Chapter 5
1Those brothers to whom the Lord has given the grace of working may work faithfully and devotedly so that, while avoiding idleness, the enemy of the soul, they do not extinguish the Spirit of holy prayer and devotion to which all temporal things must contribute.
2In this chapter of the Rule, Saint Francis is shown to have had fully the spirit, knowledge and teaching of the holy apostles and religious fathers. 3There were many sects in the Church, for example, the sects of the Euchites, Oratori, Circumcellions or Vagabonds, those who had their origin in Messeldio and Adelfio, and those calling themselves Angelici and Apostolici; 4these sects preached that the way to sanctity and justice is to abstain and remain aloof from works of piety and the exercise of virtues and to display leisure and rest for the body.
5Against such as these, the Doctor of the Gentiles and, after him, the doctors and holy fathers given by Christ to the Church wrote much, all of which blessed Francis included briefly in this chapter. 6For he says: Those brothers to whom the Lord has given the grace of working et cetera. 7When he says those brothers he leaves out no one for all have the grace, that is, the skill, ability and knowledge of working. 8For this reason he says in his Testament: ‘Let those who do not know how to work learn’.
9He therefore instructed the brothers, the ministers as well as preachers, about work, telling them, because of the office of ministry or of their zeal for preaching, that they should not abandon holy and devout prayer, going for alms, and working with their hands like the other brothers, for the sake of good example and for the benefit of their souls as well as of others.
10‘He said: The brothers who are subject will be very edified when their ministers and preachers devote themselves freely to prayer, bow down, and humble themselves’ and they are fellow helpers in the work and labour of the other brothers as he says in his Testament:
11And I worked with my hands, and I still desire to work; and I earnestly desire all brothers to give themselves to honest work. Let those who do not know how to work learn, not from a desire to receive wages, but for example and to avoid idleness,
for to resist idleness is to acquire virtue.
12When, however, he says faithfully and devotedly, he is teaching the way to work that the angel gave to Saint Anthony when he was troubled with sloth. 13All the saints taught this to their disciples, because works done faithfully and devotedly for Christ and the fulfilment of his law, produce genuine contemplation with a perfection of virtues, repel temptations of the devil, overcome wickedness, protect from sluggishness and negligence, nourish an affection of spiritual devotion, fervour in the love of God and neighbour and make one persevere in pleasing and serving God. 14However, idleness, the enemy of the soul, and bodily rest are defined by the fathers as an abomination to God; by them the soul is caught in sluggishness, lives forgetful of God, neglecting to do good, empty of virtues and the gifts of grace; held back in unfaithfulness it does not resist suggestions, and so day by day it delays and does not take to itself the words of salvation. 15It lays itself open to fantasies and suggestions of the demons, not paying attention to the inner battle, and so is blind to its own reputation that does not allow it to notice weaknesses and its own evils.
16The idle person does not calculate the loss of time spent in idleness, bodily quiet, drowsiness, wanderings of the inner and exterior person but, busy with gossip, vain thoughts and tasks, brings on a hatred of profession, holy behaviour and regular instruction. 17Corrupted by his own stupidity, he challenges God in his heart, often turns his mind to examining the secrets and judgments of God and becomes faint-hearted; abandoning the pursuit of virtuous exercises, he attributes the cause of his damnation and negligence to predestination and the divine will. 18He blesses the wisdom, pleasures and honours of the world, and regards it as of no significance to depart in affection and action from the way of penance and divine service. 19So it is written: Idleness has taught much evil. In a servant, sloth conditions him or her to death and, when joined to idleness, loses and scatters all the riches of virtues.
20In The Earlier Rule, Saint Francis says about the manner of serving and working:
21None of the brothers may be treasurers or overseers in any of those places where they are staying to serve or work among others. They may not be in charge in the houses in which they serve nor accept any office which would cause scandal or be harmful to their souls; let them instead be the lesser ones and be subject to all in the same house. 22Let the brothers who know how to work do so and exercise that trade they have learned, provided it is not contrary to the good of their souls and can be performed honestly. 23For the prophet says: You shall eat the fruit of your labours; you are blessed and it shall be well for you. 24The Apostle says: Whoever does not wish to work shall not eat. 25And: Let everyone remain in that trade and office in which he has been called. 26And for their work they can receive whatever is necessary excepting money. 27And when it is necessary, they may seek alms like other poor people. 28And it is lawful for them to have the tools and instruments suitable for their trades.
