De Consideratione

17. We are now tired of the Court ; let us leave the palace ; they are waiting for us at home. The inmates are not only around you, but in a way they are inside you. It is not superfluous to consider how you propose to order your household, to provide for those who are in your lap and in your bosom. I say that the consideration is not only not superfluous, but that it is necessary. Listen to Paul's words, 'If a man knoweth not how to rule his own house, how shall he take care of the church of God ?'¹ And again, 'If any man provideth not for his own, and specially his own household, he hath denied the faith, and is worse than an unbeliever.'² When I say this, I am not admonishing you, occupied as you are with matters of the highest importance, to devote yourself to the lowest; in a way, to grow less, and spend on trifles what you owe to weighty affairs. Why entangle yourself in those things from which God has rescued you? ‘All these things’, He says, ‘shall be added unto you.’³ Still, you ought to do these things, and not leave the others undone. But while you personally attend to the great things, you should also personally provide representatives to see to your little things. For if a single servant cannot at the same time look after the cattle, and take charge of the tables, how can you without assistance attend both to your own house and to the house of the Lord? Of this latter we read, ‘O Israel, how great is the house of the Lord!’⁴ Your mind, intent on matters of so great and so varied importance, ought, in fact, to be relieved of all anxiety for more trifling and baser things. It should be free from all prepossessing and engrossing occupations. It should be of such nobility that no unworthy affection can drag it down. It should be so straightforward that no evil purpose can turn it aside. It should be cautious without harbouring stealthy suspicion. It should be watchful lest it be distracted by impertinent and inquisitive thoughts. It should be so rooted and grounded that it be not shaken by any sudden blast.⁵ It should be invincible, so that it sink not under even lasting tribulation. It should be so large that it can find ample room for any temporal loss.

18. Be quite sure that you must be stripped of these blessings, and smitten with these curses, if you divide your attention and wish to share yourself between the things of God and your own trivial affairs. You must get some one for the work, some one to do the grinding for you. For you, I say, not with you. There are some things you will do yourself, some with the assistance of other men, and some entirely through the agency of others. Who is a wise man, and he will understand these things? You must not let your consideration go to sleep over them. Now, in my opinion, the details of your household management belong to the class last mentioned. As I have intimated, you will do them by means of someone else. But your representative, if he be not faithful, will cheat; if he be not prudent, men will cheat him. So then, you must look out for a man both faithful and prudent to set over your household.⁶ Still, he will be useless if a third quality be lacking. Do you ask what this is? It is authority. For what is the good of his wishing to manage, and knowing how, as necessity arises, if he cannot act according to his wishes and his knowledge? You must therefore give him a free hand. If you think this is unreasonable, bear in mind that he is a faithful servant, who, nevertheless, desires to follow reason; and he is a prudent servant, who, nevertheless, knows how to follow reason. But a faithful and sagacious will can only avail when it is so adequately supported that it can act with perfect ease and freedom, and command the unhesitating obedience of all. All the rest must therefore be under him. Let him brook no opposition. Let there be no one to say, 'Why have you done so?' Let him have power to shut out and let in whom he chooses, to change the servants, to transfer the service to whom he likes and when he likes. Let all so fear him that all may benefit by him. Let him be before all that he may be a boon to all, and in all respects. Do not lend an ear when he is secretly disparaged by whisperers and backbiters; rather rebuke such slanderers. And I would like you to make a general rule of regarding with suspicion any man who is afraid to say openly what he has told you privately. But if in your judgement it ought to be told face to face, and he refuse, pronounce him an informer, not an accuser.

19. So then let one person assign their several duties to all the rest, and let the rest be responsible to the one person. You should trust him, and so gain time for yourself and the Church of God. If the choice lies between a trustworthy servant and a prudent one, it is better to appoint the former. Of the two this is certainly the safer course. However, if you cannot find a suitable person, even if a man be not so faithful as he ought, I advise you to put up with it rather than lose your way in this labyrinth of domestic care. Remember that Judas was our Lord's steward.⁷ What is more disgraceful for a bishop than that he should spend his energy on his furniture, and his bit of property? He should not be always prying into things, asking about every thing, eaten up with suspicion, and disturbed at every little loss or symptom of neglect. I say this to shame some of that sort, who never let a day pass without taking an inventory of all their belongings, reckoning up every item, and demanding an account of mites and farthings. Not so the Egyptian who gave up all to Joseph, and knew not what he had in his house.⁸ The Christian should blush who cannot trust a Christian with his property. He was not a believer, but he had faith in his servant, and set him over all his goods—and the servant was a foreigner.

