S. AURELII AUGUSTINI HIPPONENSIS EPISCOPI DE OPERE MONACHORUM LIBER UNUS .
2. Primum ergo videndum quid dicant illius professionis homines qui operari nolunt: deinde, si eos non recte sentire invenerimus, ad eorum correctione
10. Apertius et clarius id esse ex consequentibus. Et redit rursus, modisque omnibus etiam atque etiam commendat quid sibi liceat, et tamen non faciat
16. Paulus praecipiens operari servos Dei, non vult tamen eorum necessitates minus curari a fidelibus. Labor servis Dei eligendus qui animo libero exe
18. Et paulo post dicit: Nam de ministerio quod fit in sanctos, ex abundanti est mihi scribere vobis. Scio enim promptum esse animum vestrum, de quo g
19. Sicut ergo non cessavit Apostolus, imo Spiritus Dei possidens et implens et agens cor ejus, exhortari fideles qui haberent hujusmodi substantiam,
24. Hanc quaestionem breviter solverem, si dicerem, quia et juste dicerem, credendum esse Apostolo. Ipse enim sciebat cur in Ecclesiis Gentium non opo
25. Si saltem habebant aliquid in hoc saeculo, quo facile sine opificio sustentarent istam vitam, quod 0568 conversi ad Deum indigentibus dispertiti s
26. Contingit enim eis quod in viduis junioribus indisciplinatis cavendum idem apostolus dicit: Simul autem et otiosae esse discunt non solum autem o
28. Proinde rursus istos alio sublimiore gradu justitiae superabunt, qui se ita instituerint, ut quotidie in agros tanquam in pastum pergant, et quo t
29. Verum et hoc concedamus, toto vertente anno posse in agris reperiri vel ex arbore vel ex herbis, vel ex quibusque radicibus quod in escam sumi pos
30. Quapropter, ut breviter complectar, isti qui ex Evangelii perverso intellectu tam manifesta apostolica praecepta pervertere moliuntur, aut non cog
33. Quamobrem etiam illi qui relicta vel distributa, sive ampla, sive qualicumque opulenta facultate, inter pauperes Christi pia et salubri humilitate
35. Et quod sequitur de volatilibus coeli et de liliis agri, ad hoc dicit, ne quisquam Deum putet servorum suorum necessaria non curare cum ejus sapi
39. Minus enim peccatur, si non laudetur peccator in desideriis animae suae, et qui iniqua gerit benedicatur (Psal. IX, 24).
17. On account then of these either occupations of the servants of God, or bodily infirmities, which cannot be altogether wanting, not only doth the Apostle permit the needs of saints to be supplied by good believers, but also most wholesomely exhorteth. For, setting apart that power, which he saith himself had not used, which yet that the faithful must serve unto, he enjoins, saying, “Let him that is catechised in the word, communicate unto him that doth catechise him, in all good things:”56 Gal. vi. 6 setting apart, then, this power, which that the preachers of the word have over them to whom they preach, he often testifieth; speaking, moreover, of the saints who had sold all that they had and distributed the same, and were dwelling at Jerusalem in an holy communion of life, not saying that any thing was their own, to whom all things were in common,57 Acts ii. 44: iv. 32 and their soul and heart one in the Lord: that these by the Churches of the Gentiles should have what they needed bestowed upon them, he chargeth and exhorteth. Thence is also that to the Romans: “Now therefore I will go unto Jerusalem, to minister unto the saints. For it hath pleased Macedonia and Achaia to make a certain contribution for the poor of the saints which are at Jerusalem. For it hath pleased them; and their debtors they are. For if in their spiritual things the Gentiles have communicated, they ought also in carnal things to minister unto them.”58 Rom. xv. 25–27 This is like that which he says to the Corinthians: “If we have sown unto you spiritual things, is it a great thing if we reap your carnal things?”59 1 Cor. ix. 11 Also to the Corinthians in the second Epistle: “Moreover, brethren, we do you to wit of the grace of God bestowed on the Churches of Macedonia; how that in a great trial of affliction the abundance of their joy and their deep poverty abounded in the riches of their liberality; for to their power, I bear record, yea, and