insults, why should you not patiently bear rebuke with tolerance in satisfaction for sins? But if you did not deserve the proclamation in judgment, nevertheless endure it patiently for the love of Christ; now it will be reckoned to you not only as satisfaction for preceding sins, but much more as justification. Therefore whether a monk is proclaimed justly or unjustly, he has no ground for just defense, because if he has sinned he suffers according to his desert; but if he is innocent, he is the more bound to patience. For no one unless patient and humble will be able to imitate Christ. But since the monk is especially bound to be a disciple and imitator of Christ, it is especially fitting for him to be patient. Without

Homily XIII.

Fol. XXXI.

[Without?] sword and fire a monk can be a martyr, if for love of God he has kept true [unclear] patience in his soul. For the true monk is neither puffed up by praises nor saddened by blame; he shows himself patient under injuries; at insults and reproaches he is glad and humbly keeps silent. No one is stronger than the patient man who knows how to conquer himself and humbly to endure adversities for love of God with a tranquil mind.

But the hard, impatient man is proud and arrogant, since he does not follow Jesus, the teacher of humility; and therefore he is indignant at just rebukes and [unclear]. As the furnace tests gold, so insults and injuries test a monk, whether he truly loves Christ. Humility and patience in adversity are the true badges of monks; whoever is not clothed in their adornment glories vainly in the name. He who is not humble cannot truly be a monk; he who does not keep patience in adversities cannot be a true disciple of Christ.

Hence king Solomon says in the book of Proverbs: “The patient man is better than the strong, and he who rules his own spirit than one who storms cities.” For a man’s teaching is known through patience, and his glory is to pass over wrongs. The furnace tests the potter’s vessels, and the trial of tribulation tests men among us. The monk who follows Christ in truth and who is a meditator on the Lord’s passion is patient under all injuries, not forgetful; amid insults he exults in spirit and rejoices. For, as blessed [Christopher?] says, all who have wished to live piously in Christ Jesus suffer persecution, and whatever evil befalls them they overcome with the greatest constancy.

And although patience is necessary for a monk in every place and time, nevertheless in the daily examination of faults it must be guarded with especially diligent attention: there correction of morals is carried out, and whatever has been committed against the standard of monastic purity is amended in each one by the senior. Therefore before we enter this place, all should think in the morning, and the mind should be strengthened against those things that can happen, so that if perhaps a rather harsh rebuke occurs, it may not overturn the mind from the state of tranquillity. For even if we have resolved to bring insult upon none of you, nor to do injury, nevertheless we do not deny that it can happen, so far as can be, that someone who has been corrected may think himself rebuked beyond his desert, since he weighs our paternal corrections by the words rather than by the intention.

As God knows, we seek your salvation in all things, and nothing else: to cut away vices by the roots, according to the ordinances of our religion. We sincerely intend to injure no one. We cannot please everyone in all things, but we are especially compelled to displease those who, while sinning against the rule each day, promise themselves impunity for their crimes. Of these king Solomon said: “An evil teaching belongs to those who abandon the way of life, and he who hates rebukes shall die.” The pestilent man does not love him who corrects him, nor does he go to the wise. He who does evil deliberately flees the light and hates correction because he is foolish; but he who is sensible in spirit gives thanks to his corrector.

Therefore in this matter I do not fear the hatred or murmuring of subjects, knowing that I have taken on the care of sick sheep, to whom, whether willing or unwilling, I am bound to apply the remedies of salvation. If it could be done, brothers, I would very much wish to disturb none of you in anything, even slightly, but to live among you with the greatest tranquillity and cheerfully to serve the Lord our God in peace of mind and body. But because not all of you truly seek the things that are God’s, I must rebuke and sometimes disturb the restless, lest impunity for smaller crimes provide boldness for graver ones. For I know what necessity I suffer through the danger of pastoral care; and therefore I neither can nor ought to be silent when you sin, lest I be judged somewhere as consenting. I gladly endure it if, for this reason, it happens that I am hated, because this cannot be done without the gravest danger to your souls.

We ask you through our Lord Jesus Christ, crucified for us, that for love of God and for the remission of your sins you endure our paternal and necessary rebukes at all times patiently and with true humility. Let each one consider in himself that there is no day on which he does good and does not offend in some respect; and let him know that he will receive in this world the reward of his works: good things for good, and for evil things [unclear]. Therefore let him strive, as much as he can, in this life to make satisfaction for his offenses

On the Daily Expiation of Sins

[unclear], and humbly to expiate all their iniquities by the daily chastisement of the body. Know, my brothers, that there is no sin so small that the justice of almighty God lets it go unpunished. And therefore, since there is none of us who has not offended in many things, arm yourselves, I beg you, with patience and humility, so that whenever you are corrected for your sins, you may bear it with all gentleness. For in this time of free choice you can, with a small expiation, make sufficient satisfaction for many debts, for which after death in purgatory the soul will be tormented, even for small ones, for a long time and most grievously.

Indeed voluntary satisfaction is of great value; but that which is done from necessity earns less toward grace. Altogether, brothers, it is fitting and necessary for the soul to be cleansed from fault, if it is to reign in heaven and rejoice with Christ. But the soul that has neglected the cleansing of its faults in the present life will be heavily punished in the life to come. Let none of you say, my dearest brothers, what many ignorant people have been accustomed to say: “It is enough for me if my soul has undergone the pains of purgatory.” Believe me, brothers, whoever says this word from the heart does not consider what purgatory is to be. For he does not know what he is asking for, who desires purgatory. Just as a man is foolish who, when he could pay his debt free, scorns to do so and willingly goes to prison, so he deserves to be judged the most foolish of all men who, when he can make satisfaction to God for his sins in this life, puts it off to the future.

In this life repentance is fruitful, and voluntary satisfaction avails much by merit; but after death there will be no place for repentance, but each one will then receive according as he has done in his body, whether good or evil. Think on these things, brothers, while you live in health, lest, overtaken by the command of death, you at last grieve too late. Let the salvation of today not wait for the morrow, and let the man who can pay his debt with grace while at liberty not allow himself to be dragged to prison with torture. As much as each one can in his whole life, so much let him take care to make satisfaction for his sins, since the spirit returns securely to the Lord if, while still existing in the body, it is daily purified by the fire of divine love.

Here you have a place in which daily expiation is made for public guilt: if you kept true and humble patience in your mind, you would without doubt obtain certain remission of all. But what you ought to do for secret and hidden sins, not only the rule admonishes you, but also daily sacramental confession instructs you in all things. At the altar we are accustomed every day, each one devoutly, to offer the Son of God’s majesty; and none of us approaches that holy washing and mystery unless he has first confessed according to custom, since the highest purity is required where, through the Mass, the salvation of the whole world is renewed.

Who among us, dearest brothers, amid these things does not daily make progress in the love of God, unless he shamefully and wholly lays aside every desire for progress? For I dare to say that the monk who does not make progress in this holy congregation is utterly convicted of having forgotten his own salvation. Believe me, brothers: God will save no one against his will. If you neglect your own progress, nothing but yourselves will be blamed. For God is the intellectual light that enlightens every man coming into this world, as John, the eagle that soars aloft, says; but those who do not receive the light will necessarily remain in darkness. He who turns his mind away from the faith that is in the Son of God remains in darkness; and for him who does not do the works of light, nothing that he sees will profit him for salvation. Outside the faith of our Lord Jesus Christ there is no salvation, and he who thinks otherwise is not a Christian.

Let not a foolish consideration of piety seduce you, O man, so that you believe anyone outside the faith of Christ, in any religion whatever, is to be saved, however innocently he may live or according to the law of nature; for just as outside Noah’s ark there was no life for men, so outside the Christian faith there is salvation for no one unto eternal life. For Christ, the only Son of God, is the one and only Savior of the world; whoever does not believe in him, the wrath of God remains upon him, and he will be condemned with the devil. But you, my brothers, who now believe in our Lord Jesus Christ, I beg you henceforth to live in such a way that, Christian in name and in deed, you may be able to come to his fellowship: who lives and reigns with God the Father in the unity of the Holy Spirit, God, through all ages of ages.

On True Repentance

Homily xiv. Of monks. Homily xiii. Folio xxxii.

Although our whole way of life, my dearest brothers, can rightly be called penance, since indeed we seem both dead to ourselves and already buried to the world, yet because we are surrounded by mortal flesh and sojourn in the midst of a sinful nation, it cannot happen that, by the impulse of our own frailty, we do not daily offend in some matter; and for the expiation of this, satisfaction must be made by doing penance not only generally but also specifically.

For penance is necessary for all mortals, by which they may both bewail the evils they have committed, with the intention of amendment, and henceforth, so far as can be done, resolve to live without sin. It is proper to monks to do penance without interruption, and continually to pray both for their own sins and for those of others. For a monk does not have the office of teaching, as Saint Jerome says, but of lamenting: one who, if weak, should mourn himself, or, if perfect, should mourn the world, and in fear await the coming of the Lord. If you are a perfect monk, do penance for the sins of others; but if you are weak, you must much more do penance for your own.

Therefore it is always time for a monk to do penance, since he is appointed as intercessor before God not only for his own sins but also for the offenses of others. But who among you is there, brothers, who is not burdened by his own fault? Which of you, I ask, does not need penance? I see you offending daily in many things, and I grieve; I perceive how you neglect penance for past things, and I tremble. Do you not recognize that you are mortal? And why do you not satisfy the name of monk, by doing penance, necessary in time? Remember, I ask you, the threatening Scripture which says: Do not delay to be converted to the Lord, and do not put it off from day to day. For his wrath will come suddenly, and in the time of vengeance he will destroy you.

For you will not escape death, which for you, old men, is at the door, and for the younger lies hidden in ambush; but when you least think it, the spirit, forced from the body, will depart. Therefore, if you recognize that you are sinners, if you desire to come to God's mercy, I pray you: take it up, and amend your conduct in all things according to the purity of the rule. It is enough that until now you have neglected true penance, and have continued for so long a time in a way of life too lukewarm. For God, who overlooks the sins of men because of penance, has not promised prolongation of life to those who put off repentance. Consider the long-suffering of God, who has so long mercifully borne with you as you sin daily, and do penance, so that you may find the forgiveness you desire.

For the Lord says through the prophet: I do not want the death of the wicked man, but that he turn from his evil way and live. In the holy Gospel also he says: Do penance; for the kingdom of heaven will draw near. Penance is a great good for mortals: it cleanses filthy souls, and recalls obstinate minds from destruction. Here divine Augustine says: Penance heals illnesses, cures lepers, and raises the dead; it increases health and preserves grace. Penance restores a step to the lame, sight to the blind, abundance to the withered, and strength to the weak, as all things truly commend it: where contrition pierces the mind; where humble and pure confession brings forth hidden sin; where obedience makes satisfaction according to its powers; where the penitent so grieves over past things that he truly guards at all times against future ones. True penance is that which the love of God adorns with groans and tears, where the sinner grieves more over the offense against God than he fears the torment of hell.

And who of us, most beloved brothers, would not grieve; who would not groan that, among the lawless monks, he has sinned against the Most High, from whom we have not only life, but also await the promise of eternal happiness? Woe to us, brothers, if we neglect to do true penance in this life, for the sake of which, that we might always do it, we were made monks. For our way of life ought to be occupied in Jesus Christ crucified alone, and from the consolations of the world, O monk, [unclear]: not pleasures, not delights with the world, nor laughter, nor any consolation of the flesh, but grief and bitterness with tears; and if you do not continually give yourself to these, you have lost the name of monk. It is not permitted you to rejoice with the age, you who are dead to the world; nor ought you to seek any consolations of the present life, you who promised the Lord to serve according to the monastic rule in solitude. Yours it is, monk,

On the true repentance of monks.

to despise always and everywhere the joys of this world for the love of God, and not to refuse to undergo any adversities or hardships for the honor of your Savior. For thus the canon admonishes you; thus the monastic institution commands; thus reason necessary for salvation persuades. You are ordered to be content with every baseness and extremity, and always fearful in all things. But I see very many of you perverting the rule of salvation, and living in the monastery otherwise than you ought. Monks now do not fear to seek delicacies in monasteries, though they came from the world to conversion poor and beggarly. For the things they could not have outside, if now they are lacking in the monastery, they rebel against humility as though they had suffered a most grave insult. Woe to the monks whom not the love of God but want has made cloistered; whose god is their belly, and who think of nothing less than poverty.

It is not for you, O monks, henceforth to seek in the monastery the delicacies which the rule commands you utterly to deny. It befits us to despise all the pleasures of the present life, and to love absolutely nothing in this world except God. For your whole way of life ought always to be bound to divine services, you who promised to live according to the spirit and not according to the flesh. He who is a true monk does not live without repentance, but daily chastens his body by abstinence, whoever truly longs for the banquets of eternal happiness. For it cannot be that a monk should enjoy the delicacies of the present life and eternal ones; but if he longs for those, he must despise these. For the monk who professes the cenobitic canon is commanded to be a disciple of Christ the Savior; if he desires truly to please him, he must become his imitator. Thus he says to him in the holy Gospel: Whoever wishes to be my disciple, let him follow me. But what “let him follow me” means, Saint John the Apostle teaches in a certain epistle, saying: He who says that he remains in Christ ought himself also to walk just as he walked.

And the Lord himself again says in the Gospel: Whoever wishes to come after me, let him deny himself and take up his cross daily and follow me. He who loves father or mother more than me is not worthy of me. And he who loves son or daughter above me is not worthy of me. And he who does not take up his cross and follow me is not worthy of me. Your teacher has not spoken obscurely, O monk, nor has he wrapped his sentence in riddles, but he has put forth an evident speech, by which you can pretend no excuse. For Christ himself is the exemplar and rule of a good and perfect way of life for every Christian, and especially for the monk; the cloistered man who does not follow him with all his strength and with his whole heart boasts in vain of the profession of faith.

For just as one is called a Christian from Christ, so a disciple is named from imitation of the master. Therefore imitate the master in your conduct, so that you may prove yourself a true disciple of Christ. For the Lord Jesus Christ, whose disciple you profess yourself to be, O monk, though he was rich, became poor for us; but you, though base and needy, seek abundance of all things in the school of poverty, and though the preceptor commands you to despise all things for love of him, you again desire to possess all things in the monastery.

Your Lord and teacher was obedient to the Father for us even unto the death of the cross; but you, full of pride and impatience, either refuse to obey your superiors for love of him, or obey unwillingly and with indignation. He, for your salvation, not only endured with the greatest patience throughout his whole life the words and reproaches of wicked men, but also tolerated blows and livid stripes and horrid wounds for love of you. Nor did he refuse to undergo a most shameful death, in order to recall your soul from the error of death to the life of eternal light. From the day of his birth he lived poor and humble in the world, and was sated with no tribulations and oppressions, so that he might restore you, a most lost man, to the knowledge and love of God by teaching and benefits. For what would we be if the Son of God had not appeared as man, except most lost? And what are we, if we do not imitate the master according to our strength, except ungrateful? Woe to us ungrateful mortals, who scorn to follow humbly our Lord and Savior. Let us examine our way of life, brothers, and compare the disciples to the master whose name has been invoked over us, and we shall plainly understand how far we have withdrawn from the paths of our most kindly preceptor. But let us return to him with our whole heart, I pray, and let us do repentance, because we have withdrawn far from the way of salvation, serving the flesh rather than the spirit.

Let no one deceive himself with the vanity of hope; let no one wait for the last hour of this life, when he can no longer sin, as repentance, because neither does the quantity of life have certainty

Homily XIV.

Fol. XXXIII.

[unclear] — nor does the delay of repentance [bring] security.

He who, while healthy, does not repent is a fool; and he who does not amend his vices when he can, by the just judgment of God loses the deferred power to do so. For repentance is fruitful when it has been voluntary, by the freedom of choice; but when the danger of death is already imminent, it seems rather to be necessary than undertaken by the penitent’s own choice.

Let no one say in his heart, my brothers, let no one think that the labor of repentance is hard, and for that reason must be put off until the very last particle of this life. That thought is exceedingly dangerous, because the fixed term of life which divine providence has appointed for each person, just as it wished to be hidden from all, so it will not prolong for anyone who deliberately puts off repentance.

If we wish to be safe and secure in conscience, let us do repentance while we are healthy, while we can sin, while as yet we are not being pressed by any necessity of imminent death. For it is a very doubtful matter to do repentance when necessity already compels, and the imminence of death makes you no longer able to sin: when, that is, you have not abandoned sins, but they, because you are powerless, have abandoned you.

O how many, deceived by the hope of a longer life, descend to the abyss of eternal damnation, who when healthy held repentance in contempt. For the longer you put off repentance, the less disposed you will always find yourself to repent. For wickedness takes strength with time, and there is no sin so small that it does not grow when neglected.

Therefore embrace repentance while you are healthy, and do not put it off from day to day, because you understand what you can do today, but you do not know what will happen tomorrow. Each new day brings its own small inconveniences, and he who today is not disposed to repentance will perhaps be less fit tomorrow.

But let none of you say: What have I sinned, that repentance should seem necessary to me, since my whole life is nothing other than a certain hard and prolonged necessity of repentance? You have heard Scripture testifying that there is no man upon earth who does good and does not sin, since no one is clean before God. For even if you do not commit the great crimes of human impiety, such as homicide, theft, adultery, fornications, and things like these, nevertheless, because you have been placed in that calling in which you ought with all your strength to raise every effort to the state of perfection, sins which are small for mortals living in the world are certainly imputed to you as more serious.

For all sins must be avoided by cloistered men, as far as they can be, not only those which hinder salvation, but also those which stain the perfection enjoined upon them. And which of you lives with such purity as monastic perfection requires? It is a great sin for a monk if he has laid aside his effort toward perfection, if he has lived negligently in the monastery, if he has transgressed even one commandment of the canon and the Gospel.

But who among you, brothers, loves the Lord God with such sincerity, such charity, and such fervor of love, as a man is bound to love his maker and redeemer? Or whom will you give me from among all of you who does not sometimes exceed either in taking food or in drink beyond what accords with the integrity of monks? Which of you does not offend in word, or who is not sometimes troubled by evil thoughts? Whom among you has sloth not struck, and whom has gloomy laziness not disturbed? Who is there in this little congregation of yours whom pride does not touch, and whom impatience has not rather often made a murmurer?

O, let each one of you consider the paths of his manner of life, and he will find that he fails in many things at any moment whatsoever. For what if a monk has committed no evil? What if he has kept himself clean from this wicked age? He will not be able to be perfect unless he has both turned away from evil and done the good which his perfection requires. For one without the other does not suffice, but perfection in man arises from both.

Therefore, brothers, we must always keep watch with the greatest zeal, so that we satisfy the institution of the holy fathers, according to which by public profession we have solemnly bound ourselves to live, in order that we may direct our effort without interruption toward the perfection set before us. Let consideration of our own weakness not draw us back from the holy effort, because we are helped no less by the grace of the Creator than we run by our own desire. Just as every day in many things [unclear] more negligently in the good purpose, let us renew [unclear]. Let us join tears to holy prayers, and always [seek] the help of God with devout [unclear].

On the true penitence of monks.

Let us [unclear] with supplications. Let us preserve charity inviolable in all things, since it is charity that covers a multitude of sins. Each day the good soldier of Christ, who desires to be faithful to his Lord, should examine his conscience by scrutinizing it at least once, and should weigh carefully how much on that day he has advanced or fallen short in holy desire. Whenever he discovers that he has sinned in anything, let him at once do penance, and with tears ask mercy from the Lord. Let him not await the uncertainty of tomorrow: salvation is today; and one who can immediately find pardon should by no means interpose delay. Let him at once grieve in his heart that he has sinned against the Lord; let him also renew his holy purpose with fresh fervor, and let him consider that day wholly lost on which he has not, by making progress, become better. Prayer should always be on the monk’s lips; continual compunction should be in his heart; tears of devotion should flow continually from his eyes; and the exercises of inward love should never depart from his memory. Often there should be in the mind of the cloistered man the most bitter remembrance of the Lord’s Passion; and all the prayers he offers to the Father should be presented in the power of the blood and wounds of our Lord Jesus Christ. On his lips there should always be words bearing before them the mark of a contrite mind, and either prayer should be offered to God or meditation on his words should be turned over.

Let the devout monk turn away from evil and do the good that he can, with cheerfulness and the discretion of the Spirit of God, since, as has been said, for doing penance it is not enough to change one’s habits for the better and withdraw from evil deeds, unless one also strives to adorn one’s conscience with good works. Therefore, my brothers, as you know, four things are required for true penitence. The first is true contrition for sins, which is a grief of heart voluntarily undertaken in detestation of those evils that one has committed. Of this Scripture says: “A contrite and humbled heart, O God, thou wilt not despise.” And again: “Those who sow in tears shall reap in exultation.” For the companion of penitence is the grief of contrition; the greater it is, the more fruitful penitence will be. For true contrition is commended by grief of mind and attested by the continual cleansing of tears. Great is the usefulness of tears, because there is no sin so grave that contrition accompanied by tears does not wipe it away. Hence the holy doctor Augustine says: “O humble tear, how powerful and virtuous you are, because yours is the kingdom, yours is the power. You do not fear the gaze of the judge; you impose silence on those who accuse of wrongs; alone you enter to the king, but you do not depart alone; you conquer the unconquerable and bind the almighty.” The same man also says: “The holier anyone is, and the fuller of holy desire, the more abundant is his weeping in prayer.” True compunction has grief; grief, however, is shown by tears, and with these penitence is adorned as with certain ornaments. True compunction makes the soul shudder at sin; and when it has begun from fear, increased by its own growth, little by little it rises up into love, whose virtue is great and whose power is truly admirable; to it every enormity of sins immediately yields. For whomever true compunction of heart has made a suppliant, the merciful Lord immediately hears him. O happy tears, O saving affliction and truly sweet bitterness, which the devil fears, through which the compunct soul rises up to the mercy of God. For, as holy Pope Gregory says, the more abundantly fault is lamented, the higher the knowledge of truth is reached; because, for seeing the inward light, a conscience long polluted is renewed when baptized with tears.

The second thing that belongs to the truth of penitence is a firm purpose of amendment, since whoever has the word of confession in his mouth and does not have in his heart the purpose of amendment is either deceitful or empty. But whoever has it in his heart and not in his mouth is either proud or timid, and in no way fit for true penitence. For Scripture says: “With the heart one believes unto righteousness, but with the mouth confession is made unto salvation.” Although this saying, beloved of Christ, is principally to be understood of faith in our Lord Jesus Christ, nevertheless it seems rightly applicable to true penitence. For without confession of the mouth, contrition of heart alone is not enough for penitence, especially from that time when the statute of the Church decreed confession necessary for salvation. Therefore the third thing necessary for the truth of penitence is confession of the mouth; without it neither contrition nor the purpose of future amendment is sufficient. What sort this saving confession ought to be, I know none of you is unaware.

Homily XIV.

Nevertheless I say that perhaps it will not be useless: confession ought to be personal, complete, free, humble, voluntary, and shamefaced. For the holy prelate Ambrose says that shamefaced confession avails very greatly with God for the remission of sins to human beings, and the punishment that we cannot avoid by defense we lighten by humble shame. Due confession of sins is a great thing, because it at once restores to spiritual health the soul of the one confessing, wounded by offenses; it also justifies the humbled mind and grants pardon for sins. For all our hope after the fall of sin consists in the humility of confession, because guilt is not forgiven unless it is revealed in confession, through the priest, to God, who knows all things.

For in confession there is a place for mercy, as Solomon says in the Book of Proverbs: He who hides his crimes will not be directed; but he who has confessed them and left them behind will obtain mercy. Likewise it is written in the Psalm: I said, I will confess my injustice against myself to the Lord, and you forgave the impiety of my sin. The holy evangelist John also says in the first epistle: If we confess our sins, God is faithful and just, so that he forgives us our sins, and he will cleanse us from all iniquity. And the holy prelate Augustine says: Confession is the salvation of souls, the scatterer of vices, the restorer of virtues, the conqueror of demons, and the heaper-up of all good things. It closes the mouth of hell and opens the gates of the heavenly paradise. Cassiodorus also, commending the virtue of true confession, speaks thus: O blessed confession, which removes eternal reproach, because whatever repentance has found as guilt it renders absolved for everlasting ages.

Fourth: for true penitence satisfaction is necessary, by which, namely, cutting out all the causes of sins, we remove them, and for the things [which we have wrongly committed] we appease the Lord with holy works. Hence the divine pope Gregory says: We in no way make satisfaction if we cease from iniquity, unless we also pursue with contrary lamentations the pleasures that we loved. The most holy pope Leo also says in a sermon: By prayer the favor of God is sought; by fasting the desire of the flesh is extinguished; by almsgiving sins are redeemed; and at the same time through all these things the image of God is renewed in us.

Confession, moreover, is the voluntary accusation of the offender, from shame and through the keys of the Church, making satisfaction for sins, with the obligation through penitence to chastise in himself, at the priest's command, those things that he has brought forth. Confession ought to be simple, humble, pure, faithful, frequent, bare and open; discreet, voluntary, personal, shamefaced, complete, secret, full of tears, made at the proper times, strong, and truly accusing oneself from the heart, because true penitence requires all these things; it so bewails past sins that thereafter it commits no more things to be mourned.

On abstinence and the fasting of monks: Homily XV.

Abstinence together with fasting, dearest brothers, is a great and necessary good for a monk, so that, namely, in mind he may not sin through desire of the flesh and evil thoughts, and in body he may abstain from foods and drinks that generate wantonness of spirit. For the desire of the mind is quickly inflamed into lust if the body is nourished too carefully. Considering the very great usefulness of this good, the most holy fathers of old, who handed down precepts of life to monks, all with one judgment established for us a fixed measure of fasts; under its moderation the body would take as much refreshment of foods as nature required, not as much as the intemperance of the will desired.

Holy Scripture also commends fasting to us in many ways, since it so often mentions it with praise. For the Lord God says through the mouth of his prophet Joel: Turn to me with your whole heart, in fasting, mourning, and weeping. Likewise in the Book of Judith it is read thus: Know that the Lord will hear your prayers if, remaining steadfast, you continue in fasts and prayers in the sight of the Lord. Similarly we read in Tobit: Prayer with fasting and almsgiving is good, more than storing up treasures of gold, because almsgiving frees from death, and it is what purges sins. Our Lord Jesus Christ also said to his disciples in the holy Gospel: Blessed are you who now hunger, because you shall be filled. But the best fast of monks is to abstain from all things that can pollute the soul, that is, not to [unclear] idle [unclear].

On the abstinence and fasting of monks.

... to bear speech; to admit no vain, useless, or shameful thoughts; to commit nothing unbecoming a servant of God; and to omit nothing that belongs to the consummation of righteousness. For unless the mind has fasted from vices and sins, bodily abstinence will profit nothing for the salvation of the soul. Hence the blessed priest Jerome says: Your abstinence and fasting are pleasing insofar as they are offered with holy conduct, so that what in others are coverings for vices may in you become ornaments of virtues. For what does it profit for the body to be worn down by abstinence, if the soul grows dark with pride? Or what virtue is there in not drinking wine, and being drunk with anger, lust, hatred, and envy? Or what will it avail us for eternal salvation, brothers, that according to the Rule of our holy father Benedict we do not eat meat, if we do not subdue the vices of the flesh?

For the thrice-holy pope Gregory says: In vain is the body worn down by abstinence, if the mind, divided by disordered impulses, is scattered among vices. Therefore Scripture says: Sanctify a fast. To sanctify a fast is, by adjoining other good works, to show abstinence of the flesh worthy of God. Indeed, if abstinence from foods alone made a man virtuous, there would have been no need to add “sanctify”; but because fasting alone is not sufficient for the sanctification of the soul, it is necessary that it be adorned with the ornament of all virtues. For those who abstain from foods and do evil imitate demons, for whom there is always fasting, and sin is never absent. A fast acceptable to God is to restrain the body through abstinence from desire for evils, and through the spirit of compunction to mortify continually the deeds of the flesh for love of Christ.

Let the mind of the one fasting be fervent in the love of God; let the conscience always be clean from vices; and the fasts of humble servants will please the Most High. Let monks have daily fasts, as the canon of the holy preceptor Benedict has established; let their hearts be clean, as the Lord Jesus commanded in the holy Gospel; let their refection be moderate, fleeing satiety, since just as from excessive fullness the body is corrupted by diverse and various diseases, so in it the disordered movement of lust is stirred up. For moderate and measured food is both medicine for the body and a support of virtue for the soul. For Saint John, the golden-mouthed bishop, says: Nothing is so pleasant as food well digested and cooked, nothing so healthful, nothing so sharpens the keenness of the senses, nothing so drives away sickness, as moderate refection. For sufficiency, with measured nourishment, produces health and pleasure together. But abundance makes disease, brings troubles, and generates various illnesses. For what excessive hunger does, immoderate fullness of foods also customarily does. Hunger indeed in a few days takes a man away and frees him from this penal life; but excess of foods consumes the human body and makes it rot, and wastes it with long illness, and at last consumes it with a cruel death.

Therefore, my most beloved brothers, in order that you may live sound in mind and healthy in body, hold to this rule of living which the holy fathers have prescribed for you by word and shown beforehand by living example: fleeing all luxury of foods and drinks, indulge the body only so much as is sufficient, when nature requires it, for good health. Let food [unclear] hunger, but not incite the body to lust; let drink extinguish thirst, but not overthrow the mind or the senses; let clothing ward off cold, but not cause the soul to grow soft in love of vanity. Always remember, brothers, that gluttony shamefully expelled our first parents from the kingdom of paradise and innocence. They did not devour bird, fish, calf, or pig, so that you should think the food itself at fault, but presumed against God’s command in the matter of a very common apple, so that you may know that not the food but the appetite is liable to the vice of sin.

For it can often happen that a person takes richer foods without fault, provided he regulates his appetite, while another takes cheaper foods not without guilt of conscience, when by immoderation he exceeds the measure of temperance. Therefore let none of you think himself secure from the vice of gluttony for the reason that he eats neither rich nor delicate foods, since not the food but the appetite for food is held at fault. For it is very possible to incur the guilt of sin while eating beans and vegetables, and for another, taking the most delicate birds as food, not to sin. Hence one of the holy fathers says: A belly filled with any foods whatever brings forth nurseries of lust; nor can the mind prevail to govern the rudders of discernments when it is suffocated by the weight of foods. For not only the drunkenness of wine is accustomed to intoxicate the mind, but also excess of all foods [unclear]

... as food well digested and cooked, nothing so healthful, nothing so sharpens the keenness of the senses, nothing so drives away sickness, as moderate refection. For sufficiency, with measured nourishment, produces health and pleasure together. But abundance makes disease, brings troubles, and generates various illnesses. For what excessive hunger does, immoderate fullness of foods also customarily does. Hunger indeed in a few days takes a man away and frees him from this penal life; but excess of foods and drinks, fleeing luxury, indulge the body only so much as is sufficient, when nature requires it, for good health. Let food [unclear], but not incite the body to lust; let drink extinguish thirst, but not overthrow the mind or the senses; let clothing ward off cold, but not cause the soul to grow soft in love of vanity. Always remember, brothers, that gluttony [unclear] our first parents from...

Homily XV.

and makes it unsteady, and altogether strips it of every contemplation of integrity and purity. Therefore great discretion is needed, so that only such food as is necessary for sustaining life is supplied to the body, and no excess of indulgence occurs. Hence the holy pope Gregory says: “It is a great labor of discretion to give something to the body that demands food, and to deny it something; by not giving, to restrain gluttony, and by giving, to nourish nature.” For through abstinence vices are to be extinguished, not the flesh; and through food the body is to be nourished, not sins. Thus, therefore, it is necessary that a monk maintain the art of continence in his diet, so that he kills not the flesh but the vices.

For often, while we pursue the enemy in the flesh, we cruelly slaughter, through immoderate abstinence, the spirit of devotion which we love. More often, too, while out of too much compassion we spare the flesh as if it were a fellow-citizen, we nourish an enemy for battle against ourselves. But when the vice of gluttony rules, men lose everything that they have done bravely, because when the belly is not restrained all virtues are at once overwhelmed. For a man does not rise up to the conflict of the spiritual contest if the enemy set within ourselves, namely the appetite of gluttony, is not first subdued by us with God’s help; for unless we overcome what is nearer to us, we hasten in vain to fight against what is set farther away. Indeed, war is waged in vain in the field against foreign enemies if within the city walls there is a citizen lying in ambush. We never overcome the assaults of demons unless we first overcome gluttony in ourselves.

Let no one, brothers, deceive himself by empty persuasion, so as to believe that there is no sin among beans and vegetables if the mind slackens, with excessive pleasure, the appetite for receiving them. For wherever appetite, made wanton in consumption, extends beyond the norm of nature, [unclear]. See, whether in the monastery or outside it, we never eat meat; fish here in this rural district are seen very rarely; no one among us has ever seen more sumptuous foods; we neither can nor indeed ought to have delicate dishes. Our foods are barley, oats, beans, peas, and vegetables, milk also and cheese and eggs. From these we receive the daily supports of our life; each day hunger stirs appetite, lest disgust arise. Outside the season of the Lenten fast, fish are so rare for us that scarcely once in a month are they brought from our river, and then very small. In the whole Bursfelde reform there is no monastery less provided for in the necessity of fish.

But can we therefore not fall into the vice of gluttony because we cannot obtain more sumptuous foods? Indeed, since the fault is not in the food, as has already been said, but in the appetite, one who eats peas or beans can sin no less in eating than he who is accustomed to consume the most sumptuous and choice foods. Poverty does not make us altogether secure from gluttony, though it removes occasions for sinning in more delicate things. We do indeed have a simple and rustic diet, by which nature may be sustained somehow; this, my brothers, I ask that we take care of: that in that which produces nausea in the delicate, our conscience may not be polluted by excess. Let us take with patience and thanksgiving from what the Lord has given as much as necessity itself requires; and let us not think that the snares of the devil cannot harm us, for he overthrew the first human beings in paradise not with more sumptuous food, but with a modest and cheap apple. For the fault is not in the food but in the appetite, when either we desire things forbidden to us, or, gaping after things granted [unclear], we use them otherwise than we ought.

Abstinence befits a woman more than a monk [unclear], who, since he has been specially called to Christ’s warfare, ought not, according to his profession, to devote himself to any delicacies. Our poverty imposes upon us a certain necessity of abstinence, because we can restrain ourselves to temperance the more easily, the less we can find anything into which we may flow away in delights. Therefore, I ask, let us turn the burdens of want into weapons of salvation, so that the less we are refreshed with more sumptuous foods, the more purely we may fast in holiness of mind. For temperance is more easily preserved in poverty, though in riches it is certainly more quickly endangered.

What the food of monks ought to be, blessed Jerome shows, saying in a certain letter to Paulinus: “Let your food be cheap and in the evening: vegetables, that is, and legumes; and sometimes regard the eating of a few little fish as the highest delicacies.” Whoever desires Christ and feeds on that heavenly bread does not greatly seek what dung he may make from costly foods. The lover of Christ loves abstinence; he cherishes fasting as one remedy for soul and body alike; he takes the greatest care that his heart not be weighed down by excess, nor does he take more food than nature, content with little, demands. But the monk who rejects fasting, who [unclear] the nurse of virtues, abstinence

On the abstinence and fasting of monks.

[Who] hates abstinence, who greedily gulps down foods, who drinks wine or strong drink and whatever can intoxicate, to satiety, is unworthy of the very name of monk and cannot be a disciple of Christ. Woe to our times, in which already very many clerics and monks have shamefully cast aside the virtue of abstinence; and those who ought to have shown the people the way of salvation no less by example than by word, given over to feasting and continual drinking and pleasures, immersed against all clerical decency, hasten to go before them into the perdition of eternal death.

Scripture says: “The beginning of man’s life is bread and water.” But now our monks and cloisterers buy for themselves, at great expense, whatever is sold most dearly, whatever is found most sumptuous; they bury it by gulping it into their bellies, and through intemperance corrupt soul and body alike. Amid banquets they debate fasting, and when they have become drunk they praise temperance. There each man boasts himself conqueror of the vices, when he has already been conquered by gluttony and drunkenness.

“Take heed,” says our Lord Jesus Christ in the holy Gospel according to Luke, “lest your hearts be weighed down with dissipation.” It is not fitting for a man dedicated to God to eat or drink to satiety, nor is it lawful for a monk to eat more than nature requires. Let eating allay hunger; let it not bring on repletion. Far away be the belchings which satiety is accustomed to generate in feasters; let vomiting and indigestion never be heard among monks. By the moderation of [sound discretion?] all cloisterers must be guided, so that each nourishes the body with foods and drinks in such a way that, serving the spirit, it may be able to live, and not so that, grown fat, it begins to run riot against the command of the mind.

Let satiety always be far away, for nothing so inflames the body and excites the generative members as undigested food and a belly hot with wine or beer. Hence blessed Jerome, admonishing Eustochium toward temperance, the preserver of all virtues, says in a certain letter: “Let the bride of Christ flee wine as poison, for wine and youth itself are weapons against youth, which is more prone to gluttony. Avarice does not so shake youth, nor pride puff it up, nor ambition delight it, as those vices of fleshly pleasure which seem to be born with us. We shall easily lack the other vices if in fear of the Lord we keep watch even moderately. But this enemy is within, always shut up inside; wherever we go, we carry this adversary with us. Wine and youth: a double fire of pleasure. Why do we add oil to the flame, or why do we supply fiery fuel to a little body already burning?”

Gluttony has laid low many who walked chastely in the middle of the road; and those whom the devil could not overcome by his own promptings, excessive drinking of wine cast into the abyss of luxury. Therefore Benedict, the most holy founder of our life, when enumerating the instruments of good works, set among the chief ones: to chastise the body, to embrace hardships, to love fasting. For no one truly follows Christ who, delicately nourishing his flesh, lives in a monastery without daily abstinence.