20. Herein is a marvellous thing. The bishops can command men enough and to spare for the trust of souls, and yet cannot find a single person in whose hands they may place their small estates. They must be excellent judges of the relative values of things to take such great care of the smallest matters, and so little of the greatest. But, as we are given to clearly understand, we do more patiently suffer Christ's loss than our own. We meet our daily expenditure with a daily scrutiny, and know nothing of the constant damage which the Lord's flock sustains. There is a daily discussion with our servants about the price of food and the number of loaves: a conference with our presbyters to consider the sins of our people is a very rare occurrence. The ass falls, and there is some one to lift him up: the soul perishes, and no one takes account thereof. And no wonder, when we do not perceive our own unceasing defects! Are we not angry, do we not burn with indignation, are we not tormented with anxiety, whenever we cast up the figures? How much more patiently should we bear material than mental loss! 'Wherefore', says the Apostle, 'do ye not rather suffer to be defrauded?'⁹ You who teach others, pray teach yourself, if you have not already done so, to set a higher price upon yourself than upon your belongings. Those transitory things which cannot abide with you, make them pass away from you, not through you. The flowing stream hollows out a channel for itself; similarly temporal things coursing through the mind eat away the conscience. If the torrent can sweep across the fields without injuring the crops, you may confidently expect to handle such matters without mental hurt. I counsel you by all means to endeavour to divert the onset of these things. Many of them should be unknown to you, the greater number be unnoticed, some forgotten.

21. There are, however, some things as to which I would not have you ignorant : I refer to the character and pursuits of your various servants. You ought not to be the last to know the faults of your household, which, as we are aware, is the experience of very many. Wherefore, as I have said, let another manage the rest, but do you yourself see to the discipline. Trust that to nobody. If in your presence there is any tendency to arrogant conversation, or showy dress, stretch out your hand against such offences ; be yourself the avenger of the wrong done to you. Impunity is the mother of audacity, audacity brings forth excess. Holiness becomes the house of a bishop, modesty becomes it, good repute becomes it ; the guardian of all these is discipline. The priests of the household are either more highly esteemed than others, or they are the common talk. In the look, dress, gait of the priests about your person you should allow no trace of immodesty or indecency. Let your fellow bishops learn from you not to have about them boys with their hair curled, or effeminate youths.¹⁰ It is surely unbecoming for a bishop to go hither and thither surrounded by fops who wear the turban and use the curling iron. And remember the admonition of the wise man, ‘They are thy daughters : make not thy face cheerful toward them.’¹¹

22. And yet what I am commending to you is not austerity, but gravity. The former puts to flight the weaklings ; the latter checks the frivolous. If a man be austere, he is odious : if he be not grave, he becomes contemptible ; yet in everything there is a happy medium. I would not have you act with too great severity, nor with too great laxity. What is more pleasing than that moderation which prevents your severity making you oppressive, and your familiarity making you contemptible? In the palace be the Holy Father, at home the father of the family. Let your household love you; if they do not, make them fear you. It is always well to so keep the door of the lips as not to shut out the grace of affability. The hasty tongue must therefore always be bridled, but specially at the feast. Your deportment will be most fitting if in action you are strict, in look cheerful, in speech serious. Let not the chaplains, and those who are associated with you in the divine offices, be without honour. It is for you to provide yourself with such men as are worthy. Let all pay attention to them, as it is to yourself. Let them receive at your hand what is necessary for their support. Let them be content with the provision you make for them, and do you see that they want not. If you catch one of them begging more from your visitors, judge him as you would Gehazi;¹² and you must have the same rule for the doorkeepers, and the other officials. But all this is superfluous, for I remember that you long ago planned it all. What is more worthy of your apostleship? What more wholesome for your conscience, more conducive to good report, more profitable by way of example? It is an excellent rule to banish greed beyond the reach of scandal,¹³ and not only to be innocent of it.