22. There also is said at what work the Apostle wrought. "After these things," it says, " he departed from Athens and came to Corinth; and having found a certain Jew, by name Aquila, of Pontus by birth, lately come from Italy, and Priscilla his wife, be- cause that Claudius had ordered all Jews to depart from Rome, he came unto them, and because he was of the same craft he abode with them, doing work: for they were tent- makers." 3 This if they shall essay to inter- pret allegorically, they show what proficients they be in ecclesiastical learning, on which they glory that they bestow all their time. And, at the least, touching those sayings above recited, "Or I only and Barnabas, have we not power to forbear working?" and, " We have not used this power; "4 and, " When we might be burdensome to you, as Apostles of Christ,"3 and, "Night and day working that we might not burden any of you;"6 and, "The Lord hath ordained for them which preach the Gospel, of the Gospel to live; but I have used none of these things:"7 and the rest of this kind, let them either expound otherwise, or if by most clear shining light of truth they be put to it, let them understand and obey; or if to obey they be either unwilling or unable, at least let them own them which be willing, to be better, and them which be also able, to be happier men than they. For it is one thing to plead infirmity of body, either truly alleged, or falsely pretended: but another so to be de- ceived and so to deceive, that it shall even be thought a proof of righteousness obtaining more mightily in servants of God, if laziness have gotten power to reign among a set of ignorant men. He, namely, who shows a true infirmity of body, must be humanely dealt withal; he who pretends a false one, and cannot be convicted, must be left unto God: yet neither of them fixeth a pernicious rule; because a good servant of God both serves his manifestly infirm brother; and, when the other deceives, if he believes him because he does not think him a bad man, he does not imitate him that he may be bad; and if he believe him not; he thinks him deceitful, and does, nevertheless, not imitate him. But when a man says, " This is true righteousness, that by doing no bodily work we imitate the birds of the air, because he who shall do any such work, goes against the Gospel: " whoso being infirm in mind hears and believes this, that person, not for that he so bestows all his time, but for that he so erreth, must be mourned over.
23. Hence arises another question; for peradventure one may say, " What then? did the other Apostles, and the brethren of the Lord, and Cephas, sin, in that they did not work? Or did they occasion an hindrance to the Gospel, because blessed Paul saith that he had not used this power on purpose that he might not cause any hindrance to the Gospel of Christ? For if they sinned because they wrought not, then had they not received power not to work, but to live instead by the Gospel. But if they had received this power, by ordinance of the Lord, that they which preach the Gospel should live by the Gospel; and by His saying, " The workman is worthy of his meat;" which power Paul, laying out somewhat more,8 would not use; then truly they sinned not. If they sinned not, they caused no hindrance. For it is not to be thought no sin to hinder the Gospel.9 If this be so, "to us also," say they, "it is free either to use or not to use this power."
24. This question I should briefly solve, if I should say, because I should also justly say, that we must believe the Apostle. For he himself knew why in the Churches of the Gentiles it was not meet that a venal Gospel were carried about; not finding fault with his fellow-apostles, but distinguishing his own ministry; because they, without doubt by ad- monition of the Holy Ghost, had so dis- tributed among them the provinces of evan- gelizing, that Paul and Barnabas should go 8 A melius aliquid crogans.
1 1 Cor. ix. 12 5i6 THE WORKS OF ST. AUGUSTIN.
unto the Gentiles, and they unto the Circum- cision.1 But that he gave this precept to them who had not the like power, those many things already said do make manifest. But these brethren of ours rashly arrogate unto themselves, so far as I can judge, that they have this kind of power. For if they be evangelists, I confess, they have it: if minis- ters of the altar, dispensers of sacraments, of course it is no arrogating to themselves, but a plain vindicating of a right.
