Prologus 5

Of the Same Author, an Ascetic Discourse. The ascetic life has one purpose: the salvation of the soul. And one must guard every intention that can contribute to this, as a divine commandment, with fear. For even the commandments of God themselves look to nothing other than the salvation of the one who obeys. Therefore, just as those entering the bath are stripped of every garment, so too must those approaching the ascetic life, stripped of all worldly matter, enter within the life according to philosophy. Now the primary thing, and that which the Christian ought especially to attend to, is to be stripped of the various and diverse passions of vice, by which the soul is defiled. But, in the second place, the renunciation of possessions must also be accomplished by one who looks to the lofty life, because the care and concern for material things provides great distraction to the soul. When, therefore, several, looking to the same goal of salvation, undertake to live together, this above all must be established among them: that there be one heart in all, and one will, and one desire, and, as the Apostle legislates, that the whole company become one body, fitted together from different members.

This cannot be accomplished otherwise, unless this rule prevails: that no garment, vessel, or any other item useful for the common life be designated as belonging to any one person individually, so that each of these things belongs to the need, and not to the possessor. And just as it is unsuitable for a larger body to have a small garment, or for a smaller body to have a larger one, but for each the proportionate garment is both beneficial and well-fitting, so also all other things—the bed, the bedding, the warm blanket, the footwear—ought to belong to the one who has need, not to the one who possesses them. For just as the wounded person, not the healthy one, makes use of the medicine, so also of the things devised for the comfort of the body, it is not the one who lives luxuriously, but the one who has need of comfort, who enjoys them. Since the characters of human beings are various, and not all deliberate alike about useful things, in order that there be no disorder, with each person living according to his own will, it is fitting that the one who is attested to excel all in understanding, stability, and precision in life be set over the others to guide them, so that the good in him may become common to all who imitate him. For just as, if several painters were to paint the features of one face, all the images would be similar to one another, because they have been made like the one, so the many characters, if they look to the imitation of the one, the good character of life will shine forth alike in all. Therefore, when one has been chosen, all individual wills will cease.

As for the one in authority, all those who come after will be molded accordingly, having been persuaded by the apostolic commandment which orders every soul to be subject to higher authorities; and that those who resist will bring judgment upon themselves. True and perfect obedience of subordinates to the superior is shown in this: not only in refraining from improper acts according to the counsel of the superior, but also in not doing even praiseworthy things without his consent. For self-control and all bodily hardship are useful for something; but if someone, following his own impulses, does what pleases him and does not obey the superior when he advises, the fault will be greater than the achievement. For one who opposes authority resists the ordinance of God; and the reward of obedience is greater than the achievement of self-control. Thus it is fitting that love be common and equal among all toward one another, as a man naturally feels toward each of his own limbs, desiring health equally for the whole body, because the pain of each member brings equal discomfort to the body. But just as in ourselves the pain of each ailing member equally affects the whole body, yet some members are more honorable than others (for we do not feel the same about the eye and about the toe, even if the pain is equal); so it is fitting that the sympathetic disposition and loving relation be equal on the part of each toward all living in the community; but honor, according to reason, will be greater for the more useful ones.

Since they are entirely debtors to love one another with an equal measure of disposition, it is an injustice to find in a community any separate cliques and coteries. For the one who loves one person above the others accuses himself of not having perfect love toward the rest. Similarly, both unseemly strife and partial affection are to be rejected from a community. For from strife comes enmity, and from partial friendship and association come suspicions and jealousies. For everywhere, the deprivation of equality becomes the beginning and occasion of envy and ill will for those who are diminished. For this reason we also received a commandment from the Lord, to imitate the goodness of the one who causes the sun to rise equally upon the just and the unjust. Just as God gives to all a common participation in light, so also the imitators of God should bear the ray of love, common and of equal honor, upon all. For where love is lacking, there hatred certainly enters instead. And if, as John says, God is love, then of necessity hatred is the devil. Therefore, just as the one who has love has God, so the one who has hatred nourishes the devil within himself. For this reason, it is fitting that love be equal and alike from all toward all, while honor be given to each according to what is proper. And among those who are so harmonized with one another, bodily kinship will have no greater claim in love; nor, if someone is a brother by blood, or a son, or a daughter, will the communion of blood produce a greater disposition toward the relative by birth than toward the others.

For the one who follows nature in these matters accuses himself, because he has not yet completely departed from nature, but is still governed by the flesh. Useless talk, and untimely distraction through conversation with one another, shall be forbidden. But if anything is useful for the edification of souls, this alone is fitting to be spoken, and even these useful things are to be spoken in an orderly manner at the appropriate time by such persons as are entrusted with speaking. And if someone is among the subordinates, let him await the encouragement of the superior. Whisperings, conversations in the ear, and significations through nods—all these shall be rejected, because whispering carries the suspicion of slander, and signification through a nod provides an indication to a brother of some secret machination. Such things become a source of hatred and suspicion. When there is a necessary dialogue with one another, the need shall determine the measure of the voice, so as to speak with a gentler voice to one who is near, and to summon one who is far away with a louder voice. But for one who advises someone or urges someone about something to use a louder and more intimidating voice, as if insulting, shall not be permitted in the community. And departure, except for appointed and necessary exits, from the monastery is not permitted. Since the communities consist not only of men but also of virgins, all other things, as many as

It has been said that the possessions of these and those will be common. But one must know that life among women demands greater and more abundant decorum, and the perfection of poverty, and of quiet, and of obedience, and of brotherly love, and precision in going out, and guarding against chance meetings, and the disposition toward one another, and not having private cliques. For in all these things the life of the virgins ought to be perfected with greater zeal. Let the one entrusted with good order not seek what is pleasant for the sisters, nor strive to be agreeable to them through what is gratifying, but let the dignified, the awe-inspiring, and the reverent always be about her. For she must know that she will render account before God for those things that are done amiss in the community beyond what is proper. And let each one in the full number of the community not seek what is pleasant from the superior, but what is beneficial and useful; nor let her dispute about the commands (for such a habit becomes a practice and a following of anarchy); but just as we receive the commands of the Lord without examination, knowing that every Scripture is inspired and beneficial, so let the sisterhood receive the injunctions of the superior without discrimination, carrying out every counsel with eagerness, not from grief or from necessity, so that her obedience may be rewarded.

Let her endure not only being taught in matters of exactness, but also if the teacher should prevent a fast, or advise partaking of restorative food, or even prescribe something else that tends to comfort when need requires, let her perform all alike, persuaded that what is said by that one is law. When, due to some necessity, speech must occur concerning something sought by need, whether with some man, or with the one having oversight, or even with another who can be of use for the matter in question, it is fitting that the speech be made by the one presiding, with one or two of the sisters accompanying her, those for whom, by life and time, it is without risk to come into the sight and conversation of anyone. If someone thinks of something useful by herself, let her suggest it to the one presiding, and through that one what must be spoken will be spoken.