Moderate abstinence, pleasing to God, works many good things in us if it is continued with religious intention to the end of life. For first of all it increases merit and nourishes in us every kind of virtue. What was the reason why almighty God forbade our first parents the eating of the apple under threat of death, unless to show the occasion of their merits through the good of obedience? For, as Scripture bears witness, God created two intellects from the beginning, namely the angelic and the human, to which he might communicate himself through grace for the enjoyment of eternal happiness. Yet although he created each from the gift of his grace, he most rightly ordained that they should become forever happy also from their own proper merit, so that in them both mercy and conversion might obtain the merit necessary for salvation.

The angelic intellect was at once divided in two: while some fell by pride of their own will, others, humble and subject, adhered through love to their own beginning. Those, indeed, apostatizing from their beginning, departed unhappy; but these, for the merit of their adherence, were endowed with everlasting blessedness. The human intellect, however, was sent down into flesh; and soon, at the devil’s persuasion, it transgressed the commandment of God and feasted on the food forbidden to it. Hence follows the perdition of the whole human race, which no one other than the Son of God, made man from the Virgin,

Homily XV.

[unclear] no one could. For what condemned our first parents except the transgression of the commandment? For God’s concern was not with food, but with obedience. For if man had abstained as almighty God had commanded him, certainly through this obedience, in his innocence, he would have merited the enjoyment of eternal happiness. For it is established by the tradition of the Scriptures that man cannot be saved without the merit of free will; for although the grace of God works all things in all, nevertheless it will save no one without the cooperation of his own will, except only infants baptized in the name of the Trinity, and those who cannot have the free use of reason.

For just as free will accomplishes nothing toward salvation without the grace of the Savior, so the grace of God will not save an adult without the merit of a good will. But the first man, placed in paradise and having transgressed God’s commandment through intemperance, did not have the merit of obedience in a good will; therefore, wretched and unhappy, he was cast out. But the almighty mercy of God resolved from eternity to restore the one who had fallen through weakness, whom he knew to have been deceived by the envious serpent’s suggestion rather than by his own malice. He assigned this guilt to the passion and death of his only-begotten Son, to be born in time of a virgin, so that he who by his own rashness [unclear] might through the obedience of the mediator be restored to salvation.

For it was impossible that the human race, lost through disobedience, should come to the Creator’s mercy except through the obedience of such a mediator, who is God and man, in whom there is both the strength of power and the innocence of nature. For we were blind through ignorance and mute through silence. The mediator of God and men, Christ Jesus, came, appointed to enlighten every man coming into this world; he handed on the knowledge of God to mortals, and, by dying for the lost, set the greatest cause for love of the Redeemer. He instructed the understanding through faith, by which we know God; he stirred the affection through his passion, so that we might deservedly love him above all things. Therefore, if we love our Lord and Redeemer with complete sincerity, it is plainly fitting that we chastise our body for love of him.

For our abstinence will conduce to merit for us in two ways: namely, when by fasting through obedience we [unclear] the statutes of the fathers, and when, by abstaining through charity toward God, we show ourselves pleasing to our Redeemer, who for our sake endured death. Abstinence increases merit, commends obedience, bestows wisdom and learning, purges the affection, enlightens the understanding, grants victory against demons, perfects religion, obtains pardon for sins, subdues illicit motions of the flesh, brings effectiveness to prayers, and displays to one’s neighbor an example of virtue. Abstinence purifies the mind, adorns the soul with virtues, and heals the weak little body. He who loves abstinence is wise; and he who, by loving fasting, [unclear], is strong. [unclear] the dwelling-place of wisdom; but he who pursues banquets will die in poverty of soul. It is difficult for a man who passes his life in delights to become wise. Nature is content with few things, and the health of life is preserved in modest things. Long-continuing voracity has harmed many, and more have perished by drunken excess than by the sword. For habit seems to alter nature; and the longer it has grown strong, the more forcefully it now [unclear] in any matter.

Among the Helvetians there is a man named Nicholas, whose abstinence has turned the people of all Germany to admiration; and today, as you have heard, he is named in everyone’s mouth with the title of holiness. He was once a farmer in a certain Helvetian village, and in the rustic manner he was accustomed, among fourteen [unclear], to administer justice to disputing villagers. It happened at a certain time that he could not revoke a judgment of his associates which he considered unjust; and, fearing danger to the salvation of his soul, he left his house, wife, children, and all the business and goods of the world, and withdrew alone into a nearby wood for the love of God, in which he leads a solitary life. And behold, today is the twentieth year since he entered the solitude, and he has taken no human food. I speak of things most well known to all, nor do I think there is any man living in Germany who has not heard the fame of this miracle. But lest perhaps anyone in the future should believe that we have been deceived by pretence, we cite Helvetia, together with the bishop of the church of Constance, as our witness; they have observed his conduct and life most carefully.

On the abstinence and fasting of monks.

He is a man most acute in intellect; although utterly ignorant of letters, in [unclear] another hermit, once Antonius, he understands the meaning of Scripture very well. And we saw that he disputed most eloquently with a certain master about the sacrament of the altar; this he will not be able sufficiently to admire who has scarcely tasted heavenly things through the practice of contemplation. I have set forth this about food, brothers, so that you may understand that there is nothing so difficult that custom, continued over a long time, does not make it light. That holy man, as he himself confesses, did not suddenly arrive at the height of this abstinence, but with the passage of time and by degrees, little by little, withdrawing from himself somewhat of his food, until he was able to abstain so greatly throughout. For he abstained, as we have said, from every corruptible food for almost [unclear] years. By the example of this man, my brothers, let each one learn to withdraw daily something else from his food and drink for the love of God, and so to minister to his body not as much as he can, but as much as is enough for the sustenance of nature. For, as Boethius bears witness, nature is content with very few and very small things; if it be made to flourish for a time with superfluous foods, what you have poured in becomes either [unclear] or harmful. Many illnesses are produced by many dishes, and gluttony of the belly dulls the mind and torments life. For the wise man says: Sweet is the sleep of the worker, whether he eats little or much; but the fullness of the rich man does not allow him to sleep. The belly must be filled without satiety, and one must rise from table without disgust, so that, namely, we may eat not as much as appetite demands, but as much as nature requires. But variety of foods must especially be avoided by monks; for he who lives on varied dishes, testing what nature demands to be put into the stomach, feasts not without the vice of gluttony. The strength of our body is to be restored with moderate and simple food, not shamefully oppressed with varied or many foods, because the body was not created for food, but food for the body. That variety of foods brings diseases upon the body we prove from the temperance of the ancients, whom the simplicity of all their foods preserved for a very long time in this life. But our most holy lawgiver, the hierophant Benedict, the most modest of all the chief monks, prescribed for us a rule adorned with the highest discretion, in which

Homily XV.

which so weaken the body that they do not raise the mind into pride, lest the exercise of humility become material for vices. Fasting detests idleness; it does not love verbosity; it loves seclusion; it applies itself to prayers and tears. Fasting, as Saint Ambrose bears witness, is the death of fault, the destruction of offenses, the remedy of salvation, the root of grace, the foundation of chastity. By this step Moses, the righteous man, came to God; by this gift Elijah ascended into heaven in a chariot before he died. Those who walk in the spirit love fasting, and those who profess chastity necessarily flee an abundance of delights. For hunger is the friend of virginity, the enemy of wantonness. Fullness, however, betrays chastity and nourishes wantonness. For fasting extinguishes the burning arrows of the devil; persistence in prayer restrains them; and continuance in vigils in the love of Christ repels all the snares of demons. Hence Saint Leo the Pope says in a certain sermon: What can be more effective than fasting? By its observance we draw near to God, and, resisting the devil, overcome seductive vices. For fasting has always been food for virtue, and abstinence the nourishment of holy chastity. From abstinence, indeed, chaste thoughts proceed; it begets reasonable desires and modest counsels as well; and through voluntary afflictions the flesh dies to concupiscences, while the spirit is renewed in virtues.

Therefore, my brothers, let us fast a fasting of virtue out of love for him who did not refuse to undergo death for us, and let us abstain not only from unlawful things but also, as far as possible, from permitted things, so that we who in many matters offend against the commandments of salvation may, in recompense of satisfaction, henceforth restrain ourselves from every pleasure. Let us fast from every sin; let us take no food of malice; let us devour no banquets of pleasure; let us not become drunk with the wine of luxury. Let us fast from all depravities; let us abstain from evil works; let us not speak useless, empty, idle, scurrilous, and pernicious words; and let us always beware of harmful and perverse thoughts that separate us from God. Let us always keep watch most zealously in prayers to God, knowing that he whom we invoke with our prayers is everywhere most present to us. Let his praise always be in our mouth; and when we cannot praise his magnificence with speech, let us adore him in the heart with the desires of a most chaste love. For then our fasts are pleasing to him, when they have been adorned with holy works and continual prayers. For the prayer of the righteous man, as sacred Scripture bears witness, penetrates the heavens; it becomes the more effective, the more it is found adorned with charity and fasting. Let us join to it, as it were, two wings, fasting and charity, and it will obtain for us from the Lord whatever we have asked that is conducive to salvation.

On the Lenten fast of monks: Homily XVI.

Since, by the bounty of our Lord Jesus Christ, dearly beloved brothers, we have begun the Lenten fast, reason requires that we say something briefly about its observance. For although you have many writings of the holy fathers concerning this most sacred exercise of fasts, nevertheless, because I know by experience that my sermons among you are not wholly without fruit, I gladly impart to your edification what the Lord has bestowed. For, as blessed Jerome bears witness, the action of the living voice has a certain hidden inner operation, which in Greek speech he more elegantly called energia; and the speech of the teacher, delivered by his mouth, is stronger for persuading.

But I, set apart in your midst by the name of shepherd alone, confess that I am young, unlearned, and lacking the experience, together with discretion, necessary for the governance of souls. Hence it comes about that I speak with a certain shame and embarrassment, a young man among elders, an ignorant man among the learned, a disciple among masters. Therefore I beg that none of you despise the simplicity of my speech; let no one take it ill that I speak, because even if I am not fit for speaking, nevertheless by reason of the duty of the pastoral care entrusted to me I confess before God that I am bound to admonish you. Charity gives me lively boldness for speaking, and the more ready you show yourselves to hear, the more you provoke me to speak. Nor will the labor be heavy to me, however great it may seem, by which the salvation of your souls is perfected. Help me with your prayers, that the Lord Jesus may speak in my mouth and grant strength to my little talent to bring forth into the midst whatever can produce in you an increase of holy fervor. For I am unable to profit your charity by my sermons as much as I desire, because I am compelled to be occupied too much with the care of secular business.

On the Lenten fast of monks.

Only by day, and in that part of the night which after the night lauds I am accustomed to spend sleepless, have I devoted myself to exhorting you, setting down on slips what occurred to me as needing to be said. And so I wished to introduce today’s discourse from the Rule of our most holy father Benedict, who speaks thus about Lenten observance: Although at every time the life of a monk ought to have the observance of Lent, nevertheless, because this virtue belongs to few, we therefore advise that in these days of Lent they guard their life in all purity, and that all alike wash away in these holy days the stains and negligences of other times. This is then done worthily if we refrain from all vices and give our effort to prayer of the heart.

If this virtue belongs to few, namely that at every time they lead a life of Lenten observance, it is now plainly evident that few monks in religion live according to the purity of the Gospel, since all who profess the warfare of Christ are bound to direct their effort toward the summit of perfection. For a monk, according to the interpretation of his name, is solitary; and in the monastery he is then rightly believed to live according to the Gospel and the rule which he has professed, when, for love of God, he has despised the affairs and honors of the world, and conducts himself before God and men in all purity of heart: strenuous in work, clean in thought, sparing and peaceable in speech.

This is the life of a monk, having Lenten observance at every time: to chastise the body for love of God through abstinence, and to nourish the mind through inner compunction. He lives rightly who lives justly, who loves God above all things, who with the greatest zeal and the greatest diligence observes his commandments in words and deeds. For he is the true monk of Christ who imitates Christ with all his strength.

But if you wish to imitate Christ, O monk, observe most diligently what I am about to say. Flee the world and all consolations of the flesh, so that you may deserve truly to be solitary. Never permit vain, useless, foul, and harmful thoughts to dwell in your heart; rather, always think something good, and let the memory of the Lord’s passion never depart from your soul, so that each day with thanksgiving you may contemplate the Lord hanging on the cross. Consider God present to you everywhere: he sees, knows, and understands whatever you have either thought or done, since nothing is hidden from him.

Keep your heart clean from every stain of sin, and always have a pure conscience fervent in the true love of Christ. Let no idle time fly away from you, but let thought always find you engaged in good works. Do not grow sluggish with much sleep, and make yourself far removed from every sloth of tepidity. Embrace moderation in food and drink, and live as sparingly as is permitted, so that the body, moderately sustained, may always serve the spirit in humility and by no means rise up against the command of reason.

As soon as you have sensed some torpor arising in you, flee to the memory of the most bitter passion of our Lord Jesus Christ, and bring back into your mind whatever can drive away sloth most swiftly. Break up, I beg you, all the hours, since torpor of mind, when ignored, suddenly increases, and sloth which is not at once extinguished by a new fervor of mind is immediately strengthened into grave destruction of the soul. For of all evils in a monk the worst is if, through torpor and sloth, he has provided a place in his heart for the seed-bed of vices.

And you, O monks, must keep watch against this beast not only every day, but every hour and moment, since once admitted into the heart it never enters alone; rather, the whole mass and wellspring of all vices accompanies it. There is no more destructive plague for a monk than the torpor of sloth, through which every fervor of devotion is extinguished; and, faithful service having been abandoned, the mind, shaken by idleness and leisure, is hurled down into the pit of despair. Whoever permits the delay of sloth quickly falls away from the purpose of holiness.

Against this Solomon admonishes you in the Book of Proverbs, saying: Go to the ant, O worker, and consider its ways, and learn wisdom. Though it has no guide, nor teacher, nor ruler, it prepares its food in summer and gathers at harvest what it may eat. And again he says: Desires kill the lazy man, because his hands were unwilling to labor at anything. Nothing is worse for those professing the purpose of holiness than leisure, because it not only stores up no good, but also consumes and scatters everything previously stored up. For the fervor of holy devotion rejoices and makes progress by advancement; but by cessation it grows sluggish and little by little, not to say suddenly, vanishes,

Homily XVI. For the root of despair is sloth, and the mother and nurse of all vices. For just as a garment both produces and nourishes the moth, so the most destructive plague of acedia both begets and fosters despair. Indeed this beast is accustomed to vex monks more than others, and especially those who lead a withdrawn life in solitude. Therefore, monks, you must take the greatest care against this enemy of the salvation of souls; you must fight not by fleeing, but by resisting bravely; and you must diligently consider that no one has attained the honor of holiness by torpor and sloth, nor has anyone deserved the kingdom of eternal happiness except by great and continual labor.

Therefore the mind must always be renewed by daily and fresh increases of virtues, and this perilous path of life is to be measured not by what has been traversed, but rather by what remains. Let no one promise himself security in this life, which is wholly called temptation, full of as many dangers as there are affections in the soul; but let each one beware that he who could become better from worse does not become worse from better. And especially on these holy days let us all take care, as far as we can, to become better, adding for ourselves, according to the counsel of our divine teacher, something to the customary burden of our service: namely special prayers, abstinence from food and drink, so that each one, beyond the measure imposed on him, may of his own will offer something to God with the joy of the Holy Spirit; that is, let him subtract from his body something from food, from drink, from sleep, from talkativeness, from security, and with the joy of spiritual desire await the holy Pasch.

For he is proved to be a monk of little religion at other times who on these holy days is not found more religious and, in the love of God, more fervent and more devout. Hence the divine Pope Gregory says in a certain homily: Lent must be observed with the greatest observance, so that fasting in it, on account of the Lord’s days which have been subtracted from abstinence, unless illness has hindered someone, is by no means relaxed, because these days themselves are the tithes of the year which we are commanded to offer to the Lord. Saint Ambrose also says: He keeps Lent who by fasting and watching ascends to Easter. For just as at the remaining time of the year to fast is a reward, so in Lent not to fast is a sin. For those fasts are voluntary, but these are necessary; those come from choice, but these from law. To those we are invited; to these we are compelled. And therefore he who passes over the appointed number by eating on one day is not accused as the violator of one day, but is charged as a transgressor of the whole of Lent.

On these sacred days all desires of the flesh must be restrained; the body must be chastised by abstinence, so that if perhaps at other times we have lived with too little moderation, we may in some way make recompense by this Lenten fast. Therefore, dearest brothers, let us follow the admonitions of our most holy father Benedict, and with all the diligence we can let us exercise ourselves in holy works, subtracting something each day from our body, for the love of God, from food and drink, so that we may prove ourselves true servants of God.

Next, however, our holy founder adds, saying: Nevertheless, this very thing which each one offers, let him suggest to his abbot, and let it be done with his prayer and will, because what is done without the permission of the spiritual father will be attributed to presumption and vainglory, not to reward. Therefore everything is to be done with the will of the abbot. The words of our holy lawgiver, brothers, are clear, lest anyone be able to have recourse to the veil of ignorance. For if everything is to be done with the will of the abbot, then without his permission absolutely nothing is to be done. Indeed, the more a good work is adorned by many virtues, the greater its merit before God must without doubt be. Therefore when a monk, by the license and blessing of his abbot, subtracts something of food or drink from his body for the love of God, he is to receive from the Lord not only the promised reward of eternal fullness for that abstinence itself, but also the kingdom for humility, and for the merit of holy obedience he will attain without end the fellowship of all the saints in heaven.

For the monk who, having once professed, has subjected his head to monastic institutions has resigned his own will to Christ in the hands of the abbot; and if thereafter he should again usurp it by his own judgment, he has already shamefully denied Christ. For what else is a monk who usurps the ownership of his will, if not an unjust professor of a thing that belongs to another? Therefore let the monk be humbly subject to his abbot for the love of Christ always in all things; let him presume nothing at all.

On the Lenten fast of monks.

...to act against his command: let him omit or neglect nothing that has been enjoined upon him by him. Let him take the utmost care not to distress or disturb his pastor by restless conduct; nor let him murmur against him, nor disparage him, nor say any evil [unclear] against him. Rather let him revere him with the sincere affection of charity, as Christ's vicar, and not grieve his mind by troublesome or disorderly words or deeds. Let him, moreover, assist his labors as much as he can, and intercede for him before God with continual prayers. Monks sin greatly against God who are not afraid to grieve their abbot by troublesome detractions and wicked manners. Therefore whoever as a monk desires to be good, whoever truly wishes to be devoted in the Lord, should always and everywhere venerate his abbot with pure love as the vicar of Jesus Christ in the monastery; he should humbly obey his commands in all things, and in no way depart from his direction.

But the abbot, for his part, should strive to show himself in all things a worthy pastor to his monks, one who feeds the sheep of Christ entrusted to him both by word and by example, in all the gentleness of charity. Let him not disturb the brothers without just and reasonable necessity; let him not be a despiser of the holy community; let him recognize himself as the steward of the things of the monastery, not their lord. Let him not be a mocker of his subjects, not turbulent, not troublesome, not a tyrant, but their sincere lover, pleasant in speech, gentle and upright in manners, holy in conduct, clean in conscience, always devoted in mind to God. Let him at all times bear solicitous care for the souls entrusted to him, and neglect none of those things that seem able to conduce to their salvation. Let him not on this account raise himself on high because he has been placed as ruler of others, but let him remember that he has so much the more to fear, insofar as he is most certainly bound to render account for all in the dread judgment of God. Let him correct the proud, rebellious, and contumacious as a lord; the humble, obedient, and governable, let him kindly cherish as a most gentle father, and wisely distribute to each one his right without acceptance of persons. Let him always consider himself the mother and nurse of the monks, and therefore those whom he can bring back to better things by gentleness he ought not to exasperate with troublesome words and harsh invectives. Let him always bear solicitous care for the sick, and provide for all in such a way that they have no just cause for murmuring. Let him learn from his own weaknesses how he ought to have compassion on his subjects. For he cannot be a good pastor of souls who disdains from the heart to suffer with the necessities of his sick subjects. But he can become a good abbot among monks who knows how to adapt himself to the persons of the sick in such a way that, as often as a brother asks something of him, taking upon himself the form of the person asking, he says in his heart: What would I wish to be done for me in this matter, according to the right judgment of reason, if I were in the position of the one asking? But if the abbot imagines himself in mind to be a subject, he will let no one go away from him distressed.

We have now said, brothers, what sort of men it is fitting for you to be toward us for the love of God, so that, existing as good monks, you may please the Lord Jesus in truth. You have heard nevertheless what sort of pastor I ought to show myself to you; whether I do this or not, you yourselves will judge better than I. For we shall fast in vain and shall see no fruit of Lenten observance, unless we all remain in true brotherly charity, with purity of heart in the love of God. For what does it profit toward the rest of salvation to afflict the body through abstinence and fasting, and not to be concordant before God in the true charity of ecclesiastical union? Or what good will it do to abstain from richer foods, and to defile the conscience with evil works or thoughts? For in order that the fasts we have begun may be pleasing to God, it is necessary that they be not only alien and remote from vices and sins, but also adorned with the fullness of all virtues. For holy Ambrose says: What does it profit to fast in the belly and to be wanton in hunting; to abstain from foods, to wander in sins? Do you think, brothers, that he fasts who at first light does not keep watch at church, does not seek out the holy places of the blessed martyrs, but, rising in the morning, gathers his servants, sets out the nets, brings out the dogs, ranges through groves and woods; who, I say, drags servants along with him, perhaps hastening rather to church? For his own pleasures he heaps up the sins of others, not knowing that he will be guilty both of his own fault and of the ruin of his servants. And Saint Leo the pope says: The sum of our fasting does not consist in abstinence from food alone...

Homily XVI.

For food is not fruitfully withheld from the body unless the mind is recalled from all iniquity. The blessed Jerome also says: What does it profit for the body to be made thin by abstinence, if the spirit swells with pride? What virtue is there in not drinking wine, and in being drunk with anger, hatred, and the other poisonous cups of the soul?

Therefore let none of you promise himself sanctity from abstinence from foods alone, since whatever is required for true penitence is judged necessary also for fasting. For fasts profit unto salvation for those who are contrite for their sins in a true purpose of amendment, who fervently devote themselves to good and holy works. Hence those who fast from food and drink must also abstain from all vices, so that the mind, adorned with the beauty of virtues, may sweetly burn in the love of Christ, and may in no way grow lukewarm from the progress of habitual conduct. For the virtue of abstinence is nothing if it has not been adorned with the works of charity. Therefore hear my counsel, monk, if you wish to make your fast fruitful before God. First cleanse your conscience from every stain of sin, so that no desire of evil may remain within; so that the mind may become fervent in the exercise of divine love, and also be praiseworthily adorned with all virtues. Through the remedy of contrition and confession wash away past sins, and by persisting in prayers with tears, strengthen your mind thereafter against all temptations with God’s help. Toward [unclear], as much as you can, be fervent in the exercise of love; toward yourself, in a pure conscience, be rightly tranquil; toward your brother, be ordered in true charity. In humility always be foremost; firm in constancy and obedience. Diligently exercise chastity by pious action, and your mind in the Passion of our Lord and Savior Jesus Christ, so that thereafter there be no day on which you have not at least once gone over his life and death in meditation with thanksgiving and tears. For rude and too unpracticed, not to say ungrateful, is the Christian who is so immersed either in temporal affairs or occupied with the pleasures of the flesh that he does not daily remember, at least once, with thanksgiving, the most bitter Passion of his Redeemer.

Fol. XXXIX.

But the monk who forgets the benefits of our Lord Jesus Christ, who does not once each day call to mind his Passion with thanksgiving, who does not every day meditate on the evangelical law of the Lord, is deservedly judged the most ungrateful of all men. Nothing is more powerful than that prayer which is offered to God the Father in union with and in the power of the Lord’s Passion. Too justly is that spirit to be condemned which, redeemed by the most precious blood of Christ, is led away by the pleasures of its flesh, so that it does not remember such great benefits of God toward it. For there was no cause for the Son of God to become man except that he wished to justify us sinners: born in the world for us, suffered in the world for our sins. It is fitting, therefore, my brothers, that with all devotion we celebrate this Lenten fast, dedicated to his most sacred Passion, who first deigned to do such great things for our salvation, who, in order to rescue us from the destruction of death, did not hesitate to give himself for us unto death. Let us do, for the love of Christ, whatever good we can; let us endure, in consideration of his Passion and death, every adversity that may befall us in this world, since the Lord Jesus, who out of charity willed to suffer for us, has truly shown himself most worthy that we should love him with all our heart. For if, brother, you acknowledge yourself a sinner, Christ has saved you by his death. Contemplate him hanging on the cross as is fitting, and you will be healed from every bite of sin. For nothing is found in this world more effective for curing the wounds of conscience, nothing more powerful for purging the sight of the fearful mind, than continual meditation on the wounds of Christ. For the most precious blood of the Lord, poured out, has been made a sufficient medicine for sin. Hence the holy bishop Augustine says: Brothers, that we, wounded by sin, may be healed, let us look upon Christ crucified. For just as those who looked upon the bronze serpent in the desert did not perish from the bites of serpents, so those who

On the Lenten fast of monks.

Those who look upon the death of Jesus Christ with [faith?] and devotion are healed from the bites of sins. But if you trust that you have been justified from sin, then all the more and more fervently must you look upon Christ hanging on the cross; without the merit of his passion no one lives justly on earth. For outside faith in Christ there is no righteousness, and however religiously a man may live, if he does not believe in our Lord Jesus Christ, he will in no way attain eternal salvation; rather, the wrath of God remains upon him, and he will necessarily perish forever. The death of Christ opened the gate of salvation, through which no one else can enter except one who faithfully believes in Christ. For this reason Christ humbly submitted himself to the condemnation of death, so that he might free believers from the yoke of eternal damnation.

O infinite charity, piety without measure: who among those who believe in you, eternal Majesty, would not marvel at such astonishing benefits granted to us? For your passion, Lord Jesus, is the price of our salvation, the final refuge of sinners, the singular remedy of weak minds, the fountain, origin, and end of all good things. Let us now therefore, dearest brothers, recall and diligently bring back to memory the bitterness of the Lord’s passion, so that, since we recognize that we are necessarily sinners, we may at last be justified through the merit of that same our Savior.

For meditation on the Lord’s passion surpasses all the exercises of this world, if it is continued for a long time with the fervor of inward devotion. That mind of a monk which, kindled by zeal for divine love, has been accustomed each day, at least for a short hour, to hold the memory of the passion of our Lord Jesus Christ with tears, does not easily lie open to the suggestions of demons. For that heart which the love of Jesus possesses always remains inaccessible and closed to all evil thoughts.

Happy indeed is that monk, and never to be named except with honor, who meditates day and night with loving zeal on the teaching and passion of our Lord Jesus Christ; who never forgets his Savior; who, whether he eats or drinks or does anything else, always beholds with the eyes of the mind the Lord Jesus hanging on the cross. No destructive thoughts move about in his heart; no evil or idle word proceeds from his mouth; he thinks of nothing but Jesus crucified for us, and whatever he says sounds of Jesus or of righteousness. As soon as he sees a painted image of Jesus crucified, he dissolves into tears, and, made as if senseless by the excessive desire of his mind, is filled with a most sweet bitterness. He can admit no consolations of the present life, because when he thinks that his Lord is seated in heaven, he weeps over his own exile prolonged on earth.

He loves nothing in this world except Jesus; he seeks nothing other than the Crucified. If riches are at hand, his heart utterly disdains to set itself upon them; but if they are lacking, he by no means seeks to find them. For when he recognizes himself to be a disciple of poor Jesus, he understands very well that the riches of this world are a great impediment to Christian perfection. Having scanty food and a poor covering for the body, he is content with his Lord, who was made poor for us and foretold that those hungering for righteousness are blessed. Happy, I say, is that monk who can truly say with the holy martyr of Christ, Theophorus: “My love has been crucified, and therefore my heart receives no consolation of this world.” And that saying of the Christ-loving Paul: “For me the world has been crucified, and I to the world.”

Now therefore, my dearest brothers, hear my counsel, and sanctify the fast you have begun by the continual memory of the Lord’s passion. For I tell you that among all the exercises of monks none can be holier, none more acceptable to God, none more salutary for you, than that which is practiced in daily diligence in meditation on the passion of our Lord Jesus Christ, with compunction of inward love. For this exercise of the saving passion suddenly makes from a sinner a penitent; from one lukewarm and dry, by wondrous compunction, a devout man; from an impious man, a just one. It covers a multitude of sins; it gives strength to the spirit against demons; it sets an end to all [unclear]; and it confers strong increase upon the holy virtues of the soul. The devoutly continued memory of the Lord’s passion purifies the conscience of the one meditating; it illumines the understanding in every knowledge of truth; it sweetly inflames the affection in the love of God. Devout meditation on the passion of Christ causes one to despise all the delights of this world, and to fear nothing, however hard or adverse. It exterminates lusts; it subdues the luxury of both mind and body; it puts envy to flight; [unclear].

[unclear]

He loves nothing in this world except Jesus; nothing other than the Crucified, who blessedly foretold righteousness to those hungering for it. Happy, I say, is that monk who can truly say with the holy martyr of Christ, Theophorus: “My love has been crucified, and therefore my heart receives no consolation of this world.” And that saying of [the Christian?]: [unclear] the world [unclear] memory of the passion

Homily XVII. Fol. XL.

it restrains; it calms greed; it [unclear] sloth; it mitigates anger; it roots out pride from its very roots. Moreover, no passion for a carnal thing wearies the mind of the person whom the Passion of Christ truly occupies. O how sweetly he burns whom the memory of the Passion of Jesus has sweetly inflamed; and how blessed is the mind that embraces continual meditation on the death of Christ. O good Jesus, my crucified love, who are the salvation and savior of faithful souls: grant us to keep continual memory of your Passion; grant your servants always to commend the fasts they have begun with good works, because then our abstinence will be most pleasing to your uncircumscribed majesty, when it has been adorned with meditation on your precious blood; you who live and reign with God the Father, in the unity of the Holy Spirit, God, for ever and ever.

Here ends Homily XVI.

On the Sleep and Wakefulness of Monks. Homily XVII.

The monk who always thinks that he is going to die allows no time to pass idly. Scripture says: “Remember your last things, and you will not sin forever.” On the contrary, concerning the forgetful and sluggish it is written: “They are a people without counsel and without prudence. Would that they were wise and understood, and provided for their last things.” The remembrance of death brings watchfulness into the soul and extinguishes every disordered thought of the mind. He who rightly fears death never grows sluggish in good work. For the wise man says: “Whatever your hand is able to do, do it diligently, because neither work, nor reckoning, nor wisdom, nor knowledge will be in the underworld to which you are hastening.” For the monk who is a true worshiper of God spends no moment of time uselessly, but night and day, in the exercise of good work, he carries out the watchfulness of the mind with the greatest devotion; and while sleeping in body he constantly says in spirit to God: “I sleep, and my heart keeps watch.” Sleep is an image of death and a binding of the body’s sense; but he who is a true lover [unclear].

On the Sleep and Wakefulness of Monks.

For they mercifully allowed monks in community a space of five hours before the night lauds, and they likewise added two or [unclear] hours after Matins for sleep. He for whom this, namely seven hours for resting, is not enough shows himself to be an excessively lazy and slothful monk. Therefore we are admonished to keep watch not only in mind but also in body, because no man can preserve himself in true purity if he disdains to keep bodily watch in God’s service. Let us therefore keep watch, dearly beloved brothers, especially in these holy days of Lent, in which we have declared war on the vices and are vigorously prepared to conquer and overcome the ancient enemy, the devil. For hear the holy prince of the apostles admonishing us with these words: “Brothers, be sober and watch.” Why did he give this admonition? “Because,” he says, “your adversary the devil goes about like a roaring lion, seeking whom he may devour; resist him, strong in faith.” And so, my brothers, let us keep watch as long as we are set in battle, lest, weighed down by drowsiness or idleness, we be overcome by the adversary of our salvation. For as long as we live in the flesh, we must fight bravely against the enemy by watchfulness and the chastisement of our body. Let the labor of the contest not frighten you, because, even if our adversary is troublesome, nevertheless he is so weak and feeble that he can overcome no one except one who is willing, and one who has entirely cast away all guard over himself. But the Lord Jesus Christ, our helper and protector, is strong; he gives strength to those who fight eagerly, and in heaven he will grant the victors the unfading crown with all his saints. Just as dust is scattered by the wind, so our adversary the devil, confounded and terrified by the voice of those singing psalms with humble devotion, is put to flight. Therefore let none of you, dearly beloved brothers, act negligently; let no one grow sluggish at the time of prayer through laziness of mind and drowsiness; let no one fear the devil’s contest with disordered fear. Stand manfully for the everlasting salvation of your souls against the [raging?] enemy; regard your own flesh as no less suspect than demons. For you know, with not only Scripture bearing witness, but also being taught by long experience

Homily XVII.

[Unclear] we believe that God is present everywhere; in prayer there is need of great reverence, so that our mind may agree with our voice in every respect. Let us consider, therefore, brothers, before whom we stand, and in whose sight, in the presence of the angels, we recite the psalms in prayer. For a monk who at the time of prayer occupies his heart with vain thoughts is like a man who, standing before a king or emperor and speaking with him about matters very necessary for the safety of his body, is called by his servant, leaves the king, and turns himself to the vain and useless conversations of the servant. Anyone who did this would truly be judged foolish by all, and would rightly seem deserving of punishment with the gravest penalties. But what does the monk deserve who, standing before the supreme king of all and speaking with him about the salvation of his soul, suddenly turns his inner eyes to useless occupations, and, neglecting the presence of the eternal king, admits vain or even pernicious thoughts into his mind? If the mocker and despiser of an earthly king is punished by the cutting off of his head, what does one deserve who despises the heavenly emperor?

For this reason I warn you, brothers, and with all the sincerity I can I ask that you purify your hearts, especially at the time of prayer, from the stain of wicked thought, so that you turn over in your mind only what you chant with your mouth. As the angels, with fear and the greatest reverence, always stand before God, chanting the perpetual hymn of praise, so let us also take care, my brothers, to stand before him with a pure heart, a clean conscience, and most fervent devotion, so that we may chant his praises far more in spirit than in body. Therefore let us separate our minds from all earthly business; let us cleanse our consciences from all enticements of the flesh; let us put on the fervor of the Holy Spirit; and let us drive far from ourselves all sluggishness and idleness. For just as a heavy burden weighs down the back of a slothful man, so sleepiness at the time of psalmody is accustomed to oppress the minds of monks. Nothing harms monks more than acedia, which little by little enfeebles all the powers of the mind and extinguishes the whole fervor of the spirit.

For as soon as a monk begins to fall away from the fervor of holy devotion, countless evil thoughts creep into the mind, and he is then able to repel them all the less, the farther he is found to have withdrawn from his former fervor. From this arises sleepiness in the performance of the divine services; the mind is excessively weighed down by sadness and melancholy, which the monk, growing lukewarm in soul, strives with all effort to relieve not by spiritual but by earthly and carnal little consolations. And the longer he advances in this estrangement of mind, the more he is hardened, as though insensible, against the exercise of compunction; and the more he gapes after the consolations of the flesh, the farther he wanders from the inward fervor of the spirit. For what makes you sleepy at the time of psalmody except acedia? Because the mind that falls into torpor soon makes the body drowse.

But again I warn you, brothers, as I have often been accustomed to do, that you flee idleness and sleepiness, especially at the time of prayer; for just as drunkenness brings forgetfulness upon the soul, so also sleepiness makes the mind mad and foolish before God. Beware this vice of sleepiness, you young men, with which we grieve that some of the seniors have already been infected by long habit; for them drowsing is familiar in choir, and compunction of mind toward God is very rare. Beware, I say, this evil habit of sleeping; after it has once led a monk away captive, it rarely allows him to be free. Therefore, at the beginning of conversion, especially [unclear] delays. But make haste, and do not put yourself off to future hours: he who is not ready today will be less fit tomorrow. For it is difficult to cure an infirmity that is long-standing and has grown old through duration.

Let us see with what diligence and attentiveness servants stand before earthly kings and princes, so that we may not be ignorant how it befits us to stand before God, who alone is the king of all and lord of the universe. The eyes of all look to the lord, and all and each wait most diligently upon his nod, lest, when he commands, anything escape the attendant through negligence. From this, therefore, let us consider with what purity we ought to stand before the Lord God in the assembly of prayer day and night, from whom we desire to obtain the kingdom of eternal happiness. Not voice, not

On the Sleep and Wakefulness of Monks.

[unclear]: but an intention fervent in the love of God deserves to be heard. Therefore flee drowsiness and sluggishness of mind as a deadly poison, because sleep and idleness are the fountain of all vices. The watchful eye, however, is the servant of inward devotion; and the monk who truly loves Jesus Christ keeps himself from every excess. The man who is watchful sharpens his mind with understanding; but the monk who sleeps much shamefully blinds his soul. The monk watchful in prayer and fasting is fearsome to the devil; but he who is sated with food and sleep is not permitted to rest by the spirit of fornication. For wakefulness dedicated to prayers breaks the heat of lust; it also powerfully extinguishes the fire of concupiscence; it purifies the inmost parts of the heart; it illumines the mind; it inflames the affection toward love of heavenly things. Wakefulness is the parent, nurse, and guardian of good thoughts; the certain victory over the temptations of the ancient enemy; the flight of phantasms; the death of vices, the life and fountain of all virtues. Sleep, however, is to many the companion and fomenter of lust; the robber of a man's life; the image of death; the bringer of forgetfulness; the spouse of sloth. Immoderate sleep corrupts the stomach, injures the brain, and dissolves body and soul alike. A monk frequently given over to sleep spurns wisdom, prostitutes chastity, neglects the salvation of his soul, wastes precious time, slays the mind, nourishes vices.