25. If at the least they once had in this world wherewithal they might easily without handiwork sustain this life, which property, when they were converted unto God, they dis- parted to the needy, then must we both be- lieve their infirmity, and bear with it. For usually such persons, having been, not better brought up, as many think, but what is the truth, more languidly brought up, are not able to bear the labor of bodily works. Such peradventure were many in Jerusalem. For it is also written, that they sold their houses and lands, and laid the prices of them at the Apostles' feet, that distribution might be made to every one as he had need.2 Because they were found, being near, and were useful to the Gentiles, who, being afar off,3 were thence called from the worship of idols, as it is said, " Out of Zion shall go forth the law, and the word of the Lord from Jerusalem," 4 therefore hath the Apostle called the Chris- tians of the Gentiles their debtors: "their debtors," saith he, "they are:" and hath added the reason why, " For if in their spir- itual things the Gentiles have communicated, they ought also in carnal things to minister unto them."5 But now there come into this profession of the service of God, both persons from the condition of slaves, or also freed- men, or persons on this account freed by their masters or about to be freed, likewise from the life of peasants, and from the exer- cise and plebeian labor of handicraftsmen, persons whose bringing up doubtless has been all the better for them, the harder it has been: whom not to admit, is a heavy sin. For many of that sort have turned out truly great men and meet to be imitated. For on this ac- count also " hath God chosen the weak things of the world to confound the things which are mighty, and the foolish things of the world hath He chosen to confound them who are wise; and ignoble things of the world, and things which are not, as though they were, that the things that are may be brought to nought: that no flesh may glory before God. ' ' 6 This pious and holy thought, accordingly, 1 Acts xiii. 4 Is. ii. 3.
Gal.
11. 9.
causeth that even such be admitted as bring no proof of a change of life for the better. For it doth not appear whether they come of purpose for the service of God, or whether running away empty from a poor and labori- ous life they want to be fed and clothed; yea, moreover, to be honored by them of whom they were wont to be despised and trampled on. Such persons therefore because they cannot excuse themselves from working by pleading infirmity of body, seeing they are convicted by the custom of their past life, do therefore shelter themselves under the screen of an ill scholarship, that from the Gospel badly understood they should essay to pervert precepts apostolical: truly " fowls of the air," but in lifting themselves on high through pride; and " grass of the field," but in being carnally minded.
26. That, namely, befalleth them which in undisciplined younger widows, the same Apostle saith must be avoided: " And withal they learn to be idle; and not only idle, but also busy bodies and full of words, speaking what they ought not." 7 This very thing said he concerning evil women, which we also in evil men do mourn and bewail, who against him, the very man in whose Epistles we read these things, do, being idle and full of words, speak what they ought not. And if there be any among them who did with that purpose come to the holy warfare,8 that they may please Him to whom they have proved themselves, these, when they be so vigorous in strength of body, and soundness of health, that they are able not only to be taught, but also, agree- ably unto the Apostle, to work, do, by receiv- ing of these men's idle and corrupt discourses, which they are unable, by reason of their un- skilled rawness, to judge of, become changed by pestiferous contagion into the same noi- someness: not only not imitating the obedi- ence of saints which quietly work, and of other monasteries9 which in most wholesome discipline do live after the apostolic rule; but also insulting better men than themselves, preaching up laziness as the keeper of the Gospel, accusing mercy as the prevaricator therefrom. For a much more merciful work is it to the souls of the weak, to consult for the fair fame of the servants of God, than it is to the bodies of men, to break bread to the hungry. Wherefore I would to God that these, which want to let their hands lie idle, would altogether let their tongues lie idle too. For they would not make so many willing to imitate them, if the examples they set were not merely lazy ones, but mute withal.
7 1 Tim. v. 13.
9 Cassian. de Inst. x. 22.
OF THE WORK OF MONKS.