29Let all the brothers always strive to exert themselves in doing good works, for it is written: ‘Always do something good that the devil may find you occupied’. 30And again: ‘Idleness is an enemy of the soul’. 31Servants of God, therefore, must always apply themselves to prayer or some good work.
32In his Rule Saint Basil gives in fullest detail how necessary it is for the servants of God to work, to pray without ceasing day and night, to give thanks to God, 33and how they should not neglect work because of prayers and the psalmody:
for Christ the Lord says: not just everyone is worthy of his food, but, as is important, a worker is worthy, as the Apostle preaches: to labour and work with our own hands that we may have something to give to him who has need. 34Hence, it is clear that a servant of God should work carefully, not regarding the priority of piety as an opportunity for idleness nor a flight from work, but more as an underpinning of patience and a superabundant struggle of works, so that we also may say: 35In labour and painfulness, in much watchings, in hunger and thirst not only to punish the body, even though such practices are beneficial to us, but for the sake of charity toward a neighbour, 36so that through us God may give what is sufficient for the sick brothers, according to the form given to us by the Apostle in Acts when he says: I have shown you all things because by so labouring you ought to support the weak. 37And so we will be made worthy to hear: Come, you blessed of my Father, occupy the kingdom prepared for you from the beginning of the world. 38For I was hungry and you gave me to eat,etc.
39He quotes many authorities of the Old and New Testaments to show ‘how evil is idleness and how necessary is work’ for gaining holiness and justice. 40And how it is said in praise of the Church: She has not eaten her bread idle; ‘And how the Lord linked idleness with malice when he said: Malicious and slothful servant’.
41This is why we ought to fear lest when he who gave us the ability to work brings against us on the day of judgment the demand for work done in proportion to the ability given, namely, that, as is read in the Gospel, by him to whom much is committed, yet more will be demanded of him.
42In the heart we should praise God in psalms, hymns and spiritual canticles and in work we should satisfy prayer, giving thanks to him who gave both power to the hands for work and wisdom to the mind to understand knowledge, to him who gave what is needed for tools and what is needed for the skills, the things we select for work. 43We should pray, therefore, that the works of our hands be directed to a purpose pleasing to God.
44Working in this way they drive out idleness, the enemy of the soul, so as not to extinguish the Spirit of prayer and devotion. 45Evident and notable loss of devotion and prayer is brought on by work that binds and involves workers in vanity, greed, earthly affluence, choking cares and disturbing distractions. 46All who work for gain, to collect and use in a carnal way what is not needed, put up luxurious buildings, involve themselves in secular business, or pursue quarrels, extinguish the Spirit of devotion and prayer and in the work of their hands they are not concerned with what is spiritual and virtuous but carnal and faulty.
47St Jerome writes that Saint John, the Anchorite, on Sundays received only the Eucharist for spiritual food and to sustain his bodily life; for this Christ gave him a superabundant knowledge in word and knowledge, namely, a spirit of prophecy, a grace of healing and powers against the demons; while he did not need bodily food, he still worked with his hands making harnesses for beasts.
48The same thing is written about Paul of Thebes, who living in that vast solitude got his food and clothing from the fruits and leaves of the palm trees, but worked with his hands and offered this work annually to the Lord as a sacrifice in fire. 49All those monks in Egypt who came down during the summer to reap, had all the wages for this work, holding nothing back, given to the monks of Libya and to the poor. 50It did not seem to them to be living as perfect monks if they were negligent in using their work out of charity to benefit the poor and sick.
51In payment for their work they may receive whatever is necessary for the bodily support of themselves and their brothers, excepting coin or money.
