to the Thessalonians, " I became small among you, as a nurse cherisheth her children.''4 Now then observe what follows: " So," saith he, "being affectionately desirous of you, we are minded to impart unto you not alone the Gospel of God, but our own souls also; because ye are become most dear to us. For ye remember, brethren, our labor and toil, night and day working, that we might not burden any of you." For this he said above, " When we might be burdensome to you, as Christ's Apostles." Because, then, the weak were in peril, lest, agitated by false suspicions, they should hate an, as it were, venal Gospel, for this cause, trembling for them as with a father's and a mother's bowels of compassion, did he this thing. So too in the Acts of the Apostles he speaks the same thing, when, sending from Miletus to Ephesus, he had called thence the presbyters of the Church, to whom, among much else, "Silver," saith he, " and gold, or apparel of no man have I coveted; yourselves know, that to my necessities and theirs who were with me these hands have ministered. In all things have I shown you that so laboring it behoveth to help the weak, mindful also of the words of the Lord Jesus, for that He said, More blessed is it rather to give than to receive." s 14. Here peradventure some man may OF THE WORK OF MONKS.
511 say, "If it was bodily work that the Apostle wrought, whereby to sustain this life, what was that same work, and when did he find time for it, both to work and to preach the Gospel?" To whom I answer: Suppose I do not know; nevertheless that he did bodily work, and thereby lived in the flesh, and did not use the power which the Lord had given to the Apostles, that preaching the Gospel he should live by the Gospel, those things above-said do without all doubt bear witness. For it is not either in one place or briefly said, that it should be possible for any most astute arguer with all his tergiversation to traduce and pervert it to another meaning. Since then so great an authority, with so mighty and so frequent blows mauling the gainsayers, doth break in pieces their con- trariness, why ask they of me either what sort of work he did, or when he did it? One thing I know, that he neither did steal, nor was a housebreaker or highwayman, nor chariot- driver or hunter or player, nor given to filthy lucre: but innocently and honestly wrought things which are fitted for the uses of men; such as are the works of carpenters, builders, shoemakers, peasants, and such like. For honesty itself reprehends not what their pride doth reprehend, who love to be called, but love not to be, honest. The Apostle then would not disdain either to take in hand any work of peasants, or to be employed in the labor of craftsmen. For he who saith, " Be ye without offense to Jews and to Greeks and to the Church of God," * before what men he could possibly stand abashed, I know not. If they shall say, the Jews; the Patriarchs fed cattle: if the Greeks, whom we call also Pagans; they have had philosophers, held in high honor, who were shoemakers: if the Church of God; that just man, elect to the testimony of a conjugal and ever-during vir- ginity, to whom was betrothed the Virgin Mary who bore Christ, was a carpenter.2 Whatever therefore of these with innocence and without fraud men do work, is good. For the Apostle himself takes precaution of this, that no man through necessity of sus- taining life should turn aside to evil works. "Let him that stole," saith he, "steal no more; but rather let him labor good with his hands, that he may have to impart to him that needeth."3 This then is enough to know, that also in the very work of the body the Apostle did work that which is good.
15. But when he might use to work, that is, in what spaces of time, that he might not be hindered from preaching the Gospel, who ii Cor. x. 32.
Matt. xiii. 55 3 Eph. iv. 28.
can make out? Though, truly, that he wrought at hours of both day and night him- self hath not left untold.4 Yet these men truly, who as though very full of business and occupation inquire about the time of working, what do they? Have they from Jerusalem round about even to Illyricum fill- ed the lands with the Gospel?3 or whatever of barbarian nations hath remained yet to be gone unto, and to be filled of the peace of the Church, have they undertaken? We know them into a certain holy society most leisurely gathered together. A marvellous thing did the Apostle, that in very deed amid his so great care of all the Churches, both planted and to be planted, to his care and labor ap- pertaining, he did also with his hands work: yet on that account, when he was with the Corinthians, and wanted, was burdensome to no man of those among whom he was, but altogether that which was lacking to him the brethren which came from Macedonia sup- plied.6 16. For he himself also, with an eye to the like necessities of saints, who, although they obey his precepts, "that with silence they work and eat their own bread," may yet from many causes stand in need of somewhat by way of supplement to the like sustenance, therefore, after he had thus said, teaching and premonishing, "Now them which are such we command and beseech in our Lord Jesus Christ, that with silence they work and eat their own bread; "7 yet, lest they which had whereof they might supply the needs of the servants of God, should hence take oc- casion to wax lazy, providing against this he hath straightway added, " But ye, brethren, become not weak in showing beneficence."8 And when he was writing to Titus, saying, " Zenas the lawyer and Apollos do thou dili- gently send forward, that nothing may be wanting to them; " 9 that he might show from what quarter nothing ought to be wanting to them, he straightway subjoined, " But let ours also learn to maintain s:ood works I0 for necessary use, that they be not unfruitful." In the case of Timothy also,11 whom he calls his own most true 12 son, because he knew him weak of body, (as he shows, in advising him not to drink water, but to use a little wine for his stomach's sake and his often infirmities,) lest then haply, because in bodily work he could not labor, he being unwilling to stand in need of daily food at their hands, unto 8 Infirmari benefacientes. 9 Tit. iii. 13, 14.