5'7 27. As it is, however, they, against the Apostle of Christ, recite a Gospel of Christ. For so marvellous are the works of the slug- gards, hindered that they want to have that very thing by Gospel, which the Apostle en- joined and did on purpose that the Gospel itself should not be hindered. And yet, if from the very words of the Gospel we should compel them to live agreeably with their way of understanding it, they will be the first to endeavor to persuade us how they are not to be understood so as they do understand them. For certainly, they say that they therefore ought not to work, for that the birds of the air neither sow nor reap, of which the Lord hath given us a similitude that we should take no thought about such necessaries. Then why do they not attend to that which follows? For it is not only said, that " they sow not, neither reap;"1 but there is added, "nor gather in apothecas. " Now " apothecae " may be called either "barns," or word for word, "repositories." Then why do these persons want to have idle hands and full re- positories? Why do they lay by and keep what they receive of the labors of others, that thereof may be every day somewhat forth- coming? Why, in short, do they grind and cook? For the birds do not this. Or, if they find some whom they may persuade to this work also, namely, to bring unto them day by day viands ready made; at least their water they either fetch them from springs, or from cisterns and wells draw and set it by: this the fowls do not. But if so please them, let it be the study of good believers and most •devoted subjects of the Eternal King, to carry their service to His most valiant soldiers even to that length, that they shall not be forced even to fill a vessel of water for them- selves, if now-a-days people have surpassed even them which at that time were at Jerusa- lem, in a new grade of righteousness, step- ping out beyond them. To them, namely, by reason of famine being imminent, and foretold by the Prophets which were at that time,2 good believers sent out of Greece sup- plies of corn; of which I suppose they made them bread, or at least procured to be made; which thing the birds do not. But if now-a- days these persons, as I began to say, have surpassed these in some grade of righteous- ness, and do altogether in things pertaining to the maintenance of this life, as do the birds; let them show us men doing such ser- vice unto birds as they wish to be done unto them, except indeed birds caught and caged because they are not trusted, lest if they fly 1 Matt. vi. 26.
: Acts xi. 28-30.
they come not back: and yet these would rather enjoy liberty and receive from the fields what is enough, than take their food by men laid before them and made ready.
28. Here then shall these persons in their turn be in another more sublime degree of righteousness outdone, by them who shall so order themselves, that every day they shall betake them into the fields as unto pasture, and at what time they shall find it, pick up their meal, and having allayed their hunger, return. But plainly, on account of the keepers of the fields, how good were it, if the Lord should deign to bestow wings also, that the servants of God being found in other men's fields should not be taken up as thieves, but as starlings be scared off. As things are, however, such an one will do all he can to be like a bird, which the fowler shall not be able to catch. But, lo, let all men allow this to the servants of God, that when they will they should go forth into their fields, and thence depart fearless and refreshed: as it was or- dered to the people Israel by the law, that none should lay hands on a thief in his fields, unless he wanted to carry any thing away with him from thence;3 for if he laid hands on nothing but what he had eaten, they would let him go away free and unpunished. Whence also when the disciples of the Lord plucked the ears of corn, the Jews calumniated them on the score of the sabbath 4 rather than of theft. But how is one to manage about those times of year, at which food that can be taken on the spot is not found in the fields? Whoso shall attempt to take home with him any thing which by cooking he may prepare for himself, he shall, according to these persons' under- standing of it, be accosted from the Gospel with, " Put it down; for this the birds do not."
29. But let us grant this also, that the whole year round there may in the fields be found either of tree or of herbs or of any manner of roots, that which may be taken as food uncooked; or, at any rate, let so great exercise of body be used, that the things which require cooking, may be taken even raw without hurt, and people may even in winter weather, no matter how rough, go forth to their fodder; and so it shall be the case that nothing be taken away to be prepared, nothing laid up for the morrow. Yet will not those men be able to keep these rules, who for many days separating themselves from sight of men, and allowing none access to them, do shut themselves up, living in great earnestness of prayers. For these do use to shut up with themselves store of aliments, 4 Matt. xii. 1, 2.