52Since it is just and pious to obtain by work whatever is necessary for the body and for his brothers, he clearly places an interdict on the servants of God to prevent them obtaining whatever exceeds the measure of necessity. We read that Saint Francis and his companions frequently held back even what was necessary for their own support in order to give it to other poor people. They were glad to be bound to do this by the example of Christ and by the precept of charity itself.
53However, he forbade them to receive money or coin in payment for their work so as to be truly conformed to the disciples of Christ who were sent to preach the Gospel without money, gold or silver. 54He teaches how, in harmony with and because of the evangelical state, they are to receive from their work the necessities for the body, namely, not as those who sell, are bound by contract, or hire themselves, often with quarrelling and demanding wages for work; 55but humbly and without any right, contentious demands or claim to ownership, so that in receiving they show themselves evidently and truly to be faithful and devout lovers and followers of the poverty and humility of Christ and of the Gospel.
56The first brothers did their work with material belonging to others, or worked with poor and common material of almost no worth or value, like the holy fathers who made baskets, wicker containers, mats, fruit containers from rushes, twigs or the leaves of palm trees, because such materials are cheap, common and no one regards them as valuable. 57And they offered these works to the Lord always, not as human business but as sacrifices in praise of him and to attain the perfection of the love of God and neighbour.
58According to what Saint Basil teaches elegantly in his Rule, they worked in obedience to the command of the Lord and in conformity to the life of Christ, his Mother, his putative father, the disciples of our Lord and the holy fathers who all by keeping the commands of the Lord pleased God in diverse ways.
59They did works that are in harmony with their state and vocation and are free from all trading, extravagance, long lasting occupations or done for unseemly profit. 60Some work could be done while we remained under our own roof so that the work might be finished and calm be guarded.
61It is necessary to know this because whoever works should work not to meet their own advantage by the work but to fulfil the command of the Lord who said: I was hungry and you gave me to eat, and what follows.
62To be concerned for himself in everything and for everything is forbidden by the Lord who said: Do not be solicitous for your life, what shall you eat, nor for your body, what shall you put on, and added: All these things the heathens seek. 63Each person’s aim in work should be to use what is gained as a service for the poor and not for one’s own advantage. 64In this way he avoids the crime of self love and shall receive from the Lord the blessing for brotherly love: As long as you did it to one of these my least brethren, you did it to me.
65No one should think that the Apostle is contrary to what we state when he says: Workers should eat their own bread. 66This text is directed towards the disordered and idle as though they think it is better to reflect on life when one is idle. 67This also applies to anyone who serves himself and does not take on a burden for others. 68For we have heard, he says, there are some among you who walk disorderly, working not at all, but curiously meddling. We charge them that are such, and beseech them that working with quiet they would eat their own bread.
69It behoves one who is hastening to perfection to work night and day so as to have something to give to one in need.
70He who presides over the brotherhood must not give them tools for trade or work to be used in whatever way they wish, for example, for them to sell, exchange, to give in any other way or acquire other things beyond what they have. 71He who once judged that he was not master even of his own hands, but allowed another to direct his work, how shall such a one act rightly by being master of his work or tools of trade and exercising the dignity of a master over them?
72He acts against the perfection promised who puts his trust in himself, in him who accepts the care of his needs, in his own work or that of a companion, thinking this is sufficient for his living. 73Because to the extent that one relies on another there is a danger of falling under the curse that states: Cursed be the man who puts his hope in man and affirms that flesh is his arm and whose heart departs from the Lord; this is forbidden in the text. 74Whoever puts his hope in a man, that is, to hope in him, and affirms that flesh is his arm, that is, to hope in oneself, both of which are called apostasy by the Lord who brings both to their end, 75because he shall be like tamarisk in the desert and shall not see when good shall come. This text shows that to place one’s hope in oneself or in any other is to apostatize from the Lord.
From Basil.