beyond their power, they were willing of themselves; with many prayers beseeching of us the grace and the fellowship of the ministering to the saints: and not as we hoped, but first they gave their own selves to the Lord, and unto us by the will of God, insomuch, that we desired Titus, that as he had begun, so he would also finish in you the same grace also. But as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also. I speak not by commandment, but by occasion of the forwardness of others, and to prove the exceeding dearness of your love. For ye know the grace of our Lord Jesus Christ, that, though He was rich, yet for your sakes He became poor, that ye through His poverty might be made rich. And herein I give advice: for this is expedient for you, who have begun before, not only to do, but also to be willing a year ago; now therefore perfect it in the doing; that as there is a readiness to will, so of performance also out of that which each hath. For if there be first a ready mind, it is acceptable according to that a man hath, not according to that he hath not. Not, namely, that others may have ease, and ye straits; but by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may become a supply for your want: that there may be equality, as it is written, He that had gathered much had nothing over; and he that had gathered little had no lack. But thanks be to God, which put the same earnest care for you into the heart of Titus: for indeed he accepted the exhortation; but being more forward, of his own accord he went forth unto you. And we have sent with him the brother, whose praise is in the Gospel throughout all the Churches; and not that only, but he was also ordained of the Churches as a companion of our travail, with this grace which is administered by us to the glory of the Lord, and our ready mind: avoiding this, that no man should blame us in this abundance which is administered by us. For we provide for honest things, not only in the sight of the Lord, but also in the sight of men.”60 2 Cor. viii. 1–21 In these words appeareth how much61 Read perhaps “quantam;” “how great the Apostle willed to be the care.” the Apostle willed it not only to be the care of the holy congregations62 Plebium to minister necessaries to the holy servants of God, giving counsel in this, because this was profitable more to the persons themselves who did this, than to them towards whom they did it, (for to those another thing was profitable, that is, that they should make of this service of their brethren towards them an holy use, and not with an eye to this serve God, nor take these things but to supply necessity, not to feed laziness:) but likewise his own care the blessed Apostle saith to be so great in this ministration which was now in transmitting through Titus, that a companion of his journey was on this account, he tells us, ordained by the Churches, a man of God well reported of, “whose praise,” says he, “is in the Gospel throughout all the Churches.” And to this end, he says, was the same ordained to be his companion, that he might avoid men’s reprehensions, lest, without witness of saints associated with him in this ministry, he should be thought by weak and impious men to receive for himself and turn aside into his own bosom, what he was receiving for supplying the necessities of the saints, by him to be brought and distributed to the needy.
17. Paulus vult a fidelibus suppleri necessitates servorum Dei, qui victum sibi propter occupationes vel infirmitates comparare non valent. Ministerium in sanctos, quo supplentur carnalia iis a quibus vicissim accipiuntur spiritualia. Paulo obediant et servi Dei laborando; et boni fideles eorum necessitates supplendo. Propter has igitur vel occupationes servorum Dei, vel infirmitates corporales quae omnino deesse non possunt, non solum permittit Apostolus sanctorum indigentias suppleri a bonis fidelibus, sed etiam saluberrime hortatur. Excepta enim illa potestate, qua se dicit ipse non usum, cui tamen serviendum esse a fidelibus praecipit, dicens, Communicet qui catechizatur verbo, ei qui se catechizat, in