10 Bonis operibits prepesse, KaXt&v tpyiov TTpotaraaOai. E. V. in margin, "profess honest trades."
5i2 THE WORKS OF ST. AUGUSTIN.
whom he ministered the Gospel, should seek some business in which the stress of his mind would become entangled; (for it is one thing to labor in body, with the mind free, as does a handicraftsman, if he be not fraudulent and avaricious and greedy of his own private gain; but another thing, to occupy the mind itself with cares of collecting money without the body's labor, as do either dealers, or bailiffs, or undertakers, for these with care of the mind conduct their business, not with their hands do work, and in that regard occupy their mind itself with solicitude of getting;) lest then Timothy should fall upon such like ways, because from weakness of body he could not work with his hands, he thus exhorts, admonishes, and comforts him: "Labor," saith he, "as a good soldier of Jesus Christ. No man, going a warfare for God, entangleth himself with secular busi- ness; that he may please Him to whom he hath proved himself,1 For he that striveth for masteries, is not crowned except he strive lawfully."2 Hereupon, lest the other should be put to straits, saying, " Dig I cannot, to beg I am ashamed,"3 he adjoined, "The husbandman that laboreth must be first par- taker of the fruits: " according to that which he had said to the Corinthians, " Who goeth a warfare any time at his own charges? Who planteth a vineyard, and eateth not of the fruit thereof? Who feedeth a flock, and par- taketh not of the milk of the flock? " 4 Thus did he make to be without care a chaste evan- gelist, not to that end working as an evangelist that he might sell the Gospel, but yet not having strength to supply unto himself with his own hands the necessities of this life; for that he should understand whatever being necessary for himself he was taking of them whom as provincials he as a soldier was serv- ing, and whom as a vineyard he was culturing, or as a flock was feeding, to be not matter of mendicity, but of power.
17. On account then of these either oc- cupations of the servants of God, or bodily infirmities, which cannot be altogether want- ing, not only doth the Apostle permit the needs of saints to be supplied by good be- lievers, but also most wholesomely exhorteth. For, setting apart that power, which he saith himself had not used, which yet that the faithful must serve unto, he enjoins, saying, " Let him that is catechised in the word, communicate unto him that doth catechise him, in all good things: " 5 setting apart, then, this power, which that the preachers of the word have over them to whom they preach, 3 Luke xvi. 3. [See R.V.]
he often testifieth; speaking, moreover, of the saints who had sold all that they had and distributed the same, and were dwelling at Jerusalem in an holy communion of life, not saying that any thing was their own, to whom all things were in common, and their soul and heart one in the Lord: that these by the Churches of the Gentiles should have what they needed bestowed upon them, he chargeth and exhorteth. Thence is also that to the Romans: " Now therefore I will go unto Jerusalem, to minister unto the saints. For it hath pleased Macedonia and Achaia to make a certain contribution for the poor of the saints which are at Jerusalem. For it hath pleased them; and their debtors they are. For if in their spiritual things the Gen- tiles have communicated, they ought also in carnal things to minister unto them."7 This ;s like that which he says to the Corinthians: " If we have sown unto you spiritual things, is it a great thing if we reap your carnal things? " Also to the Corinthians in the second Epistle: " Moreover, brethren, we do you to wit of the grace of God bestowed on the Churches of Macedonia; how that in a great trial of affliction the abundance of their joy and their deep poverty abounded in the riches of their liberality; for to their power, I bear record, yea, and beyond their power, they were willing of themselves; with many prayers beseeching of us the grace and the fellowship of the ministering to the saints: and not as we hoped, but first they gave their own selves to the Lord, and unto us by the will of God, insomuch, that we desired Titus, that as he had begun, so he would also finish in you the same grace also. But as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also. I speak not by commandment, but by occasion of the forwardness of others, and to prove the exceeding dearness of your love. For ye know the grace of our Lord Jesus Christ, that, though He was rich, yet for your sakes He became poor, that ye through His poverty might be made rich. And herein I give advice: for this is expedi- ent for you, who have begun before, not only to do, but also to be willing a year ago; now therefore perfect it in the doing; that as there is a readiness to will, so of performance also out of that which each hath. For if there be first a ready mind, it is acceptable according to that a man hath, not according to that he hath not. Not, namely, that others may have ease, and ye straits* but by an equality, that 6 Acts ii. 44; iv. 32.