Therefore whoever of you, most beloved brothers, desires to come to the rest of heavenly happiness, let him strongly repel from himself all sluggishness and laziness of mind; let him first learn to conquer himself, so that thereafter he may be able to overcome the devil, the enemy of his salvation. For unless you first [unclear] the evil that is in you, when will you overcome that which is external? Choose to rule over your passions, and, with the Lord's help, you will easily overcome all things that befall from without. Purge your mind of every disordered concupiscence, so that you may love Jesus alone in truth above all things, with whom you hope to rejoice [unclear]. No one, however, will reign with Christ in heaven who has not imitated him on earth with holy manners, as holy Scripture says: He who says that he abides in Christ ought himself also to walk just as he walked. For the Lord Jesus, who by his death freed us from the destruction of eternal damnation, was himself made willingly the mediator of God and [unclear]; he himself is the way by which the path of life is to be continued for us; he himself is the mighty guide of the journey; he himself is the norm and rule of the saving conduct of Christianity. No one comes to God except through Christ; no one will see the Father except through the Son. Therefore, if you wish to come to salvation, you must pass through the Savior. For he himself said in the holy Gospel: No one comes to the Father except through me. And that other saying: I am the door; if anyone enters through me, he will find the pasture of eternal life. And again: I am the way, the truth, and the life. Along this way, by living with pious and holy manners, I pray you, my brothers, always walk; this truth love fervently with a pure heart; to this life, which alone is lasting, hasten ardently. Let the teaching of Christ never depart from your hearts, but remain in memory at all times, since he refuses to become a true imitator of him who is not exercised day and night in meditation on his words. Therefore, always watchful in prayers, live with such purity of mind that, when he calls you in the hour of death, you may deserve with joy to hear Jesus Christ our Lord, who lives and reigns with God the Father in unity through all ages of ages. Amen.

On Patience and Meekness. Homily, xviii.

Among all professors of the Christian faith there is today no kind of men for whom the virtue of patience seems to be more necessary than for the company of monks. For, as charity among many grows cold in these our days, to use Paul's language, we have been made a spectacle to mortals, so that wherever a monk comes among worldly men, he is marked out by the fingers of nearly all who see him, to be mocked and laughed at. Why I have said this you know, you who are not ignorant of what recently happened in the town of Bingen. A drunken crowd of youths and boys received a monk

Homily XVIII. Fol. XLII.

...someone passing along the public road, and, as though he had presented himself as a traveler because of the rain, he threw him into the mud; and by abusing the man with injury he made a pitiable spectacle of his own shamelessness. No one was present to restrain the insolent men; nevertheless the patience of the monk overcame the furious men, and, full of love for Christ, when he was being badly treated he answered nothing other than “Thanks be to God.” Hence, the more he showed himself tranquil in mind and spirit, the more the rascals dragged about the innocent man, thinking that he was heated with wine, whom the love of Christ had made joyful and glad.

He left to all monks a great lesson of patience: although he could have avenged himself, he did not wish to do so when wronged. Would that, my brothers, for the love of God and for our sins, we were as patient in the smallest things as that good man was in the greatest. There are among you certain men, I say it unwillingly, too insolent and impatient, who are moved to anger by any word, even one not insulting; and when they are justly corrected for their negligences, they murmur unjustly, adding sin to sin through impatience.

But to what end do I set before them the patience of that remembered man, when they do not heed Jesus Christ, the most patient of all men? For indeed, whoever does not embrace patience and humility by the example of the King of heaven, by the imitation of no [unclear] [unclear].

On patience and meekness

If you wish to keep the bounds of tolerance, there must first of all be someone present who inflicts insult. “If I had been,” says the lazy and unspiritual monk, “in the days of the martyrs, I would have feared no kinds of punishments to undergo for the love of Christ; I would voluntarily have exposed my body to the torturers, so that I might carry away the crown of martyrdom.” Great rashness of folly. You have never been able to endure a word patiently for the love of God, and you promise the steadfastness of the holy martyrs? You fear a slight correction, you who promise that you will give your body for Christ.

If martyrdom delights you, hear what the most blessed Pope Gregory says: “If, with Christ helping us, we strive to preserve the virtue of patience, and live in the peace of the Church, we also hold the palm of martyrdom. For without sword and flame we can be martyrs, if we truly keep patience in the soul. To die at the hands of a persecutor is martyrdom in open deed; but to bear insults and to love one who hates us is martyrdom in hidden thought.” Patience, indeed, is to suffer another’s evils with equanimity, and to be gnawed by no grief against him who has inflicted the evil.

What now will you say, lazy monk, who, unable to endure the very slight martyrdom of words, boast so insolently of steadfastness in shedding blood? Learn, wretched man, to have patience in light matters, and consider that, as Scripture says, “he who is unfaithful in a little thing, who would entrust him with what is greater?” You murmur at everything that is done in the monastery; when reproved, however gently, for your grave faults and negligences, you endure it most impatiently. No one in the monastery walks rightly for you; no one except you, in your estimation, conducts himself religiously. As it seems to you, you alone are holy in the community; you, the most learned of all, allow no one to know what you alone are ignorant of. You think yourself worthy of all honors above everyone, because you not only lack patience but retain neither true humility nor obedience.

This is not the road by which one goes to the kingdom of heaven: when a monk is proud in the school of humility, and a Christian lives in his conduct contrary to Christ. But a monk, a minister solemnly sworn to Jesus Christ, in order that he may imitate his Lord, ought not to be proud but humble, obedient not rebellious, gentle not cruel, nor insolent but mild.

A monk, however, who is proud, wrathful, contentious, and a lover of his own will, such as, alas, those set over temporal affairs often are, whom among us according to the Rule we call cellarers, their pride has made for many the road to destruction. Grief compels me to speak, and shame forbids me, although you all know the fall by which the devil lately put us to shame in a brother. Who in our whole congregation was prouder than he? Who went about filled with greater insolence? Because he seemed among us to have more experience of temporal affairs than all the rest, for that reason he thought himself more excellent. The Almighty permitted him to fall, so that he who [unclear] refused to recognize his own weakness might at last, confounded and not without the scandal of many, understand that God is the adversary of the proud.

I grieve vehemently, and more than can be said. The fault of the one who fell seems to me the heavier, because when he fell we are all put to shame. May God grant him to do true penance, so that those who had been scandalized by his fall may be edified by his satisfaction before God and men.

Pride has always been destructive to monks, and the mind of a man which it has once invaded it plunges into the pit of all vices. Beware pride, my brothers, because it is the beginning of every sin; it is what, through the envy of the devil, introduced death into the world. Pride is the death of all virtues and the source and spring of all vices. But humility, the nurse of virtues, especially befits monks, because it makes them both mild and meek. For every proud man is impatient, and every arrogant man is an enemy of meekness. He who is humble of heart has patience in adversities for the love of God; and he who is tranquil in soul before injuries merits a double crown. A patient man in adversities becomes very near to God; but he who is proud and impatient gladdens his enemies. For Scripture says: “Better is the patient man than the strong man, and he who rules his own spirit than the conqueror of cities.” Likewise the holy bishop Augustine: “A just and pious man ought to be ready to sustain patiently the malice of those whom he desires to become good, so that rather the number of the good may increase, and he may not by like malice add himself to the number of the wicked.” For patience is very necessary to us, brothers, so that, doing the will of God, we may receive [unclear] in Christ.

Homily XVIII. Fol. XLIII.

promise. Adversities are present to us every day, by which we may be exercised; therefore, just as the cause for endurance is never lacking, so, I pray, may necessary patience always be present. We are oppressed by want and poverty of necessary things; we are burdened by the commerce of weak flesh; moreover the world tempts us in order to entice us; the devil tempts us in order to lead us astray. Among so many adversaries of our salvation, brothers, it is necessary that we keep watch in all patience and humility, since in this pilgrimage, as long as we live, we are placed, so to speak, in the midst of evils.

Our poverty ought to suffice us, because it is not the part of monastic religion to be exalted in temporal things, but rather to be humbled, so that monks, poor and imitating Christ, who was made poor for us, may deserve to glory with him forever in heaven. What if we see certain wicked men and sinners in the world abounding in riches? If good and just men are rich in this world, provision is made by God’s providence not for their strength but for their weakness, so that by benefits they may be summoned to better things. “I was young,” says the prophet, “and I have grown old, and I have not seen the just man forsaken, nor his seed begging.” “Cast,” he says, “your thought upon the Lord, and he will nourish you; he will not allow the just man to waver forever.”

The Lord Jesus knows what is fitting for the salvation of each one of his little servants, and therefore he distributes the gifts of the present life unequally according to the capacity of individuals. For not all things are fitting for all people; therefore, among the just in this world, with respect to temporal goods, some are poor, while others are wealthy. Concerning the poor the Lord Jesus says in the holy Gospel: “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” And he speaks through the prophet, saying: “Behold, I have refined you, but not as silver; I have chosen you in the furnace of poverty.” For it is not conducive to eternal salvation for all men to possess the riches of this world, but it is advantageous for certain persons, according as the Lord of all has foreseen to be more useful for each.

Concerning just and good rich men Solomon says in the book of Proverbs: “The blessing of the Lord makes men rich; affliction shall not be joined to it.” But if the wicked and reprobate abound in riches in this age, this ought not to move the good to indignation; rather, let them fear him who leaves no good unrewarded and no evil unpunished. For the wicked, whom he cannot reward in heaven because of their iniquity, he rewards in this life for their good deeds; and for the good, whom he nourishes here in poverty for righteousness’ sake, he preserves eternal rewards in heaven. But just as not all the poor in this world are just and good, so not all who are rich in temporal things in this life are wicked. The reward of the wicked on earth must rightly be borne without indignation, since not the love of God but justice has willed it to be present.

Therefore, just as the wicked have nothing in heaven, so you who have professed monastic poverty ought to have nothing on earth, but, in hope of that good toward which you are striving, you ought to endure most patiently whatever adversity befalls on the way. For, as Paul, the holy lover of Christ, says: “The sufferings of this time are not worthy to be compared with the glory to come, which shall be revealed in us.” Those who are rich in Christ should join mercy to humility; but those who are poor should take up patience, with innocence, for the love of God. The delight [unclear] of Christ is cast down neither by poverty nor raised up by riches, but, standing firm in himself, he rules his spirit calmly and cares nothing for transitory things. Thus he who is a true monk is neither lifted up by praises nor broken by reproach; he does not swell with an abundance of necessary things, nor is he contracted by poverty. He despises both joyful and sad things alike, since, as the prophet had said, “the sun shall not burn him by day, nor the moon by night.”

But we, dearest brothers, should make a virtue and a good will out of necessity, and from the hardship of poverty which we necessarily suffer we should obtain for ourselves a good and a great advantage; and this can happen only if, for the love of God, we bear this very poverty manfully and with a tranquil spirit. The deformed way of life of our predecessors has brought upon this monastery the want that we suffer; if we keep his commandments with a perfect heart, the mercy of almighty God will in time, without doubt, relieve it. From almost two hundred years back, as a similar conjecture follows.

On patience and meekness

[unclear]: the purity of monastic institution in this monastery of Sponheim, as also in almost all the others, failed; and the disorder of the monks’ life utterly dissipated the whole substance of earthly goods.

Indeed, when in the year of the Christians one thousand four hundred and sixty-one, Frederick, count palatine and duke of Bavaria, a most Christian man, who was residing at [Simmeren?], held the depraved life of monks in his principality in great hatred, he reformed three monasteries, expelling the deformed monks, and introduced men excellently trained from other monasteries. First, indeed, he brought two monasteries of regular canons of Saint Augustine back to the observance of regular discipline: Rebdorf, that is, among the [unclear], and Schwabenheim among the [Stauronesians?] in the district of the [Nagavienses?]. Finally, in the aforesaid year of the Lord, he also renewed this present monastery of ours, Sponheim, for reform of the order; and, after removing the abbot with five monks, he restored four others in their place for observance, setting over them my predecessor Johannes of Kolenhusen, now serving as abbot in Seligenstadt.

They found the place so oppressed by poverty and burdened with debt that there was no one who believed it could be restored, since all the annual revenues had either been sold or alienated under title of redemption; indeed, nothing at all was left on which they might live. Brother Heinrich, one of the first four reformers sent from Mainz, is present as narrator and witness of the things we say; from his mouth you will know all things more fully. And behold, the seventeenth year is now underway since this place began to be restored under the chapter of the reformed union of Bursfelde, and still we are tortured by no small poverty.

Therefore I have said these things, brothers, so that you may know that we do not bear alone the want that we suffer, since those four men who first reformed the monastery endured heavier things; beans and peas filled their bellies, and a thin pear-drink supplied them drink in measure. The mercy of God has called us to this place, in which through patience we may overcome the [antidicuus?] of our salvation, so that, according to the counsel of the divine Apostle, having scant food and clothing with which we may be covered, being content and giving thanks to the Lord in cheerfulness of mind, we may [serve?]. For we have not been called to feasts of the flesh, nor to the delights of this world, not to pleasures nor to the consolations of the present life, but to serve as soldiers for our Lord and emperor Jesus Christ in abstinence from all the delectable things of this age, in pure conscience and humility of heart.

Attend now therefore to your calling, O monks, and do not [unclear] the purpose [unclear] you desire to attain. Woe to you, faithless monk, who, having become a despiser of your calling and a transgressor of your vow, do not live monastically in the monastery; you who were called to endure tribulation patiently for the love of God, and [unclear] concerning refreshment. For your profession commands you to go humbly content in every usefulness and extremity of garments, and you do not fear to apply zeal to the fastidiousness of clothing. You have been called to thirst, and you, not content to drink water, delight in drinking wine to satiety, contrary to the monastic canon. You were made a monk to fight strongly against the adversary of your salvation, and you, having cast away from yourself the courage of the virtues, go about sluggish, [unclear], and naked; indeed, what is graver, accompanied by a band of vices. You were invited to keep watch in holy prayers, and you are dissolved in inert sleep and shameful sloth. You were called into the subjection of humble obedience, and you, swollen with pride, scorn to obey the precepts of your elders. You have been called into charity, and you do not fear to carry hatred in your breast against your brother. You have been called into weeping and tears, and [unclear] laughter with disordered deep guffawing. The Lord called you in the monastery to repentance, and you, dissolved into wantonness, join sin to sin. You were called to meditate day and night on the law of our Lord Christ, and you, walking after vanities, devote yourself to tales and perishable things. You have been called to heaven, and you, loving the world, pursue earthly things. The Lord called you, humbled, into meekness, and you go about full of rancor and pride. You were called by the Lord to the perfection of the purest monastic manner of life, and you rot like a beast in the dung of vanity and negligence. To the observance of

Homily XVIII.

You have been called to the [choir?] of God, and you, given over to the pleasures of the flesh, think of Christ least of all. You have been invited to love the Lord Jesus above all things, and you walk after the evil desires of your heart; you show yourself ungrateful to your Redeemer. You who ought to live by the Spirit savor earthly things, and, sunk in pride, despise all the holy exercises of spiritual conduct. And what will you answer on that day of judgment to the Judge, who will say to you in your utter ingratitude: “I, who am Lord of all, humbled myself for your sake, taking the form of a servant, and being found in fashion as a man. I poured out my blood for you; for you I endured blows; and for you I underwent a most bitter death by my own willing choice. I loved you, O monk, with my whole heart; I redeemed you by my blood from perpetual death; I, out of love, called you to the heavenly kingdom, if you had kept my commandments. But you lived in opposition to my precepts; and, what is more serious, though you had been sworn to my words, you did not fear to show yourself against me, your Lord, as an apostate, impious traitor. Now therefore render an account of your stewardship.”

What then will you answer, O lazy and idle monk, who now consume this acceptable time so fruitlessly, and despise living in true monastic purity according to the Rule? What, I ask, will you answer? Will you deny the works of wickedness which you have committed, and through deceit display the good works which you now scorn to perform, so that by lying you may circumvent the Judge and thus escape the penalty owed to your demerits? But you must not be unaware that all things you have done, said, or thought throughout your whole life, good and evil, are manifest in the sight of the Judge; and nothing can be hidden from him, who alone knows all things. For all things are written in the book of God, and your conscience will bear open testimony against you concerning all the evil things you have done, so that not even the smallest thought will be able to lie hidden. For the Scripture of the prophets says to God: “For the thought of man will confess to you.” You are to be judged before the tribunal of the One who knows all things; before whose terrible judgment every creature will stand with very great fear and trembling, where no excuse at all is admitted, but each person, with appeal set aside, will receive the sentence owed to his merits. Thousands upon thousands of holy spirits

Folio xliiii.

will stand beside him; and do you trust that you can deceive yourself by lying while he is judge? But hear my counsel, and, rising from your destructive sloth, at last awaken, and in due time flee from justice to the mercy of God through true repentance. Do not put it off from day to day, because it is very dangerous for one who remains in sins to be confident, and to refuse the remedy of salvation that is offered. Remember that you are going to die, and that when you do not expect it you will be called to judgment. Consider, I beg you, how the uncertain span of life slips away, and how quickly all mortal things decay. Nothing among human things is stable, nothing fixed, nothing firm; but all things that we see are corruptible, and change with time. Consider also where our brothers Valentinus, Martinus, and Ioannes now are, who in the present year were living with us, healthy, unharmed, and joyful; they spoke with us, ate, drank, and worked together with us, thinking least of all that they would die this year. Behold, when they did not think it, death came and snatched them away, and set their souls before the tribunal of the dread Judge, who rendered to each according to the works of his hands. Behold, now learn from the example of your brothers that you too are going to die, and perhaps you will pass from this world much sooner than you can estimate.

Come to your senses, wretched man, while you still can; do penance in the time of your health, when the Judge promises mercy, and do not defer today’s good to the uncertain [tomorrow?]. Rise up, even now, late though it is, from the sloth of your more negligent past conduct, in which until now you have shamefully rotted, and purge your conscience of every stain of sin; wipe away with tears the evil you have committed; and henceforth live innocently, as befits a monk. Take hold of the perfect purpose of amendment, and understand that the kingdom of heaven is promised not to those who begin the good, but to those who persevere to the end. Know also that one does not arrive at heaven by sloth and torpor, but by great labor, by the very greatest effort of a will to make progress, and by unwearied zeal in spiritual exercise. Therefore, wishing to serve the Lord and to please him in truth, always remain within yourself, fearful in awe, and prepare your soul for temptation. One must resist with strength the disordered movements and desires

On Patience and Meekness

of the flesh: one must struggle with a most steadfast mind against all the enticements and vanities of the world; by prayers and greatness of spirit the devil, the adversary of our salvation, must be put to flight. No drowsy, lazy, and slothful man will ever have come to the kingdom of God; no one without continual labor and many sweats has obtained heaven. For the Lord says in the holy Gospel: “The kingdom of God suffers violence, and the violent,” that is, those who have learned steadfastly to resist the evil desires of the flesh, “seize it.”

Turn over the deeds of all the saints, and nowhere will you find anyone sanctified without great and continual labor. For even if no one becomes holy by his own powers, nevertheless the gracious mercy of the almighty Lord, which grants to those who strive both the will to do good and the strength, sanctifies no one without the works of a good and right will. Since, therefore, God wills all men to be saved and none to perish, we, my brothers, must take the greatest care not to receive his grace in vain, but rather strive with all our strength so that, like fertile ground, we may always answer the free gifts of so great a sower with fitting fruits from the works of good will.

Let us therefore arm ourselves with the shield of faith and put on the breastplate of constancy and saving patience, so that, prepared against all things that can befall us, through humility and the fervor of the Holy Spirit, with our Lord Jesus Christ helping us, we may overcome. In all these things patience is very necessary for us; without its support there never was, nor could there be, any perseverance in good and holy works. For there was no other way to heaven for the saints than patience; nor could he ever be sanctified who cast patience aside.

Indeed, all who pleased almighty God from the beginning of the world down to this our age triumphed over the prince of the world in no other way than through patience. Hence they could all most rightly say that saying of the psalmist: “For your sake we are put to death all the day; we are counted as sheep for slaughter.” The most holy apostle of Christ, Paul, also, recalling the patience of the saints of old, says among other things: “They went about in sheepskins, in goatskins, needy, distressed, afflicted; the world was not worthy of them; wandering in deserts, in mountains, in caves and in the caverns of the earth.” For all who wish to live piously in Christ will suffer persecution, since, as the prophet says, many are the tribulations of the just, and from all these the Lord will deliver them.

Patience, therefore, is necessary for all mortals, and especially befits cloistered persons, since, just as adversities are never lacking to the just in this world, so no one will be justified without patience. Now the chief degrees of patience, as the diligence of the ancients distinguished them, are three. The first and lowest is that of those men who neither seek adversities nor willingly endure them; but when they happen, they are weighed down in spirit and cast down with grief. They also sometimes complain and murmur for a time against those who inflict them; but after the inflamed agitation of the mind has passed, they return to themselves, and are seen patiently to endure the insult inflicted without revenge.

Yet the patience of these men, not of great virtue, is always very close to a fault of the mind, and for that reason must often be reckoned of no merit, and sometimes of lesser merit. And although such persons in our times are said to be distinguished by the virtue of patience, nevertheless, compared with the ancient saints, they do not deserve this venerable name of Christian long-suffering and endurance. For that does not seem to be true patience which has been darkened by bitterness and indignation of an agitated mind.

The second degree of patience is said to belong to those men who, although they do not seek to endure evils, nevertheless when they come, receive them willingly and kindly, and embrace them most patiently as a gift sent by God. And such persons are truly to be called patient: those who, kindled by divine love, bear with equanimity whatever adversity occurs, and preserve in tribulation the same tranquillity of mind that they previously had in prosperity. I would not doubt that that most holy Job the Idumean was of their number: he not only, struck by extreme adversity, patiently bore all things, but even, placed in a whirlpool of evils, gave thanks and blessed the Lord. “The Lord [unclear] gave; the Lord has taken away; as it pleased the Lord, so it has been done; blessed be the name of the Lord.”

All Christians should preserve this degree of patience, and before others especially cloistered persons. For the wise man says: “The teaching of a man [unclear]

Homily XVIII. Folio XLV.

...is recognized by patience. For the more each person has been instructed in the law of the Lord and in knowledge of the teaching of rational nature, the more patient he will be in adversities. What if I speak more boldly, as a lover of truth: adversities profit us more than prosperity, if we are learned and not forgetful [unclear] of our proper condition.

But a third degree of patience remains, certainly the highest and most perfect, rightly granted to those who not only, when there is need, bear contrary things calmly for the love of God and the usefulness of the brethren, but also, more fervent and inflamed with the spirit of charity, hasten gladly to expose themselves to receive insults and injuries. And this kind of patience is divided into two parts, just as a twofold class of martyrs is found. For some, although they could have hidden when persecution of believers was raging, with Christ’s charity burning in them, and with no one compelling them, but by their own free will, presented themselves before the tribunals of the persecutors, publicly confessing Jesus, the Redeemer of the world, and received the torments inflicted on them with joy. Others, although they did not thrust themselves forward unbidden, nevertheless joyfully accepted martyrdom when it was offered, always prepared to endure for the faith of Christ whatever the cruelty of tyrants might have thought to inflict.

To these most illustrious confessors rightly obtain a neighboring degree: if the cruelty of the impious, by persecuting them, did not remove them from this world, nevertheless they in no way lost the glory of martyrdom. For, crucifying their flesh in this world for the name of Christ, they endured both a voluntary and a daily martyrdom; they were made glorious through abstinence and humility, always steadfast in mind and most patient, and most ready to accept bodily martyrdom. You also, O monks, should take care to be [unclear] with all your powers; and although enemies who kill the body for Christ are now lacking, by resisting the desires of the flesh and patiently sustaining adversities for the love of God, you should show yourselves martyrs in mind and spirit. In the peace of the saints, the best kind of martyrdom is to afflict the flesh by abstinence for the name of God, to desire nothing in this world, to advance always in good works, and, if any evil occurs, to bear it in all things gladly and patiently with cheerfulness of mind. To this new [unclear] of patience, dearest brothers, henceforth...

...lives, if you desire to reign with Christ forever. Bear one another’s burdens, and so you will fulfill the law of Christ: so that what each person desires to be done for himself, he should also cheerfully bestow upon his brother.

On True Humility

Homily Nineteen.

It is the opinion of nearly all learned men, dearest brothers, that the highest and chief virtue of monks is none other than humility, because it is the mother and nurse of all virtues. Humility indeed makes the monk; pride destroys and corrupts him. The Lord says through Isaiah: “To whom shall I look, if not to the poor little one, and the contrite in spirit, and the one trembling at my words?” For God resists the proud, but gives grace to the humble; because the beginning of every sin is pride, and without true humility no one can attain salvation. Since this is so, I think it necessary for me, brothers, to exhort you without interruption that, fleeing pride, you should always preserve deep humility in all your works. Indeed, no good work is believed to please the Lord God when it is presented without the seasoning of humility.

For humility is a most healthful medicine for the souls of the faithful, because it aids all: it presses down the swollen ulcers of the spirit; it restores what is wasting away; it corrects what is depraved; it removes what has grown out excessively. Humility is the mother and parent of all virtues: you strengthen patience; you arouse compunction; you illuminate charity; you adorn chastity; you make prayer fruitful; you commend fasting and abstinence. O holy humility, truly beloved of God: through penitence you justify the impious; you preserve the just in their purpose of holiness; you powerfully open heaven to your lovers; you close hell to penitents. O humility, venerable and exceedingly pleasing to God: you compelled the Son of the eternal Father to descend from heaven into the womb of most chaste Mary, the perpetual virgin; you made him appear visible to us; you caused him, wrapped in poor cloths, to be laid in a manger, so that he might adorn us in heaven with the ornaments of perpetual happiness. You [unclear] the Son of God with the circumcision of the flesh...

On the True Humility of Monks.

You impelled [us] to undertake it, so that, [circumcised?] in mind, we might be able to enter the promised inheritance of the saints. And great is the humility of power, which made the king of heaven and earth withdraw from the face of one most vile man, and dwell for a seven-year exile in the land of the Egyptians. You compelled Christ Jesus, the only-begotten Son of God, to assume a human body for our salvation, and made him undergo also the most bitter passion and death by his own voluntary will. And great is your dominion, O venerable humility of holiness, since the kingdom of heaven is promised to you, to whose worshippers the gift of everlasting blessedness is granted; and whoever keeps to your footprints is raised up to the height of the angels, as Christ says in the holy Gospel: “Everyone who exalts himself will be humbled, and he who humbles himself will be exalted.” And the king of heaven says to certain [unclear]: “Learn from me, for I am meek and humble of heart, and you will find rest for your souls.” The most blessed mother also, the untouched Virgin Mary, in her sweetest canticle of praise, speaks thus of Almighty God: “He has put down the mighty from their seats, and has exalted the humble.” And the prophet says in the psalm: “The Lord has looked upon the prayers of the humble, and has not despised their petitions.” For the prayer of the humble penetrates the clouds, and until it draws near it will not be comforted, and it will not depart until the Most High looks upon it. Humility makes the monk who is pure in his conscience most pleasing to God; and the more he casts himself down by humbling himself for God’s honor, the more glorious he will appear in the kingdom. The monk who truly humbles himself becomes a son of the Most High through participation in grace, and with the king of heaven, Jesus Christ, he will rejoice forever. He who truly desires to imitate Christ should also take up true humility; clothed and fortified with it as with a breastplate of strength, he may do great things, and, thinking only lowly things of himself, may not incur the stain of vainglory. For this is the true perfection of monks: always humbly to recognize one’s own imperfection, and to consider rather what good is lacking to him than what he has in the world. For true humility always stretches forward to what lies ahead through the desire of charity, and, carefully mindful of things past lest it lose the merits it has gained, and desiring to acquire through the zeal of devotion the things not yet possessed, in the fervor of holiness

Homily XIX. Folio XLVI.

[unclear] is raised up; it is sustained by the rock of humility alone. For truly, if true humility is lacking, the gathering together of all the other virtues will be nothing other than a kind of collapse of a house built without a foundation on sand. For in the spiritual building humility lays the stable foundation; charity orders the breadth of that house; the wall is raised on high by the continuation of good works in fervor of spirit; the roof is placed at the summit in faith in our Lord Jesus Christ and in firm hope of the promise of eternal protection and happiness; and its length is arranged in the long-suffering of patience with most beautiful ordering.

Therefore, my brothers, again and again I admonish, adjure, and beseech you to take care to found the building of spiritual exercise in the depth of humility, because no good work is pleasing to God if it has been offered apart from true humility. Now there are many things which have been wont to move the servants of God toward true humility. For consideration of their own worthlessness humbles some within themselves before God, because, when they consider that by experience they have already often found themselves wretched and weak, being humbled they place all their hope and confidence in God. Others, weighing carefully the multitude of God’s benefits toward them, fear the judgment of ingratitude; and therefore in the sight of God, with great fear and reverence of gratitude, they always go forward humble. And who among us is there, brothers, to whom the compassion of almighty God has not also granted many benefits, even individually? If we wish to be grateful for them, we must above all be humble.

Others, after a multitude of sins, converted to penitence by divine kindness, diligently recall to memory how many evils they have committed against the law of the Almighty; and for these, humbled in bitterness of spirit, they detest their impieties with horror. But we offend in many things; whence it is necessary that we humble ourselves always in mind and heart, and even in body, so that grace may abound where sin formerly abounded. Often, moreover, the providence of divine compassion permits certain persons to sin enormously for a time, so that afterward, converted to penitence, they may learn to remain inwardly humble. Better is a humble penitent than a proud man who has not sinned, because humility justifies penitents, while pride condemns the arrogant eternally, even if they have done nothing else evil than this alone, that they are proud.

Others, carrying in their heart by daily meditation the bitter passion of Jesus Christ, humble themselves the more, the more they know that they are greatly indebted for such and so wonderful benefits of that same Redeemer of theirs. The Son of God humbled himself, having been made man for us; and, filled with many reproaches, he voluntarily underwent the most shameful death of the cross, that he might free us from the destruction of perpetual death. What Christian man, and especially what monk, will not humble his soul greatly before God, when he has recalled to memory such humility of his Creator and Redeemer? For truly, the man whom the humility of Christ does not move to meekness will profit from no admonitions of men. In vain do we say that we are monks, unless we have followed Christ humbly according to our powers. For this reason he said in the holy Gospel that he himself is the way, so that we might imitate his humility, and so that the conduct of so great a master might become the spiritual form of the disciple.

Therefore, brothers, as much as we can, let us strive with all our strength that all that pride has made swollen in us may be leveled, renewed, and reformed by humility conceived from meditation on the most bitter passion of Jesus Christ. O how fitting it is for us to humble our souls for love of Jesus Christ, my brothers, since God himself and the Creator of all, made [unclear] of humility, cast himself down for us into such great humility. Therefore the supreme medicine for inducing true humility in a servant of God is for him daily, and often, to recall to memory the most bitter passion of Christ Jesus.

Tribulations also, adversities, and infirmities, together with poverty or want, have made many humble, who perhaps in prosperous and favorable circumstances would have perished, puffed up. And we trust that what we often customarily say is conducive to our salvation: poverty, since we have a great cause of humility, while we find no material for exaltation and pride. Others, by continual exercise of virtues and by memory of the death which shortly they must necessarily suffer, have come to great humility. Whom would not even the attentive meditation of death humble, however proud? Or who is so fierce in spirit that he would not gradually put down his swelling pride, if he reflected more diligently that he is soon to die? Accordingly the conscience of a monk ought never to drive away from itself the memory of future death, so that he may remain both humble and sorrowful, and, standing firm in humility, not [unclear].

h ij

On the true humility of monks.

But the continual [fear?] of God forbids every wantonness to the heart. The free compassion of God also forestalls some, and makes them humble by the indwelling of the Holy Spirit. Everyone who is led by the Spirit of God utterly detests pride.

He who truly knows himself is most wise, and cannot depart from the meekness of humility. But every proud and arrogant man is ignorant, even if he seems great and famous among mortals. For true wisdom will rest in the dwelling-place of holy humility, and it is itself shown more clearly through the lesson of patience. Humility is born from knowledge of God and of oneself, and this is rightly called true wisdom.

He who has truly known himself now has nothing for which to be proud, since, knowing his own vileness, he thinks nothing lofty, but, placed in sorrow of soul, cries to the Lord: What is man, that you are mindful of him, or the son of man, that you account him? Man has been made like vanity; his days, as it is written, [unclear] under the mighty hand of God, that he may exalt you in the time of visitation.

For humility with chaste fear greatly pleases the Lord God in his servants, since he approves no virtue of a man unto salvation without it. Therefore, if we desire to climb to the lofty threshold of the kingdom of heaven, we must be very humble, because there is no other road to heaven except that of the deepest humility, by which both the Son of God himself and all the saints ascended. But all who have tried to enter the kingdom by another gate, their head of pride having been struck back on the threshold of humility, could by no means enter. For the gate of humility does not admit the proud, and the narrow road of meekness does not receive lovers of greed and self-exaltation.

Therefore whoever has [unclear] to come to the height of the heavenly [unclear], let him ascend by the steps of humility; without these, whoever begins to ascend undoubtedly falls into the depth of perdition and death. For humility is the ladder of heaven, beautifully distinguished by twelve rungs; concerning its ascent our lawgiver, blessed Benedict, says in the Rule: If we wish to reach the highest summit of humility, and swiftly to arrive at that heavenly exaltation, we must set up for ourselves that ladder which appeared to Jacob in dreams, by which angels were shown to him ascending and descending. Without doubt that descent and ascent is understood by us to be nothing other than to descend by exaltation and to ascend by humility, as divine Scripture tells us: Everyone who exalts himself will be humbled, and he who humbles himself will be exalted.

The ladder itself, set upright, is our life in this world, which is raised up to heaven by the Lord when the heart has been humbled. For we say that the sides of the same ladder are our body and soul. Into these sides the divine calling has inserted the different steps of humility and discipline that are to be ascended. Thereafter, indeed, he enumerates those twelve steps in order with a sufficiently beautiful arrangement; since they are all very well known to you, it would be superfluous to spend longer on reviewing them on this occasion.

For it is enough in this place to remember the holy canon, upon the words of which you all long ago willingly swore, so that you may know that humility is no less necessary for salvation for you than love of God and, at the same time, of neighbor. For humility is said to be the monk’s greatest virtue, and it is so necessary to his profession that without it he cannot be saved. A monk exalted in mind and proud is not the bondman of Christ, but of the devil; he will have no share with the Son of God in heaven, but will be tormented without end with the demons in hell.

For Christ, the teacher and instructor of humility, detests all the proud, and admits into his company only the humble, the gentle, and the meek. But the devil is the head and inventor of pride, whose servants and disciples are all who follow his pride and self-exaltation. For he himself, the king of the proud, cannot bear the humble; he flees the gentle, and does not dare to stand in the sight of the meek in heart. For Christ dwells in the assembly of the humble servants of God; but in the midst of the proud the devil stirs up the contentions and quarrels of those at discord.

Where there is humility, there is true peace and the highest tranquillity; but where pride rules, there rancor, anger, disturbance, and discord confuse everything without ceasing. Therefore, my brothers, avoid pride, since if it cast down the exalted angels from heaven, when would it not condemn poor cloistered men? It made demons from angels, and, without doubt, [unclear] companions of demons

Homily XIX.

At all times, with all your strength and as much as you can, flee all pride and ostentation, since unless you greatly humble your souls, you will not enter the kingdom of heaven. Walk always before the Lord Jesus in the simplicity of your heart, having a pure conscience in all things, lest your humility become bestial; for it contributes nothing to salvation for a sinner to acknowledge himself publicly and, by persevering in evil, not to amend his fault. For the true servant of Christ sanctifies his humility by good works, and amends all the guilt of his past life by continual penitence. Daily he recalls to memory the evil that he remembers having committed, and groans deeply that he has offended the Lord. He walks very cautiously, and so laments past offenses that he by no means commits further things to be lamented. The monk who is truly humble follows the fasting Lord in a pure conscience, and fears nothing more in this world than to offend the teacher whom he imitates. Whatever he does and wherever he goes, he always thinks of the Lord Jesus as present, and by continual meditation examines how he may please him alone. For this is truly Christian humility, and humble Christianity: to [unclear] sin in true compunction, and to preserve the conscience in all purity at all times, not only from fear of punishments but rather from love of Christ. The true humility of monks continually does whatever good it can for the honor of God, and thinks that it will do nothing that it knows displeases Christ. True humility of monks [unclear] human [unclear], and, serving the Lord in the fervor of charity, is a companion of the holy angels, a friend to the citizens of heaven, and very formidable to demons. For demons fear and flee nothing more than the humility of the servants of Jesus Christ, because, since they themselves are most proud by their vicious will, they are most violently tormented by humble devotion. For where true humility is, demons cannot remain; for as ice is dissolved by fire, so malignant spirits are scattered from the presence of a humble monk. O humility, venerable mother and preserver of all virtues: yours is the kingdom, yours the power; you confer the kingdom upon the humble; you bestow the glory of eternal happiness upon the meek; without your guidance no one comes to heaven; whoever follows you does not fear hell. Whoever gathers works of virtues without you is like one who carries dust into the wind. You are the seasoning of all good works; for just as food in the mouth of the eater is not savory without salt, so without your companionship no one will be established as a friend of God. Humility made the Son of God man; humility will make the servant of Christ equal to a holy angel. An angel, through pride by his own choice, became the devil; and a Christian man through humility becomes an angel. Humility opens heaven to the meek servants of God, and pride plunges arrogant men down to hell. Humility makes friends of God, and pride makes companions of demons. Humility enlightens the mind to true wisdom, and pride blinds the understanding of the one whom it possesses. Humility purges the man whom it possesses from all disordered affections; and pride fills its worshipper with all crimes and filthiness. Humility makes its lover a servant of God; pride, however, makes him a slave of the devil. Humility makes one wise in the law of the Lord; pride, however, renders man foolish, away from the knowledge of the Most High. Humility brings the poor man into the fellowship of God; and pride makes the rich man a member of the devil. Humility is the mother and nurse of all virtues; and pride is the [source?] of all vices. Humility, with charity as mediator, covers a multitude of sins; pride, however, by itself introduces the fullness of all vices. Humility makes a monk’s good works most pleasing to God; pride, however, renders idle the endeavors of the proud before the Creator. Humility receives from the Lord whatever it has asked; but almighty God resists the prayers of the proud. Humility always has, in the Lord’s mercies, a pious confidence with cheerfulness of mind; pride, however, with the sting of despair, begets disturbance in man. Humility always has joy of spirit in the love of Christ; pride, however, is always occupied by pernicious fear. Humility, the [support?] of good works, neglects none of the spiritual exercises; pride, however, despises all pursuits of salvation. Humility justifies sinners; pride, however, condemns its followers. Humility makes one near to God; pride, however, makes one alien from the grace of God.

