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of a reminder contrary to what has been ordered, or beyond what was ordered for him, if he must have the work. RESPONSE. Taking for oneself is altogether displeasing to God; and it is neither fitting nor profitable for those who are zealous to keep the bond of peace; but if he persists in being rash, it is profitable for the work to be taken from him. For he does not keep the commandment of the one who said: “In whatever state each was called, brothers, in that let him remain;” and even more pointedly: “Not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned.” QUESTION 120. How might one overcome the love of pleasure in foods. RESPONSE. By judging the principle of what is profitable, to always have as a guide and teacher for those things taken for use, whether they are pleasant or unpleasant. QUESTION 127. Some say that it is impossible for a man not to be angry. RESPONSE. If it is possible for a soldier to be angry in the sight of a king, not even so does what is said have reason. For if the sight of a man, of equal honour by nature, through the superiority of his rank has prevented the passion, how much more, if one is fully persuaded that he has God as an overseer of his own movements? For God, who tests hearts and minds, sees the movements of the soul much more than a man sees what is in the face. QUESTION 128. Concerning the one who wants to practice self-control beyond his power, so that he is even hindered in the commandment set before him, whether one ought to allow it. RESPONSE. The question does not seem to me to have been put properly. For self-control does not consist in the abstinence from irrational foods, in which occurs the harsh treatment of the body condemned by the Apostle, but in the complete renunciation of one's own desires. And how much danger there is in falling away from the Lord's commandment because of one's own will, is clear from the things said by the Apostle, when he said: “carrying out the desires of the flesh and of the mind, and we were by nature children of wrath.” 31.1169 QUESTION 129. He who fasts much, but at mealtime is unable to tolerate the common food, what should he choose instead, to fast with the brothers, and to eat with them, or, because of fasting immoderately, to have need of other foods at mealtime. RESPONSE. The occasion for fasting is not the will of each, but the need of those who have come for piety; just as the Acts of the Apostles record, and we learn from the chosen David. If, therefore, one fasts according to such a principle, he is surely deemed worthy of being able. For he who promised is faithful. QUESTION 130. How