Rom. xv. 25-27. " 1 Cor. ix. 11.
OF THE WORK OF MONKS.
513 now at this time your abundance may be a supply for their want, that their abundance also may become a supply for your want: that there may be equality, as it is written, He that had gathered much had nothing over; and he that had gathered little had no lack. But thanks be to God, which put the same earnest care for you into the heart of Titus: for indeed he accepted the exhortation; but being more forward, of his own accord he went forth unto you. And we have sent with him the brother, whose praise is in the Gos- pel throughout all the Churches; and not that only, but he was also ordained of the Churches as a companion of our travail, with this grace which is administered by us to the glory of the Lord, and our ready mind: avoiding this, that no man should blame us in this abun- dance which is administered by us. For we provide for honest things, not only in the sight of the Lord, but also in the sight of men."1 In these words appeareth how much2 the Apostle willed it not only to be the care of the holy congregations3 to minister neces- saries to the holy servants of God, giving counsel in this, because this was profitable more to the persons themselves who did this, than to them towards whom they did it, (for to those another thing was profitable, that is, that they should make of this service of their brethren towards them an holy use, and not with an eye to this serve God, nor take these things but to supply necessity, not to feed laziness:) but likewise his own care the blessed Apostle saith to be so great in this ministra- tion which was now in transmitting through Titus, that a companion of his journey was on this account, he tells us, ordained by the Churches, a man of God well reported of, "whose praise,'' says he, "is in the Gospel throughout all the Churches." And to this end, he says, was the same ordained to be his companion, that he might avoid men's reprehensions, lest, without witness of saints associated with him in this ministry, he should be thought by weak and impious men to re- ceive for himself and turn aside into his own bosom, what he was receiving for supplying the necessities of the saints, by him to be brought and distributed to the needy.
18. And a little after he saith, " For as touching the ministering to the saints, it is superfluous for me to write to you. For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal 2 Read perhaps " quantam; to be the care."
i Plebium.
33 how great the Apostle willed hath provoked very many. Yet have we sent the brethren, lest our boasting of you should be in vain in this behalf; that, as I said, ye may be ready: lest haply if they of Macedonia come with me, and find you unprepared, we (that we say not, ye) should be ashamed in this substance. Therefore I thought it neces- sary to exhort the brethren, that they would go before unto you, and make up beforehand this your long promised benediction, that the same might be ready, as benediction, and not as covetousness. But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth in benediction shall reap also in benediction. Every man according as he hath purposed in his heart, not grudgingly, or of necessity: for God loveth a cheerful giver. And God is able to make all grace abound in you; that ye, always having all sufficiency in all things, may abound to every good work: as it is written, He hath dis- persed abroad; he hath given to the poor: his righteousness remaineth for ever. But He that ministereth seed to the sower will both minister bread for your food, and multiply your seed sown, and increase the growing fruits of your righteousness; that ye may be enriched in every thing to all bountifulness, which causeth through us thanksgiving to God: for the administration of this service not only supplieth the want of the saints, but makes them also to abound by thanksgiving unto God of many, while by the proof of this ministration they glorify God for the obedience of your confession unto the Gospel of Christ, and for your liberal distribution unto them, and unto all men; and in the praying for you of them which long after you for the excellent grace of God in you. Thanks be unto God for His unspeakable gift." 4 In what richness of holy gladness must the Apostle have been steeped, while he speaks of the mutual supply of the need of Christ's soldiers and His other subjects,5 on the one part of carnal things to those, on the other of spiritual things to these, to exclaim as he does, and as it were in repletion of holy joys to burst out6 with, "Thanks be to God for His unspeakable gift!"
19. As therefore the Apostle, nay rather the Spirit of God possessing and filling and actuating his heart, ceased not to exhort the faithful who had such substance, that nothing should be lacking to the necessities of the servants of God, who wished to hold a more lofty degree of sanctity in the Church, in cut- ting off all ties of secular hope, and dedica- ting a mind at liberty to their godly service 4 2 Cor. ix.
5 Provincialium.
6 " Eructuare.
5H THE WORKS OF ST. AUGUSTIN.
of warfare: likewise ought themselves also to obey his precepts, in sympathizing with the weak, and unshackled by love of private wealth, to labor with their hands for the com- mon good, and submit to their superiors with- out a murmur; that there may be made up for them out of the oblations of good believers that which, while they labor and do some work whereby they may get their living, yet still by reason of bodily infirmities of some, and by reason of ecclesiastical occupations or erudition of the doctrine which bringeth sal- vation, they shall account to be lacking.