On the True Humility of Monks.

Humility eagerly obeys the commandments of God with a willing disposition pleasing to him; pride resists the precepts of the Most High. Humility heaps up the merits of everlasting blessedness; pride, however, prepares for itself the most grievous torments of hell. Humility provides security at the point of death; pride brings horrible fear and calamity to the dying man. Humility frees the soul of its devotee from every distress in the dread judgment of God; pride, however, accuses before the judge all the haughty whom it deceived in the world. Humility will place the servants of God at the judge’s right hand; pride will set those to be damned at the left. Humility will plead the cause for its own and will prevail in judgment; pride, surely confounded, will hand the haughty over to the devil. Humility will repay the reward of eternal blessedness to its friends; pride, however, will give the torment of perpetual damnation to all the haughty. Humility will be crowned without end in heaven; pride, however, will suffer immeasurable torment with the demons forever in the lower regions.

Humility, crowned with Christ, reigns in the heavens; and pride, despised, will be tormented with [unclear] in punishments. Humility, joyful and glorious, will sit forever at the right hand of [unclear]; pride, however, sorrowful and ignominious, will lie without end in the torments of hell. Then the humble will exult in glory, and all the proud, because of excessive pain, will cry out in punishment for all ages. There the humble will stand in the sight of God and of all the saints in great joy and everlasting exultation, receiving, for the voluntary poverty of this life, unfading riches; for meekness, a kingdom; for sorrow [unclear], and for the spontaneous mortification of the flesh, heaven. But the proud and arrogant, placed in hell, seeing such great glory of the humble whom they despised in the world, will lament in so sudden a change of [unclear], and will be troubled with horrible fear, groaning under the very great anguish of spirit and saying in the fury of pride: These are the poor and humble monks, once clothed in vile garments, separated from men, abstaining from the eating of meats and from every filthiness of the flesh, whom we held at one time in derision and as a likeness of reproach; senseless as we were, we judged their life madness, and their end without honor. Behold how they are counted among the sons of God, and their lot is among the saints.

Therefore we have strayed from the way of truth, and the light of justice has not shone upon us, and the sun of understanding has not risen for us. What does pride now profit us, by which, when we were then puffed up, we despised the humble? And what does the boastfulness of riches possessed in the world bring us? All things have passed away, and through continual contumacy we have been counted among the demons; because we always had humility in hatred, we now suffer immeasurable torments. But the humble will live forever, and their reward is with the Lord, and the care of them is with the Most High. These things, my brothers, always think upon beforehand, because without doubt they are thus to be; and therefore assume humility of mind, flee every [unclear] through it, keep a pure conscience, and may you deserve to obtain the rewards of eternal life. Amen.

On the True Obedience of Monks: Homily XX.

If the humility of monks has been true and perfect, it brings forth the whole fullness of the holy virtues. But if it has lacked the splendor of the virtues, true humility was never in the mind. For first it brings forth true obedience, and a profound subjection in all things for the love of God. For the monk who truly lives as a pilgrim in the flesh shows himself in all things an eager [disciple?] of our Savior Jesus Christ; for love of him, despising every vileness and extremity, he glories in being subject to his abbot, obedient in all things. Obedience is a great virtue: it opens heaven to the humble monk and by its strength closes hell. Obedience restores the way of paradise and reforms peace between God and man. This, however, is true monastic obedience: that which is rendered to the commands of superiors not from servile fear but from an inward affection of charity, which, persevering until death not through fear of punishment but through love of justice, works good in cheerfulness of mind. There are two most beautiful wings of the mind by which the monk flies from earth to heaven; one of these is called humility, the other is known as the obedience of subjection. The monk who has not been adorned with these wings has entirely lost both the name and the merit of his dignity. Nor is he to be called a monk, but a deceitful and most false apostate, who [unclear] lives in the monastery and continually observes without hu

Homily 20. Folio XLVIII.

the obedience of humble subjection. For a monk without obedience is a monster of the devil; and he who resists the commands of his superior will inherit the punishments of hell. The disobedience of the first man lost the life of eternal happiness from the beginning; the obedience of Jesus Christ restored it. For he was made obedient to the Father for us even unto death, and by his most innocent passion he restored to us the happiness that had been lost. Therefore the path to salvation is humble obedience, as our holy lawgiver, blessed Benedict, cries out in the Rule: “Listen, O son, to the precepts of the master, and incline the ear of your heart, and willingly receive and effectively fulfill the admonition of a loving father, so that by the labor of obedience you may return to him from whom you had withdrawn through the sloth of disobedience.”

Obedience is the tree of eternal salvation, which grows in the garden of monastic humility. Obedience is the dwelling-place of the Holy Spirit and the quiet tomb of one’s own will. Obedience is the merit of heavenly happiness and the one lesson of monastic discipline. Obedience is the extermination of all self-exaltation and pride, and the persecutor of all vices. Obedience overcomes wickedness and extinguishes every disordered pleasure of the flesh. Obedience makes the conscience pure and clean, and preserves true humility in the mind. Obedience is the remedy of the wounded soul and the foundation of the whole monastic observance. Obedience is the faithful custody of all good works and the discipline of a sincere mind. Obedience is the beginning of mortification and the glorious ornament of the monk. Obedience is the preserver of peace and concord; without it the vigor of monastic discipline perishes. Obedience always directs the keen edge of the mind toward God; and he who has truly been mortified in spirit despises all the consolations of this world. Obedience makes the monk near to God and far removed from all the filth of the soul. Obedience is the adornment of holiness and the garment of beauty; without it no one would come to the kingdom of eternal glory. Obedience is the mother of victory, and he who knows how, for the honor of God, to be humbly subject will obtain the crown of martyrdom in heaven. Obedience separates the monk from the world, and whoever follows it with his whole heart will be great before the Most High. Obedience is the consummation of Christian perfection; in its humble workshop, the more a monk advances, the holier he becomes. Obedience is sure security at the hour of death; for the more ready the monk was for obedience to commands, the more securely he will fly away when he departs from here. Obedience is the rewarder of humility and the chief mark of merits. Obedience is the rule of Christian gentleness and the strongest nourishment of inward charity. Obedience is the shelter of chastity and the purest ornament of innocence. Obedience is [unclear] voluntary mortification; its merit is of such dignity that he who is rebellious and proud wears the monastic habit without cause. Obedience is the voluntary mortification of the members; its merit is of such dignity that man has nothing greater to offer in honor of God.

Let each one offer, for love of God, what he can: without doubt that man has offered more than all who has, because of God, killed his own will through obedience. It is indeed a great good to distribute one’s possessions, for love of Christ, to the use of the poor, and to relieve the want of the needy with alms. But as much as the whole outweighs the part, as much as the free choice of the will is nobler than necessity, as much as heaven is distant from earth, so much more has that man offered who, out of love for God, has by a spontaneous will denied himself forever. For whatever temporal substance you have offered to God is not yours but another’s, and is of less value than your own, both in estimation and in reward. You have one thing of your own which, offered above all things, is pleasing to God. What is this, unless the free will which the almighty Creator has placed in your power? A good will, however, is greater than all riches, because nothing richer is offered to God, nothing is consecrated more acceptably. This most precious gift to God, my brothers, you once offered when, denying yourselves and all worldly things for his honor, you put on the monastic habit.

Remember, I beg you, the words of your holy profession, and let that solemn promise never depart from memory, which each one of you uttered in the sight of God before us, saying: “I, brother Johannes, promise stability, conversion of my morals, and obedience according to the Rule of Saint Benedict, before God and his saints, in this monastery, which has been built in honor of blessed Martin, in the presence of lord Johannes, abbot.” Behold the bond by which we have voluntarily bound ourselves to obedience; behold [unclear] four

...the warfare which we have professed. For these are the vows which our lips pronounced; these are the sacrifices of pious devotion which we offered to God. Certainly, my brothers, the things we have promised are great, and the necessity laid upon us to keep what we have professed is greater. For unless we faithfully observe all that the rule of our holy father Benedict enjoins upon us, the justice of almighty God will judge us severely as perjured and impious transgressors. For it is very dangerous not to render to God what has been promised, and through forgetfulness of the holy institution to violate one’s purpose.

Therefore, to fulfill the duty of pastoral care, I am accustomed daily to admonish you to the observance of regular discipline; nor hereafter will the necessary word of salvation ever be lacking to you, so long as my spirit perseveres in this prison-house of flesh. But you, I pray, take care that you not be unfruitful hearers, since the matter concerns the soul, which, once lost, is never recovered. Therefore, whichever of you have come together in the monastery to run in the arena of the intellectual contest, whichever of you for love of Christ have once renounced your own will and the world, take up holy obedience for the helmet of salvation, and you will bring back a certain victory over the enemy.

For obedience is the strongest armor of monks, which no adversities will be able to harm. For Scripture says: He who keeps the commandment will experience no evil whatsoever. In Proverbs also it is said thus: An obedient man shall speak of victories. Obedience renders a monk invincible in all temptations, and he who follows in all things the counsel of his senior will never suffer harm to the salvation of his soul. For obedience is a short and rough road, by which one quickly ascends to the height of perfection. But the monk who is a true soldier of Christ never trusts in his own judgment, but in all things follows and observes the direction of his pastor. Indeed, he who is a true lover of Christ, who wholly desires to be a most faithful monk, loves his abbot as God’s vicar, and cheerfully acquiesces in all things, always obedient to his commands, counsels, and ordinances.

In order that a monk may be able to do this with confidence, one to be ordained to the abbacy should not be a child, not unlearned, nor carnal, not lacking discretion, nor light-minded, or inexperienced in spiritual contests, but a man gray-haired in character, learned in the divine Scriptures, walking in the spirit, pious in true conversion, in the conduct of holiness, gentle, tranquil in mind, and discreet, one who knows how to show judgment to the wicked and compassion to the well-disposed. For whenever a restless, turbulent, indiscreet, and inexperienced man is set over monks as abbot, at once the integrity of regular discipline suffers shipwreck. Subjection must necessarily perish, and with it the obedience of humility, when the subjects cannot firmly have confidence in the pastor. For if the abbot is a mocker of his brothers, or an importunate despiser of the weak, who will open to him any secret of his heart?

Therefore one must keep watch with the greatest solicitude at the beginning, so that such a prelate be ordained as pastor over sheep left destitute, who seeks nothing other than the honor of God and the salvation of souls. The monk who will have obtained such a pastor should give thanks to God, because in these our times he occurs rarely, one who knows how to show himself in all things a worthy and suitable prelate. He is rightly to be loved by all his subjects, and, as the vicar of Christ in the monastery, to be honored with continual veneration. Let the thoughts of all be opened to him securely, because he seeks nothing other than the advancement of each one. If a physician of sick bodies must be prudent, experienced, and endowed with the highest discretion, how much more fitting is it for an abbot, who is the physician of souls, to be the best of men?

Happy are the monks to whom God’s mercy has granted a useful and suitable pastor, if nevertheless it has not denied them even the ability to understand this very fact. Otherwise a good pastor, in his uprightness, is not recognized by evil sheep; but those who corrupt the integrity of the order by their depravity rarely judge truly and rightly about pastors. Because of the ingratitude of subjects, rulers are very often changed for the worse; and monks who despise a good and useful pastor when he is present in this life receive, by the just judgment of God, a foolish and useless successor. Those who are subject in simplicity walk rightly, and those who truly imitate Christ do not pass judgment on the one set over them. For we have a pastor whom we may follow, the Lord of faithful souls, our Lord Jesus Christ; looking faithfully to him in the soul, we shall not rashly judge the visible pastor. “The scribes and Pharisees,” he says, “have sat upon the chair of Moses; what they say to you, do; but what they do, do not imitate.” Hear these things, O monk, and [unclear]

Homily XX.

Fol. LIX.

O lover and devotee of your own salvation, consider the form of obedience which you are to follow. The abbot, whether he is good or bad, holds in the monastery the place of Christ's vicar; he deserves the obedience of all his subjects not by his own merit, but in Christ's name. For we understand the saying, "He who hears you hears me, and he who spurns you spurns me," not only of the apostles, but of any prelate in the Church of God who has been appointed guardian and ruler of souls.

Therefore, if you have a good, suitable, holy abbot, hear his voice as the command of God, since he bears God's place; and whatever he commands you, be obedient in all things. Let his teaching be for you a rule of life, and his holy conduct an example of a purer discipline. For he is a friend of God and likewise Christ's vicar: in the one respect he deserves that you love him, and in the other that you obey him in all things when he commands.

But if you have obtained a shepherd who is untrained, inexperienced, or certainly less suitable, take care, I beg you, not to wish rashly to examine his actions. Rather think that your sins deserve to have an unprofitable shepherd. Consider in him not what he is, but what he is called; and honor the shepherd for the love and reverence of Him whose vicariate he bears. Remember at all times that the obedience which you promised to God is to be rendered purely and simply to His vicar; for if the abbot is bad in his conduct, nevertheless he does not lose the vicariate of Christ unless he is [lawfully?] deposed. Nor does the reprobate life of your shepherd absolve you from the obedience promised in religion.

The meaning of our customary proverb must be upheld: reprobate monks do not deserve to have a good abbot. Do not think, dearest brothers, that this example has been brandished against you. For I trust that I am not a bad shepherd, although I cannot deny that I am untrained and inexperienced; nor have we ever admitted any evil suspicion of you, since we seek nothing more than to nourish and enlarge brotherly charity in all things.

Frequently monks come to us, wandering either with reason or without cause, who for the most part turn the matter of their own instability back upon their abbots. And I, who desire you to be instructed in everything holy and useful, paternally exhort and warn your Charity that henceforth you do not lend your ears to these circumcellions, who disparage the ways of their own shepherds and strive to hide their own crimes by [accusations?] against others. This is not the necessary integrity of monastic discipline: to turn the cause of the rebellion and disobedience of subjects back upon the head of the shepherd.

He who is a true monk does not rashly judge the affairs of others; and he who is a son of humble obedience does not search out causes for rebellion. But he who gives consent to the passions of the flesh can never be at rest; and he who scrutinizes another's life is a despiser of his own salvation. A monk grounded in the love of God does not judge the command of his superior; and he who always beholds Christ as present venerates his shepherd as an angel of God.

Audacity makes a monk degenerate, and presumption has cast many into prison. An insolent, wanton, and headstrong monk has lost the resolve of holiness, and unless he is recalled to his senses by hard chastisement of the flesh, he has already set his foot toward hell. He who weighs the command of his superior with inquisitive rashness is not obedient; and he who is grieved at an order is not a true disciple of Christ. For true obedience does not murmur, does not hesitate, does not seek a loophole, does not delay, does not excuse itself, nor show a hostile sign of reluctance. At the command of the superior, for the love of Christ it always rejoices, comes gladly, and obeys cheerfully with haste.

For what else is a monk but an anxious contender, who, armed with the virtues of humility and obedience, always keeps watch in the arena of contest, and, victorious under the triple battle-line, fights more strongly against his own self? Blessed is that monk who, making himself nothing in his own eyes, has learned to overcome the will of the flesh, and through the continual practice of spiritual warfare climbs the steep mountain of true obedience. Truly blessed is that monk who, despising all the consolations of the world, has placed his whole self in the love of Jesus Christ, and now desires nothing more among visible things.

It is not for monks to seek riches, honors, and pleasures in this world; nor is it fitting for a soldier of Christ to think of anything other than Christ. O monk three and four times blessed, who for the love of Christ mortifies his own will to the end of life and humbly perseveres in true obedience.

How great a good humble obedience is before God, my brothers, no one can adequately express; divine testimony chose to prefer it to all sacrifices. It is obedience that reconciles the soul to God, and through the shedding of blood crowns martyrs.

[Blank page in the source scan.]

Homily XXI.

[unclear]: for love of him you have set me, an unworthy man, over you as abbot. For I shall not be burdensome to you while you run well; but if anyone turns aside from the way of truth, I am compelled, even unwillingly, to oppose him as best I can.

A monk should always think of his entrance into the monastery, and never forget the first purpose of his institution. In all your works also, O monk, always consider that you will not remain long upon the earth, but that shortly you will depart from this life, and perhaps will die when you do not expect it. Therefore keep inviolate the purpose of holiness, and always be vigilant in good works, so that when the Lord comes and calls you, he may find you prepared. Remember that you are a pilgrim on earth, and have here no abiding city; but just as a traveler hastens quickly toward the end of his journey, so death draws near to you daily without interruption. Therefore while you are healthy, set in order the house of your conscience, so that you may not fear death; for he rarely dies well who is not prepared as though he were to die daily.

O how securely does the monk depart from this life who, keeping his conscience clean in all purity, lives at all times without reproach according to the integrity of the rule of our most holy lawgiver, even unto death. Let your mind continually hold in memory our Lord Jesus Christ as present, indeed as nowhere absent; and let no hour pass in which you do not think with thanksgiving of him suffering for you. Stand in humility and true obedience, and no adversities will ever prevail against you. Just as a tree, sending many great roots into the earth, is not easily torn from its place, so a monk who possesses charity and obedience in humility, together with the other virtues, is in no way overcome by demons. Obedience, brothers, is a great virtue, which brings the other virtues into the mind, and, once brought in, preserves them through the service of humility. May our Lord Jesus Christ himself, who was made obedient for us unto the death of the cross, illumine your hearts by his grace; who lives and reigns with God the Father, God in the unity of the Holy Spirit, for all ages of ages. Amen.

On continence and true chastity: Homily XXI.

I would very greatly wish, my dearest brothers, that I had been endowed by God with that grace by which, as your pastor, I might be worthy and suitable in deed as well as in speech. For I know, nor does it escape me, how dangerous a thing the governance of souls is for a young and inexperienced man such as I am, when one who has not yet learned to direct and govern himself according to the rule of justice presumes to enter upon the teaching of others. I blush to open my mouth in your midst to teach, since, after only a short time as a disciple, I am compelled before maturity to be a teacher.

But since it has so pleased you, and you have wished to have me, a young man, as master, pardon me, because necessity compels me to fulfill, as best I can, the office entrusted to me. Help me, I pray, brothers, with your prayers, so that the mercy of God may bestow the strength that the inexperience of my age denies. For I desire you to walk before God in all purity of mind and body, so that you may be pleasing to him to whom you gave yourselves from the beginning.

Look upon our Lord Jesus Christ as the leader of the journey undertaken toward heaven: he, born of Mary, the ever most chaste virgin, preserved forever the most perfect chastity of mind and body. Follow this teacher, in whose service you have consecrated your hands, so that you may keep the continence enjoined upon you not only in body, but also perpetually guard chastity with a mind brighter than sapphire and carbuncle. For chastity, a most beautiful virtue, especially befits cloistered persons; through it every impulse of lust is restrained under the yoke of reason, and, when the fury of vices has been extinguished, the bearing of the body preserves all propriety. An incontinent and lascivious monk, who follows the filthy lust of the flesh, is counted with the demons who withdrew from the Lord.

For there are three things without the perpetual observance of which no one is judged worthy to be named among monks. The first of them is the obedience of humble and true subjection; the second is the renunciation of property, as the rule commands; the third is the inviolate keeping of perpetual continence and chastity. Whatever one of these a monk violates, he has corrupted the purpose of his order. For chastity is sustained by companions, namely fasting and temperance; if at any time it has been deprived of these, without doubt it quickly totters. Chastity is the greatest ornament of monks; adorned with it, they are introduced into the company of angels.

On continence and true chastity.

Nothing is more beautiful than chastity: it makes clean what was conceived from unclean seed; from an enemy it also makes a member of the household, and from an earthly man an angel. Chastity is the fairest virtue of all virtues; when it is vowed to be kept for the love of Christ even unto death, it is rewarded with an inestimable prize. Chastity is next to the fellowship of angels, and the supreme medicine of the Christian mind. Chastity is the lovely dwelling of Jesus Christ, the eternal king, and the wondrous beginning of future incorruption. Chastity is the fullness of heavenly grace, through which every corruption of nature is restored. Chastity is the most powerful of all virtues; through it, in a fragile vessel, nature is overcome in a wondrous contest. Chastity imitates the angelic life, and in the midst of mud knows no sprinkling of stain. Blessed is the person who has truly deserved to receive from the Lord God the gift of chastity, and has guarded it inviolate in Christian humility unto death.

Chaste is he who, for the love of Jesus Christ, pure in mind and body, keeps himself from every defilement of the flesh; who burns sweetly in the love of God with the fervor of the Holy Spirit; who desires absolutely nothing in this world; who firmly restrains [unclear] and his senses.

Chaste is he who, mindful of the profession of spiritual warfare, suppresses the movements of the flesh by reason, and immediately from the beginning strongly extinguishes all the itching sparks of lust. Chaste is he who flees every material and occasion of lust; who has made a covenant with his eyes that he should not even think of a woman; and who sets a guard over his senses, lest any foul or immodest things be brought in. Chaste is he who avoids the company of the wanton, and always turns his eyes away lest he behold vain things. Chaste is he who detests the frequent company of all women, and who at all times regards his own frailty with fear and vigilance as suspect. Indeed, chaste is he who in mind and body imitates angelic nature, and who by holy conduct admits no corruption. Chastity is a gift of grace, not a work of nature or of human industry. Chastity makes the humble monk most pleasing to God, since one who lives in mortal flesh without corruption is a companion of the angels. Whoever has obtained true chastity is always humble; and whoever understands its nature does not arrogate possession of it to himself, but to the Lord who gave it. For no one is chaste by his own powers, since frail man is not sufficient to overcome nature unless he who created nature and all things has granted it. For whenever nature is overcome through chastity, God manifestly works together with man. But chastity itself has a difficult beginning in the young, until the movement of unlawful thought is brought into contempt. Chastity overcomes fornication by fleeing it rather than by fighting it, since lust is girded about with so many subtle weapons that it must be avoided of one’s own accord before it engages. Therefore whenever the mind is touched by movements of lust, divine help should be invoked without delay; no space for deliberation should be given to unclean thought, but as soon as it begins to be felt, it should be brought into contempt by the remedy of forgetfulness.

With a deceitful enemy, one who always uses ambushes, no conversations at all are to be entered into; and with unclean thoughts [unclear]; and unless you immediately suppress the movements of lust from the beginning, they are strengthened. The holy apostle of Christ, Paul, warns that one must fight against any vices, but fornication alone he commands to be fled.

We carry about against ourselves the material of [unclear]; therefore he wishes us to flee the enemy. Chastity is nourished by fasting; by gluttony it suffers shipwreck. Therefore, if you love chastity, love fasting, so that it may have necessary nourishment. He who is chaste follows the industry of the bee; and he who is truly a monk, as though adorned with all flowers, is beautified with every virtue. Not everyone who does not know lust is chaste, but he who, in pure and clean flesh, for the love of Christ, obtains [unclear] holiness of mind. Otherwise, what profit is the purity of the dwelling if its inhabitant is foul and unclean? Blind paganism once had its virgins too, sacrificing to Vesta; but because they did not offer the chastity of their bodies to the true God, nor hold right faith in mind, they descended with their demons, those whom they worshiped, into the depth of hell.

For chaste is he who, for love of the Creator, restrains the flesh from every lust, and offers his mind to God himself, adorned in every way with holy virtues. [unclear]

Outside [unclear], three books. First part. On chastity and continence. Twelve questions. Second question. First of the questions. Item. Second of the questions. Item. Third of the questions. Item. Fourth of the questions. Item. Fifth of the questions. Item. Sixth of the questions. Item. [unclear] of the questions. Item. Seventh question. Item. [unclear] question. Item. [unclear] question. Item. [unclear] question. Item. [unclear] question. Item. Question in extended form. Item. Second question in extended form. Item. Third question in extended form. Item. Fourth question in extended form. Item. Fifth question in extended form. Item. Sixth question in extended form. Item. Seventh question in extended form. Item. Eighth question in extended form. Item. [unclear] in extended form. Item. [unclear] question in extended form. Item. [unclear] question in extended form. Item. [unclear] question in extended form. Item. [unclear] question in extended form. Item. [unclear] question in extended form. Item. [unclear] question in extended form. Item. [unclear] question in extended form. Item. [unclear] question in extended form. Item. [unclear]

[unclear] of Jesus Christ, today there is no true chastity, nor one meritorious unto eternal salvation. Live chastely, O monk; conduct yourself pure and holy; and as long as the spirit remains in the body, do not presume, from the mire, to have confidence in chastity.

The food of chastity is fasting and abstinence, and in every action the firm support of wholesome continence. But when you have attained all things, do not trust; for he whom we know to have eaten nothing fell from heaven. The mortification of the body is both very necessary and useful for preserving the beauty of chastity; but however much you have advanced in both, do not trust in your own self, but, always watchful and hoping in the help of the Lord, fear. For unless you continually and most urgently keep yourself in the fear of the Lord, the house of your conscience will quickly be overturned.

He runs in vain who presumes to guard chastity by his own strength. For unless the Lord has built the chaste dwelling, he labors fruitlessly who constructs the wall of abstinence. And unless you, with all your strength, have stood forth as a co-worker of divine grace, you will in no way obtain the beauty of chastity. For God will not make you chaste without your will, nor will you obtain this great gift unless he comes to the aid of your weakness through his mercy. It will therefore be yours, O monk, with good will, to offer the desire of chastity, and in humble confidence to await sure increase from the Lord. Apply effort, and the Lord’s help will not be lacking.

Chastity is a gift of grace, not of nature; and to live in the flesh beyond the flesh belongs to angelic strength, not human. Nevertheless it is not difficult for a man of good will to preserve chastity, especially one who is separated from the tumult of worldly people and lives solitary in the midst of monks. A monk also who, young and innocent, enters a monastery of good reformation, if he continually occupies his mind in the fear of the Lord, is less assaulted by lust. For experience of desire is pernicious, since, as someone truly said, Venus wishes to conquer souls, not to satisfy them. But a monk who is zealous for his own salvation can easily extinguish the burning of desire if, fleeing idleness and fullness, he is willing to occupy himself continually in spiritual exercise.

Indeed, among all vices none assaults chastity more greatly and dangerously than security and idleness. If a monk has overcome these two evils, he will easily guard chastity. Hence the most holy princes of monks, wishing to cut off the causes of desire, established for us a sparing and slender diet according to a fixed measure, so that the body may be sustained for necessity and not grow fat for desire. They also decreed sparing sleep to be useful for monks, because immoderate rest stretches the flesh no less than gluttony. But idleness, as the most pernicious plague of the soul, they wished to be far from cloistered men, most wisely dividing the time so that a monk would never be found idle.

Hear these things, brothers, and grasp them with the mind, you who carry a great treasure in a fragile little body. Flee idleness; always do something good, so that whenever the tempter, the devil, approaches, he may find you usefully occupied. For truly, the man who is idle lies open to the snares of the tempter; but he who is occupied in a good work has closed every entrance to snares. Therefore the soul must be occupied with continual exercise, so that it is never found idle.

Blessed is that monk who occupies his mind at every time in good exercises, and never drowses in the sleep of torpor and sloth. Blessed is the spiritual soldier of Christ who always watches in the fear of the Lord and immediately restrains from the beginning all disordered movements of the flesh. For it is not enough, for guarding true chastity unharmed, if anyone dallies as though deliberating with unclean thoughts. The first movements of wicked thoughts must be resisted, since where delay begets danger, one must immediately fight with strength. One must always keep watch against the adversary of our salvation, who is never more quickly conquered than if he is at once suffocated at the beginning.

Continual exercise is needed, brothers, because the mind always occupied in holy studies is like a very high tower of strength; stationed in it, the most watchful soldier of Jesus Christ fears no snares of hostility. Therefore I beseech you, my dearest brothers, do not consume time in idleness, lest you increase in yourselves the matter of vices, you who are not ignorant of the cunning of the malign spirit. Preserve continence in all things, and apply temperance, the directress of virtues, to all your works. Always consider how you ought to walk before the Lord in all religion and holiness.

Of continence and true chastity.

…to God, in whose words you have sworn; and so live that you may not fear to appear in his judgment. You are monks, segregated from the world by voluntary promise into the ministry of our Lord Jesus Christ; whence it behooves you, under the necessity of salvation, to lead a life higher and holier than the rest of your fellow Christians, and to overcome all depravity of flesh and soul. For it behooves you to be always most chaste in mind and body alike, and stained by no filth of corruptible flesh. An incontinent monk is an apostate; and he who defiles his flesh with the filth of women is like one violating an oath. Lust is the pit of hell; and despair is always next to incontinence. A monk who once slips into the fervor of the flesh is rarely kindled to true compunction of heart. For the vice of fornication, growing strong by long habit, is not easily conquered, unless it be amended by force through contrary remedies. It is of greater difficulty to rise again to true chastity after a fall of the flesh than to remain in continence [already] possessed. It is very easy, by the cunning of [feigned] uprightness, to fall into any vice whatever, [rather] than to amend a sin strengthened by habit. For, as a certain gentile truly says, "easy is the descent"; [but] to come together to true [chastity] from the flesh—"this is the work, this the labor." Let us consider those who have fallen into this most shameful pit, and afterward, compelled to penance by the authority of [their] elders, [observe] how they behave in the midst of the brothers. Truly they have no signs of [true] compunction, but in dryness of heart they lead a restless life. No devotion of mind is seen in them, but everywhere they follow the solace of the flesh. O how rarely is anyone converted to the sweetness of inner love who is once cast headlong into the pit of fornication! For unless, before he comes into this misery, he has been founded in the fear of the Lord, [once] fallen he recurs to true compunction with difficulty. Live therefore soberly, dearest brothers, and always watch in holy prayers; for unless you walk most cautiously in all things, you will by no means be able to escape the snares of the demons. Love abstinence; guard humility above all things. For no one can press down the motions of his flesh who has scorned to subdue gluttony and pride. The insolent demon of fornication is never better conquered than if true humility of heart be preserved in the fullness of all virtues. For just as the omnipotent God, resisting the proud, gives grace to the humble, so the devil, fleeing the humble, casts the proud headlong into fornication. He, therefore, who—gluttonous, eating and drinking to satiety—desires to conquer the spirit of fornication, as it were carries oil to the fire. And he who strives to extinguish the motions of lust by abstinence alone is like a man who is seen to swim in the midst of the waves with one hand. Let continual prayer to God be joined to abstinence, and one will sail securely in the ship of holy humility. Let prayer always be in the monk's mouth, and the memory of the passion and death of the Lord Jesus; let him never withdraw from the meditation of it. For nothing so strengthens the mind and soul against the demon of fornication as devout meditation on the passion of our Lord and Savior Jesus Christ. As often, therefore, as you feel an inordinate motion of the flesh, as often as [you] perceive the invisible enemy at hand to harm [you], straightway flee to the Son of God hanging on the cross; and with knees bent to the ground let such a prayer be formed by [you]: "O Jesus, my crucified love, by the pain of your wounds have mercy on me; by the shedding of your most holy blood help me in this struggle." And by the power of the Savior all petitions are made firm. Nothing more attenuates the ambushes of the ancient enemy, nothing more weakens the strength of his malice, than if a devout servant of Christ [perseveres] in the meditation of the Lord's most bitter passion. As anyone flees before the face of the pursuing judge, so the devil swiftly vanishes from the sight of a monk meditating with attention on the passion and death of the Savior; [and] his motion of wicked thought is extinguished, when the bitterness of Christ's passion is recalled to the mind. Just as snow is dissolved by the warming sun, so the devil is put to flight by meditation on the Lord's passion. The greatest defense of chastity is always to invoke the divine help. But unless straightway, from the beginning of the temptation, you run to the Lord—but [delay]—little by little, from the delay [comes] detriment. For [if] you admit delay in pernicious thoughts, the demons soon bring on an insensible blindness of mind

Homily XXI. Folio LII.

[unclear]. For unless the mind has first been blinded, the will does not succumb to the demon. But the spirit of fornication first grievously darkens the mind; afterward it fights until it has cast the blinded man down into sin. Then, after it has cast the monk into the mire of unspeakable crime, it interposes itself in two ways so that he may not rise again to penitence. For either it subtly strives to make the gravity of the sin seem light, so that he may not fear a great punishment; or it recalls the strictness of judgment to the fallen man’s memory, so that he may fall into the pit of despair. By these snares the sinful soul is caught, and the longer it has lain in the depth of misery, the more hardened it becomes.

Flee idleness, O cloistered men, and shun gluttony and fullness of the belly with all your strength, since the monk who fills his belly with food and drink supplies the demon of fornication with materials for doing harm. Take up true contrition of heart, and restrain the illicit motions of the flesh through the tears of prayer. For no one is able rightly to conquer his body who has not first taken up the goad of contrition. But he cannot attain the grace of holy contrition who [unclear] perfectly deny himself. Yet whoever has perfectly denied himself for the love of Christ, already overcoming the assault of the flesh, will more easily obtain the grace of contrition. For he who is mortified in will desires nothing carnal, nothing shameful.

But who among us, brothers, would dare to say that he has attained this grace of mortification? Who among us does not know himself to be weak? We run in the stadium of spiritual warfare, and in daily contest we fight against vices. We have received no confidence of peace, even if at times we have peace. The more familiar to us is the weakness of the flesh, the harder are the battles of chastity. Hence we must be especially watchful, since we carry about with us a familiar enemy and endure, as it were, a household instigator of evil. Therefore, as long as we live in this mortality, let us always fear the corrupter of chastity. Let us avoid everything that excites lust, and, as far as we can, let us flee sloth and idleness. For fullness of bread and idleness are the strongest enemies of true chastity; unless they are driven far away by abstinence and by the work of salutary exercise, they threaten chastity with imminent shipwreck.

Guard your hearts with every watchfulness, O my dearest brothers, and always keep watch in spirit against your adversary, who never sleeps. Arm yourselves with the breastplate of perfect faith in Jesus Christ, so that in deed and belief you may be true Christians. Always be of one mind in brotherly charity, and be without pretense concordant in the true observance of regular discipline. Love fasting and continence; pray always without ceasing. Flee the eye as a destructive plague of the soul, and continually exercise yourselves in holy works. Love silence, and do not flee monastic solitude, if you desire to obtain true purity of mind and body. Keep continual guard over eyes, ears, and speech, lest death enter the soul through the windows. Flee conversations with women, and shun even the touch of holy women as the kindling of fire. No one safely gazes willingly upon what brings the desired sting of death. Always behold with the faithful eyes of the mind, through love, our Lord Jesus Christ dying for you on the cross; occupy yourselves wholesomely each day in his evangelical teaching; give humble thanks alike for his passion and death. If, with continual perseverance, you do these things in true simplicity of heart until death, we trust that you will be rewarded with fellowship among the saints.

On the brotherly charity of monks. Homily XXII.

We have heard, my dearest brothers, our Lord Jesus Christ commanding in the holy Gospel: Whatever you wish that men should do to you, do the same also to them. This is indeed a brief but solid commendation of brotherly charity, without which no one can ascend to the love of God. For no one can love God who is convicted of not loving his fellow Christian. Hence the blessed apostle John says: Everyone who hates his brother is a murderer, and you know that no murderer has eternal life abiding in him. Hence, if anyone says that I love God, and hates his brother, he is a liar. Therefore holy Paul, lover of Christ, exhorts us, saying: Bear one another’s burdens, and so you will fulfill the law of Christ. And Peter, prince of the apostles, admonished us thus: Before all things, he says, having constant mutual charity among yourselves, because charity [unclear].

On the Brotherly Charity of Monks.

It covers a multitude of sins. How necessary brotherly charity is for salvation the Lord of all, Jesus Christ, made clear, saying: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and greatest commandment. The second is like unto it: Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets.” For whatever is commanded anywhere in the whole course of the Scriptures is without doubt referred to these two commandments.

Here by “neighbor” we understand not one joined by the necessity of blood, but every man by the fellowship of reason, and especially the Christian, whom each person is commanded to love as himself, with whom he is seen to await eternal salvation. But you, brothers, it especially befits to love one another in the true charity of the Savior Jesus, upon whom the monastic profession enjoins with all your strength to strive toward the summit of perfection. For as covetousness is the root of all evils, so charity is the root of all goods. First you ought to love God above all things with a pure heart for his own sake, because he is the highest good; and then to love your neighbor with sincere charity for the Lord’s sake.

These two precepts of charity are joined by the authority of Christ, so that one can in no way be fulfilled without the other. For he who truly loves God cannot hate his neighbor. If he hates his neighbor, he does not truly love God. For the love of God begets love of neighbor, and through love of neighbor the love of God is nourished. If one of these loves is lacking, the other by no means grows strong. For he who does not truly love his neighbor shows himself empty of the love of God. Therefore we love truly when we love our neighbor, that is, every Christian man, more diligently with sincere intention.