must one fast, when a need for fasting arises for something sought for piety; as one compelled, or with eagerness. RESPONSE. Since the Lord says, “Blessed are those who hunger and thirst for righteousness,” anything that contributes to piety, if not done with desire and zeal, is dangerous. So for one who is fasting not to do this eagerly is not without danger; and fasting at a time of such need is necessary, since the Apostle, along with his other achievements, also related this for our instruction, “in frequent fastings.” QUESTION 131. He who does not partake from where the brothers eat, but seeks something else, whether he does well. RESPONSE. In general, to seek out food is against the commandment, since the Lord said: “Do not seek what you are to eat, and what you are to drink; and do not be anxious;” and having added more strikingly: “For all these things the nations seek.” But it is the duty of the one appointed to fulfill carefully that, “and distribution was made to each as any had need.” QUESTION 132. He who says, "This harms me," and is grieved if something else is not given to him, what is he. RESPONSE. It seems that he has not been fully convinced of the hope of Lazarus, nor has he known the love of the one entrusted with the care of all, including himself. And in general, each one ought not to entrust to himself the judgment concerning what is harmful or beneficial; 31.1172 but to the one appointed to discern what is needful for each, seeking primarily the benefit of the soul, and so in the second place the things pertaining to

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ὑπομνήσεως παρὰ τὸ διατεταγμένον, ἢ ὑπὲρ τὸ διατεταγμένον αὐτῷ, εἰ δεῖ ἔχειν τὸ ἔργον. ΑΠΟΚΡΙΣΙΣ. Τὸ μὲν ἑαυτῷ λαμβάνειν καθόλου ἀπαρέσκει Θεῷ· καὶ οὔτε πρέπει, οὔτε συμφέρει τοῖς ἐσπουδακόσι τὸν σύνδεσμον τῆς εἰρήνης φυλάσσειν· εἰ δὲ ἐπι μένοι προπετευόμενος, συμφέρει ἀρθῆναι ἀπ' αὐ τοῦ τὸ ἔργον. Οὐ γὰρ φυλάσσει τὸ πρόσταγμα τοῦ εἰπόντος· Ἕκαστος ἐν ᾧ ἐκλήθη, ἀδελφοὶ, ἐν τούτῳ μενέτω· καὶ ἔτι ἐντρεπτικώτερον· Μὴ ὑπερ φρονεῖν, παρ' ὃ δεῖ φρονεῖν, ἀλλὰ φρονεῖν εἰς τὸ σωφρονεῖν, ἑκάστῳ ὡς ὁ Θεὸς ἐμέρισε μέτρον πίστεως. ΕΡΩΤΗΣΙΣ ΡΚʹ. Πῶς ἄν τις ἡττηθῇ τῆς ἐν βρώμασι φιληδονίας. ΑΠΟΚΡΙΣΙΣ. Κρίνας τὸν λόγον τοῦ συμφέροντος, ὁδηγὸν καὶ διδάσκαλον ἔχειν ἀεὶ τῶν εἰς τὴν χρῆσιν παραλαμβα νομένων, εἴτε ἡδέα εἴτε ἀηδῆ ταῦτα εἴη ΕΡΩΤΗΣΙΣ ΡΚΖʹ. Λέγουσί τινες, ὅτι ἀδύνατόν ἐστι μὴ ὀργισθῆναι ἄνθρωπον. ΑΠΟΚΡΙΣΙΣ. Εἰ δυνατόν ἐστι τῷ στρατιώτῃ ἐν ὄψεσι βασιλέως ὀργισθῆναι, οὐδὲ οὕτω λόγον ἔχει τὸ λεγόμενον. Εἰ γὰρ ἀνθρώπου ὄψις ἰσοτίμου κατὰ τὴν φύσιν διὰ τὴν ὑπεροχὴν τοῦ ἀξιώματος ἐκώλυσε τὸ πάθος, πόσῳ μᾶλλον, ἐὰν πληροφορηθῇ τις Θεὸν ἔχειν ἐπ όπτην τῶν