20. For what these men are about, who will not do bodily work, to what thing they give up their time, I should like to know. " To prayers/' say they, "and psalms, and read- ing, and the word of God." A holy life, un- questionably, and in sweetness of Christ worthy of praise; but then, if from these we are not to be called off, neither must we eat, nor our daily viands themselves be prepared, that they may be put before us and taken. Now if to find time for these things the ser- vants of God at certain intervals of times by very infirmity are of necessity compelled, why do we not make account of some portions of times to be allotted also to the observance of Apostolical precepts? For one single prayer of one who obeyeth is sooner heard than ten thousand of a despiser. As for divine songs, however, they can easily, even while working with their hands, say them, and like as rowers with a boat-song,1 so with godly melody cheer up their very toil. Or are we ignorant how it is with all workmen, to what vanities, and for the most part even filthinesses, of theatri- cal fables they give their hearts and tongues, while their hands recede not from their work? What then hinders a servant of God while working with his hands to meditate in the law of the Lord, and sing unto the Name of the Lord Most High?2 provided, of course, that to learn what he may by memory rehearse, he have times set apart. For to this end also those good works of the faithful ought net to be lacking, for resource of making up what is necessary, that the hours which are so taken up in storing of the mind that those bodily works cannot be carried on, may not oppress with want. But they which say that they give up their time to reading, do they not there find that which the Apostle enjoineth? Then what perversity is this, to refuse to be ruled by his reading while he wishes to give up his time thereto; and that he may spend more time in reading what is good, therefore to re- fuse to do what is read? For who knows not 1 Celeumate.
- Ps. i. 2: xiii. 6 that each doth the more quickly profit when he reads good things, the quicker he is in doing what he reads?
21. Moreover, if discourse must be be- stowed upon any, and this so take up the speaker that he have not time to work with his hands, are all in the monastery able to hold discourse unto brethren which come unto them from another kind of life, whether it be to expound the divine lessons, or concerning any questions which may be put, to reason in an wholesome manner? Then since not all have the ability, why upon this pretext do all want to have nothing else to do? Although even if all were able, they ought to do it by turns; not only that the rest might not be taken up from necessary works, but also be- cause it sufneeth that to many hearers there be one speaker. To come now to the Apos- tle; how could he find time to work with his hands, unless for the bestowing of the word of God he had certain set times? And indeed God hath not willed this either to be hidden from us. For both of what craft he was a workman, and at what times he was taken up with dispensing the Gospel, holy Scripture has not left untold. Namely, when the day of his departure caused him to be in haste, being at Troas, even on the first day of the week when the brethren were assembled to break bread, such was his earnestness, and so necessary the disputation, that his dis- course was prolonged even until midnight,3 as though it had slipped from their minds that on that day it was not a fast:4 but when he was making longer stay in any place and dis- puting daily, who can doubt that he had cer- tain hours set apart for this office? For at Athens, because he had there found most studious inquirers of things, it is thus written of him: " He disputed therefore with the Jews in the synagogue, and with the Gentile inhabitants5 in the market every day to those who were there. ' ' 6 Not, namely, in the synagogue every day, for there it was his cus- tom to discourse on the sabbath: but " in the market," saith he, " every day; " by reason, doubtless, of the studiousness of the Athe- nians. For so it follows: " Certain however of the Epicurean and Stoic philosophers con- ferred with him." And a little after, it says: "Now the Athenians and strangers which were there spent their time in nothing else 3 Acts xx. 7.
4 S. Augustin therefore assumes that the Christians of the Apostolic age did not break their fast before receiving the Euchar- ist. See St. Chrys. on Stat. Horn. ix. § 2. Tr. p. 159, and note g.
5 Tots 'Iouoatots xai rots o-e(3ojiieVoi? /cat wtj dyopa Kara, iraaaf ijixipav 7rpbs tous TrapaTvy\6.vovra';. For xai Tots a^O/uei/cus Aug. has et Gentilncs incolis: for which some mss. have Gentibus in viculis.
OF THE WORK OF MONKS.
515 but either to tell or to hear some new thing." Let us suppose him all those days that he was at Athens not to have worked: on this ac- count, indeed, was his need supplied from Macedonia, as he says in the second to the Corinthians:1 though in fact he could work both at other hours and of nights, because he was so strong in both mind and body. But when he had gone from Athens, let us see what says the Scripture: "He disputed," saith it, " in the synagogue every sabbath; " - this at Corinth. In Troas, however, where through necessity of his departure being close at hand, his discourse was protracted until midnight, it was the first day of the week, which is called the Lord's Day: whence we understand that he was not with Jews but with Christians; when also the narrator him- self saith they were gathered together to break bread. And indeed this same is the best management, that all things be distributed to their times and be done in order, lest be- coming ravelled in perplexing entanglements, they throw our human mind into confusion.