For brotherly charity is the bond of peace, which alone nourishes concord in a dwelling and preserves Christian unity among brothers. Charity is the begetter of gentleness and the noble mother of catholic piety. Brotherly charity is fearful to demons, since it makes victorious all those whose inner court of the heart it surrounds. Charity extinguishes the fire of lust and covers every multitude of sins. Charity renders men most dear to God and makes them companions of the holy angels. Charity preserves the church in the unity of the saints, outside which no one attains eternal salvation. Brotherly charity orders the morals of the cloistered and makes [God?] dwell in the midst of monks. Charity does injury to no one, but ministers help to all through compassion. Charity drives out every vice, because it is the sole nurse of all virtues. The charity of brotherhood preserves the reform of the cloistered in vigor, and works great salvation of souls. Mutual charity confirms obedience and makes brotherly correction fruitful. Charity nourishes true concord among brothers and preserves the sweet-smelling chastity both of minds and of bodies. Charity makes monks in the house of God to be of one mind, and laudably concordant in every good work. Mutual charity lightens the rigor of the order; and all things that seem hard and harsh to carnal men it changes through habit into nature, as though they were certain very light things. Charity is the most beautiful beauty of monks, adorned with all virtues. Charity utterly drives hatred and envy out of the monasteries of the servants of God, and by its presence makes the remaining deadly crimes flee far away. The charity of brothers is a fitting dwelling-place of the Holy Spirit and the fortress of a serene conscience. Charity keeps minds harmless from cruelty and supplies to all a gentle ease of spirit. Brotherly charity seeks the salvation of all and does not allow the one who has it to grow sluggish in idleness. Charity does not abhor want, but from love of the brothers is ready to endure every poverty. Charity is the water of heavenly sweetness; if anyone drinks it in the fervor of the Holy Spirit, he does not dread the perpetual thirst of hell. Brotherly charity does not seek the enticements of the flesh, but directs pure, holy, and unstained affections toward the neighbor. Charity has the name of chaste beauty, which cannot be shared with things or actions of most impure pleasure. Charity loves purity and cleanness, and admits no impurity. Charity, in the operation of love, considers not the flesh of the neighbor but the soul, which it does not doubt was created in the image of God. Brotherly charity raises up the delinquent neighbor by pious admonitions, and keeps all its actions pure and harmless from every malice. Charity walks in peace and tranquillity of mind, and saddens the neighbor neither by word, nor by deed, nor by sign. Charity humbles itself as much as it can in all things, and most lovingly ministers to an infirm neighbor as to the son of God. Cha-

All, XXII.

Charity judges no one rashly, but humbly corrects a neighbor who sins with the gentlest admonitions. Charity is terrible and fearful to the reprobate, but loving and kindly to the gentle. Charity counts others’ inconveniences as its own, and weeps for the affliction of the brethren as though it itself suffered. Charity suffers with all who are placed in necessity, and is saddened no less by others’ misfortunes than by its own. Charity reproaches the neighbor with nothing, but for the love of God always bears the weaknesses of all with equanimity. Charity is constant in good works, and as long as it remains in the heart it is never idle. Charity neglects none of those things to which it is bound, but keeps all things with the greatest diligence. Fraternal charity is the fulfillment of the law, since whatever is commanded after the worship of God is referred to love of neighbor. Hence the holy lover of Christ says: “He who loves his neighbor has fulfilled the law. For, You shall not commit adultery, you shall not kill, you shall not steal, you shall not bear false witness, you shall not covet the property of your neighbor; and if there is any other commandment, it is renewed in this word: You shall love your neighbor as yourself. Love of neighbor does no evil. Therefore love is the fullness of the law.” And so, my dearest brethren, we beseech you through our Lord and Savior Jesus Christ, who will judge the living and the dead, that you always keep fraternal charity unharmed, without which you can neither truly love God nor fulfill any commandment of his. For the keeping of fraternal charity is as necessary to you for salvation as the nourishment of food and drink is to bodies for the preservation of life. For the body dies without necessary nourishment, and all the virtues of the soul are scattered without fraternal charity. For fraternal charity preserves the multitude of monks in unity of spirit, since without the bond of mutual love none of those in the cloister perseveres without disturbance of the community. The monk who pursues his brother with hatred is removed far from the charity of God. For the holy evangelist John says: “He who hates his brother is in darkness and walks in darkness, and does not know where he goes, because darkness has blinded his eyes.” But the chaste and prudent lover of neighbor walks secure in the light of the Holy Spirit, and he is not disturbed by anyone, nor does he disturb anyone else. [unclear] we are immortal. [unclear]

Folio LIII.

For true love of neighbor is mild, sweet, and most dutiful, and in all its companionship gentle, peaceable, and tranquil. Yet among those in authority the vigor of discipline guides gentleness, and the clemency of fraternal consideration beautifully tempers vigor. For each must be so tempered by the other that vigor is not rigid, nor love lax. The lover of fraternal charity does not leave the way of justice, and he who rightly loves his neighbor introduces nothing of corruption. For true love of neighbor neither covets another’s possessions nor requires the services of attendants, but, having despised all things that can overthrow the state of the soul, pursues only the soul’s increase. For it is not sincere charity to seek gifts of corruption from one’s neighbors, or, in the manner of children, to love with an affection of likeness one who comes running because little presents are being distributed. The friendship of monks among good men who are zealous for the same purpose ought to be common, and far removed from every affection of the flesh. Let it be pure, simple, right, and lasting without injury to anyone, and let it have in itself nothing of suspicious conspiracy. This is not the rule of fraternal charity: to seek private little meetings of forbidden consolation, and without the prior’s blessing to devote oneself to secret, indeed prohibited, conversations. You expend your love upon your neighbor not rightly but rather perniciously whenever, contrary to the form of regular observance, it comes together for the solace of the flesh. The love of a monk ought to be solid and very far removed from every transgression of regular discipline, since charity that either gives to a neighbor or receives consolations harmful to the spirit was never sincere. Therefore take care to direct the eye of the mind not to the beauty of the flesh but rather to the contemplation of the soul, if you wish rightly and laudably to love your neighbors. For when the flesh is loved without regard for the soul, not sincere but carnal and impure love is generated. Consider that your brother has a soul like yours, and always think that both of you await an equal happiness. Whether we understand it of the belly or of the soul, we are immortal by soul, not by body.

On the brotherly charity of monks.

On the brotherly charity of monks.

[Unclear] one is commanded to love in another, and to direct the regard of charity toward the soul rather than toward the body. For just as we are distinguished from brute animals by reason and understanding, so the gaze of our love should be referred to the mind, by which we understand, not to the body, which we have in common with beasts.

Far from holy monks be all affections of the flesh, for they know the rule of mutual and sincere charity. Let love toward one another be pure, upright, and conceived from fear of God alone, so that no advantage of any corruptible thing intervene, but the simple intention of charity remain.

But charity, simple and pure, [unclear] does not seek the byways of evil conspiracy; nor does it [unclear]. In giving to each his due, it does injury to no one, and whatever it does not wish to be done to itself, it never transfers to the person of another. Do not think that he possesses true charity of brotherhood in his heart who [unclear]. It preserves peace in all things and raises no matter or cause of destructive dissension.

Charity, giving to each one his due, does injury to no one, and whatever it does not wish to be done to itself, it never transfers to the person of another. Do not think that you have true brotherly charity when you love one another with a view to the flesh or to the advantage of some temporal thing; for where the Lord is not the cause of love, the affection of the one who loves is always faulty, either in part or in whole. But he rightly loves his brother who loves him with the love of God and on account of the common participation in the kingdom which we await.

Therefore, as Saint John the bishop says, we have been baptized into one body of the Church, so that we may not be dissolved, but in that concord and friendship which belong to one body we may preserve forever charity and mutual harmony with one another. Just as no one outside the unity of the Catholic Church can obtain salvation, so no one without brotherly charity is believed able to be saved.

Charity, then, is necessary for you before all things for salvation; without it, the remaining works of the virtues are utterly fruitless. For there can be nothing good, nothing of saving merit for life, which has not drawn its origin from it. Charity is a kind of short road to the virtues; if anyone enters upon it by the straight path of the journey, he will need no guidance of a leader.

Pure, simple, and upright charity is not accustomed to injure one’s neighbor, nor to inflict evil on anyone. Charity is accustomed to expend its affection [unclear] for all, and whatever it hopes will conduce to its own salvation, it desires this to be common to all people in Christ Jesus. Charity performs the office of love without any disturbance; and though it loves all people exceedingly, yet for no one is it provoked to bitter zeal. It is always solid, always constant, always stable and firm, because it is touched neither by passions nor agitated by movements of unrest.

It offers itself as common to all, and bestows its love on individuals in such a way that nevertheless it seems nearest to all. Charity, in those things which pertain to the reason of the mind and soul, does not neglect itself; but in those things which concern the advantage of the body, it often sets the causes of others before its own benefits. Great is the command of true charity, which compels a person to make another’s inconvenience his own.

Therefore you, my brothers, who have solemnly girded yourselves for Christ’s warfare, who through the arduous road of obedience long for eternal life: if you do not wish to run in vain in the arena of so laborious a contest, take care, we exhort you, above all things always to preserve brotherly charity inviolable within you. For unless you have sincere and perfect charity toward one another, you labor without fruit in regular observance.

Abstinence from eating meat will contribute nothing to you toward the salvation of souls; the renunciation of all private property will profit nothing toward the attainment of eternal happiness, if in your hearts [unclear] does not hold a place.

Therefore, desiring to be saved with Christ in truth, love one another; and as Christ loved you, so, we pray, love one another. Whatever each one of you desires to be done to himself, let him bestow that very thing upon his brother without envy, for the love of God, at all times.

Let divine love conquer in you all quarrels of the flesh and any contentions whatsoever; and let no destructive dissension of the flesh find a place where the fullness of brotherly charity ought continually to dwell. For if all of you in the monastery live according to the law of Christian instruction, you necessarily always abstain from injuring one another. But if through contentions and wrongs you wound one another mutually, you are certainly neither monks nor true Christians. For it befits all cloistered persons and monks to be outstanding in the observance of charity and to be far removed from the rancor of envy and hatred.

If therefore the monk, stable in the purpose of holiness until death, is faithful in the ministry of God, so that also in love

Homily XXIII. Fol. LIII.

... of the Creator may sweetly burn, and never withdraw from purity of conscience. For whoever perfectly loves the Lord God with his whole heart, and keeps his conscience clean from every pollution of sin, always shows charity to his neighbor pure and sincere. But he whom either envy burns, or hatred stirs up against a brother, is manifestly neither truly loving God nor having a pure and upright conscience. Therefore everyone who persecutes his brother with hatred and indignation is neither a true monk nor worthy of the name Christian, but in merit and conduct a minister and companion of demons. Therefore let hatreds depart far from this holy congregation of yours; let there be among you no destructive contests of contention; let no zeal of bitterness be found there; let no speech of [unclear] pride be heard. Let the concord of brotherly unity flourish here continually; let the innocence of Christian purity adorn the consciences of each one, so that we may live in this brief time in such a way that after death we may glory with Christ in eternity.

On Man’s Love toward God.

Homily XXIII.

Nothing is so just, nothing so holy; nothing in human actions can be so honorable as always to love God with the whole heart and with all one’s strength above all things, and for love of him to fear neither death nor any kinds of punishments. There is in us no greater cause for any action than divine love, because, since God is the author of all things, nothing is loved more justly than he; and since he is the greatest of all goods, nothing is loved more fruitfully than he. God first loved us: the highest loved the lowest, the greatest the little ones, the omnipotent the weak. Therefore, my brothers, let us love the Lord God with all our heart, all our soul, and all our strength, by whom we are most sweetly loved; he not only created us in his own image and likeness, but, which is the greatest proof of love, mercifully called us through the teaching and death of his only-begotten Son, our Lord Jesus Christ, to the kingdom of eternal blessedness. Never did any fleshly mother love her only-begotten son so tenderly, sincerely, and strongly as almighty God loved us; for our instruction he not only willed to become man, but also deigned to undergo death in the flesh he had assumed for our salvation. No greater love has ever existed, if we rightly consider who it was who endured such things for us. For out of love for us, he who was free from the debt of death voluntarily dies; and he who had always remained immune from every sin, innocent and righteous, is condemned [unclear] for our sins. Therefore it is commanded us by the most just reasoning that we love the Lord our God with our whole heart, who, when we did not exist, created us out of his goodness alone, and when we had perished, mercifully freed us.

Love of God is the greatest of all virtues, since whatever good, whatever virtue, is done in this world, if it is not done from charity toward God, is void of reward. Charity toward God purifies the conscience from every fault, because he who truly loves the Lord his God with his whole soul and in his whole heart and with all his strength undoubtedly grants no place in his conscience to vices. For it is certain that into the heart which the love of God occupies, no uncleanness of vices enters. The love of God is an unfailing treasure: he who possesses it is richer than all the wealthy of the world; he who lacks it is more wretched than all the poor. Hence the holy apostle of Christ says: “For those who love God, all things work together for good,” since nothing is lacking to those who fear him. Happy is the man in whose heart no attachment of earthly love dwells besides the love of Christ; who sighs for the memory of no human being; in whose conscience purity resides, and divine love always burns most ardently. Love him, O my brothers, who for love of you descended into the Virgin’s womb; always carry him in your hearts, who by his death opened heaven to you. Let the love of Christ be in you at all times, brothers, strong as death, so that your life may be conformed to Christ’s teaching; and when it is necessary to die for his love, you may not then fear, just as he himself first deigned calmly and kindly to undergo death for us. For the love of Christ makes a monk near to God, and he who is always fervent in the charity of the Lord will attain the fellowship of angels. The love of Christ makes a man most strong against all the assaults of demons, and no less in adversities than

On Man’s Love toward God.

[unclear] in prosperity, patience together with [unclear]. The love of Christ teaches one truly to despise the world, to account all its delights and all the comforts of the flesh as nothing. The love of Christ quickly weakens the illicit movements of the flesh; it brings into the mind a most pure chastity. The love of Christ sweetly raises the mind to heavenly things by desire for him; separated from earthly things, it preserves it in spiritual exercise. The love of God makes all hard and rough things smooth; for where Christ is loved in truth, tribulations and any adversities are counted as delights. The love of God is always assiduous in good works, and is never [unclear]. The love of God despises present things, and powerfully raises the mind to eternal things. The love of God neither seeks honors nor seeks riches, but, [crucified together?] with Christ through desire, covets absolutely nothing except that. The love of God remits to the penitent the multitude of sins, of deed, and the faults of all. The love of God suddenly justifies the impious man; and the more love has grown, the more perfection [unclear], and the more strongly it is cultivated. The love of God is a tower of strength, to which none of all the ministers of diabolical depravity can approach. The love of God is the consummation of all justice and the end of monastic discipline. The love of God [unclear] the monk and makes him complete in all good works. The love of God is [unclear] of inward sweetness, by which all filth of earthly corruption is driven out from the mind. The love of God honors souls and makes them pure and immaculate from all stains. The love of God perfectly illumines the mind in all knowledge of heavenly goods, and by pious affection purges it from all unclean vanities. The love of God makes the one who truly has it most learned, and wonderfully instructed in every scripture. The love of God makes the monk formidable to all enemies, and confers angelic power on those who persevere. The love of God defends a man in dangers, since whoever truly loves God fears no opposing things. The love of God makes the one who has it secure in the hour of death and safe from demons, and joins the soul to the heavenly companies. The love of God leads its possessor back to the heavenly homeland, and confers on souls the everlasting glory of God. The love of God is the greatest of all good works, and, in the faith of the one Christ, the foundation of all virtues. The love of God is the best thing in the universe, in which all things are [unclear].

Homily 23.

Fol. LV.

... while we walk innocently in spirit. He truly loves God who, always intent on good works, keeps himself pure and unstained from this world. But he loves the Lord God rightly who desires absolutely nothing in this world. He truly loves God with all his heart who, for love of him, bravely despises the world’s honors, riches, pleasures, and all comforts of the flesh. He loves God with all his soul who, always solicitous in the observance of his commandments, does not neglect to do any of the things that are pleasing to him. For the love of God neglects [nothing], but is accustomed to preserve and fulfill most diligently everything that he has commanded. Whoever loves God in true charity has fulfilled the law, the prophets, and the Gospel. Therefore by your works you will bear witness whether you truly love God.

For everyone who has deserved to receive the root of divine love always shows great and manifest signs of love. Indeed, the fire of divine love makes the one who possesses it pious in all things, chaste, gentle, and most humble, and, both in adversity and in prosperity, always tranquil in the same constancy of mind, without disturbance. The monk who truly loves the Lord God will, according to the Rule of our most holy father Benedict, always obey the commands of his seniors cheerfully in all things; in hardships and adversities he embraces patience and everywhere preserves true humility. The love of God makes its possessor very rich in all good works, and renders him far removed from every kind of vice. The lover of God does not murmur at the command of obedience; in accusations he does not rashly excuse himself; he does not touch his neighbor with the gall of bitterness, nor is he disturbed even when injured. Whoever is a true lover of God preserves his life irreproachable in all purity of mind and body, and demonstrates in himself a fervent charity not only in word but also in deed and truth.

Whatever beautiful, whatever pleasant or delightful thing is seen in the world, whatever flatters the wantonness of lascivious flesh, the true lover of God despises it all with the utmost constancy, and desires nothing other than to please Christ and to live with him as soon as possible. Great and incredible to those who do not know it is the power of divine love, which always impels a man to work well and never allows him to live idle. For what else is the inward love of God than a sweet drunkenness of the soul, by which a man is snatched away from all the consolations of the world and, as if he felt nothing of what mortals do, is enriched in the fellowship of the Holy Spirit alone? Whoever is a true lover of God, being a monk, has put away for Christ’s sake every curiosity of the world and every solicitude for worldly things; and, as if he did not feel them, he transcends in his soul all the stings of cares. Hence with the Apostle he cries: The world has been crucified, and I to the world.

O wine of divine love, how sweetly you make drunk, how innocently you satisfy, how wisely you make foolish, how chastely you inflame. For everyone who has been made drunk by your savor, separated from every tumult of carnal pleasures, rests sweetly in the shadow of the Holy Spirit. Because of the exceeding drunkenness of the spirit, he speaks things alien to carnal and worldly people, and nothing contrary to God is heard from his mouth. This is the unstained satiety of spiritual wine, which is extended so much the more through desire, the longer it is continued. O holy and venerable simplicity of the lover of Christ: even if to many who savor earthly things it seems to be folly, nevertheless before God and all his saints it is the greatest and truly the highest wisdom. Let the world have its prudence; let it have honors, dignities, and riches. But I would choose the merit of one simple monk truly loving God rather than the sovereignty of the whole world.

The love of God is the soul’s highest and always most chaste pleasure; its burning enlightens the mind and sweetly inflames the affection. The love of God is the fountain of heavenly grace, because the grace of the Holy Spirit makes fruitful with the fruits of all virtues the mind which Christ’s charity purifies by ploughing. The love of Christ reconciles human beings to the friendship of almighty God and reveals to mortals the will of the highest majesty. The love of God makes the monk acceptable to God, because he requires from us not knowledge, not learning, not eloquence, but charity. Therefore the monk who has publicly offered himself to the Lord God ought to care for nothing except God, lest he seem to have a divided heart; for just as God is one, so love toward God cannot be divided. Hence the holy bishop Augustine says: He loves you less, Lord, who loves anything together with you which he does not love for your sake. Just as God is perfect, so also he must be loved by us with that strength [unclear], because he does not withdraw...

On the love of man toward God.

[unclear]: whenever, besides him, something is loved together with him. The love of God then advances rightly when nothing is mixed into it that could weaken it. Let each one of you, as much as he can, strive with the whole strength of his mind to love the Lord his God above all things, because love for God alone is what will open for you the gate of paradise. For the more ardently you now love God, the greater glory you will receive in the heavenly homeland. Happy is that monk in whose conscience, besides the love of Christ, no imagining of any occupation remains; who, waking, thinks of nothing other than Christ; sleeping, dreams of Christ; living and dying, sighs most steadfastly for Christ. O how well and securely he dies who has always been solicitous in the exercise of divine love, and at all times zealous in the observance of God's commandments. For only the love of God is admitted into the kingdom of heaven; and the more fervent the mind has been in loving, the greater will be the reward in the kingdom of heaven. He who loves much, even then, is to receive less in glory. Therefore let each person love as much as he can, from his whole heart and from his whole soul and from his whole strength, because our God is not to be loved lukewarmly or sluggishly, but fervently, wisely, and sweetly. The love of God grows and is increased by spiritual exercises, just as a blazing fire spreads when wood is supplied. For indeed, if the wood is withdrawn, the fire is extinguished; and if spiritual exercises are interrupted, charity is soon shipwrecked. But true love of God is never idle, but at all times is delightfully occupied in those things that nourish and preserve charity. For the lover of his God never forgets his beloved, but always meditates on his presence and beauty; and now in most devout prayers he speaks to Jesus, now in the holy Scriptures he marvels at him speaking to himself. The true lover of Christ meditates day and night on the law of the Lord, and with the greatest diligence does everything that he understands to be pleasing to God. O how sweetly he burns whom the love of God has truly inflamed; how pleasantly he glows whose mind the flame of the Holy Spirit has set alight. Blessed is that monk who, full of divine love, wholly withdraws himself from earthly vanities and rests in the shade of heavenly desire. O if we had love for God so strong, so whole—

On serenity of conscience.

Homily 23.

With great solicitude we must keep watch, dearly beloved brothers, and with continual meditation take care that we always keep our conscience, whose testimony we cannot evade, clean and unstained from every contagion. Nothing is more beautiful, nothing more pleasant, nothing, finally, more precious than a good conscience; when a mind, having in itself the manifest testimony of its own rectitude, suffers no remorse of destructive unease. An upright and good conscience is an incredible exultation of the mind and a sure consolation in every adversity. The monk who has obtained the testimony of a good conscience neither refuses even to live nor fears the coming of future death. A good conscience is always joyful, always pleasant, always fearless, and truly tranquil in the peace of Jesus Christ. In a good conscience there is always peace, piety, goodness, light, virtue, honor, joy, gladness, sweetness, and pleasantness without dissolution. Conscience is the treasury of the soul, because whatever is placed in it is preserved for the provision of the future life. A good conscience is the best treasure; if anyone neglects to have it, he must be judged the most wretched and most unhappy of all men. A good conscience is the dwelling place of the Holy Spirit and an earthly paradise of all graces. A good conscience does not fear the detractions of the wicked, and a mind conscious of rightness despises the lies of rumor. A good conscience is always cheerful, and he who—

Homily 23. Fol. LVI.

He who works the righteousness of God is not sorrowful to no purpose. A good conscience always advances in the love of the Lord; and he who lives innocently will not fear danger. A good conscience has peace and concord with all in God, and cares for its own salvation in humble simplicity. A good conscience strengthens the soul; but he who is constant in evils will fall into despair. A good conscience confidently reproves the foolish man; but he who is evil keeps a bitter silence. A good conscience gladdens the soul; but he who is conscious of his own evils suffers continual desolation of mind. A good conscience rebukes the impious man; but he who has lost the testimony of uprightness always fears reproof. A good conscience is the most beautiful adornment of the soul; and he who does not care for wisdom in this life will die in want. A good conscience is the dwelling-place of virtues and the true mansion of heavenly mysteries. A good conscience is the consummation of all philosophy and the fullness of all sciences. A good conscience is the best teacher of virtues, and the completed discipline of all studies. A good conscience bears the best fruit of holiness; and, standing founded in the fear of the Lord, admits no sin. A good conscience is more precious than all the wealth of the world, and much sweeter than all desirable things that can be had in this life. A good conscience is the merit of Christian perfection, and the beginning from which future blessedness may humbly be presumed. A good conscience is a fertile field of virtues, and the sweet and pleasant fragrance of the paradise of God. A good conscience is the sweetest companion of this life, and a glorious mediator between God and man. A good conscience is very fearful to demons, but a pleasing friend to the holy angels. A good conscience makes the dying man secure against the snares of demons, and deserves to have the escort of angels. A good conscience does not fear to appear in the sight of the judge, nor does it fear the judgment of accusing synderesis. A good conscience has hope in God, and, without hesitation, in quietness, the best confidence; for he who remembers that he has committed no evil comes confidently to the examination of judgment. A good conscience will be richly rewarded by the Lord God, and is changed into everlasting joy. A good conscience is not one that commits no evil, but one that, for love of God, preserving purity from every sin, also most becomingly adorns itself by the exercise of all good works. For a good conscience, according to the admonition of the prophet, wholly turns away from evil, and with the most zealous intention always and continually does good. A good conscience especially adorns a monk, and makes him far removed from secular actions. A good conscience follows the Lord Jesus in simple purity, and is stained by no spots of errors. For a conscience that is good, and as long as it is good, cannot be erroneous, but always remains founded in the truth of the Holy Spirit. But a conscience that has become erroneous is not good. For error both opposes truth and in no way shares in goodness. When conscience is erring, danger is near, and the descent to hell is very steep.

There are many among cloistered persons who are weak and too feeble in spirit, who, preoccupied by various causes, are not always guided by the right judgment of their consciences. And often, indeed, a small or great error of conscience arises from ignorance: namely, whenever someone less experienced in spiritual exercise doubts whether the way he is considering in his mind is good or bad. For who, walking rightly in his simplicity, understands all things? In doubtful matters the counsels of elders are to be sought; and what they have decreed, the monk should not hesitate to embrace as a judgment of truth. Sometimes conscience errs from negligence, when a monk neglects to examine himself by the scrutiny of reason and does not labor to seek out truth in doubtful matters. From this a pernicious error arises in the conscience, through which reason is gradually darkened. Frequently also pride makes conscience erroneous and far removed from the knowledge of truth. For the proud man, although he understands that he does not know, nevertheless desires to appear wise and learned to all; therefore he is ashamed to confess his ignorance. Sometimes, moreover, error of conscience arises from singularity, with which presumption is always [said to be] mingled. But this plague is often troublesome to monks and to those who profess holiness without the necessary foundation of humility. For the sheep that walks singular paths is more quickly caught and strangled by wolves. Sometimes also an excessively disordered affection hurls conscience into error: namely, when a man loves his own will more than is fitting. For whoever is led by the affection of his own sensuality is often blinded in the judgment of truth.

On serenity.

From this it undoubtedly comes about that many have errors in their consciences, because they love too much the pleasures of their own flesh. Every proud, lustful, unclean man, entangled in great or public crimes, darkens his conscience by deliberate perversity; and how wrongly he thinks about the future recompense of deserts, he often makes manifest both by words and by deeds. A malicious affection perverts the judgment of rectitude, and the disordered concupiscence of the flesh clouds the understanding. Sometimes, moreover, excessive and immoderate faintheartedness makes the conscience err; this evil is born partly from ignorance, and partly is generated from one’s own sensuality. In this scrupulosity, however, let the monk follow the counsel either of the abbot or of some elder more experienced, and let him not rashly defend the opinion of his own head. Excessive scrupulosity is dangerous, because it hurls the conscience into error and unhappily trips up many. For everything that is done against conscience is said to build toward hell. Excessive perplexity of mind has also harmed many, and has cast them headlong into various errors. But he who is truly a humble monk brings himself to the examination of his ruler. For whoever, in doubts that arise, makes use of the counsel of his superior is not easily tripped up by the snares of demons. For the more the consciences of monks have been exposed to the examination of a wise prelate, the more secure and more brightly shining they will be.

Therefore, dearest brothers, care must first be taken that you have consciences free from every error; then pure from all vice; and finally adorned with the holy works of all virtues. Therefore let the monk who desires to make progress in truth guard his heart with every custody, and, so far as can be done, apply a closure to his senses, nor permit anything deadly to enter. But if, by any occasion, he recognizes that he has fallen into some sin, let him at once strive to blot it out by true penitence, and let him not grant time to the wicked seed to grow stronger for the worse. While the wound is small, let a remedy be applied, because if it is neglected it grows beyond measure. Therefore, my brothers, resist bravely the first movements of demonic suggestion, and overcome the enemy when he is small and weak. But if the sensuality of the body has become altogether wanton, let it be brought back to obedience by harsh mortification, just as we know our holy father Benedict did, when he rooted out the slippery wantonness of the flesh by the stings of nettles and briars. Finally, if you diligently recall to memory the dreadful future punishments of the impious, you will easily repress the illicit movements of the flesh. For there is no one who does not fear pain more than he loves pleasure. Bring back more often to your mind also the joys of heavenly felicity, to which you desire to come; for if you consider them faithfully, you will strongly mitigate the fire of the flesh. Whatever delights in the world is corruptible and momentary; but the joys of eternal pleasures remain without end forever. It is therefore foolish and of extreme madness to choose a transitory advantage and to despise that good which remains forever. He is judged foolish among men who prefers a basket to gold; but he is held most senseless before God who sets temporal pleasure before eternal goods.

He who loves a serene conscience should flee idleness, since, as Scripture says, every idle man is in desire, and idleness has taught much wickedness. The soul must be occupied with good exercises, and the fire of holy conversation, which burns with charity, must be nourished by continual use. For the idle man lives neither for himself nor for his neighbor, but is always given over to his belly or to sleep; he opens his mind to vice, and keeps it closed and empty of virtues. Idleness, the kindler of lust, quickly extinguishes the fervor of spiritual devotion. Abstinence also is very necessary for a monk above all, so that his conscience may remain clean. For, as Saint Jerome says, a full belly easily foams into lust, and he who nourishes his servant delicately will find him insolent. The lover of serenity of conscience is constant in holy prayers, since, as dogs flee a stone, so demons flee devout and continual prayer. Let him also diligently beware of acedia and, at the same time, sadness of mind; and as soon as he feels some temptation creeping in, let him have recourse to the consolation of the Scriptures. For [unclear] the mind which the word of God has filled, a foul thought will enter. Whatever we do, whatever we think, whatever we perform, let us know that the presence of God is always at hand, and we shall easily overcome disordered delight. A good conscience never forgets the presence of God, but always meditates that its judge is present.

Homily XXV. Fol. LVII.

Come now, my brothers, so that you may have consciences pure from every crime; and if anyone feels himself burdened in some offense, let him return without delay, through true penitence, to the necessary purity. For unless at all times you have clean and good consciences, you live as apostates, not monks.

On Continual Preparation for Death. Homily XXV.

The highest philosophy of cloistered men, my dearest brothers, is continual meditation on death. Hence a certain wise man, considering the usefulness of this philosophy, admonished every mortal, saying: Remember your last things, and you will not sin forever.

Meditation on death draws a man back from the pleasures of the flesh and brings on contempt for all corruptible things. Meditation on death despises present things through voluntary poverty and drives the mind toward desire for things to come. Meditation on death drives pride far away and plants true humility in the heart of the one meditating. Meditation on death makes the monk solicitous about the observance of regular discipline and never permits him to be idle. Meditation on death cuts off all the vanities of the world and preserves the mind in the highest temperance. Meditation on death makes one despise the vain and transitory honors of the world and think of nothing but the future judgment of God. Meditation on death does not fear the poverty of this life, because it desires eternal riches with its whole longing. Meditation on death endures all adversities of this world most patiently for the love of Christ, because it hopes for nothing but the heavenly reward.

Meditation on death makes the monk humble and obedient in all commands of rectitude. Meditation on death makes the monk quiet and stable in the congregation, and well in concord with all in Christ. Meditation on death makes the monk quiet and peaceful, and tranquil without any disturbance of mind. Meditation on death exterminates all dissolutions and levities, and preserves the monk mature and salutarily sorrowful in all things. Meditation on death makes the monk solitary and continually devoted to holy prayers. Meditation on death hastens penitence and brings in true compunction. Meditation on death withdraws desire from every vanity and keeps the conscience serene and most pure. Meditation on death makes a man despise all the comforts of this world and prepare daily for departure. Meditation on death teaches one to flee idleness and makes a man watch continually in the fear of the Lord.

Meditation on death does injury to no one, because it always fears the strict account of judgment. Meditation on death mitigates anger and all disordered movements, because when a man thinks that he will soon die, nothing external disturbs the mind. Meditation on death makes the heart contrite and humble, because attentive memory of future things permits no one to be proud. Continual meditation on death makes one’s departure safe at the last, because it has made the one meditating over a long time prepared.

Meditation on death is especially fitting for cloistered men and monks, whom renunciation of all earthly things and the very profession of the rule have already made dead and buried to the world. Meditation on death [unclear] to run prudently in the warfare and to renew daily the purpose of holy fervor. Continual meditation on death is very useful to cloistered men, because it both powerfully represses the vices of the flesh and grants no entrance to perverse thoughts of the mind.

For the holy bishop Augustine says: Fear concerning future death necessarily [concutit?] the mind, and, like a nail of the flesh, fastens all movements of pride to the wood of the cross. And the holy champion of the Church Jerome says: Nothing will profit you so much for temperance in all things as frequent thought of the shortness of life, whose end is certain, but nothing is more uncertain than its hour. Therefore meditation on death corrects all intemperance and orders the conduct of the one meditating, stable in beautiful variety. Meditation on death grants true wisdom to a man and perfects the highest philosophy among cloistered men. For it was also Plato’s opinion that the whole life of the wise is meditation on death, because we are all born under this condition: that from here we depart again through death. For Scripture says: We all die, and like waters we slip away into the earth, which do not return again. And the holy apostle of Christ, Paul, says: It is appointed, he says, for men to die once and

On continual preparation for death.

Continual meditation on necessary death makes a person never trust in earthly things, but await his departure in every place and time with foresight. Meditation on death always expects the end of life in every place, because it is wholly ignorant of the point of dying. Whoever daily meditates on the coming of future death disposes himself for dying at every time with all the diligence he can. For nothing is more certain to us than death, although we all do not know the hour of dying. Therefore, brothers, with all the urgency we can, we admonish your charity that you always think that you are going to die, and that with such foresight you diligently prepare yourselves for dying that, when the hour of departure comes, you may not fear.

Let no one promise himself a long life in this world, because nothing so deceives mortals as the hope of a longer age. For what does a more prolonged age accomplish in human beings except that it makes them liable to more offenses and always less disposed for dying? The longer we live in this world, the more we fear death. A longer age accumulates greater debts of spiritual obligation; and the old man fears all the more to come before the sight of the strict judge, the more he recognizes before the Lord that he is bound to render account in many things. For the soul leaves its body unwillingly when it is driven by the heavier goads of its conscience. But he who is pure from all wickedness of iniquity and adorned for salvation with the necessary comeliness of virtues does not fear to die, because through death he goes to everlasting life. Therefore, O monk, as you wish to die, so live now, because death cannot be evil when the integrity of a good life has preceded it.

For anyone dies securely who loves the Lord Jesus above all things and, despising all the goods of this world for love of him, truly keeps his words. He departs securely from this life who always lives in the love of God without stain of conscience. He dies securely whose life is defiled by no pleasures of this world. But the death of sinners is worst, whose life was evil and contrary to divine ordinances. For him who lives in sins, contrary to God, death becomes a dreadful entrance into hell. He does not die by death who has lived well; and rarely does he die well who is shown always to have lived badly. He dies securely who loves God above all things with a pure mind and at every time keeps himself unstained from this wicked world. Death is desirable to the good and upright in heart because it sets an end to exile and restores life in heaven. Death is the abandonment of the body, the overturning of a dark prison, and the laying down of a heavy burden. Death is the end of present evils, the finish of sorrow, and the grave of every earthly pleasure. A good life in the faith and charity of Jesus Christ makes death precious and especially desirable to the servant of God.

Now therefore, brothers, strive to anticipate death with holy works, and by zeal for virtues make pleasant for yourselves what nature has willed to be necessary for all. Remember that we all are necessarily mortal, and that when we do not think it, we shall pass from this world. For, as a certain venerable prelate said: we are all taken from the midst as the fates decline, and we are drawn where life, when completed, calls us. Therefore, my brothers, let us do whatever good we can while we have time, lest, overtaken by the command of death, we grieve too late that we were very negligent. Time alone is ours; all other things are another’s. The labor of our spiritual warfare, even if it seems somewhat hard to lukewarm minds, is nevertheless very brief and will quickly be ended with life; but the reward of good works that will be given to us remains forever.

Let meditation on death soon to come never leave you, but by consideration of the strict judgment, which no one can escape, let it continually pierce your minds in the love of God. Behold how many monks have gone before us in this monastery of Sponheim, by living and dying, through almost four hundred years from its first foundation; of them there is today among us no memory at all left. As many as we are, they were; what they are, after a short time we shall be. They all were mortal, as we are; they died and returned into the dust of the earth, as we shall be. I am the twenty-fifth abbot of this monastery of Sponheim; unless twenty-four had gone before me to death, I certainly would not have come as the twenty-fifth to this abbacy. I too shall shortly give place to another, so that the twenty-sixth number of abbots may be filled. After him another in turn will be ordained, and the death of one becomes the installation of another; and while one succeeds another, all are subjected to the command of death. Where then are

Homily. XXV.

Fol. LVIII.

the brothers who preceded us in this monastery: Just as there is no memory among us of those who preceded us, so also we shall be in everlasting oblivion among those who follow. Let us think on these things beforehand, dearest brothers, while we are alive, [unclear] fall into death. Just as daily we hasten toward death, so daily, according to our powers, let us prepare ourselves; for he dies secure who in life is adorned with good and holy works. Do not let the hope of a longer life deceive you, for the longer you live in this world, the shorter you are going to live. Behold, daily tending toward death, we die; daily one part of life is cut away from us; and the longer our life is prolonged, the more the remaining time of living is shortened. All that we have lived through in time we have wholly lost, because it has passed away; what we live today we share moment by moment with death; how much time for living remains to us in the future we do not know. Why, then, do we trust in the vanity of this life, since we are soon to die? Therefore, brothers, let us continually think that we shall soon arrive there whither [unclear] of all our elders [unclear]. We, placing our hope in the sacrament of my Lord, the Savior of all, and despising the pleasures of the world for love of him, shall be able to drive away the indiscreet fear of dying in this way: if each day we prepare ourselves as though about to die immediately. Yet it is one thing to have dread of death, another to have trembling. For the Lord Jesus too felt dread of death, not trembling, in order to show the properties of the two natures. Continual meditation on death, therefore, is altogether necessary for us who are weak, so that the mind, not yet perfect in the charity of Christ, may be roused to the grace of compunction as if by a certain violent impulse. For the memory of future death, like a nail driven into wood, pierces the mind with useful dread. The memory of death brings in arduous penitence and true sobriety of mind. The memory of death is necessary for beginners, whose conversion begins from servile fear, so that it may successively be lifted through filial fear into charity. The memory of death and of the strict examination of the future judgment of God is especially necessary for those who by evil habit and by [unclear] are drawn to sin. And there are certain among you too lukewarm and negligent in spiritual warfare; admonishing them, we exhort them paternally to remember that they are mortal, and thereafter to live in such a way that they do not fear to die. For it is very dangerous to live in that state in which one would fear to die. We must live so that we await death secure; and this can at last happen if, fervent in all purity of mind and body, we continually burn in the exercises of divine charity. Let us live as innocently as can be done, according to the Rule of the divine father Benedict, which we have professed, and we shall have good hope, because almighty God will have mercy on us, who does not permit a man of good will to perish. Let us always think of God as present to us everywhere, who sees all things, knows all things, understands all things, rewards all things; and let us live with that purity with which we have promised to serve his most holy majesty.