ἰδίων κινημάτων; Πολὺ γὰρ πλέον ὁ Θεὸς, ὁ ἐτάζων καρδίας καὶ νεφροὺς, βλέπει τὰ κι νήματα τῆς ψυχῆς, ἢ ἄνθρωπος τὰ εἰς πρόσωπον. ΕΡΩΤΗΣΙΣ ΡΚΗʹ. Τῷ θέλοντι ἐγκρατεύεσθαι ὑπὲρ δύναμιν, ὥστε καὶ εἰς τὴν προκειμένην ἐντολὴν ἐμποδίζεσθαι, εἰ δεῖ συγχωρεῖν. ΑΠΟΚΡΙΣΙΣ. Τὸ ἐρώτημα οὐ κυρίως φαίνεταί μοι πεποιημέ νον. Ἡ γὰρ ἐγκράτεια οὐκ ἐν ἀποχῇ ἀλόγων βρω μάτων ἐστὶν, ἐν ᾗ συμβαίνει ἡ ὑπὸ τοῦ Ἀπο στόλου κατηγορουμένη ἀφειδία σώματος, ἀλλ' ἐν τελείᾳ ἀναχωρήσει τῶν ἰδίων θελημάτων. Ὅσον δὲ ἔχει κίνδυνον διὰ τὸ ἴδιον θέλημα τῆς ἐντολῆς τοῦ Κυρίου ἐκπεσεῖν, δῆλον ἐκ τῶν ὑπὸ τοῦ Ἀποστόλου εἰρημένων, εἰπόντος· Ποιοῦντες τὰ θελή ματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἦμεν τέκνα φύσει ὀργῆς. 31.1169 ΕΡΩΤΗΣΙΣ ΡΚΘʹ. Ὁ πολλὰ νηστεύων, ἐν δὲ τῇ μεταλήψει μὴ δυ νάμενος ἀνέχεσθαι τοῦ βρώματος τοῦ κοι νοῦ, τί μᾶλλον ἑλέσθαι ὀφείλει, νηστεύειν μετὰ τῶν ἀδελφῶν, καὶ ἐσθίειν μετ' αὐτῶν, ἢ, διὰ τὸ ἀμέτρως νηστεύειν, ἄλλων βρωμά των ἔχειν χρείαν ἐν τῇ μεταλήψει. ΑΠΟΚΡΙΣΙΣ. Νηστείας καιρὸς, οὐ τὸ θέλημα ἑκάστου, ἀλλ' ἡ χρεία τῶν εἰς θεοσέβειαν ἡκόντων· καθὼς καὶ αἱ Πράξεις τῶν ἀποστόλων ἱστοροῦσι, καὶ παρὰ τοῦ ἐκλεκτοῦ ∆αβὶδ μανθάνομεν. Ἐὰν οὖν τις κατὰ λόγον τοιοῦτον νηστεύῃ, καὶ τοῦ δύνα σθαι πάντως καταξιοῦται. Πιστὸς γὰρ ὁ ἐπαγγει λάμενος. ΕΡΩΤΗΣΙΣ ΡΛʹ. Πῶς χρὴ νηστεύειν, ὅταν χρεία γένηται νηστείας πρός τι τῶν εἰς θεοσέβειαν ἐπιζητουμένων· ὡς ἀναγκαζόμενον, ἢ μετὰ προθυμίας. ΑΠΟΚΡΙΣΙΣ. Τοῦ Κυρίου λέγοντος, Μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, πᾶν τὸ συντελοῦν εἰς θεοσέβειαν, μὴ μετ' ἐπιθυμίας καὶ σπουδῆς γινό μενον, ἐπικίνδυνον. Ὥστε τὸν μὲν νηστεύοντα μὴ προθύμως τοῦτο ποιεῖν οὐκ ἀκίνδυνον· τὸ δὲ νηστεύειν ἐν καιρῷ χρείας τοιαύτης ἀναγκαῖον, τοῦ Ἀποστόλου μετὰ τῶν ἄλλων αὐτοῦ κατορθωμάτων καὶ τοῦτο πρὸς διδασκαλίαν ἡμετέραν διηγησαμένου τὸ, Ἐν νηστείαις πολλάκις. ΕΡΩΤΗΣΙΣ ΡΛΑʹ. Ὁ μὴ μεταλαμβάνων ὅθεν οἱ ἀδελφοὶ ἐσθίουσιν, ἀλλ' ἕτερον ἐπιζητῶν, εἰ καλῶς ποιεῖ. ΑΠΟΚΡΙΣΙΣ. Καθόλου τὸ ἐπιζητεῖν βρῶμα παρ' ἐντολήν ἐστι, τοῦ Κυρίου εἰπόντος· Μὴ ζητεῖτε τί φάγητε, καὶ τί πίητε· καὶ μὴ μετεωρίζεσθε· καὶ κατα πληκτικώτερον ἐπενεγκόντος· Ταῦτα γὰρ πάντα τὰ ἔθνη ἐπιζητεῖ. Τοῦ δὲ ἐπιτεταγμένου ἐστὶ πληροῦν ἐπιμελῶς τὸ, ∆ιεδίδοτο δὲ ἑκάστῳ, καθότι ἄν τις χρείαν εἶχεν. ΕΡΩΤΗΣΙΣ ΡΛΒʹ. Ὁ λέγων, ὅτι βλάπτει με τοῦτο, καὶ λυπούμε νος, ἐὰν ἄλλο μὴ δοθῇ αὐτῷ, τί ἐστιν. ΑΠΟΚΡΙΣΙΣ. Φαίνεται, ὅτι οὐκ ἐπληροφορήθη τὴν ἐλπίδα Λα ζάρου, οὔτε ἐγνώρισε τὴν ἀγάπην τοῦ πεπιστευμέ νου τὴν πάντων καὶ αὐτοῦ ἐπιμέλειαν. Καθόλου δὲ οὔτε περὶ τοῦ βλάπτοντος ἢ ὠφελοῦντος ἑαυτῷ ἐπι 31.1172 τρέπειν τὴν δοκιμασίαν ἕκαστος ὀφείλει· ἀλλὰ τῷ ἐπιτεταγμένῳ δοκιμάζειν τὸ ἑκάστῳ χρειῶδες, προ ηγουμένως τὸ ὄφελος τῆς ψυχῆς ἐπιζητοῦντι, καὶ οὕτω δευτέρῳ λόγῳ τὰ πρὸς