CHAPTER VIII It is more easy for such as dwell apart to practise virtue, than for such as have the care of many
CHAPTER VIII
It is more easy for such as dwell apart to practise virtue, than for such as have the care of many
[BASIL.] 549. What then? Shall we appoint to the stewardship of the Church, those who are engaged in public, who are anxious about worldly things, who are veterans in contention and railing, who are endued with boundless craft, and are accustomed to luxury?
[CHRYSOSTOM.] 550. Far from it, my excellent friend, said I, such men should never enter our thoughts when the question of priests arises, but only he who, while conversing and occupied with all men, is able to preserve more simple and unshaken than monks themselves, purity and serenity, sanctity, patience, and sobriety, and all other good qualities which monks possess.
551. Thus he who has many defects is able to conceal them by solitude, and to render them inert by associating himself with nobody; but when he comes into public, all he obtains is to become ridiculous, and he runs into greater danger.
552. The same almost would have befallen me, if the providence of God had not quickly restrained the fire from my head.
553. It is not possible that one in this condition should be concealed when he is placed in public, but all is then detected; and as the fire tries metallic substances, so the test to which the clergy are put indicates what the souls of the men are; so that if a man is irascible, or pusillanimous, or arrogant, or boastful, or anything else, this reveals it all, and speedily exposes his vices.
554. Not only does it expose his vices, it renders them worse and more powerful. Even the wounds of the body when chafed become more difficult to heal; and the passions of the soul when stimulated and excited commonly become more violent, and urge their possessors to transgress the more.
555. They carry away him that is heedless, to love of praise, haughtiness, and the desire of wealth; and they drag him into luxury, licence, indifference, and gradually into evils worse than these, and which are produced by them.
556. There are many things in the way which can paralyze the soul’s activity, and hinder its straightforward career.
557. First of all there is conversation with women. For he who is in authority, and cares for all his flock, must not be concerned for the division containing the men, and overlook that of the women, which urgently requires more forethought, because it easily lapses into sin; wherefore he that has been appointed to administer the office of a bishop is required to be, if not more so, at least in an equal measure solicitous for their health. For he must visit the sick, comfort the sorrowful, chide the negligent, and help the afflicted.
558. Upon such occasions the evil one would discover many avenues of approach, if a man did not fortify himself by very careful custody. For the eye wounds and troubles the soul; not merely the eye of a wanton woman, but even that of a prudent one; flatteries also render men susceptible, and esteem enslaves them, while fervent love—the cause of all good things—becomes the cause of countless evils to those who use it not aright.
559. And it has occurred that constant solicitude has blunted acuteness of perception, and rendered the bird more heavy than lead; while anger, coming down like smoke, has occupied the whole inner man.
560. Why should I mention the mischiefs which result from grief, reproaches, insults, and rebukes, from superiors and from inferiors, from wise and from unwise?