End of the twenty-fifth homily of Johannes Trithemius, abbot of Sponheim, to the monks.

Here is the end of the first book of exhortations to the monks, in my own hand. Johannes Trithemius, abbot of Sponheim, writer. On the [unclear] day of the month of June, in the Christian year one thousand four hundred eighty-six, in the fourth indiction. My age: twenty-four. He dedicated this work to my predecessor, now abbot of Belgenstadt, most dear to [unclear].

Letter.

John Trithemius, abbot of the monastery of Sponheim, though unworthy, to the reverend father lord Johannes de Colenhausen, abbot of Seligenstadt, formerly of Sponheim, my dearest predecessor: with prayers, a mind prompt and ready to give pleasure.

Venerable teacher, I recently sent you my first book of exhortations to monks, containing twenty-five homilies; after I learned that it had been approved by your examination, I judged that this second one also, which I now send, should confidently be inscribed to your name. In that one, for the instruction of the brothers, I collected twenty-five homilies which I had delivered before them; in this one I have arranged the sermons by number, according to the order in which they were spoken in their presence.

I do not fear to undergo the examination of your paternity, since I have always had you as a gentle teacher, and long ago found you to be a sincere lover of truth. For you are strong in talent, both mild and profound, directed toward progress. The management of household affairs and the poverty of the place often draw me back from salutary study, and turn my mind away, against the purpose of my will, to the concerns of others. Only on feast days and Sundays is leisure granted me for writing; on these, out of reverence for God, I am not accustomed to admit any business of the peasants. Sometimes also, after the customary matins have been sung, I am accustomed to devote what remains of the night to the study of letters, and, as far as I can, to work by lamplight at something for the instruction of my brothers.

For I desire in all things to follow in your footsteps, and, if I can, perpetually to [unclear] the praiseworthy custom of teaching one’s subjects which you introduced. I know that I am bound to this by my office; and although I am rude and unlearned, nevertheless I willingly wish, according to my powers, to be diligent both in learning and in teaching. I submit these sermons to your examination, and with humble supplication I ask that the file of your mastery correct them.

I have collected a few out of many into order, since I neither committed them all to writing, nor did an excessive extension of the book seem to me either necessary or useful. For on feast days, when we are free from the tumult of worldly business, we devote ourselves to reading according to the rule of the Scriptures. And lest I seem to occupy the place of pastor in vain, what I have worked out by lamplight at night I am accustomed to speak after None, in place of the regular study, and to recite from a small sheet before the brothers in chapter. For I find by experience that this diligence of mine not only profits the brothers for edification, but also helps me toward skill in composition.

Farewell, venerable teacher, and pray for us. From Sponheim, on the twelfth day of the month of September, in the year of the Christians 1486.

Sermon I. Fol. LIX.

In the name of our Lord Jesus Christ begins the second book of exhortations to monks, by Johannes Trithemius, abbot of Sponheim and afterwards [of Würzburg?]. How cautiously monks must live: sermon one.

Many things indeed, most beloved brothers, are necessary for you to consider in this life, if you desire [to attain?] the glory of eternal salvation. For you know that Scripture testifies that your adversary the devil, like a roaring lion, goes about seeking someone to devour; and we know that he must be resisted with great vigilance in the faith of our Lord Jesus Christ and in works of charity. Therefore let no one trust presumptuously in his own powers in vanity; for unless you keep yourselves humbly in the fear of the Lord, you will quickly fall into the snares of the devil. “The greater you are,” Scripture commands, “humble yourself in all things,” for God resists the proud and gives grace to the humble. For it is fitting that a monk be humble, and a true contemner of this world. A monk must always be solicitous in the observance of regular discipline, and continually zealous in the fear of the Lord. A monk must be chaste and modest in mind and body alike, and serve God, as he promised, in all purity. A monk ought not live according to his own will, but according to the rule and according to the direction of his pastor, conformably to the norm of cenobitic institution. A monk ought to love [unclear] and holy [unclear], and occupy his mind usefully in the reading of the Scriptures. A monk, at every time even unto death, ought to be solicitous that he may be perfect in the observance of the commandments of God and of the rule. But so that you may know what things are necessary for you, who live together in holy religion, for perfection, I shall describe for you a certain path of the virtues, by which one must direct the way to the kingdom of heaven. Now all the virtues cohere mutually by the bond of relationship, so that he who perfectly possesses one seems to have them all; but he who lacks even one may be said to possess none at all. The first of all virtues necessary for salvation is the most holy catholic faith, separated from every error and pollution of heresies, and originally rooted in the teaching of our Lord Jesus Christ. For, as Scripture testifies, without faith it is impossible to please [unclear]

That monks must live cautiously.

and justice and truth; and in action, justice and sincerity; and no iniquity will have dominion. For faith without works is dead, and merits nothing toward the salvation of eternal happiness. To have faith without works of charity is to imitate the demons, who, though they are far removed and alien from all charity, nevertheless both believe that God is just and tremble. Hence concerning believers who do not show works of charity, the Lord speaks through the prophet Isaiah and afterwards through himself in the holy Gospel, saying: “This people honors me with their lips, but their heart is far from me.” He who praises Christ with his mouth without works is like a man who doubts in faith. For if he truly believed, he would fear God as [unclear]. Faith without works is like a body dead without spirit, which, once removed by a man, is hidden from sight in a tomb. If you believe rightly and live badly, you destroy your own [unclear] with a sword, because for one who knows the good and does not do it, it is sin to him. Beware, my brothers, lest you admit any error in faith, and take the greatest care that there be no wickedness in action. Follow the faith that holy Church commends to us; live your life as the Gospel commands, and the cenobitic norm. Then have hope in God’s mercy at all times most certain, but not alien from the fear of the Lord. Hope is a certain expectation of future good through the grace of the merciful God, and a solicitude for meriting the crown of justice through the exercise of charity. Hope is the certain expectation of future blessedness, which the grace of God works in us, accompanied by the rectitude of a good will. Hope is that by which one hopes to come to the happiness of eternal life, which he desires; and, by the mediation of God’s grace, he composes and fits himself and his will to meet it. Hope is a good, difficult, future, one and possible thing; for no one hopes for the contrary. For no one hopes for evil, nor for what is trivial, nor for what is present or past; nor are we ignorant that hope is not of the impossible. Hope is the moderator of all labors, and the sole consoler in the midst of tribulations. Hope in future good gives rest in this life to those laboring for Christ; just as, for those contending in combat, the expectation of the crown through continual victory lessens the pain of wounds. Hope strengthened the martyrs in torments, and made them, in the virtue of charity, stronger than all their persecutors. Hope of eternal blessedness preserves the Church, and gave to holy confessors and to virgins charity in Christ

Sermon I.

...so that I might move mountains, but have not charity, I am nothing. And if I should distribute all my possessions as food for the poor, and if I should deliver my body so that I might burn, but have not charity, it profits me nothing.

Consider yourselves carefully now, my brothers, and question your consciences, whether you have true charity of God; without it all other things avail nothing for salvation. For you have heard the apostle’s clear declaration, in which he says that charity is necessary for salvation. Let no one trust in the wisdom of this world; let no one vainly exalt himself over natural gifts received; let no one presume upon bodily continence, since if charity is lacking, the observance of the rest contributes nothing to salvation.

But lest anyone presume a false estimation of himself, the holy apostle set forth certain signs and operations of charity, saying: Charity is patient, is kind. Charity does not envy, does not act perversely, is not puffed up, is not ambitious, does not seek what is its own, is not provoked, does not think evil, does not rejoice over iniquity, but rejoices with the truth. It bears all things, believes all things, hopes all things, endures all things. Charity never fails.

Have the charity of God in you, my brothers; unless you keep it, you labor in vain by striving. We have often told you that humility is altogether necessary for you; it is not only a great virtue, but also the nurse of the other virtues and the chief guardian of them all. For Pope Gregory says: He who gathers virtues without humility carries dust into the wind.

For humility is the greatest virtue of monks, since they are bound to be humbler than the others who live their life in the world, inasmuch as by profession they are constrained to strive and tend toward greater perfection. Humility is the stable foundation of the virtues; whatever has been built upon it will be overturned by no whirlwind of storm. Through pride the devil fell from heaven; through humility man ascends.

We are called monks in vain if we have not been humble; for just as fire is extinguished if it lacks the fuel of wood, so a monk without humility is judged very unworthy of his name. By Christian humility the devil is conquered and, as if struck by a nail, [unclear]. No jewel is seen more splendid in monastic adornment than humility; if a monk despises it, he has denied both his profession and the humble Christ.

Prudence succeeds humility; it always directs all things according to the rule of reason and does nothing except what is right, honorable, and praiseworthy. Prudence knows what it ought virtuously to seek, and it knows well what, according to the right judgment of reason, it ought to avoid. True and perfect prudence is that by which we seek that highest, unchangeable good and order all things to their due and right end.

Prudence preserves the observance of regular discipline stable in its vigor, and brings wandering monks back to the complete reform of the purpose they have lost. Prudence directs the monk on the right way of salvation and lets him turn aside to neither side. Prudence preserves peace and concord among the brothers, and orders right action in each case.

Prudence is very necessary for you, my brothers, so that by it you may know in every action what things you should undertake and what, in turn, should be avoided. True prudence, not of the flesh but of the spirit, teaches you to despise the world and to desire only those things that are future and eternal. Prudence teaches a man to stand firm in himself, and to turn aside from the purpose of holiness neither in prosperity nor in adversity.

Prudence teaches one to order present things beautifully; it brings past things back to memory for instruction, and foresees future things lest anything happen unexpectedly. Prudence corrects offenders vigorously and fruitfully, and orders everything that it either does, says, or thinks, according to the judgment of reason, to its due end.

Be therefore prudent as serpents and simple as doves, because prudence [without?] goodness is wickedness, and simplicity without rational prudence is called foolishness. For the most holy Paul, apostle of Christ, says: Be prudent, lest you be deceived by the fraud of others, but simple, lest you deceive anyone. For this is the office of a prudent man: neither to be able to be deceived, nor to wish to deceive anyone.

A prudent man does not abandon the judgment of reason, and does nothing of which one must repent; for he is called prudent from foreseeing. Justice accompanies prudence; it is the most splendid of all the virtues. For without justice, all the remaining virtues are nothing. Justice is the preserver of religion, the mother of grace, the nurse of observance, the nourisher of life, the begetter of peace, and the source of piety

That monks must live carefully.

Justice is the virtue that distributes and preserves to each person what is his own; it neglects private advantage in order to preserve common advantage and equity, without which no commonwealth can long subsist in peace. For the wise man says in Ecclesiasticus: “A kingdom is transferred from nation to nation because of injustices, and injuries, and insults, and diverse deceits.” The order of justice first has regard to God, then to the fatherland, thereafter to parents, and afterward to all in common according to distinctions of rank and the merits of dignities. To God, first of all, at the command of justice, we owe religion, faith, worship, devotion and acts of thanksgiving, and true love from the whole heart under obedience. To ourselves, next, we owe purity of mind and body, continence with zeal for perfection, so that through obedience we may be permitted to return to him by whom we were created. In the third place we owe to the fatherland its advantage, honor, and defense, and we must procure its usefulness as much as we can, together with justice itself. Fourth, we are bound to parents by honor and obedience, and, in their necessity, by care and every kind of support. Fifth, we owe obedience to our prelates and superiors, and humble subjection for the love of Christ. Sixth, as prelates, we owe doctrine and example to subjects, and correction to those who offend. In the seventh place, moreover, we are bound to elders and princes by honor, and by subjection without crime for the love of God. Eighth, we owe reverence to venerable persons, and honor to priests. Consequently, to equals we are bound by friendship; to inferiors by consideration; to benefactors by return of service; to friends by fellowship; to enemies by patience; to the poor by mercy; to the wretched by consolation; to all by charity. This, moreover, is true justice: that we love God with our whole heart for his own sake, and our neighbor in God as ourselves, and our enemies for God’s sake, distributing to each what is owed to him by right and providing for the advantage of all.

But since excessive justice easily falls into sin, temperance is necessary for you in all things; it alone makes men perfect. Temperance is the virtue that, by reason, discerns and overcomes the movements of the soul and every lust, so that impulse in acting may not exceed the equity of the law. Temperance is an excellent virtue: it rules pleasures and preserves all things in due order. Apply temperance to all your actions, words, and also your thoughts, and apply the discretion necessary to the virtues. Whatever good you do with discretion receives the name by the merit of virtue; but what is done without discretion must be called vice. Discretion is the moderator of all virtues, and the greatest ornament of prudence and justice. Discretion is necessary not only for prelates but also for subjects, since it gives to virtue its fairest and most honorable beauty. Hence a certain wise man said: “There is a measure in things; there are, finally, fixed limits, beyond and short of which the right cannot stand.”

For this, brothers, strength of soul is necessary for you; through it you may become not only steadfast in adversities, but also ready and cheerful in difficult matters. For who, without the greatest strength of soul, could despise this world with its pleasures, and persevere in holy monastic religion under the laws of obedience even unto death? Strength of soul sees the powers of pride, fearfully to be dreaded, from the charity of Christ. Strength belongs to the little ones: to despise peaceful pleasures. Strength lies hidden in prosperity, is shown in adversity, and is manifestly declared through patience. A strong soul is not one that avenges injuries inflicted on it, but one that patiently endures them; and if it has taken an adversary into its power, it thinks that it could have taken vengeance. The strength of monks is to despise the world, conquer the flesh, spurn all the honors and pleasures of the world, and place all hope and confidence in God alone. The measure of strength is to be neither fearful nor rash, because one walking on the right road turns neither to the right nor to the left. That monk is to be judged strong who is temperate in all things, moderate, and just. Hence the most holy [unclear] says: to despise the flatteries of prosperity; to overcome in the heart the fear of adversity. The saints were made strong in battle, because they tame the flesh, shine with virtues, are strengthened in spirit, fail in earthly things, seek heavenly things, can be killed, cannot be bent, nor can they endure false things. Through weakness they fear, and, though harmed, they never depart from conquering truth.

Justice is the virtue that distributes and preserves to each person what is his own; it neglects private advantage in order to preserve common advantage and equity, without which no commonwealth can subsist in [unclear] peace. For the wise man says in Ecclesiasticus: “A kingdom is transferred from nation to nation because of injustices, and injuries, and insults, and diverse deceits.” The order of justice first has regard to God, then to the fatherland, thereafter to parents, and afterward to all in common according to distinctions of ranks and the merits of dignities. To God, first of all, at the command of justice, we owe religion, faith, worship, devotion and acts of thanksgiving, and true [unclear] from the whole heart under obedience. To ourselves, next, we owe purity of mind and body, continence with zeal for perfection, so that through obedience we may be permitted to return to him by whom we were created. In the third place we owe to the fatherland its advantage, honor, and defense, and we must procure its usefulness as much as we can, together with justice itself. Fourth, we are bound to parents by honor and obedience. Sixth, as prelates, we owe doctrine and example to subjects, and correction to those who offend. In the seventh place, moreover,

Sermon I.

The monk, therefore, who is strong with true virtue neither dares rashly nor fears without counsel. For courage and constancy together are the royal road, from which the rash and stubborn man turns aside to the right, but the fearful, faint-hearted, and timid man to the left. The monk, constant and strong in spirit, never withdraws from the purpose of holiness, but is neither cast down by adversities nor lifted up by prosperities. Hence also the most holy bishop Ambrose says: “The fool changes like the moon. But the wise man is not broken by fear, is not changed by power, is not exalted by prosperities, is not sunk by sorrows.” For where wisdom and virtue are, there is constancy and strength of spirit. Therefore the wise man is always the same in spirit; he is neither diminished nor increased by changes of circumstances, nor does he, like a little child, waver so as to be carried about by every wind of doctrine, but remains perfect in Christ, founded in charity and rooted in the perfection of faith.

Finally, my dearest brothers, perseverance is necessary for you in every good and virtuous work; without it no one ever comes to the crown of glory. For the Lord says in the holy Gospel: “He who perseveres to the end will be saved.” Take away perseverance, and neither will virtue have a reward, nor service a recompense, nor a benefit merit grace. For perseverance alone in good works deserves to receive the crown of praise; without it, it profits nothing to have begun a good thing. No virtue has merit if perseverance is not brought to its increase. The kingdom of eternal happiness is promised not to those who begin the good, but to those who persevere in the good until death, because the denarius will be paid to the laborers in the vineyard not in the morning or at midday, but when evening has come.

For he who began well is not to be praised, but he who continued well to the end is to be honored. Therefore, my brothers, I am accustomed diligently to admonish you, and I ought never to cease, that you carefully attend to your calling and walk cautiously in all religion and holiness, as you know you have sworn. Seek the Lord while he can be found.

Let the life of Christ the Savior be your imitation; by the foundation of your institution you are bound to follow him according to your strength, not by steps of the feet but by likeness of affections. But in all things walk [unclear]; always place the fear of God, in true humility, before the gaze of the mind. For you have need of great purity, you who in mind and body have consented to the holy warfare of Christ. It now belongs to you, O brothers, to despise the world and all things that are in the world for God’s sake with perpetual courage; to overcome all motions of carnal pleasures; to flee sin; to occupy yourselves constantly in good and holy works. Your life also, so far as human weakness allows, ought to imitate angelic purity and to flee and detest all depravity. The holy angels are never idle, but are always, without weariness or [unclear], diligent in the praises of God. The holy angels love God above all things, and do not withdraw even for a moment from his charity. In imitation of them the monk ought to be assiduous in the service of Christ, and always occupied in good works according to the Gospel and the Rule.

The monk ought to have the charity of God most fervently, and true [charity] of neighbor [unclear]. The monk ought to have the charity of God most fervently: he who does not wish to become idle should love; how much more strongly does the most chaste love of God impel the mind it possesses toward arduous things. For fervent love toward God perfects the monk and does not allow him to be idle. For the most holy Pope Gregory says: “The love of God is never idle. For it works great things if it exists; but if it refuses to work, it was never true love of God.” For if the mad poet spoke truly of carnal love, “he who does not wish to become idle loves,” how much more strongly does the most chaste love of God impel the mind it possesses toward arduous things. Love God, brothers, with your whole heart, as far as the strength of desire can extend itself, and you will be able most easily to observe all the things that have been commanded you.

For nothing is difficult to one who loves; but all hard things, all heavy and arduous things, burning love makes easy.

What Is the Good Ordering of the Monastic Life: Sermon Two.

We have read that the institution of our most holy father Benedict, which in common usage we call religion or order, shone forth as most holy at the beginning of its foundation, and that throughout the whole church of the Latins it was very widely extended in many ways. Hence for very many years in this very order there flourished many men who were wise, learned, and most holy, and

What constitutes the good ordering of monastic life.

who splendidly illuminated the whole Church. For there are those who write that from this our monastic religion fifteen thousand six hundred, both men and nuns, have been entered in the catalogue of the saints. This multitude of saints in the order, brothers, is set before us for imitation, not for vain boasting. How can their multitude conduce to our salvation, if we do not imitate the manner of life in which they went before us? Whenever we desire usefully to praise the most holy men of our order, let us hasten by holy conduct to come into their company. For then we shall glory fruitfully in the multitude of saints of our order, if, by living rightly, we diligently strive to increase their number. For this reason we set before you so great a multitude of saints: so that, when you see that many before you in this very order conquered the world and the flesh, you may at last rise up from your lukewarm manner of life. The virtue which God’s compassion bestowed on them he will not deny to you if you ask in true charity. They conquered the world because they loved Christ with total devotion, despising all things for love of him. They despised all things, and the Lord Jesus provided for them whatever seemed necessary for the sustenance of life.

This fervor of the monks’ devotion endured for many years after the first foundation of the order in great constancy, and converted the souls of many thousands of men to the Lord. But nothing is stable among human things, and nothing lasting among perishable things. Holy religion bestowed riches on the monks, until in time the daughter suffocated the mother. For, as Scripture says, all who wish to become rich fall into the temptations of the devil. The beloved grew fat and kicked back; made corpulent and enlarged by earthly possessions, he abandoned the holy pursuits of the first institution; he went after vanities and false follies, and abundance of temporal things made him poor and wretched in spiritual riches. This lamentable deformity of our order began about two hundred years after the passing of the divine father Benedict, and grew more and more with time, until at last the harmful poison spread itself through the whole order. Yet this deformity did not occupy the order suddenly, but at last, through the succession of many years, almost the whole of it; although almighty God never wholly deprived it of good men, but always left for himself some who had by no means bent their knees before Baal. For men of mercy arose, whose righteous deeds will never be handed over to oblivion; taking pity on the ruin of the order, they put their shoulder beneath the labor, and, with the Lord generously granting aid, restored it in many places.

To be sure, many varied particular reforms flourished in the order many times and at different periods, but there was never any general reform that brought the whole order back to the integrity of regular observance. Finally, however, we see that the particular restorations, which we have said were numerous, have almost all collapsed again. Most recently, namely in the year of the Christians 1420, when the general council was being celebrated at Constance, a certain new and hitherto latest particular reform took its beginning in Germany; from a certain monastery in the parts of Saxony, then indeed the poorest of all, called Bursfelde, it [unclear] the [unclear] of its name.

The first author and leader of this most holy reform was Johannes Rode, abbot of the distinguished monastery of Saint Matthias at Trier, who, being appointed general visitor of the order by the aforesaid Council of Constance, first exhibited reform in himself, lest, while preaching to others, he himself should be judged reprobate. For he first reformed both himself and the monks of the mentioned monastery; he issued a confirmation in conformity with the Rule; he obtained from the Apostolic See confirmation of the holy work. Among all the monasteries of the order, however, Bursfelde, a humble and poor little monastery, first received this reform, which afterward spread to Reinhausen and to a few monasteries of Saxony neighboring it.

At length, when Johannes Rode, abbot of Saint Matthias and leader of our reform, had died, since no suitable successor for the enlargement of the enterprise begun could be found in that same place, Johannes de Hagen, abbot of Bursfelde, who had already reformed certain monasteries, a holy man and very zealous for the order, was elected at the urging of Jakob, archbishop of Trier. Content with his poverty, he did not consent to leave Bursfelde, lest he seem to have preferred riches to poverty. Therefore he remained in his own monastery, and another was appointed in the place of the first reformer. Since this man seemed comparable to his predecessor neither in learning nor in zeal, he could accomplish little for the continuation of the enterprise begun, nor expand the reform among many. Meanwhile it happened that Nicholas of Cusa, priest-cardinal of the holy Roman Church

Sermon II. Fol. LXII.

...the legate of the apostolic see to come into Germany; and since he burned with great zeal for our order, he established and introduced many things for its reform. Hearing, moreover, of the good reputation and most fervent purpose for regular discipline of the aforesaid abbot in Bursfeld, he summoned him to himself and appointed him general reformer of the order, and through his diligence reformed several monasteries. On this occasion at last he instituted an annual chapter for the preservation of the reform; he transferred the presidency from St. Matthias to Bursfeld; he obtained from the apostolic see the confirmation of all the things that he had instituted for the good of the reform.

The first abbot of Bursfeld in the reform was John, a monk from Reinhausen, duly appointed; the second was John called of Hagen; the third was Theodoric, whom we have seen; and the fourth is John, who is now newly appointed in governance. Therefore, dearest brothers, we have briefly touched upon the origin of our reform so that you may know with how much labor it began, and so that you may persevere constant in holy regular observance even unto death. For among all the reforms of our order that have preceded, none was ever more conformable and consonant to the Rule of the divine father Benedict, and more alien from foreign inventions. We have read the statutes of nearly all the other reforms, but we judge none more consonant than ours to the Rule and to the purity of Benedict's intention.

This is the Bursfeld reform, most holy in the order, which both teaches true obedience and preserves subjection in humility. In this holy religious life monks live poor and without private property; they live humble; they live obedient. O venerable union of monks, in which twin charity commands, obedience serves, humility complies, prayer keeps watch, perseverance fights, holy chastity triumphs. This is the school of regular discipline, the instructress of Christian humility, which directs conduct toward rectitude and restrains the vices of the flesh. In this arena of virtues no one is permitted to follow his own will against the Rule; no one is forbidden to do good. In this holy union life is lived according to the purity of the Rule, and if anyone begins to stray from the path of rectitude, he is at once recalled to the observance of justice by the diligence of the seniors. The Rule of the most holy father Benedict is read publicly three times a year, so that no one may attempt to excuse himself from observance under the pretext of ignorance.

There are two things that promise me great hope for the perseverance of this holy reform: namely, the annual chapter and the diligent biennial visitation of the monks. If either of these is interrupted in any way, the reform is at once endangered. Consider now, therefore, dearest brothers, and take the most diligent care you can, lest you occupy this monastery of the divine bishop Martin uselessly under the title of so venerable a reform; for unless you live purely, holily, and blamelessly according to the Rule and the statutes of the order, you trust in the name in vain.

We shall speak to you a few admonitions for your salvation; by zealous observance of them you will deservedly have both the name and the dignity of our Bursfeld reform. First of all, before all else, direct your effort with all desires toward monastic perfection; whenever you sense it growing lukewarm, renew it at once by attentive remembrance of the Lord's passion and most innocent death. For even if we are not bound by necessity of salvation to be perfect, nevertheless we are bound to strive toward perfection with all our desires. For as soon as a monk casts away the effort to advance, he falls into the pit of falling away.

The second thing that the holy custom of our reform has established for you to keep strongly preserves the effort of advancing in the desire once conceived. Therefore, when you rise, having been awakened for Prime, do these things in secret. Examine and discuss the future course of the coming day, and prudently consider what useful thing must be undertaken. Set before your hearts how cautiously you wish to live throughout the whole day, and arm your spirits with patience against all things that could come upon you as adversities. Whatever you do, complete it in the fervor of charity, and always order all words and deeds to the praise of God.

A third thing we judge useful and necessary for you: that through most devout prayers you should always strive to implore divine assistance in all things. And it seems very fitting to us, as we have often said and always admonish, that each one of you should at least once a day keep remembrance of the Lord's passion, and for the many benefits received from God should at least once offer thanksgiving. In order that this may be done uniformly by each of you, listen to this brief form that we have arranged, and if you wish, write it down for yourselves: I adore, praise, bless, and glorify you, Lord Jesus Christ, Son of the living God, savior and giver of life to the souls of all the faithful, and I give you thanks from the depths of my heart

What Constitutes a Good Ordering of the Monastic Life

for your [return?] afterward into the land of your temporal birth. I give thanks to you, sweetest Lord Jesus; I praise, bless, and adore you for all your labors, journeys, and wearinesses; for hunger, thirst, cold, nakedness, poverty, and want; and for the necessities, injuries, insults, mockeries, and slanders which you sustained throughout your whole life for us, voluntarily and not under compulsion. And as often as you moved your hand to work, your foot to walk, or as often as you opened your mouth to speak, so often do I bless, praise, glorify, and humbly adore you, and with all the powers of my heart I always give thanks to you, mediator of God and human beings, sweetest Jesus Christ. I give thanks to you, Lord Jesus Christ, most merciful king of the heavens, for your most holy teaching, for the establishment of your faith and of the evangelical sacraments, for the calling of the nations, for the justification of sinners, and for all your wonders and powers, and for all your benefits, which you have bestowed either on me in particular or on all others together with me in general. I give thanks to you, Lord Jesus Christ, most kindly savior, for your charity which you had toward the human race, and for your whole most bitter Passion and all the pains which you sustained for us wretched ones. I give thanks to you, Lord Jesus; I praise, bless, and adore you for the sorrow and sadness of your most innocent heart, which, when the time of the Passion was at hand, you sustained for us, when you said to your disciples following you:

“My soul is sorrowful even unto death.” I beseech you, through this sadness of your heart, O Lord God, have mercy on me now and at the hour of my death, and take from me all melancholy and disordered sorrow, granting me at all times a salutary sadness for my sins. I give thanks to you for the sorrow of your most holy heart when, placed in agony, you prayed to the Father as many as three times that he would transfer from you the chalice of the Passion, and, with sweat poured forth in wondrous anguish, you wholly resigned yourself to his will for us. I give thanks to you, O king of heaven and earth, for your captivity, for the insults, injuries, and mockeries which you sustained throughout the whole time of the Passion for our salvation and that of all. I give thanks to you

with immeasurable grief. I adore you, Lord Jesus Christ, crowned with thorns, and I give thanks to you for the piercings and pains of your most holy head, for the blows, spittings, and all the mockeries cruelly inflicted by the impious upon your majesty. I adore you, Christ Jesus, Son of the living God, bearing the very heavy weight of your cross; I adore you, stripped before the multitude looking on; I adore you, stretched out by hands and feet and very cruelly fastened to the cross with iron nails. I adore you, Jesus Christ, eternal king, hanging and dying on the cross for me; and I give thanks for the pains of your wounds, I give thanks for the pouring forth of your most precious blood, I give thanks for your most innocent death, which you voluntarily sustained for our sins and for those of the whole world. I give thanks for your immeasurable goodness, because you called me from fear to faith, because you caused me to be baptized in the name of the Holy Trinity, and because you deigned to call me away from the vanity of the world to serve you in true tranquility of mind, into this holy congregation. I beseech you through your most holy

name, O sweetest Jesus, mediator of God and human beings; I beseech you through the pain of your wounds and through the merit of your most bitter Passion; I beseech you through the pouring forth of your most holy blood and through the power of your most innocent death: grant me pardon for all my sins; pour into my heart the sweetness of your most fervent love; give me

Sermon II. Folio LXIII.

thanksgiving after Matins, which is the most suitable time for prayer, because the silence of the night’s quiet is wont to increase devotion. For I say what experienced men attest to be true: no prayers are more effective for obtaining what is sought than those which they offer to God the Father with remembrance of the Lord’s Passion and with gratitude.

The fourth thing which we have indicated to you as necessary for regular observance is this: that you keep watch in guarding the outer senses, because no one can adequately guard the city of his own heart who neglects to close the gates. Love silence, and flee all the tumult of this world. Apply holy prudence in all things that you do, and love retirement wherever you are. For a monk who loves publicity and wandering excursions was never a true lover of observance.

Fifth, we admonish you to flee the pernicious idleness of the soul; for this pestiferous [unclear] nourishes grave vices and always gives birth to unclean thoughts. Therefore whoever is a lover of virtues and loves his own salvation, whoever desires to come to eternal happiness, let him flee idleness as from the face of the devil, if he desires to avoid sin.

Sixth, for the purity of regular observance, by necessity of salvation, it is required that the renunciation of private property be kept inviolate by all until death. For a monk who has private property prepares for himself a road to hell. But the one who receives and spends money in the monastery should be a public minister; let no private person dare presume to do this. Possession of riches does not befit monks, since they are commanded to imitate Jesus in poverty of spirit. Let us hear the holy Apostle of Christ saying: Having food and clothing, with these let us be content. By God’s mercy we provide you with necessary things: not as much as the disordered desire of pleasure demands, but what nature, content with few things, requires. And so, just as it is not lawful for you to have anything without the abbot’s consent, so, since we supply everything, it is not necessary either.

The seventh thing that makes a monk is humble obedience to preceptors. No one can be a true monk who scorns obedience and denies to his superiors the humble subjection which he promised. This disease of disobedience arises from elation and pride of mind, just as pus is generated from a bad ulcer. But, as Scripture says: pride is hateful before God and men, and the beginning of every transgression. The delight of monks is the imitation of Christ, who obeyed the Father even unto death.

The most beautiful virtue, chastity, adorns the eighth place; when it is scorned, all the integrity of regular life is necessarily shipwrecked. For a monk, by necessity of his salvation, is commanded to live chastely until death and perpetually to abstain from every venereal pollution. There are three principal vows of monastic life; for monks to live contrary to their observance is certain damnation. For the profession of monks, under sentence of eternal damnation, commands them to live without property, under obedience to the pastor, and in perpetual chastity. When one of these three is taken away, monastic integrity is violated, and transgression condemns the contemner.

In the ninth place, therefore, we admonish every person dedicated to God always to beware of so great a venomous serpent: his own will. Unless he holds it suspect at every time, he easily falls into the pit of damnation. Attend to the Rule: for monks are not permitted to have either their bodies or their wills in their own power. No one sins unwillingly. If you have perfectly submitted your will to God and to your abbot in all things, you will easily avoid sin.

The tenth thing which can preserve in you the integrity of regular observance, my dearest brothers, is that in all adversities and contradictions you have most steadfast patience for the love of God. For patience is a great virtue, which by another name we call endurance; without it no one will come away victor over his temptations. Therefore the Lord says in the holy Gospel: In your patience you shall possess your souls. What is patience, if not to bear calmly one’s own injuries and those of one’s people, and all other adversities whatsoever, for reverence and love of God? Believe me, brothers, [and] the saying of the Apostle when he says: Patience is very necessary for you, so that, doing the will of God, you may receive [the promise].

What are the signs of true humility.

[unclear] overcome. An abundance of foods [brings with it?] useless courteous talk; your belly, filled with wine, stirs up unclean promptings of the flesh and of lust. If you wish to be chaste, be abstemious. It is most shameful for a monk to serve the belly and gluttony, since for love of God he has renounced all his pleasures of the world.

The tenth thing which a monk in regular observance does as useful and strenuous is that he be most diligent concerning the service of God. For indeed he who is a true servant of God, as all monks ought to be, is always fervent in the work of his Creator, both that he may love, and because, where he truly knows fullness to be, he prepares himself to be dutiful to Him in ministry with devotion. For it is in the Scriptures: Cursed is the man who does the work of God negligently. Therefore, dearest brothers, you will approach the future [unclear] of the supreme and unchangeable God; sweetly, wisely, fervently, and cheerfully sing psalms, and with all the devotion and purity of mind that you can, diligently praise your Creator and Savior. Far, far from the hearts of those singing psalms be all sloth; let no drowsiness be admitted in life among those praising [Him], since God is present in the midst of those singing psalms. It is fitting for souls of devotion to be present with fervor. Because there are many [unclear] in the divine services, all pure, [unclear], and most full of charity, in which simple thoughts speak and all things are done duly.

On the other hand, when Compline has been sung by day and in due manner, let the monk come to the secret place and to his cell; let him examine his conscience as to what business has occupied him. This is the excellent and praiseworthy practice of the brothers of the Bursfeld reform: that after Compline no one should lay himself down upon the coverlet of his bed unless he has first diligently and earnestly examined his conscience concerning faults or negligences committed during the day. If, after this examination, you find that you have offended in anything during the day, you know from learned custom what must be done. Hidden things are to be carried over to the morrow with contrition and humble confession; manifest things, however, are to be reported daily at chapter for blame, as is observed. For this is the practice of the reformed order, this the gladness of the reform: that they do not now allow the faults of offending brothers to grow, if once they have begun to cut them away with care. How is the soul purified day by day? [unclear] as in that state [unclear] without change; thus it is almost necessary, and charity must first be stirred up often by fervent exercise toward [unclear].

What are the signs of true humility: third sermon.

Most beloved, let no one deceive himself by his own estimation; let no one lead his heart astray by foolish and empty presumption. Not all who wish to appear humble before God are humble, nor are those who keep silence under injuries always patient. For the roots of true virtue are hidden in the secret of the heart, and not in the display of outward show alone. For often one who wishes rather to be considered humble than truly to be so appears among you, and shows many signs of pride, but either no signs of humility or certainly very few. If he suffers vehemently and excessively from those who err, as by right we ought [unclear], who desire to have not virtue but the appearance of virtue. Why, I ask, do you deceive yourselves, [unclear] mercy, and shamefully destroy yourselves by misleading yourselves, you who, despising truth, love falsehood?

So that you may know how proudly you live, we shall say plainly the signs and true marks of true humility, because some of them remain hidden in the heart alone, while others must also break forth and become manifest to all who behold them. Let this be for the true monk a mirror of perfect humility, in which, looking each day, he may examine himself. Therefore the first sign of true humility, I say, is one that each person can recognize in himself: that he is able to regard himself as lower and more vile than all people, not with painted speech, but by the humble judgment of the heart. This is the greatest sign of profound humility: that the true monk, always advancing toward a better manner of life, believes himself a useless and unworthy servant of God. True humility belongs to the heart, not to speech; it is the pursuit of the mind, not of bodily display alone. That monk is truly humble who loves God above all things; who always keeps himself pure in all things from every transgression of the command of God and of the rule; who does great works of piety and justice and, by a true estimation of himself within himself, feels humble.

The second sign of true and profound humility is attained by the man who, running well in the fear of the Lord and persevering, would confess his negligences at all times before God and human beings. For the more he has advanced in good works, the more he sets his sins and negligences before the eyes of his mind. Contrition for his delights in

Sermon III. Folio LXIII.

...he bears continual [unclear] in his heart; and, always contrite in spirit, praying and groaning to the Lord with tears, he asks pardon and mercy. Nor does he pray only for his own sins, but also for the sins of the whole world. The greatest remedy against elation of mind is the remembrance of one’s own faults.

