[2049] Gen. xlii. 9, 16.
[2050] Ib. ver. 21.
[2051] 1 Kings iii. 24-27.
[2052] 1 Sam. xxv. 22, 34.
[2053] 1 Cor. xvi. 5, 7.
[2054] 2 Cor. i. 15-17, 23; ii. 1.
[2055] Gen. xix. 2, 3.
[2056] 2 Kings xx. 1-6.
[2057] Jonah iii. 4 (LXX.).
[2058] Ezek. xxxiii. 14, 15.
[2059] Jer. xviii. 7, 10; xxvi. 2, 3.
[2060] 1 Sam. xv. 11, 35.
[2061] Ezek. xxxiii. 13-16.
[2062] Exod. xxxii. 31-33.
[2063] Ps. lxviii. (lxix.) 29.
[2064] S. Luke x. 20.
[2065] Jer. xvii. 13; Ezek. xiii. 9.
Chapter XXVI.
How saintly men cannot be hard and obstinate.
Nor must we emit the value of that command because even if we have bound ourselves by some oath under the influence of anger or some other passion, (a thing which ought never to be done by a monk) still the case for each side should be weighed by a thorough judgment of the mind, and the course on which we have determined should be compared to that which we are urged to adopt, and we should without hesitation adopt that which on the occurrence of sounder considerations is decided to be the best. For it is better to put our promise on one side than to undergo the loss of something good and more desirable. Finally we never remember that venerable and approved fathers were hard and unyielding in decisions of this sort, but as wax under the influence of heat, so they were modified by reason, and when sounder counsels prevailed, did not hesitate to give in to the better side. But those whom we have seen obstinately clinging to their determinations we have always set down as unreasonable and wanting in judgment.
Chapter XXVII.
A question whether the saying: "I have sworn and am purposed" is opposed to the view given above.
Germanus: So far as this consideration is concerned which has been clearly and fully treated of, a monk ought never to determine anything for fear lest he turn out a breaker of his word or else obstinate. And what then can we make of this saying of the Psalmist: "I have sworn and am purposed to keep Thy righteous judgments?" [2066] What is "to swear and purpose" except to keep one's determinations fixedly?
[2066] Ps. cxviii. (cxix.) 106.
Chapter XXVIII.
The answer telling in what cases the determination is to be kept fixedly, and in what cases it may be broken if need be.
Joseph: We do not lay this down with regard to those fundamental commands, without which our salvation cannot in any way exist, but with regard to those which we can either relax or hold fast to without endangering our state, as for instance, an unbroken and strict fast, or total abstinence from wine or oil, or entire prohibition to leave one's cell, or incessant attention to reading and meditation, all of which can be practised at pleasure, without damage to our profession and purpose, and, if need be, can be given up without blame. But we must most resolutely make up our minds to observe those fundamental commands, and not even, if need arise, to avoid death in their cause, with regard to which we must immovably assert: "I have sworn and am purposed." And this should be done for the preservation of love, for which all things else should be disregarded lest the beauty and perfection of its calm should suffer a stain. In the same way we must swear for the purity of our chastity, and we ought to do the same for faith, and sobriety and justice, to all of which we must cling with unchangeable persistence, and to forsake which even for a little is worthy of blame. But in the case of those bodily exercises, which are said to be profitable for a little, [2067] we must, as we said, decide in such a way that, if there occurs any more decided opportunity for a good act, which would lead us to relax them, we need not be bound by any rule about them, but may give them up and freely adopt what is more useful. For in the case of those bodily exercises, if they are dropped for a time, there is no danger: but to have given up these others even for a moment is deadly.
[2067] Cf. 1 Tim. iv. 8.