5i8 THE WORKS OF ST. AUGUSTIN.
such indeed as are most easily and cheaply had, yet still a store which may suffice for those days during which they purpose that no man shall see them; which thing the birds do not. Now touching these men's exercis- ing of themselves in so marvellous continency, seeing that they have leisure for the doing of these things, and not in proud elation but in merciful sanctity do propose themselves for men's imitation, I not only do not blame it, but know not how to praise it as much as it deserves. And yet what are we to say of such men, according to these persons' under- standing of the evangelical words? Or haply the holier they be, the more unlike are they to the fowls? because unless they lay by for themselves food for many days, to shut them- selves up as they do they will not have strength? Howbeit, to them as well as us is it said, "Take therefore no thought for the morrow." x 30. Wherefore, that I may briefly embrace the whole matter, let these persons, who from perverse understanding of the Gospel labor to pervert apostolical precepts, either take no thought for the morrow, even as the birds of the air; or let them obey the Apostle, as dear children: yea rather, let them do both, be- cause both accord. For things contrary to his Lord, Paul the servant of Jesus Christ would never advise.2 This then we say openly to these persons; If the birds of the air ye in such wise understand in the Gospel, that ye will not by working with your hands procure food and clothing; then neither must ye put any thing by for the morrow, like as the birds of the air do put nothing by. But if to put somewhat by for the morrow, is possibly not against the Gospel where it is said, " Behold the birds of the air, for they neither sow nor reap nor gather into stores; " 3 then is it possibly not against the Gospel nor against similitude of the birds of the air, to maintain this life of the flesh by labor of cor- poral working.
31. For if they be urged from the Gospel that they should put nothing by for the mor- row, they most rightly answer, "Why then had the Lord Himself a bag in which to put by the money which was collected?4 Why so long time beforehand, on occasion of im- pending famine, were supplies of corn sent to the holy fathers? s Why did Apostles in such wise provide things necessary for the indi- gence of saints lest there should be lack thereafter, that most blessed Paul should thus write to the Corinthians in his Epistle: " Now 1 Matt. vi. 34. 4 John xii. 6.
2 Rom. i. 1.
5 Acts xi. 28-30.
3 Matt. vi. 26.
concerning the collection for the saints, as I have given order to the Churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that the gather- ings be not then first made when I come. And when I come, whomsoever ye shall ap- prove by your letters, them will I send to bring your liberality unto Jerusalem. And if it be meet that I go also, they shall go with me?"6 These and much else they most copiously and most truly bring forward. To whom we answer: Ye see then, albeit the Lord said, " Take no thought for the mor- row," yet ye are not by these words con- strained to reserve nothing for the morrow: then why do ye say that by the same words ye are constrained to do nothing? Why are the birds of the air not a pattern unto you for reserving nothing, and ye will have them to be a pattern for working nothing?
32. Some man will say: " What then does it profit a servant of God, that, having left the former doings which he had in the world he is converted unto the spiritual life and war- fare, if it still behove him to do business as of a common workman?" As if truly it could be easily unfolded in words, how greatly profiteth what the Lord, in answer to that rich man who was seeking counsel of lay- ing hold on eternal life, told him to do if he would fain be perfect: sell that he had, dis- tribute all to the indigence of the poor, and follow Him?7 Or who with so unimpeded course hath followed the Lord, as he who saith, " Not in vain have I run, nor in vain labored? " 8 who yet both enjoined these Works, and did them. This unto us, being by so great authority taught and informed, ought to suffice for a pattern of relinquishing our old resources, and of working with our hands. But we too, aided by the Lord Himself, are able perchance in some sort to apprehend what it doth still profit the servants of God. to have left their former businesses, while they do yet thus work. For if a person from being rich is converted to this mode of life, and is hindered by no infirmity of body, are we so without taste of the savor of Christ, as not to understand what an healing it is to the swell- ing of the old pride, when, having pared off the superfluities by which erewhile the mind was deadly inflamed, he refuses not, for the procuring of that little which is still naturally necessary for this present life, even a com- mon workman's lowly toil? If however he be from a poor estate converted unto this manner of life, let him not account himself 6 1 Cor. xvi. 1-4.