The third test of humility is that he desires to keep in secret with himself all the good works that he does, and conceals his own progress out of zeal for humility. For he who is humble does not boast vainly, nor does he seek praise from men, since he hopes for the glory of eternal happiness. Whoever among you considers himself humble and a true monk should not, for God’s sake, despise this sign of profound submission and abasement.

The fourth mark of true humility is this: descending voluntarily into the abyss of contempt for himself, he regards all his brethren, even those openly sinning, as better than himself before God. Forgetful of his own good deeds, he wisely considers his own evils; but passing over the evils of others in silence, he makes known at the proper time the good things they have done. This is the condition of true humility: always to [unclear] and proclaim the good works of others, but prudently to disparage and conceal one’s own for the avoidance of pride.

Having attained the fifth sign of pious humility, he is quiet in his simplicity and does not speak of others’ defects, unless, when reason cannot do otherwise, he strives to admonish gently and meekly. At times he also wisely dissimulates rebukes, and waits for and observes a more opportune time.

The sixth sign of humility is shown when a monk, out of love of humility, is found slow and not ready to accuse and reprehend the sins of others. For one who is truly humble always considers his own weakness, and silently ponders in secret how many evils he himself has committed against God’s justice. Hence he is greatly afraid to reprehend the deeds of others, because he recognizes himself as a sinner and therefore unworthy to judge others. We except the prelates and rectors of monks from this rule of humility to the extent that they know themselves to be obliged to the correction of subjects.

The seventh sign of true humility is that he gladly receives corrections and amendments for his faults and negligences, and is not embittered by any pain against the one who reprehends him. Whenever the humble man is corrected by someone, he rejoices in spirit with the prophet, saying: Let the just man correct me in mercy and rebuke me; but let not the oil of the sinner fatten my head. Of the proud, however, Scripture says: They have hated the one who rebukes in the gate. He who is truly humble loves the one who corrects him, but flees the flatterer.

The eighth mark of true humility is plainly shown when, after being corrected, he does not defend, deny, cloak, or excuse his fault, but confesses it with simple shamefastness. A truly humble monk, when he is corrected, does not murmur; he does not protest that he has exceeded the measure of equity, but immediately, falling to the ground before the judge, cries out most meekly: I have sinned; I confess my fault; I ask pardon; I promise amendment.

The ninth mark of monastic humility makes those who possess it mute in speech: sweet, modest, and not clamorous in voice. A monk whom you see clamorous and headlong in speaking you will judge not humble, but proud and rash. The humble man, however, speaks modestly and as if under silence, and is always found readier to hear than to speak before others. It is shameful for a monk to raise his voice too much while he speaks, since, crucified to the world, he is commanded to love silence.

The tenth mark of perfect humility is possessed by the one who is accustomed to interpret everything whatsoever he hears about his neighbor in the better part. For our Savior says in the holy Gospel: Do not judge, and you will not be judged. And again: With whatever measure you have measured, it shall be measured back to you. The apostle also says: Do not judge before the time, until the Lord comes, who will also illuminate the hidden things of darkness and manifest the counsels of hearts. Who are you, who judge another’s servant? To his own lord he stands or falls, not to you.

The eleventh mark of holy humility is that he despises no man in his heart on account of any excesses whatsoever, but sets all before himself by merit of sanctity. He also considers all who publicly offend to be better than himself, and therefore condemns no one. He always considers in his heart with himself what evil he himself has done; but he humbly weighs the good deeds of others as outweighing his own. Therefore he spurns no one, disparages no one, contemns no one, since he desires all to be saved in the Lord.

The twelfth perfect sign of true humility is that he does not desire to be praised by men, but whenever he is commended by someone, he blushes, groaning with sorrow of mind. But when the praises of others are recited in the con...

What are the signs of true humility.

has placed [it] in Jesus: he despises all the glory of this life. The thirteenth sign of true humility is not only to despise praises and favors in the truth of the mind, but also prudently to avoid those by whom he sees that he is praised. Those who are truly humble flee their praisers, and whenever they are praised, making no reply, they fall silent. The esteem of a great reputation is burdensome to the humble man, and the more he is proclaimed by men, the more he is confounded within himself. For true humility advances when it is reviled; when praised, it incurs danger.

The fourteenth perfect sign of monastic humility: in rebukes and disparagements, if he suffers any, he conceives spiritual joy, and a great increase of divine love. When wronged he is pierced with compunction, and is all the more strongly stirred to contempt of the world. Whenever he is reproved insultingly by someone, if he is humble, he judges himself justly corrected. For he does not consider his own innocence in the charge, but humbly and compunctiously weighs that he has gravely offended God in other things.

The fifteenth sign of perfect humility: he never kicks back against one who corrects him, but preserves silence in all tranquility of soul. He is not accustomed to rebuke to his face, nor word for word, even the faults very well known in his reprover, but, as if mute, to keep silence about everything.

The sixteenth sign of profound humility: he despises all the consolations of the world and seeks no friendships of mortals. For true humility, which is taken up for love of Christ, delights nowhere except in Christ alone. But he cannot abide in the love of Christ unless he has learned to deny both his own will and the world with all its disordered pleasures. Thus the Lord says in the holy Gospel: If anyone comes to me and does not hate his father and mother and wife and children and brothers and sisters, and even his own soul, he cannot be my disciple.

The seventeenth sign of humility: he does not divide himself among many things; he does not greatly seek the assistance and benefits of men, but remains humbly in his own moderation or even extremity. For benefits received from men he is not accustomed to applaud much, but to show himself grateful in few and simple words. The little gifts of the weak loosen minds, and often render the unwary useless and superfluous in speech. But the mind that is truly humble does not delight in the conversations of worldly men, because they often impede the purpose of purity. The love of Christ does not love publicity.

The eighteenth sign of humility: from the heart he has compassion for all who suffer for the love of Christ, and he most patiently tolerates the defects and weaknesses of others, and prays for the amendment of sinners. For true humility shows to the weak who sin the inward feelings of piety and compassion; but false and simulated humility, because it is truly pride, swells against the frail with hard and undiscerning severity, and becomes the cause of danger to many when, in correcting, it exceeds the norm of the charity of God. But he who is truly humble always fears to exceed the due measure of correction, and therefore is inclined more to mercy than to excessive severity.

The nineteenth sign of true humility: the mind perseveres free from all envy, and favors all men and prays for them. By divine judgment, [unclear] of God favors all, and rejoices together in the perfections of others. He judges no one unworthy of God's benefits; he thinks all better than himself. He regards all as his foremost ones, because he loves all as himself.

The twentieth sign of perfect humility: with bitterness of heart he recalls to memory the multitude of his sins, and therefore considers himself unworthy of every benefit and grace of God. Hence, seeking the depth of humility, he imitates the publican of the Gospel, who, having the memory of his offenses, did not wish even to lift his eyes to heaven. For the monk who is truly humble for the love of Christ always bears in his heart the holy sadness of compunction and repentance for the evils that he has done.

The twenty-first sign of cenobitic humility: he trusts the judgment of others more than his own, and for Christ's sake totally subjects his own will to another's command. When we attend to the signs of monastic humility, we perceive today few observers of it, though we see many monks professing it. O times, O morals, in which we all promise humility, and very few of us truly take care to keep inviolate what has been promised.

The twenty-second sign of cenobitic humility: he will abominate and despise beautiful, new, costly garments, and all garments cast off by others to have and

Sermon VI. Fol. LXV.

He longs to put on [unclear]: he gladly uses cheaper garments, and takes very great delight in those things which others despise. Fine garments, beautifully arranged, do not befit a monk, but the very cheapest, with which the body may be protected only from the injury of harsh weather. For all fastidiousness is forbidden to cloistered men, since by reason of their profession made before God they are bound to contempt of the world. Humility flees lofty things; it seeks the things that are humble.

The twenty-third sign of the humility of the monastery shows a monk servile toward the brethren and voluntarily devoted to acts of service, and ready for everything whatsoever he may be ordered to do. For true humility obeys even inferiors with a most ready will, and is never indignant against the one who commands. As much as he can, he desires to serve all for love of Christ, since he faithfully loves God with his whole heart. For whatever service he has bestowed upon the brethren, he firmly believes that it has all been shown to Christ.

The twenty-fourth sign of humility a monk then attains in truth, when, for love of God, he delights to take care of the meaner offices in the monastery, which the rest despise. We have read that many have ascended this degree of true humility, and we do not doubt that they are of great merit before God. For the Lord says in the holy Gospel: Everyone who humbles himself shall be exalted; for God resists the proud, but gives grace to the humble. The humble monk imitates Christ; the proud one, the devil.

The twenty-fifth sign of monastic humility is, in an assembly of any people whatsoever, always to seek the lower place for sitting, and to prefer oneself neither to an equal nor to an inferior. It is not for monks proudly to contend over preeminence of place, nor does it befit a soldier of Christ to wish to surpass others in honor. For the true monk who loves humility, content with every lowest position, desires to excel no one.

The twenty-sixth indication of humility most especially suits him who, though he is learned and educated, because of the lowly humbling of himself, hides all learning and knowledge. For the monk who is truly humble is always found readier to listen than to speak. For the divine priest Jerome says: A monk has the office not of teaching but of lamenting, that he may either mourn himself or the world, and await the Lord's coming in fear. The arrogance of monks is hateful both to God and to men, and is always liable to sin.

The twenty-seventh sign of humility is perfectly attained by him who, for love of regular discipline, delights more in being silent than in speaking. The humble lover of Christ loves silence, and, lest he offend in speech, is accustomed to say very little. Humility is rarely found among the talkative; and he who is swift to speak casts down his own soul. A talkative and garrulous monk is not without pride, and he who is foolish multiplies words. Whoever desires in spiritual combat to overcome his adversary through humility must not refuse to restrain his tongue from much speaking and from every idle word. It is written in the book of Proverbs that in much speaking sin will not be lacking.

Whoever has attained the twenty-eighth sign of perfect humility will avoid laughter and all [unclear] gestures of those guffawing. Weeping, not laughter, most befits a monk, since he is dead to all the frivolities of the world. For the wise man says: The fool raises his voice in laughter, but a wise man will scarcely laugh silently.

The twenty-ninth indication of perfect humility takes its beginning from the fear of the Lord; for whose honor, as much as he can, it flees and detests every sin. For a monk who does not fear to sin has not truly been humble. But the monk who follows Christ according to his powers in true humility is accustomed to flee every sin, and, as much as he can, to exercise himself in the pursuit of virtues. Humility confesses its sin; and as often as it has offended even in the smallest matters, it does not rest until it has amended all things through true penitence. He who is truly humble is also always found zealous for preserving purity of conscience. For the nourishment of humility is charity, which does not permit the one who has it to be idle.

The thirtieth sign of true humility shows a monk confirmed in the purpose of holiness, and makes him subject to all the brethren, even the younger. Whatever the shepherd commands, he obeys simply; he never debates the precepts of the elder; he does not ask the reason why he commands so. If impossible things are commanded, he is ready in spirit; for whatever is hard and arduous, he is prepared without contradiction. He is directed by the counsel of his shepherd; he believes him, trusts him, obeys him; he willingly is governed by his command. You have now heard, my dearest brothers, the thirty indications of true humility. O good God, where are the works? Which of us will boast that he has true humility, so that in these signs he suffers no defect? [unclear] shame are they

On the arduous way that leads to life.

our times, in which the charity of many has grown cold; the integrity of holy religion has perished; the devotion of almost all has breathed its last. Our monks seek holiness without the merit of virtues; they wish to have merit without the exercise of labor; for that reason a saint is not found today in the monastery. The fervor of holy compunction in very many is either rare or lukewarm, because where one lives for flesh and blood, the fervor of inward charity is not possessed. It is not enough for you, O monk who glory in observance, to have nothing of your own, not to touch a woman, to reside in the monastery under obedience to the shepherd, not to eat meat, and in the other things that are external matters of regular discipline, for the acquisition of which all other things have chiefly been instituted. Therefore without the charity of God all things profit you nothing, because it alone and uniquely is what distinguishes between good and evil works. O monk, monk, whoever you are who live lukewarmly in the monastery without the fervor of charity, do you think that the outward apparatus of discipline can make you safe? Charity is what sanctifies the one who has it; charity commends the other virtues and all good works to God. Have charity, and all the works of piety that you do will be pleasing to God.

On the arduous way that leads to life.

Sermon IV.

You have heard, most dear brothers, our Lord Jesus Christ saying in today’s reading in the holy Gospel: “How narrow is the gate and strait the way that leads to life, and few are those who find it.” Is not Christ himself the way, who had said, “I am the way, the truth, and the life”? But how does he now call it strait in the Gospel, when he himself is the one who had said: “Take my yoke upon you and learn from me, because I am meek and humble of heart. For my yoke is sweet, and my burden light”? What else is the yoke of Christ but the strait and narrow way to the kingdom of God? How then is it also narrow? Let your charity hear. The yoke of the Lord Jesus is sweet to the good, hard and unbearable to the reprobate. The way of Christ to life is broad and pleasant to those trained in humble charity, but narrow and bitter to the proud. Nothing is so hard, nothing so terrible, nothing so arduous, that it is not easy and pleasant to one who loves God. Again, nothing is so light, nothing so easy, nothing so small, that it is not heavy and burdensome to an evil will. Therefore the Lord said: “Learn from me, because I am meek and humble of heart.” If you wish to carry my yoke upon you, first learn the meekness and humility of my heart, because unless you are meek and humble, you will by no means be able to carry my burden, as though it were a heavy weight and an unbearable load. I am a humble way; I do not contain the proud. I am a narrow gate; I do not admit the swollen with pride. Unless you despise in spirit all things that are worldly, unless [unclear] the pleasures of the flesh with necessary diligence, as [unclear] burdened with sins, you cannot enter the kingdom through me. I am a humble and meek way, and I receive the humble; I am a strait door, and I admit the poor in spirit and the clean of heart.

Brothers, we are hastening to eternal life by the narrow way of truth; it is necessary that we procure in time all things that are necessary for so arduous a journey. There are, moreover, four things especially necessary for travelers; without them the journey is dangerous, and the goal is rarely reached.

The first thing that we say is necessary for travelers we believe to be knowledge of the roads. For one who strives to walk far through trackless places without knowledge of the roads is sometimes entangled in dangerous errors. Therefore let the prudent traveler either first learn the road, or take to himself a skilled companion for the journey, lest he either fall into the hands of robbers or depart from the straight path of the journey. Therefore, since we desire to return to the fatherland of the heavenly kingdom by a very narrow way known to few, it is necessary that we have as guide and companion of the journey Jesus Christ himself, who named himself the way and the truth. Outside Christ there is no true knowledge; he who neglects to have Christ as the companion of his journey runs in vain and without fruit. Therefore let us learn the way of life, most dear brothers, without knowledge of which no one reaches the fatherland, no one will come to eternal life. Let us firmly believe our Lord Jesus Christ, the one mediator of God and human beings, true God and human being, outside faith in whom no one will be saved, however innocently he may seem to live. For he himself says in the holy Gospel: “He who believes in the only-begotten Son of God has eternal life in

Sermon III. fol. LXVI

abiding in himself. But he who does not believe in the Son: the wrath of God remains upon him. What does it mean that wrath remains upon him, except that the first, original sin is not removed from him? For after the institution of the New Testament, original sin is removed from those who believe in him through faith in Christ alone. Circumcision was given to the fathers as a sign of future salvation; nevertheless none of them could enter the kingdom of heaven before Christ the Savior rose from the dead. Therefore outside faith in Christ there is no salvation, since, as he himself said, he who has not believed has already been judged and will be condemned. Let us remain in Christ through faith and love, because he himself is the way of salvation; he is truth without error; he is life without death. If we have the Lord Jesus as the guide of our journey, we walk confidently.

Secondly, it is necessary for travelers to pass through the lands of their journey without injury to anyone, because if they commit either theft or robbery, or any other similar sin against the commonwealth, in the end they would come to be punished by penalty and would not reach the intended destination of their journey. But we, brothers, placed on the road by which we are making our way to the homeland of the heavenly kingdom, must take the greatest care that we commit nothing, in word, deed, or thought, contrary to the justice of God, but that we render to each one his own right and due: to God first of all piety, worship, and charity; to our neighbor love; to ourselves the holiness of perfect purity. For indeed, if we live otherwise than Christ taught, we do not remain on the straight road of salvation that leads to the kingdom. We shall remain on the road if we keep the commandments of God; we shall walk in truth if we love the Lord our God himself with the whole strength of the mind; we shall come to life if, turning away from evil, we continually persevere in the practice of good.

Thirdly, it is necessary to have provision for the journey, because if one reckons the journey within himself, he prepares travel-money and expenses according as necessity requires. A journey both great and arduous remains for us; we must prepare expenses for many years, lest we fail on this road by which we are going. The provision for this journey of ours to the supercelestial homeland is not gold, not silver, not the deceitful riches of the world, but faith in Christ and love of God. Holy virtues are unfailing provision for the soul toward the kingdom of heaven; strengthened by them, it walks the road of God in cheerfulness. The soul faithful to Christ and accompanied by holy virtues cheerfully completes the arduous road of this long pilgrimage. To love God above all things, to exercise oneself constantly in good works, to keep conscience in all purity, to do injury to no one: this provides true provision for the soul toward the everlasting homeland in heaven.

Fourthly, it is considered necessary for travelers that, before they arrive at the end of the journey they have begun, they not forget their purpose. For he must be called a foolish traveler who is called back from his journey by the games of children and forgets where he was tending to go. And we, dearest brothers, who have taken up the road of monastic religion, must always think of our end, because every day death hastens on, even when we do not notice, and presents both the unprepared and the prepared alike for judgment. Meanwhile let us do good while we may, as much as we can, and let us not delay to be converted to the Lord with our whole heart. Christ is the way through which we go to the kingdom of God; Christ is the truth in which, remaining, we do not err; Christ is the life for which we hope. Hear, brothers, what he himself says in the holy Gospel: Whoever wishes to come after me, let him deny himself, and take up his cross, and follow me. This is the way that you have entered from the beginning of your monastic profession; if you wish to proceed along it rightly and laudably, you will have to love Christ above all things, living purely in observance of the Rule. It is yours, brothers, to love nothing in this world and to chastise the flesh for love of God. It belongs to monks to despise all delights and pleasures of the present life and to desire nothing except the everlasting feasts. The faithful minister of Christ follows his Lord, and where Christ is, there also his minister will be. Therefore whoever among you, as a lover of his own salvation, desires to come after Christ to the kingdom of heaven, whoever wishes to guard and preserve to the end those things that he promised on entering religion, let him keep these things also.

First of all, as far as he is able, let the monk learn through faith and devotion, while in sincerity of

On the arduous way that leads to life.

[unclear] to know, and at all times to occupy himself piously and soberly in the holy Scriptures. And whatever holy Church, the mother of the faithful, has decreed either to be believed or to be observed, let him believe and keep faithfully and firmly, and let him in no way depart from her determination. For all who once remained outside the ark the flood destroyed; Noah alone, with those who were in the ark, escaped safe. The ark furnished a figure of the Church, and the thing done prefigured a mystery. Hence there is no salvation for human beings outside the Church, which our Lord Jesus Christ built upon the firmest rock. Every unbeliever is not in the Church, and therefore will necessarily perish, just as those once did who were not in the ark. For all who do not believe in the Lord and Savior of the world, Jesus Christ, Jews, pagans, Gentiles, Saracens, and heretics and schismatics who have withdrawn themselves from the unity of the Catholic Church, are placed outside the ark of salvation; and if they persevere in error, without doubt they are to be damned forever with the demons.

Since, therefore, faith is the foundation of salvation, without which it is impossible to please God, the monk must know what he ought to believe, and [unclear]. It is most shameful for a monk not to know the rules of the Christian faith, and to be utterly ignorant of what he is bound to believe for salvation. We do not say that by curious argumentation you ought to examine the things proposed to you for belief, since, as holy Pope Gregory says, faith has no merit where human reason provides proof. But this we advise: that the monk ought to be diligent in the divine Scriptures, so that he may know what holy mother Church commands to be believed, and may be able to guard against all errors contrary to the faith. Therefore let every monk, a soldier of Jesus Christ, be firm and steadfast in the Catholic faith; let him be sober and diligent in the Scriptures and constant in good works.

The second thing which we believe necessary for a monk walking on the way of eternal salvation is that he should strive to know himself. For knowledge of oneself is the best of all forms of knowledge, and therefore rightly to be preferred to all the studies of mortals. Yet the beginning of this salutary knowledge is exceedingly difficult, because there are very few who do not love the world. For everyone who follows the world and loves the vanities that pass away cannot be a knower of himself. And nothing impedes a human being more from knowledge of himself than that human being himself. He who is fed on the pleasures of his flesh, who is lifted up into pride by the vain knowledge of this world, or by riches or honors, is not permitted to come to knowledge of himself. But to know many things and neglect oneself is not wisdom but rather madness. It belongs to the heap of a heavier damnation to learn many things and shamefully to be ignorant of oneself.

Let each of you therefore consider what he is, whence he is, and what he is going to be. A human being, certainly, is nothing through himself; whatever he is, he is from God and for God. What is a human being except a wayfarer and pilgrim of, as it were, one day upon the earth, who today is seen alive in the world, but in the morning, snatched away by death, is seen no more? All our life, every action, every day, every hour shows how nothing we are: we who by living die, by acting are corrupted, with time are extinguished and changed. O tearful race of human beings, unstable, wretched, and weak, how airy, blind, and vain I perceive you to be, when I make comparison from those who have preceded us to death to us who are present.

He spoke truly who compared you to the leaf of a tree. The wind, snatching it from the tree, casts it to the ground; in its place another new one afterward grows up, subject to a like fall. But what has fallen to the ground is dissolved in the ground, and thereafter never returns to the tree. Hence a certain sage of the Greeks says: “As is the race of leaves, so too is the race of men.” The race of man is very like the race of leaves, because it grows green for a time and is dissolved in the earth; neither does the leaf return to the tree nor the human being to life.

There now follows the third thing which I think very necessary for a monk walking in the way of God: [unclear] the human being who [unclear] himself a wayfarer of this [unclear], not of exaltation and pride, but of much and continual humility, since we are earth and a certain compacting of dust, and after a few days are to return again into dust. But because true humility belongs to few, for that reason the way of salvation is called narrow and is found by few. By humility one comes to the kingdom, as the Lord says in the holy Gospel: everyone who humbles himself for God’s sake will be exalted, and he who exalts himself will be humbled.

Sermon III.

F. LXVII

[unclear]. Fourth, for the monk journeying to heaven it is necessary [unclear]: that he make himself a stranger to every sin, because no one is admitted into the kingdom of God unless the highest purity of conscience commends him.

A conscience adorned with holy virtues and good works is [unclear]: it opens heaven for those [unclear]; therefore it despises the world out of love.

Hence Peter, Christ’s [unclear] and crucified [unclear], chief apostle, says in his second epistle: “But you, bringing all care to bear, supply virtue in your faith; and in virtue, knowledge; and in knowledge, abstinence; and in abstinence, patience; and in patience, piety; and in piety, love of brotherhood; and in love of brotherhood, charity. For if these things are known to be present in you and abound, they will not leave you empty or without fruit in the knowledge of our God Jesus Christ.”

One virtue stands as a foundation, as witness [unclear], and as the way of good things; and, having shaken off other things from the flesh, it says [unclear], and carries us not into the fabulous Elysian fields of the poets, but into the angelic choirs: namely Christian faith, truly adorned with charity, which flees every sin.

Fifth, the journey of the traveler to the heavenly kingdom is arduous: he undertakes it so that, by keeping the will of God, he may follow it in all things. Whatever is said or done, he examines the few things carefully, whether it accords with anyone [unclear] and with the ordinances of the Church. But if it is found to be contrary either to God or to the Church, let him flee it at once, lest he fall into sin.

It belongs to a wise man [unclear] to examine all things [unclear] by the counsels of prudence, and to think carefully before he acts. But he who wishes to be [unclear] and secure on this road should imitate, in life and conduct, according to virtue, our God Jesus Christ, who is for all things in eternal life.

Sixth, what we judge necessary for our traveler is that he diligently love the saving study of the Scriptures. Let him not be curious in reading, nor given over to vain studies, but simple, pure, and upright in mind.

It does not befit a monk to cling to the writings of the Gentiles, nor to apply himself to the fables and foul studies of the poets. He who pursues vain things now, what will belong to wisdom? [unclear], because curious [unclear] quickly [unclear] and into sin. A monk must always flee every reading of vain superstitions; because it does not yield nor conduce to the divine knowledge of the Scriptures. Our traveler must abstain from it at all times.

Seventh, we judge it very necessary for our traveler that he prudently direct his senses and thoughts, and guard them from every disordered desire.

Our stubborn little ass must be restrained by the bridle of discipline [unclear]; the thorn of sin [unclear] into weakness. Whoever always thinks that he is walking in the sight of him who sees all things preserves his conscience pure and [unclear] with the greatest diligence.

He is always watchful in the fear of God; always, out of love for the heavenly homeland, he chastises his little body with fasting and abstinence. The monk who recognizes that he is a pilgrim and stranger in this world never forgets the heavenly homeland, since he sees nothing on the way of the present life in which the soul should take delight.

The eternal traveler [unclear] considers no spectacles of the road; nothing among passing things delights him in his pilgrimage, but at every time he sighs for the end of the journey. He always thinks sweetly of the homeland; he bears heavily that his pilgrimage is prolonged or delayed, and therefore he desires to have nothing in this world except the Lord Jesus, into whose sight he hastens diligently to appear.

Eighth, necessary for our traveler is the tireless exercise of the love of God.

For no one will be able to come to the heavenly homeland who departs, he says, from the path of charity. The charity of God is the way to God; if anyone has neglected it, burning within himself even briefly, he has strayed miserably from the true road of the heavenly homeland.

For in Scripture charity is this: that he who remains in charity remains in God, and God in him. But he who is not in charity is already [unclear], because he has withdrawn from the way of salvation; and walking in the darkness of sins, he will never [unclear] to the kingdom.

How sin is to be fled.

Sermon V.

You have heard, my dearest brothers, all that Saint John the Apostle says about sins. Whoever commits sin is of the devil, because from the beginning the devil sins.

[unclear] and a judgment by no means to be feared [unclear]. If all who commit sin are of the devil, because in many things we all offend, then [unclear] we shall find all [unclear] from sin in many [unclear]. He says nonetheless, consequently: “Everyone who is born of God does not commit sin, because his seed remains in him, and he cannot sin, because he is born of God.”

Yet he had said beforehand: [unclear] “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” What, then, does this very contradiction mean? That no one is a son of God without sin, doing what is born of God? There is no [unclear] statement here. For [unclear] we believe that no one is without sin, because no one is without the law of sin; but he who is born of God does not commit sin, because in the law of the mind, that is, in charity, he definitely does not commit sin. For charity

How Sin Is to Be Fled

the multitude of sins; without it there is no good work, and it alone is able to blot out every sin. [Unclear], Saint Augustine says: “No holy and just man is without sin; nor for this reason does he cease to be just or holy, if he holds fast to holiness with affection. But those sins of the just are not to be considered mortal or enormous, but small and venial, without which a man scarcely lives this present life. For every sin is mortal when committed by a just man, if he must retain the name of justice. For mortal sin separates a man from God, kills the soul, and condemns it eternally with the demons.”

By God’s grace we can beware of this deadly kind of mortal sin, and by uprightness of free will we ought carefully to do so. For this reason we have become monks: so that, living most cautiously under the rule of salutary obedience, we may not fall into the pit of mortal sin. Therefore the monk must always keep watch in good works, so that he may live free from mortal crime. Whoever feels his flesh troublesome and contrary to him in the way of God must, by remembrance of punishments, make it subject to the spirit, and, as it were, obedient through fear.

Therefore, first of all, let the monk who is a lover of his own salvation always attentively consider the deceptive condition and deception of this world, and ponder how quickly every delight of the flesh passes away. Who will be able to draw his soul back from sins? He who has also diligently considered the very brief pleasure of the flesh and the punishment due to sinners. For the world passes away, and its concupiscence together with it. All who live pass away by dying, and no one is permitted to remain long in this life.

For what is the world except a great, deep, and vast sea, in which there are as many creeping things of evils as there are evil desires of men ordered toward the good? O world, deceitful deceiver and unclean one, who foully deceives those who cling to you; all who follow you, you plunge into the depth of hell. How happy are those who despise you for love of Christ, and, making a useful separation from your vanities, depart from you in time. Whatever we discern in the world is vain, and every lover of the world is made vain and will shortly decay.

Think that you will soon die, for nothing draws men back from sin as frequent and intent meditation on death does. For Scripture says: “Dwell upon your last things, and forever you will not sin.” The necessity of dying, when pondered, shakes the mind with fear and restrains it from vice.

The second thing that persuades one to flee sin is fear of the future judgment, in which all men must be presented. No one can escape this dreadful judgment, and it is necessary

Sermon V. Folio LXVIII.

What shall we wretches say on that day, or where shall we stand before the stern judge, if, as the blessed apostle Peter says, the righteous man will scarcely be saved? If Jerome, a righteous and most holy man, feared the judgment to come, O good God, where will Trithemius, an unhappy sinner, appear? If the righteous man fears, where will the sinner stand? For what shall we say? Or what shall we answer, when we are gravely accused on every side? All the elements will stand against us as testimony; earth together with heaven will accuse us; and even if all things were silent, each person’s own conscience will be weighty. He who knows all things is ignorant of nothing, since there all things will be manifest to the one judging. There will be present the evils we have done, gravely accusing us; around and about us will be present, as testimony against us, countless demons; we shall see a dreadful chaos open beneath us; above us we shall behold the judge enraged; and from every side the utmost danger will threaten us.

These dangers of the future examination, my brothers, always turn over in the memory of your heart, and consider diligently how dreadful it is to fall under the future sentence of the judge. In that terrible hour pure hearts will be worth more than the clever words of rhetoricians; a clean conscience will profit a man more than all the money in the world, since he who is to judge all things is not deceived, nor indeed changed by payment or prayers. O what incredible horror will invade all the impious when they are to hear the fearsome sentence: “Go, accursed ones, into the eternal fire, which has been prepared for the devil and his angels.” O the deepest sorrow of all evils, the most profound sadness of all sorrows: to be divided from the company of the saints and to be tormented with demons forever.

Truly the day of judgment is dreadful and to be feared by all, because it is exceedingly bitter, where the gnawing worm of conscience does not die, where one once condemned to punishment is never freed. Therefore the monk who desires to obtain everlasting salvation should always keep himself, as far as he can, clean from every sin; and that voice, “Go, accursed ones, into the eternal fire,” should never depart from his memory. Hence the third thing which we judge greatly conducive to declining from sin is diligently to ponder the bitterness of the penalties of eternal damnation. For no temptation of carnal pleasure is so [unclear] that it will not at once fail, conquered, if the tempted person reflects with careful meditation on what the damned suffer in hell. What do the riches once possessed now profit the damned? What do past pleasures confer on the lustful placed in hell? What do the emptiest honors confer on the swollen with pride? What does power once widely held confer on the proud? Consider, brothers, what the damned now suffer in the lower regions, and, lest similar things befall you, persevere continually in good and holy works. If you fear hell, flee sin. For hell will harm nothing if a man remains in the faith of Christ, free from sins; nor will he burn in punishment who has not first burned here in guilt.

The place of hell is to be feared, in which there is no redemption; but whoever once enters there condemned will not afterward go out to salvation. The wretched cry out in torments, in anguish, placed in everlasting horror, saying: What now does our pride profit us? Riches, honors, dignities, lust, gluttony, and all past carnal pleasures: what do they now profit us, damned forever? Behold, all things have passed away like a shadow, and all have vanished like the brief dream of one night. But we have been assigned to eternal torments, in which we know most certainly that there is no redemption. In hell, as Augustine testifies, even if there will be the sting of repentance, there will nevertheless be no correction of will in the damned; iniquity will be blamed by them in such a way that the equity of justice can by no means be loved or desired by them.

There then the devouring flame of hell burns those whom carnal delight now defiles; and each person is burned so much the more in torments as here in the flesh he takes greater delight against God. In the lower regions, as Gregory bears witness, there will be intolerable cold, inextinguishable fire, the immortal worm of conscience, intolerable stench, palpable darkness, inestimable pains, scourges striking without interruption, the dreadful sight of demons, the confusion of crimes committed, and despair of all good things. But of all the punishments in hell, this is to be judged by far the gravest: that there the damned are deprived forever of the vision of eternal light. Here the most blessed bishop John Chrysostom says: Gehenna is more intolerable, and all men shrink from it. For who does not know that that punishment of hell is very horrible? Yet if anyone should posit a thousand, indeed ten thousand Gehennas, all that he says is nothing compared with this: the soul hated by Christ, driven away from the glory of the saints, and hearing that terrible voice from the mouth of the judge of all: “Depart from me, workers of iniquity, for I do not know you,” and “Go, accursed ones, into the eternal fire which has been prepared for you and the devil,”

How sin is to be fled.

[Unclear], a voice by far the most terrible of all terrible things: O sentence to be feared, and exceedingly horrible to all mortals, to be hated by Christ for one’s deserts, reproached by the judge, separated from the fellowship of glory, and no longer to retain any hope of recovery.

Consider now, brothers, the punishments of the wicked that will most certainly come, and compare whatever pains of this life, whatever torments of the passing age, and all imaginable tortures of this world, with those eternal punishments of the damned, and they will be as nothing compared with something, imagination compared with truth, sleep compared with waking. You will easily overcome the temptations of the flesh and the law of sin, if you continually keep the thought of these things in your memory.

O eternity, what an inconceivable time; an age without end; a world without time. Blessed is he who now foresees in time how, after this very brief life, he may fare well in eternity.

The fourth thing that can draw a person back from sin is to keep continually in the heart the memory of future and everlasting happiness. Truly the sufferings of this present time are not worthy to be compared with the glory to come, which shall be revealed in the saints, where there will be no discord, no dissonance at all, but the highest peace of all and the everlasting concord of rejoicing saints.

In the blessedness of the holy ones in heaven there is true joy without sadness, peace without discord, goodness without malice, gladness without end, light without darkness, everlasting life without pain. There is sweetness without bitterness, rest without labor, praise without blame, love without vice, brightness without rust, satisfaction without disgust. Eternity remains without weariness; goodness abounds without defect; happiness continues without misery. For where God is all in all, perfect and full joy will be present for all. There the soul, or holy mind, is joined through love to its beginning; the intellect is perfectly illumined for contemplation of the highest good; from these two the enjoyment of eternal happiness is poured into those who exult. To know and love God in the kingdom of eternity is to possess, by enjoying it, the very glory of happiness. For to this end was man created: that he should understand that God his creator is the highest good; by understanding, love him above all things; and by loving, enjoy and possess him forever. This is the end of monastic institution; this is the destination of the Christian faith: that God, whom we now know through faith and love with our whole heart through works of charity, we may then in life perfectly understand and have as the perpetual object of our enjoyment.

For the attainment of this everlasting happiness, dearest brothers, all good things must be done, even with the greatest labor; all adversities must be endured most patiently, because the very brief exercise of virtue brings us an eternal reward. Hear what on this matter the most holy bishop John says: “If every day,” he says, “we had to endure torments, if indeed we had to suffer Gehenna itself for a short time, so that we might see Christ reigning in eternal glory and be joined forever to the number of his saints, there would not be equal reason for all the sadness that can befall us, in order that we might deserve to possess the glory of so great a good.” But one does not arrive at the highest good except through the greatest labors, because, as the Lord says in the holy Gospel, the kingdom of heaven suffers violence and the violent seize it.

The fifth thing that ought to draw a person back from sin is to consider the honorableness of the human condition, which, by the natural guidance of reason, detests vice and loves the good of virtue. Every person who lives according to the rule of reason is a lover of virtue; but he who, defiled in the dung of vices, chooses to wallow there lives like a beast, not like a man. But by you, my brothers, vices must especially be detested and virtues loved, since for this reason you have despised the world, that in the monastery you might lead a life alien to sins and adorned with holy virtues. Therefore virtues must be cultivated by you, not the images of virtues. I say cultivated not with incense, not with sacrifice, but with love and the purpose of a most upright will. For to cultivate virtues is nothing other than to understand them attentively and to keep them inviolate, for the love of God, even unto death. For as Lactantius says, this is the office of virtue: not to sin. And therefore there is no true virtue except that which, through faith in Christ, tends toward that end where there is the highest good of man, than which there can be no better. But he who does not love God is not virtuous, since charity is the sum of all virtues. Therefore if you love God with your whole heart above all things, you are truly virtuous. Virtue is the way of good things, which through faith and love of Jesus Christ arrives at the kingdom. He who truly loves God does not sin, out of love of virtue.

Consider your dignity, my brothers, and flee sin, because everyone whom pride puffs up, whom lust defiles, whom the other plagues of the soul infect, does not live as a man, but is confounded in himself and proceeds into the perdition of eternal death. For the more each person falls into sin, the farther he withdraws from God and the more he is brought near to hell. But since all people naturally desire the good, it is most shameful to love sin, because every sinner abandons the good and turns himself to evil.

Sermon V.

Sixth, it strongly draws the mind back from sin if, by habit, it continues always occupied in meditation on the Lord’s Passion. For who will be able to devote his effort to the pleasures of the flesh, if he has considered Jesus Christ, the ruler of the world, hanging for him on the cross? The death of Christ freed the world from eternal death; whoever carries this benefit with him in memory will easily abstain from every crime of vices. Finally, if anyone has considered God, present to him in every place and knowing and understanding all things, with the whole attention of his mind, he will without doubt always abhor every sin. For God is everywhere for us, not only present, but truly inward and most present; no secret escapes him, nothing remains hidden from him, but everything lies open and manifest to him. He searches the hearts of all; he knows the most secret things of thoughts, since he alone has true knowledge of all things. For who among mortals would dare, without the greatest shame, in the presence of so great a majesty, which he believes sees all things, if he weighs who and how great is the one who sees?

