On the Duties of the Clergy.
Chapter 43
‸219. As we have spoken of three of the virtues, there remains but the fourth for us to speak of. This is called temperance and moderation; wherein, before all else, tranquillity of mind, the attainment of gentleness, the grace of moderation, regard for what is virtuous, and reflection on what is seemly are sought and looked for.
220. We must keep to a certain order in life, so that a foundation may be laid with our first feelings of modesty, for that is the friend and ally of calmness of mind. Avoiding over-confidence, averse to all excess, it loves sobriety, guards what is honourable, and seeks only what is seemly.
221. Let choice of intercourse come next. Let us link ourselves with older men of approved goodness. For as the companionship of people of our own age is the pleasanter, so that of our elders is the safer. By their guidance and the conduct of their lives they give colour to the character of younger men, and tinge them as it were with the deep purple of probity. For if they who are ignorant of a locality are very glad to take a journey in the company of skilled guides, how much more ought young men to enter on the path of life, which is new to them, in the company of old men; so that they may not go wrong, and turn aside from the true path of virtue. For nothing is better than to have the same men both to direct us in life, and also to be witnesses of how we live.
222. One must also in every action consider what is suitable for different persons, times, and ages, and what will also be in accordance with the abilities of individuals. For often what befits one does not befit another; one thing suits a youth, another an old man; one thing does in danger, another in good fortune.
223. David danced before the ark of the Lord. Samuel did not dance; yet David was not blamed, while the other was praised. David changed his countenance before the king, whose name was Achish. If he had done this without any fear of being recognized, he would certainly not have escaped the charge of levity. Saul also, surrounded by the company of prophets, himself prophesied. Yet of him alone, as though he were unworthy, was it said: “Is Saul also among the prophets?”
Chapter 44
‸224. Each one knows his own powers. Therefore let each one apply himself to that which he has chosen as suitable to himself. But he must first consider what will be the consequences. He may know his good points, but he must know his faults also. He must also be a fair judge of himself, so as to aim at what is good and avoid what is bad.
225. One is more fitted for the post of reader, another does better for the singing, a third is more solicitous for exorcising those possessed with an evil spirit, another, again, is held to be more suited to have the charge of the sacred things. All these things a priest should look at. He should give each one that particular duty for which he is best fitted. For whither each one’s bent of mind leads him, or whatever duty befits him, that position or duty is filled with greater grace.
226. But as this is a difficult matter in every state of life, so in our case it is most difficult. For each one is wont to follow his parent’s choice in life. Thus those whose fathers were in the army generally enter the army too. And others do the same with regard to the different professions.
227. In the clerical office, however, nothing is more rare than to find a man to follow his father’s footsteps, either because the difficulties of the work hold him back, or continence in the uncertain days of youth is too difficult to hold to, or the life seems to be too quiet for the activity of youth. So they turn to those pursuits which are thought to be more showy. Most, indeed, prefer the present to the future. They are fighting for the present, we for the future. Wherefore it follows that the greater the cause in which we are engaged, the more must our attention be devoted to it.
Chapter 45
‸228. Let us then hold fast modesty, and that moderation which adds to the beauty of the whole of life. For it is no light thing in every matter to preserve due measure and to bring about order, wherein that is plainly conspicuous which we call “decorum,” or what is seemly. This is so closely connected with what is virtuous, that one cannot separate the two. For what is seemly is also virtuous—and what is virtuous is seemly. So that the distinction lies rather in the words than in the things themselves. That there is a difference between them we can understand, but we cannot explain it.
229. To make an attempt to get some sort of a distinction between them, we may say that what is virtuous may be compared to the good health and soundness of the body, whilst what is seemly is, as it were, its comeliness and beauty. And as beauty seems to stand above soundness and health, and yet cannot exist without them, nor be separated from them in any way—for unless one has good health, one cannot have beauty and comeliness—so what is virtuous contains in itself also what is seemly, so as to seem to start with it, and to be unable to exist without it. What is virtuous, then, is like soundness in all our work and undertaking; what is seemly is, as it were, the outward appearance, which, when joined with what is virtuous, can only be known apart in our thoughts. For though in some cases it seems to stand out conspicuous, yet it has its root in what is virtuous, though the flower is its own. Rooted in this, it flourishes; otherwise it fails and droops. For what is virtue, but to avoid anything shameful as though it were death? And what is the opposite of virtue, except that which brings barrenness and death? If, then, the essence of virtue is strong and vigorous, seemliness will also quickly spring forth like a flower, for its root is sound. But if the root of its purpose is corrupt, nothing will grow out of it.
230. In our writings this is put somewhat more plainly. For David says: “The Lord reigneth, He is clothed with splendour.” And the Apostle says: “Walk honestly as in the day.” The Greek text has ευσχημόνως—and this really means: with good clothing, with a good appearance. When God made the first man, He created him with a good figure, with limbs well set, and gave him a very noble appearance. He had not given him remission of sins. But afterwards He, Who came in the form of a servant, and in the likeness of man, renewed him with His Spirit, and poured His grace into his heart, and put on Himself the splendour of the redemption of the human race. Therefore the Prophet said: “The Lord reigneth, He is clothed with splendour.” And again he says: “A hymn beseems Thee, O God, in Sion.” That is: It is right and good to fear Thee, to love Thee, to pray to Thee, to honour Thee, for it is written: “Let all things be done decently and in order.” But we can also fear, love, ask, honour men; yet the hymn especially is addressed to God. This seemliness which we offer to God we may believe to be far better than other things. It befits also a woman to pray in an orderly dress, but it especially beseems her to pray covered, and to pray giving promise of purity together with a good conversation.
Chapter 46
‸231. Seemliness, therefore, which stands conspicuous has a twofold division. For there is what we may call a general seemliness, which is diffused through all that is virtuous, and is seen, as one may say, in the whole body. It is also individual, and shows itself clearly in some particular part. The first has a consistent form and the perfection of what is virtuous harmonizing in every action. For all its life is consistent with itself, and there is no discrepancy in anything. The other is concerned when there is any special action done in a virtuous course of life.
232. At the same time let us note that it is seemly to live in accordance with nature, and to pass our time in accordance with it, and that whatever is contrary to nature is shameful. For the Apostle asks: “Is it comely that a woman pray unto God uncovered; doth not nature itself teach you that if a man have long hair, it is a shame unto him? For it is contrary to nature.” And again he says: “If a woman have long hair, it is a glory unto her.” It is according to nature, since her hair is given her for a veil, for it is a natural veil. Thus nature arranges for us both character and appearance, and we ought to observe her directions. Would that we could guard her innocence, and not change what we have received by our wickedness!
233. We have that general seemliness; for God made the beauty of this world. We have it also in its parts; for when God made the light, and marked off the day from the night, when He made heaven, and separated land and seas, when He set the sun and moon and stars to shine on the earth, He approved of them all one by one. Therefore this comeliness, which shone forth in each single part of the world, was resplendent in the whole, as the Book of Wisdom shows, saying: “I existed, in whom He rejoiced when He was glad at the completion of the world.” Likewise also in the building up of the human body each single member is pleasing, but the right adjustment of the members all together delights us far more. For thus they seem to be united and fitted in one harmonious whole.