omnibus bonis (Galat. VI, 6): excepta ergo hac potestate, quam verbi praedicatores habere in eos quibus praedicant, saepe testatur, etiam sanctis qui omnia sua vendita distribuerant, et Jerosolymis habitabant in sancta communione vitae, non dicentes aliquid proprium, quibus erant omnia communia, et anima et cor unum in Deum (Act. II, 44, et IV, 32); ab Ecclesiis Gentium necessaria conferri praecipit et hortatur. Inde est et illud ad Romanos: Nunc igitur pergam Jerusalem ministrare sanctis. Placuit enim Macedoniae et Achaiae communionem aliquam facere in pauperes sanctorum, qui sunt Jerusalem. Placuit enim illis, et debitores eorum sunt. Si enim spiritualibus eorum communicaverunt Gentes, debent et in carnalibus ministrare eis (Rom. XV, 5, 27). Hoc simile est illi quod ait ad Corinthios: Si nos vobis spiritualia seminavimus, magnum est si carnalia vestra metamus (I Cor. IX, 11)? Item ad Corinthios in secunda: Notam autem, inquit, vobis facimus, fratres, gratiam Dei quae data est in Ecclesiis Macedoniae, quia in multa probatione tribulationis , abundantia gaudii eorum et profunda paupertas eorum abundavit in divitiis simplicitatis eorum; quia secundum vires, testimonium perhibeo , et supra vires voluntarii fuerunt, cum multis precibus obsecrantes nos gratiam et communionem ministrationis quae fit in sanctos: et non quomodo speravimus, sed se ipsos tradiderunt primum Domino, et nobis per voluntatem Dei, ad deprecandum Titum, ut quomodo coepit, sic et consummet in vos etiam gratiam istam. Sed quomodo semper abundatis in omnibus fide, et verbo, et scientia, et omni studio, et ea quae ex vobis est in nos charitate, ut et in hac gratia abundetis. Non secundum imperium dico, sed propter aliorum studium et vestrae charitatis charissimum probans. Scitis enim gratiam Domini nostri Jesu Christi, quoniam propter vos pauper factus est, cum dives esset, ut illius paupertate vos ditaremini. Et consilium in hoc do: hoc enim vobis prodest, qui non solum facere, sed etiam velle coepistis ab anno priore; 0563 nunc autem et facto perficite, ut quemadmodum promptus est animus voluntatis, ita sit et perficiendi ex eo quod quisque habet. Si enim promptus est animus, secundum id quod habet acceptabilis est, non secundum id quod non habet. Non enim ut aliis sit refectio, vobis autem angustia, sed pro aequalitate in hoc tempore, ut vestra abundantia sit ad illorum inopiam, ut et illorum abundantia fiat in vestram inopiam, ut fiat aequalitas, sicut scriptum est: Qui multum, non abundavit; et qui modicum, non defuit illi. Gratias autem Deo, qui dedit idem studium pro vobis in corde Titi: quia consolationem quidem suscepit; studiosior autem cum esset, sponte exiit ad vos. Misimus autem cum eo fratrem, cujus laus in Evangelio est per omnes Ecclesias. Non solum autem, sed et ordinatus est ab Ecclesiis comes peregrinationis nostrae, cum hac gratia quae ministratur a nobis ad Domini gloriam et promptum animum nostrum : devitantes hoc, ne quis nos reprehendat in hac plenitudine, quae ministratur a nobis. Providemus enim bona, non solum coram Deo, sed etiam coram hominibus. In his verbis apparet, quantum non solum curam sanctarum plebium esse voluerit, ministrare necessaria sanctis Dei servis, consilium in hoc dans, quia hoc magis ipsis qui hoc faciebant proderat, quam illis erga quos faciebant (illis enim aliud proderat, id est, hoc erga se obsequio fratrum suorum sancte uti, nec propter hoc Deo servire, nec ista sumere nisi ad supplendam necessitatem, non ad pascendam pigritiam): sed etiam suam curam beatus Apostolus tantam dicit in hac ministratione, quae nunc per Titum transmittebatur, ut comitem peregrinationis suae propter hoc commemoret ordinatum ab Ecclesiis, boni testimonii hominem Dei, cujus laus, inquit, in Evangelio est per omnes Ecclesias. Et ad hoc dicit illum ordinatum comitem sibi, ut devitaret hominum reprehensiones, ne sine testimonio sanctorum in hoc ministerio sociorum, tanquam sibi accipere, et in sinus suos convertere ab infirmis et impiis putaretur, quae accipiebat ad supplendas necessitates sanctorum per se afferenda vel distribuenda indigentibus.