Therefore, whenever the disordered motions of the flesh disturb the soul, think of the Lord God, who is the avenger of evils, as present; recall to memory the bitterness of the Passion of Jesus Christ; devoutly implore the aid of heavenly grace. Harder than stone is the man whom these things, considered rather diligently, have not been able to recall from the intention of sinning.

The seventh thing that recalls the mind of a studious monk from the desire of sinning is that by continual reading he run through the passions of the holy martyrs. For indeed whoever rather often recalls to memory the invincible constancy of the holy martyrs of Christ cannot fail to become stronger and more robust in resisting sins. For this reason the brave deeds of the saints have been committed to writing: so that whenever we, weak as we are, read such things, we may rise up to imitation of those who have gone before. Do not look to those brothers who, with proud rashness, deny faith to the histories of the saints and think that the glorious things narrated about the most blessed friends of Christ are fables. For the virtues and good things that they do not find in themselves, they disdain to believe that the saints of God possessed. For there are many, and among them especially those who think themselves great because of their learning, who too rashly reject the histories of the holy fathers; and, since they themselves cannot enter upon the arduous path of virtue, they invent with windy talk that no one, or only rare persons, could have done so. Whatever arduous or great thing is read before them concerning the ways of life of the saints, they cry out that it is invented and fabulous; and, such as they themselves live, placed in the darkness of vices, they think that those whose histories they deride likewise passed their lives.

But [unclear] a prudent and devout monk is not moved by the sloth of the proud, since he understands well that a certain effective power of exhortation is present in the histories of the saints. For, to confess meanwhile what is true, I am moved more toward devotion of inward fervor by the way of life of one saint than by many elaborate sermons, because, as the most holy pope Leo says, examples are more powerful than words, and it is more to teach by deed than by voice. But just as not all things please all people, so not all things suit all people. We advise each person to read more frequently and more zealously that by the reading of which the mind is stirred to greater perfection.

The eighth thing that most strongly draws a man back from sin is charity, of which the holy apostle says: Charity is patient, is kind; it does not act perversely; it is not puffed up; it is not ambitious; it does not seek what is its own; it is not provoked; it does not think evil; it does not rejoice over iniquity, but rejoices together with the truth; it bears all things, believes all things, hopes all things, endures all things. Charity never falls away. He who loves God flees sin; but he who is the servant of crime certainly does not love God. The lover of God does not commit sin; and he who truly loves his Lord and always beholds him as present does not work iniquity. This is the highest and unchangeable good, for love of which sin is both to be fled and detested, since he who has deserved to sin only from fear of punishments does not ascend to the rewards of charity. For a servant does not sin from fear of blows, but a son withdraws from evil out of love for his parent, lest he offend his father’s mind.

Let us avoid sin, my brothers, and with as much purity of mind as we can let us live in the sight of the Lord, because just as deadly poison, when taken, kills the body, so sin kills the soul of the offender. Therefore the wise man admonishes us in Ecclesiasticus, saying: Flee sins as from the face of a serpent, because if you approach them, they will receive you. The teeth of a lion are the teeth of sin, killing the souls of men. Like a two-edged sword is the iniquity of man; for its wound there is no healing. In Ezekiel also it is said: The soul that has sinned

How sin is to be fled.

[Whoever does this] imitates not God but the [unclear] of sin, the devil. Let us love God, and sin will not have dominion in us; let us love Christ, and we shall do nothing contrary to our salvation. Nothing is better, nothing stronger against sin, nothing safer than to love God, who first loved us and washed us from all sins in the blood of his only-begotten Son. For we are bound to God, and are obliged to love him with all the powers of the heart [unclear].

First, indeed, God is to be loved by us supremely for no other reason than for his own sake, who is the highest and only good; in him alone are rest and the soul’s salvation; without him there is no salvation, no rest, no blessedness, no happiness, either in heaven or on earth. For since God is the cause, maker, and beginning of all things, he alone is the object of the soul’s blessedness; to the everlasting enjoyment of him one attains by charity alone, and one comes to love of him by purity of mind alone. Therefore, since God is the one and highest good of the soul, he is to be loved by us for his own sake with all our powers. Outside God there is nothing good, nothing holy, nothing by which the soul can be gladdened forever. For God alone is the center of the soul’s blessedness.

Second, we are commanded to love the Lord our God, because he deigns to show himself to us as a most loving father. For thus he taught us to pray: “Our Father who art in heaven, hallowed be thy name.” Truly God is the father of us all: he created us all, nourishes, feeds, and preserves us in being, lest we perish. There has never been any father on earth so indulgent, who loved his only-begotten son with so great a charity as that with which God almighty, our father, loves, cherishes, directs, and follows us with loving-kindness. Therefore we are obliged to love him with a pure heart above all things, who gives us both being and living. For he himself is our father; and Adam, who was created first of all men, did not know us.

Third, we ought to love God above all things because of the likeness according to which man was made in the image of God, following his creator in his intellect by a certain likeness. But God is perfect intellect, infinite and everlasting; by participating in his goodness, our intellect is made blessed through grace in him who created all things. For although there is no comparison between God and man, nevertheless there is, in the rational soul itself, by the nobility of its created condition, a likeness to its beginning, of dignity not to be despised. For the prophet says: “I said, you are gods, and all of you sons of the Most High.” The Lord God also said in the beginning: “Let us make man to our image and likeness.” Great toward our race is the gracious condescension of divine mercy; it is fitting that we remember it at all times with a pure mind, in the observance of charity.

Fourth, we ought to love our God above all things on account of his inestimable munificence, whom we acknowledge to have bestowed so many benefits on us though we did not deserve them. When we did not exist, he first established us in being by his goodness, and ordained us for a share in his glory, which will never end. Thus Scripture says concerning the nobility of man: “Thou hast made him a little less than the angels; with glory and honor thou hast crowned him, and hast set him over the works of thy hands.” Do you wish to know, brothers, in what respect man is less than an angel? Attend carefully to what we say here. Two intellects were created from the beginning, the angelic and the human. The angelic intellect, immediately from the beginning of its creation, was made full and perfect in the actuality of all knowable things, and by nature knew and comprehended everything that it ought to know; but the human intellect at first exists in potency with respect to all knowable things, ignorant of everything, while at the end, through many actions, it will at last acquire knowledge of all things, as the angelic intellect has it. For the perfect consummation of nature, which is in the angelic intellect from the beginning, will be given to the human at the end. Hence it is clear that between these two created intellects there is only this difference: the angelic is what it can be, while the human is to receive the likeness of angelic perfection at the end, that is, after the death of the flesh. For when the angelic intellect was first created, without any action of its own, immovably, substantially, and by nature, it was made full and perfect in the knowledge of all things; and those of them who adhered by love to their beginning, namely God, were confirmed in eternal happiness, while those who, glorying in themselves, withdrew in affection from God, are perpetually wretched and unhappy. But the human intellect, because it was created in the beginning in ignorance and deprivation of all things, must necessarily, by action, motion, and art, at last come to the knowledge of things set before it. So long as we are in the body and are pilgrims away from the Lord, our intellect, because of its excessive commerce with the body, is as it were placed in the darkness of ignorance and is confounded, and is by no means illumined unto perfect knowledge of future things. But afterward, when the soul has been separated from the body, then the intellect will rejoice in angelic perfection. Therefore we differ from the angels as much as we participate in bodily impurity.

Fifth, God is especially to be loved by us, because he first loved us and washed us

Sermon VI.

from our sins in the blood of his only-begotten Son. The Creator supremely loves his creature, which he made from nothing; it is fitting that that creature itself should most greatly love its Creator, by whose goodness it was brought into being. God loves us with the greatest charity, than which no greater can be spoken or thought; and he loves us so much that he neither ought nor could love more, since in God all things are perfect, and in the immutable one there is no capacity for change.

Consider now, my brothers, with how much fervor of mind and how much desire of heart a man ought to love his God, by whom, even without merits, he is [loved?] with the highest degree of love. Let us stretch out our soul in love of him above all things as much as we can; he is worthy that we should love him with all our strength. However eminently we may have loved God, who loves us, nevertheless we shall by no means reach that measure by which he loves us. For he himself, as we have said, loves us supremely, and his love toward us cannot grow further, since it is agreed that he loves his creature most perfectly. But however much we have loved him, we can always become more perfect in loving, and love more ardently until death.

O we weak ones, we lukewarm ones, we consigned to a muddy prison: what shall we render to our lover [unclear]. After the death of Christ I reckon this to be [unclear] among the things set forth, since there is no comparison between the thing made and the maker.

The sixth thing which can [bring?] us into the love of God is this: that no one outside the Christian faith will be saved, whether Christ is announced to him or he is wholly ignorant of him. How many kingdoms there are today in Asia and Africa, how many peoples, how many islands of the sea, among whom there is no knowledge at all of Christ and no faith, but every religion is in error and without the merit of salvation, even if outside Christianity they seem to adore and worship one God. For Christ is the savior of faithful souls; whoever has not believed in him is already judged, and without doubt will be condemned.

[Unclear] what thanksgivings we shall be able to render to God, because he established us in the Catholic faith, so to speak, as [native-born?], and freed us from the destruction of death in the blood of his only-begotten Son. Let us therefore be mindful of so great a benefit, and let us take care to live in such a way that we may not be judged for ingratitude. Let us bless God the Father at all times, because he poured out the gifts of the Holy Spirit upon us, and did not permit us to be born far from the [bosom?] of the Church’s Catholic unity.

The seventh thing which is believed able to produce love of him in our hearts is considered in the promise of everlasting happiness. For if we consider how great good things he has promised he will give in heaven, love of him will deservedly burn sweetly in our hearts. He promised his whole self to us as a reward, he who alone is the highest and utterly immutable good. Since he is indivisible, he will grant himself to be enjoyed by all in such a way that nevertheless he is possessed whole by each. He loves all by whom he is loved, and he loves each by whom he is possessed. The more we now love God with a pure mind, the greater reward we shall receive there.

On the Knowledge of Spiritual Grace: Sermon Six.

Saint Paul has taught us that not every spirit is always to be believed, but that impulses must be examined carefully, whether they are from God, who is the true light, lest perhaps something rise up against us from the side of darkness. For our adversary, since he is cunning, never sleeps, but devises a thousand ways by which he may catch us unawares. Yet he attacks those already advancing in one way, and acts differently with those who still dwell in the torpor of negligence. The more we have advanced in God’s commandments, the more necessary it is for us [unclear], since he knows that he cannot overcome by [unclear]. With many [devices?] envy rages against those who desire to please God out of love. In secret, under the appearance of good, [unclear]; under the appearance of good he tries to overthrow [unclear].

Against him the best remedy is this: that a monk should submit all the thoughts of his heart to the examination of the elders. For demons hate the public light, and they are ashamed for the thoughts of the young which they suggest to come into the knowledge of spiritual elders. Let each one of you who thinks he stands in good always be anxious lest, with the devil overthrowing him, he fall. There are among you some who, both in years and in conversion, [unclear].

On the Knowledge of Spiritual Grace.

[unclear], who consent to their sensual appetites more than is expedient; demons mock them in various ways, as if under the appearance of good. They seek holiness without merit, and desire to have merit without the exercise of the necessary virtues. They seem to themselves great before God in devotion and pre-eminent, and in their animal passions they are not mortified.

You err, O wretched men, and shamefully deceive yourselves, because without the foundation of most humble subjection and obedience you think to build the tower of holiness. First the disordered desires of sensuality must be mortified; the animal passions must be restrained: anger, murmuring, the rancor of indignation, and all impatience. For as long as vices rule over you, whatever offerings of private singularity you offer are not pleasing to God. All things are vain where there is not a pure conscience. The conduct of a young monk is suspect to us, however devout it may appear, when the humility of voluntary subjection does not commend it. For a monk without humility and obedience cannot be good, although by fasting and prayer he daily seeks holiness.

The devil deceives many in the hiddenness of elation and pride, whom he permits continually to keep vigil, fast, and pray. For just as no works without humility and charity are pleasing to God, so fasting, vigils, prayers, and the studies of monks without these are not to be feared by the devil. The devil is not moved by this, by which he is not tormented. He does not much esteem the vigils of the proud man; then certainly he is moved against you, because he is tormented with envy at your virtues; he turns against you all the weapons of his cunning that he can, and strives with all his strength to overthrow your purpose of holiness. For nothing in a monk displeases demons more, nothing torments them more vehemently, than if for the love of God he has truly humbled himself in all things, and has always kept, with a cheerful mind, the service of the monastic institution under the guardianship of obedience.

You must beware the impulses of demons, you who think yourselves something great without the merit of true virtues. I see that you are unwilling toward the commands of your elders, impatient and murmuring under correction, rather quick to rebuke another's life, but very slow in considering your own faults. These are the surest signs of the impulse of demons, and manifest indications that the necessary mortification of one's own will has been despised. You believe yourselves to be perfect and holy cultivators of great religion and inward devotion, and you have neither brotherly charity nor true humility, necessary for you as monks. You seek sensible devotion in prayers, and with eyes full of tears you now consider yourselves friends of God. For what? Do tears in prayers make one [holy?], when prayer is made with a certain elation of mind and without true humility? God gives tears; the soul struck by adversities gives them; the devil too, the deceiver of the proud, gives them. God makes fruitful with sweet tears the mind humbled in true charity, as though it were a meadow; nature stirs the weeping person in adversities; the devil pours little streams of waters into the proud under the likeness of devotion.

Humility is the one virtue that, in the breadth of charity, makes human hearts truly devout. Nothing benefits you, O monk, whatever you may have done in your singularity, if you do not have true humility with the fervor of twofold charity. For to rise before others for the night praises; to say long prayers in private beyond the custom of the order; to continue a fast beyond the statute of the rule while others lawfully eat; to remain in secret while the rest go out to common labor: two things make these meritorious, and if they are absent all will be entirely fruitless. Indeed, whatever of a monk's works charity and humble obedience have not commended will be judged empty of merit before God and will lack reward. But you who with a swollen brow despise the precepts of the elders, doing by your own rashness not what they command but what pleases you; you who set your own inventions before the common holy exercises of the order, are still far removed from the way of life of the saints. It is not permitted you by your own rashness to abandon those things that belong to the monastic institution, and to prefer to necessary things the new and vain things that please you.

Whatever work you do is unpleasing to God when the thing to which you are bound has been despised. The inspiration of divine grace teaches humility, persuades obedience, and follows true charity in all things; it keeps the commandment, admits no pride, despises no one, but pursues the perpetual integrity of regular discipline. But the impulse of the devil, under the appearance of good, cunningly trips up the unwary monk, and makes him subject in all things to his own judgment. It falsely tells him that all the things that pertain to preserving monastic integrity are badly instituted and contrary to him, and therefore are to be postponed to his own pursuits.

Sermon VI. Folio LXXI.

But in order that he may learn wisely to distinguish the Spirit of God from the impulses of the ancient enemy, mark what we say. First, then, let him judge that he has been inspired by the grace of God if he becomes daily purer in conscience and perceives [unclear] of the world to be decreasing. For wherever the Spirit of God has poured forth the gift of heavenly grace, every inclination to sin soon withdraws. But if a horror of sinning has not entered the mind, it is certainly manifest that the impulse of the devil has taken possession of the person. For when the Holy Spirit has penetrated a person’s mind, it either softens every fire of vice or wholly extinguishes it.

Hence let each one of you examine himself diligently, and weigh by whose impulse he is moved. For the impulse of God diminishes a wicked habit, but that of the enemy increases it. Those whom the Spirit of God moves have sin diminished in them daily; but those who follow the impulse of the devil are rarely truly amended. The second sign of divine impulse is recognized from the increase of virtues, because the grace of the Holy Spirit always works great virtues in a person. Therefore, when you feel yourself advancing daily in the love of God and in good works, when you experience in yourself that the habit of sinning and every vice has less power from day to day, you ought humbly to acknowledge that the grace of God is present. For the love of God, which grace brings with it, is not idle, but is always usefully occupied in good works; it covers a multitude of sins, and does not permit the mind, exercised in useful things, to sin. The grace of the Spirit of God cannot stand together with sins, nor is it at all accustomed to be in a person without the fruit of action. The third sign of the Spirit of God in [unclear] is [unclear].

On the Knowledge of Spiritual Grace.

[They] despise all things of the present life. The soul which has God present within itself through love despises all comforts of the flesh; it longs to pass through hardships and to come to its God. It does not love the riches of this world; it spurns transitory honors and dignities; it strongly contemns the pleasures of the flesh. It meditates always on the law of the Lord, and never forgets the most bitter passion of Jesus Christ. Whoever among you is [unclear], brothers, let him do these things: let him [unclear] all the deceptive little consolations of this age, so that he thinks of nothing else, seeks nothing, desires nothing except the love of God. Whoever shall have obtained this sign of the present Holy Spirit, if he perseveres to the end of life, will be saved.

The indication of the eighth good course. And then we receive the true sign of the presence of the Holy Spirit, when we humbly conform our wills in all things to the divine ordinances. This spiritual degree, when perfected, separates the monk from all the concerns of the world and calls him wholly to inward things. For the will, pleasingly subjected by affection to the divine will, separates him far from all desires that war against the spirit. Whoever has received this gift of grace of the Holy Spirit should first give thanks with humility, and should not vainly exalt himself on account of the gift; but rather, the more he has advanced, the more he should learn to humble himself in all things. Often the lofty man deserves to lose the grace of God, because he neglects to preserve it in the [unclear] of true humility. Therefore almighty God sometimes withdraws from those making progress the grace of sensible devotion for a short time, so that humility may increase in the mind, and the fervor of desire may burn more ardently to seek more. But since there are many causes among men for which God withdraws his grace from anyone, it will be worthwhile for them to be set out in order. First, then, God withdraws grace from a man because of sin, which stains the conscience with the foulness of vice. For our God, as Scripture says, is jealous and wishes to be loved alone; he does not love with any partner. Therefore whenever the mind, by desiring inordinately, turns back either upon itself or upon something else, alienated from its own beginning, which is God, it removes itself; whence it deserves to lose the grace which it had, because, when present, it would not guard the conscience inviolate. Hence the holy apostle of Christ, Paul, exhorts us not to receive the grace of God in vain, which indeed is then received fruitlessly and in vain when the mind of the recipient is made empty by the filth of vices. The little vessel into which we receive the grace of God is our conscience; when it is purified from vices and adorned with holy virtues, it is made worthy of the dwelling of the Holy Spirit.

Sermon VII.

Our temptation is wholly upon the earth; in it, if we do not advance in good, we fail; and there, as the holy Pope Leo says, we fall into the danger of failing when we withdraw our desire for making progress. Therefore flee sloth, and always keep watch in good works. Consider what happened to the lazy servant, who hid in a napkin the money of his lord which he had received for trading. Trade, men, I beg you, while there is time, and as long as you live be always occupied in good pursuits.

Fourth, the grace of devotion is very often withdrawn from those who, placed under obedience, follow their own will. The monk who loves his own will most justly loses the grace of God. But he who for God’s sake humbly subjects himself in all things to the obedience of the shepherd, who spurns the will of his own heart, is filled with the various gifts of spiritual grace and illuminated by the light of inward fervor. We can offer nothing more precious and acceptable to God than if for love of him we deny our own will. Indeed, the very profession of monastic institution enjoins upon us, by necessity of salvation, to despise our own will and humbly to submit to him who has been set over us. Therefore the monk who follows the impulse of his own will is judged as an unclean vessel and unworthy of spiritual grace. Deservedly, then, the grace of God is withdrawn from the monk of his own will, who, living otherwise than he promised, lies to the Lord.

Fifth, the grace of devotion is withdrawn from a monk when he thinks he has it by his own merits. He does not understand that sin dwells in him, unless because he ascribes to his own merits whatever good he has received. Against this ignorance of mind the holy prophet said to the Lord: Lord, in your will you gave strength to my beauty, because it is not of him who wills nor of him who runs, but of God who has mercy. You turned your face away from me, and I was made troubled. No one [has] his devotion by his own merits, no holy man by his own powers.

But let us recognize that all the causes of the withdrawal of the grace of God which we have mentioned pertain to our infirmity. Yet as for those who walk in perfection, another account is given, so long as they persevere. For from them the grace of God is never withdrawn, although the sensible fervor of compunction is sometimes taken away for a time. But we shall state in order the causes of this removal. First, almighty God sometimes withdraws the grace of sensible devotion from his lovers for a time, so that, while he seems not to be present when invoked, the desire of inward love may grow. All who feel the fire of divine love know this alternation of holy ardor, who are true emulators of the holy fathers. For whenever the bridegroom withdraws himself, the desire of the lover increases. She who seeks the Lord, burning with heat, whom she loves, groans for the desire of love.

Secondly, this grace is withdrawn from the devout for an hour, lest frailty be lifted up into pride. For when, even unwillingly, we lose the grace of compunction, by humble examination we judge our infirmity, which can do nothing of itself. Therefore, so that devout worshipers of God may remain humble in their exaltation, it is necessary that they recognize their frailty.

The third cause, indeed, merit requires, because to seek inward consolations belongs not to the strong but to the weak. The Lord must be served freely because he is good; but those who seek sensible sweetness in their devotion are delicate in the least things and seek the Lord Jesus for little consolations. The Lord must be loved usefully, and all womanish and soft affections are to be driven from the soul. Therefore, so that the Lord may increase merit for his worshipers in holy compunction, he sometimes denies the grace of sensible devotion to those who ask for it. But lest, affected by the bitterness of weariness, they grow wholly sluggish from the purpose of holiness, the consoler of the deserving does not withdraw far, but remains nearby. He swiftly returns to his friend, and the one whom he had pretended for an hour to be sad he consoles with the sweetness of spiritual presence.

A fourth cause we join to these: that we are warned to walk more cautiously. For if we fear to lose the grace of compunction, let us learn to guard more diligently what we have. For a rare and precious treasure, the more it is loved, the more diligently it is guarded by its possessor. Therefore the monk who has deserved to receive from the Lord the grace of devotion must watch with the greatest care lest he lose it through his own negligence. But so that you may know how you ought to preserve the granted grace of compunction, lest it perish, the order of what is to be said will show you clearly. First, he who does not wish to lose the grace of inward compunction granted to him should strive, as far as he is able, to keep himself clean and pure from every sin. Let him beware not only of mortal and horrible crimes, but also of small ones, which are called venial, for he who despises the least things gradually falls, and he who does not beware of many small things often by habit makes one great thing.

Second

On the knowledge of spiritual grace.

Third, if you do not wish to lose the grace of inward compunction, you should strive to love the quiet of solitude. For divine Scripture says: “Upon whom shall my spirit rest, if not upon the humble and quiet?” And again it says in another place: “In silence and in hope shall be your strength.” For the grace of inward compunction is quickly lost when the secrecy of solitude is not loved. Therefore let the monk who wishes to possess the grace of God learn gladly to remain with himself in his cell.

Fourth, one must take the greatest care that you do not despise in your heart any person, however evil; for by the just judgment of God the grace of compunction is withdrawn whenever rash judgment concerning one’s neighbor is not avoided. For the Lord says in the holy Gospel: “Do not judge, and you shall not be judged; do not condemn, and you shall not be condemned.”

Fifth, the monk who does not wish to lose the grace of inward devotion should strive to exercise himself in the cultivation of all virtues. Let him always keep watch in the fear of the Lord, always occupy himself in the exercise of divine love; let him be constantly assiduous in good works, and, as far as he is able, devout at all times in the remembrance of the Lord’s passion. For attentive meditation on the passion of Christ strengthens a person against all vices and preserves the grace of compunction.

Sixth, be constant in holy prayers, because he who interrupts the practice of prayer is not able to preserve the grace of compunction. For the Savior says in the holy Gospel: “Watch and pray, that you may not enter into temptation.” The help of the Lord is close at hand for those who call upon him; but he who neglects to pray loses grace. But if you lose the grace of devotion in any way, you will quickly recover it by the following same six remedies.

First, consider that without the grace of God you cannot make progress toward salvation, but that in all the good things you are going to do you are in the greatest need of his mercy. Recognize, therefore, that you are unworthy of the grace of God for doing good, although, because of the multitude of your sins, you know yourself to be unworthy. Call upon him, for he is near; and make every time that is granted you as free from the common exercises of the brothers be spent usefully and fruitfully. The grace of God is necessary for you for doing good; it is acquired by breadth of charity, guarded by humility, and recovered by the practice of saving penance. The Lord is with you so long as you have been with him in good will. But in order that you may be able to recover the lost grace of devotion, you must submit yourself to God in true humility.

Second, for the recovery of the lost grace of compunction it seems necessary that you never lift yourself up against the Lord, but conform your will in all things to the divine ordering. We say in the Lord’s Prayer, “May his will be done”; it is fitting that we always voluntarily agree with that very prayer in mind and affection.

Third, he who desires to recover the lost grace of devotion must strongly despise every pleasure of this world for the love of God. For it cannot happen that he recovers the spirit of inward compunction who opens the dwelling-place of his heart to earthly joys and pleasures. Therefore you must cast away every consolation of the present life, if you wish to have the divine spirit of love with its gifts.

Fourth, you are commanded to withdraw yourself from the vain cares and occupations of this world for your own sake, and at every time to occupy your mind delightfully in the service of God. For, as the Lord says, no one can serve God and mammon; but whoever desires to serve the Lord in truth of heart must despise all the occupations of the world.

Fifth, we advise that you remember always to occupy your heart in meditation on the passion of Christ, because there is no other way more expedient for recovering the delay [unclear] of compunction, nor any manner of prayer more effective for obtaining from the Lord whatever we have asked.

Sixth, you should strive daily to cleanse your conscience by true penance; and whenever you have fallen into some fault, at once come to your senses through contrition. If you have taken care to keep these things with good will, by the mercy of God you will recover the lost grace of compunction.

On the nine degrees of ascent.

Sermon VII.

With the pen we describe for you, dearly beloved brothers, the nine degrees by which the ascent of the human spirit into heaven is made. And although one is higher than another, nevertheless all and each direct one to the kingdom of God, and they are distinguished according to the merits of those ascending. Therefore attend diligently to what we are going to say, and consider how much you have made progress in spiritual advancement. All, as many as reach the kingdom of God, have ascended by the degrees of this ladder. The more anyone has made progress in the love of God, the higher he has already ascended.

The first degree is nearest to hell, and

Sermon VII.

... did not guard against them. No sin is so small that it is not made greater by neglect. For although we cannot wholly guard against venial sins, nevertheless we ought to take care with all our strength that they do not multiply in us. But those who, by the Lord’s mercy, make daily progress toward better things in this degree fall into sin more rarely. Yet as often as they have fallen, so often they rise again through penitence. Still, their state is close to danger, because, just as a garment torn too often is at last rendered useless, so a man who slips by sinning too often is frequently choked by evil habit. Yet if any depart from this life in this degree, by the Lord’s mercies, they will be saved not without the very grave pains of purgatory. Therefore one must hasten to higher things, so that not only mortal sins but also venial sins may be guarded against as far as one has strength.

The second degree is believed to be ascended by those who strive, as far as they can, to avoid both venial and mortal crimes. But through excessive commerce with bodily weakness they do not persevere in their purpose, but frequently fall into the various negligences of this life, although they do not commit mortal sins. We who are lukewarm trust that we have somehow ascended to this degree: we who, placed under the observance of regular discipline, guard our minds from the graver sins with the Lord’s help. For because we are excessively lukewarm, we live very negligently and are slow to practise the exercises of holy virtues. But there are many established in the region of this second degree whom servile fear occupies; if it alone is present, it approaches the kingdom of God very little. For obtaining the glory of heavenly felicity, servile fear without charity will not suffice, because he is a slave who does not sin from fear of punishment, but a son does not do evil from the fear of God. Yet it is good to begin from servile fear, so that a man may gradually be able to arrive at filial fear, which is called chaste. For although to withdraw from evil from fear of punishments is quite insufficient for obtaining the kingdom of God, nevertheless it prepares the worker for filial fear. Hence it is the lowest degree of those making progress not to offend from fear of punishment, and not to sin lest they be condemned forever. For charity alone, discerning the merits of all, is admitted as fit to enter into the kingdom of God, and whatever has been done outside it is judged unworthy of the kingdom of God. Therefore whoever you are who have deserved to ascend according to this second degree, whoever you are who have learned not to sin from fear of punishments, if you wish to attain the joy of eternal felicity, take care to hasten as quickly as possible to higher things. For because, as Scripture testifies, no one suddenly becomes highest, we rightly permit you to begin from the lower things; but we judge it dangerous to stand long in the valley of shadows. Ascend, therefore, as much as you can each day, and do not wish to remain with beasts in the dung of foul-smelling actions, because if you do not make progress, you have failed; if you do not ascend, you descend.

The third degree is comprised by those who, persevering in a good purpose, guard themselves from every mortal sin and also withdraw from venial sins as far as they can. They love purity of conscience and in no way commit anything that could stain it. Yet in one thing they are lower than those who follow, because, not withdrawing from evil and doing good simply for the love of God, they still remain with the weak far below the summit of holiness, in the lower places. He who truly loves God with a pure mind serves and ministers to him neither from fear of punishments nor in view of reward, but only for love of him. And for this reason all the aforesaid degrees are set before beginners; ascending gradually through them, they will at last be joined to the perfect. It is good to withdraw from evil from fear of punishments; it is good to do good for love of reward; and although it in no way suffices for perfection, nevertheless it provides the beginning and the path for those who desire to make progress. For servile fear, continued, begets filial and chaste fear; from its [unclear] spring perfect charity flows. But afterward, once charity has entered the mind, it casts out all servile fear and dread thereafter.

The fourth degree, with all their zeal, guards them not only from mortal sins but also from venial ones, as far as is possible for them; they apply themselves most diligently to good and holy works and desire above all things to please God. In one thing they surpass the preceding, because they neither turn aside from evil from fear of punishments nor do good in hope of reward, but do all things for love of God alone and seek nothing other than the honor of God. This is the way set before those striving toward perfection; this is the true rule of holy justice: that we love God with a pure mind above all things and do all our works for his honor. For the true imitator of God neither fears punishment nor thinks of reward, but, walking in breadth of heart, commends his will to the divine ordinance. For God, because he is supremely good, must be loved not for the reward of the heavenly kingdom, nor for anything else, but for his own sake; and in every good work principally to be held in intention...

On the nine steps of ascent.

[Hasten?], my dearest brothers, to ascend this step of the spiritual ladder as quickly as possible, so that you may at some time be able to reach the summit of perfection. For if you, who have been placed under the obedience of monastic perfection, have advanced to this fourth step, you will now ascend the fifth without labor. For those who are placed on the fourth step do the good works of righteousness by their own will, since they have not submitted themselves, by vow or profession, to monastic constitutions. And in this one respect they are inferior to those who follow, because a good work is the more acceptable to God, the more it is commended by the merit of obedience.

Therefore those ascend the fifth step who guard themselves from sins with all their strength and, being placed under obedience, always remain strong and constant in their resolve of holiness. Loving God above all things with a pure mind, they do good works chiefly for love of him; and in their intention they neither fear punishments nor seek rewards. They humbly obey their prelates for the love of God, and in no way wholly depart from the purity of regular observance.

Among these are some whom the weakness of the flesh at times makes unstable in mind, and somewhat obstinate in their opinions against obedience. At times they try to defend their exercises and private little observances against the determination of their prelates, and to think themselves wiser than their rulers in the examination of spiritual matters. Flee this, O monks, because the devil lies hidden in ambush; and those whom he cannot conquer by open attack he strives to overcome by hidden contrivance. For the holier and more perfect a monk has been before God, the more readily he obeys his prelate without dispute. But if a perfect monk disdains to obey his abbot, though imperfect, in lawful and honorable matters, then surely he has lost the name of perfection. Therefore let each one be careful to apply himself to the pursuit of progress, so that he may presume to violate obedience in nothing. For Scripture says: Obedience is better than sacrifices, and to hearken is better than to offer the fat of rams. Whatever you have offered is another’s; but the truly obedient man offers himself.

Therefore the sixth step is especially fitting for those who, living in all purity of mind and body, love the Lord above all things; who do every good they can for the honor of God alone; who do not depart from the commands of their prelates. Great is the virtue of obedience, which doubles a good work done and, increasing the merit of the one who performs it, presents him to God like a tree with its fruit. Let not the words of men who despise obedience move you, my dearest brothers: those who prefer freedom of will to the subjection of monks, and set a good work done from liberty before the merit of obedience. For even if a monk obeys from the necessity of his profession, nevertheless the good will by which, for love of God, he bound himself to obedience commends this necessity in many ways. There is a necessity by which a man is compelled to do something, where the will does not consent but always resists. This necessity diminishes the praise of virtue, because the good work was never in the will. There is also another necessity, arising from the inward inclination of the mind, which increases and does not diminish the praise of a good work, because it kindles the will more intensely toward the work itself. There is a third necessity, which has regard to the end and does not compel the will. For if you wish to cross the Rhine by boat, a fitting necessity requires an instrument. It is therefore necessary for a monk, on account of the end, to do what the abbot commands, so that he may be able to fulfill the vow which he made for the love of God. Therefore, since that end is very praiseworthy, by which the creature subjects itself out of love to its Creator, the necessity of obeying in a monk does not diminish the praise of a good work, but makes it greater. O happy necessity of monks, which took its beginning from the treasury of a good will, and is ordered to the end which is God, the unchangeable good. It is of greater praise, of more excellent merit, and of more abundant reward to do a good work from obedience by reason of a vow than if it is done without a vow from the liberty of one’s own will. But the monk once offered himself entirely, and all his will, to God, and reserved absolutely nothing for himself. Whatever good he does under obedience is brought back to the end of the religious life he has undertaken, to be preserved for the love of Christ; to this no work after martyrdom is compared. He who is continent without a vow from the venereal act performs one virtue, which is called chastity; but he who observes the same by reason of a vow steps higher, since toward the perfection of the whole religious life which he profess

Sermon VII.

To God and the power of acting. For no one has offered more to God than the monk who has given himself. But some who climb this sixth degree have hidden within themselves a certain defect of pride, because, while they look incautiously to themselves, they do not entrust themselves in all things to the divine will as they ought. This defect takes its beginning from a certain very subtle vanity, when the soul, trusting in its own purity, asks that some secret be revealed to it by the Lord. And in this one thing those who climb the sixth ladder differ from those of the seventh, who, being bound over to God, flee signs of vanity. For signs were given not to the faithful but to unbelievers; hence the monk who asks a sign from the Lord shows that he has not yet submitted himself perfectly to the divine will.

Those ascend the seventh degree who keep all the things prescribed above most zealously, and, subject to God in all things, live without the stain of vanity. They flee every sin, both venial and mortal, as far as they can; they perform works of virtue for the love of God alone; [unclear] they seek no miracles of vanity. Whatever almighty God has ordained concerning them they receive gladly; they in no way at all depart from the observance of monastic purity. Yet in one respect they are inferior to those who follow, because they perhaps suffer some defect of which they are unaware, by whose impulse they sometimes commit something of their own sensuality.

Whoever has deserved to ascend the eighth degree grants nothing further to sensuality. Here is the sweetest rest of the soul; here is perfect tranquillity of mind. Nothing vicious is left in this degree of beauty; nothing is found here that can sadden the soul. Here all things are clean, all things pure, all things holy, all things most sweetly burning with the fervor of charity. If only we may strive to ascend this degree; oh, if only we may sometime deserve to come into this harbor of tranquillity. The more one, standing in this holy ladder, has begun to taste the sweetness of inward delight, the more, hastening toward what lies ahead, he longs for it. Ever to be proclaimed are the desires of holy love, the exercises of venerable perfection, where the clean conscience of one who loves God shines without sins, where the wicked contests of vices have ceased and great tranquillity has succeeded.

Those ascend the ninth degree who, already consummated in the eighth, keep all the things prescribed above purely and simply for the love of God, and desire nothing other than to praise, bless, and glorify God. Whoever has ascended this degree of perfection, as if forgetful of himself, resigns himself wholly to God and submits humbly. He counts himself unworthy of all God’s benefits; he cares nothing at all for himself, because he has already learned to commit himself wholly to God and humbly to be subject in all things to his ordering. Hence he neither asks for miracles nor seeks any consolations in this life, but with the holy apostle of Christ truly cries: To me, to live is Christ, and to die is gain. For the world is crucified to me, and I to the world. For the true monk, lover of Christ, has offered himself wholly to God out of charity, and has despised the world with all its riches, honors, and vanities. Hence the world is said to be crucified to him, in which there is nothing that seems able to penetrate his mind. Happy are those monks who serve the Lord God with a pure conscience in true charity, who run without offense under the command of humility and obedience, who ascend this last degree of perfection. These are true monks, who seek nothing other than the honor of God. Indeed, my brothers, although monks are not bound by necessity of salvation to be perfect, for otherwise very few would be saved, nevertheless we are all bound with good will to strive toward perfection, and with whatever strength we can to long for this ninth degree. For it is very contrary to the monastic purpose to be unwilling to advance, and a kind of apostasy, after the vow of perfection, to wish to remain in imperfection. For the enemies of our salvation are the vices that attack us, and until they either conquer or are conquered, they do not cease to pursue us. Let us imitate the history of the ancient battle, when the sons of promise destroyed their enemies not in one day but successively. For it is difficult to conquer all things at once, unless the charity of God suddenly overshadows the mind. Against all the vices that attack us in whatever way, let us wage war: let us conquer gluttony today; when it has been rightly laid low, let us overcome sloth; and let us act so with the rest, that at last we may emerge victors over them all. The Lord will be present with us as we fight, and God will give victory to those who love him. Amen.

The end of the second book of exhortations to monks by Johannes Trithemius, abbot, on the first day of September, 1486.

These two books were printed at Strasbourg by Johann Knobloch, printer, at the expense of Johann Haselberger of Augia, in the diocese of Constance, in the year of the Lord 1516, on the twenty-fifth day of the month of August.

[Cipher alphabet and numeral table — apparatus, not prose; see the facsimile page for the authoritative table.]