7 Matt. xix. 21.
« Phil. li. 16.
OF THE WORK OF MONKS.
519 to be doing- that which he was doing; afore- time, if foregoing the love of even increasing his ever so small matter of private substance, and now no more seeking his own but the things which be Jesu Christ's, ' he hath trans- lated himself into the charity of a life in common, to live in fellowship of them who have one soul and one heart to Godward, so that no man saith that any thing is his own, but they have all things common.2 For if in this earthly commonwealth its chief men in the old times did, as their own men of letters are wont in their most glowing phrase to tell ' of them, to that degree prefer the common! weal of the whole people of their city and country to their own private affairs, that one of them,3 for subduing of Africa honored with I a triumph, would have had nothing to give to his daughter on her marriage, unless by decree of the senate she had been dowered from the public treasury: of what mind ought he to be towards his commonwealth, who is a citizen of that eternal City, the heavenly Jerusalem, but that even what with labor of his own hands he earns, he should have in common with his brother, and if the same lack any thing, sup- ply it from the common store; saying with him whose precept and example he hath followed, "As having nothing, and possessing all things?"4 33. Wherefore even they which having re- linquished or distributed their former, whether ample or in any sort opulent, means, have chosen with pious and wholesome humility to be numbered among the poor of Christ; if they be so strong in body and free from ec- clesiastical occupations, (albeit, bringing as they do so great a proof of their purpose, and conferring from their former havings, either very much, or not a little, upon the indigence of the same society, the common fund itself and brotherly charity owes them in return a sustenance of their life,) yet if they too work with their hands, that they may take away all excuse from lazy brethren who come from a more humble condition in life, and therefore one more used to toil; therein they act far more mercifully than when they divided all their goods to the needy. If indeed they be unwilling to do this, who can venture to com- pel them? Yet then there ought to be found for them works in the monastery, which if more free from bodily exercise, require to be looked unto with vigilant administration, that not even they may eat their bread for nought, because it is now become the common prop- erty. Nor is it to be regarded in what mon- 1 Phil. ii. 21. ZScipio ap. V, I. iv.
asteries, or in what place, any man may have bestowed his former having upon his indigent brethren. For all Christians make one com- monwealth. And for that cause whoso shall have, no matter in what place, expended upon Christians the things they needed, in what place soever he also receiveth what himself hath need of, from Christ's goods3 he doth receive it. Because in what place soever himself has given to such, who but Christ re- ceived it? But, as for them who before they entered this holy society got their living by labor of the body, of which sort are the more part of them which come into monasteries, because of mankind also the more part are such; if they will not work, neither let them eat. For not to that end are the rich, in this Christian warfare, brought low unto piety, that the poor may be lifted up unto pride. As indeed it is by no means seemly that in that mode of life where senators become men of toil, there common workmen should be- come men of leisure; and whereunto there come, relinquishing their dainties, men who had been masters of houses and lands, there common peasants should be dainty.
34. But then the Lord saith, " Be not solicitous for your life what ye shall eat, nor for the body, what ye shall put on." Rightly: because He had said above, "Ye cannot serve God and mammon." For he who preaches the Gospel with an eye to this, that he may have whereof he may eat and whereof be clothed, accounts that he at the same time both serves God, because he preaches the Gospel; and mammon, because he preaches with an eye to these necessaries: which thing the Lord saith to be impossible. And hereby he who doth for the sake of these things preach the Gospel is convicted that he serves not God but mammon; however God may use him, he knows not how, to other men's advancement. For to this sentence doth He subjoin, saying "Therefore I say unto you, Be not solicitous for your life what ye shall eat, nor for your body what ye shall put on: " not that they should not procure these things, as much as is enough for necessity, by what means they honestly may; but that they should not look to these things, and for the sake of these do whatever in preaching of the Gospel they are bidden to do. The in- tention, namely, for which a thing is done, He calls the eye: of which a little above He was speaking with purpose to come down to