76Saint Augustine wrote in his book De opere Monachorum against certain monks who were given up to idleness, acted as vagabonds and in error covered their idleness and depravity with a wrong understanding of the words of Christ. 77They tried to find proofs in texts such as: Be not solicitous, etc; and: Behold the birds of the air; and: Do not desire to labour for the meat that perishes, but for that which endures unto life everlasting, which the Son of man will give you. 78Now they seduce many by the same error, namely that they do not have to do bodily work to provide by work what is necessary for themselves or for others, and Augustine writes as follows:
What do they do, they who do not work? I would like to know for what purpose they are idle. 79They answer, we are idle for prayers, reading and for the Word of God. 80Clearly such is a holy life, praiseworthy with the sweetness of Christ but, if we are not called away from these duties, then we can say it is not necessary to eat nor to prepare food daily. 81If, however, necessity forces us to eat at certain periods of time, because of weakness, why do we not set aside some spaces of time for observing the apostolic precepts? 82One prayer of an obedient person is heard more quickly than ten thousand from those who scorn obedience. 83Manual workers can easily also sing the divine canticles and be consoled in their work as by the divine director. 84Therefore, what prevents a servant of God who works with his hands from meditating on the law of the Lord and singing to the Lord, in such a way indeed that he set aside times for committing to memory what has to be said. 85To this end, those good works of the faithful should not be insufficient as a means for providing what is necessary, so that at the times when they are free to teach the mind and those bodily works cannot be done, they may not be oppressed with need. 86But those who say they apply themselves to reading, should they not find there what the Apostle ordered? 87Therefore, what is this perversity, namely, to be unwilling to submit to reading while wanting to have leisure for it and, while reading daily what is good, to be unwilling to do what is read?
88But if when a sermon has to be prepared and this takes such time that no time is left for manual work, would all in the monastery be able to do this, namely, expound the divine readings to the brothers or discuss in a wholesome way on some questions? 89Therefore, when all are not able to do this, why, on the basis of this pretext, do all want to be exempt from manual work? 90Although, if all were able, they ought to take turns, not only so that others will not be taken from necessary works, but also because it is sufficient for one to speak to many listeners?
91And he adds: ‘If they do not want nor are able to obey the words of the Apostle, at least they should acknowledge that those who are willing are better and those who able are more fortunate’.And further: ‘We weep over those who idly and verbosely say things they should not say against the Apostle,’
93not only by not imitating the obedience of the saints who work quietly in the most wholesome discipline of the other monasteries and in accord with the apostolic norm of life, but they also insult those who are better, namely, those working, and they preach that laziness is an observance of the Gospel.
94Therefore, the Apostle Paul worked more for his livelihood than the other Apostles, and got his daily living from his work. 95And towards the end of the book he says: ‘Those who do not work should not doubt that those who do work are to be preferred’.
96Also, Saint Basil in his Rule advises: ‘Just as daily provisions and food are necessary for each person, so also it is necessary to work according to one’s ability’. 97In this part of his Rule he writes to Saint Gregory Nazianzus saying:
98Christ, during the life he spent in the flesh, gave a pattern and example to everyone who wants to live piously, so that when others see these qualities of his life, they might put on a similar figure and image, in no way deviating from the imitation of the archetype. 99Why has the Saviour given his own life as the rule for the perfect way of life for all who want to obey him? 100Listen to his clear teaching: If anyone minister to me, let him follow me.
101Having shown how the life and behaviour of Christ is a perfect and most divine model of innocence, long-suffering, kindness, honour, purity, courtesy, humility, prudence and discretion, in these and in many other aspects, he adds the following:
102An example is introduced by which one can see what are the qualities and quantities of a body. 103According to the first age, one is subject to parents and all work and bodily tiredness are borne calmly and in good obedience; there are indeed just and pious people who are poor and lack ability in what is necessary. 104A witness to this is the crib, the cradle of an honourable and precious birth. 105Fittingly, they talk about unceasing bodily works, as they search out for themselves a necessary need. 106However, as Scripture says, Jesus was subject to them, and from this he endured fully work and tiredness while showing subjection and good obedience. 107As he moved on, stripping himself of his lordly and divine qualities, choosing disciples, planning how to preach the heavenly kingdom, not remaining in a corner nor shut up in his own body, he received from others what was needed for his ministry; 108now wearied with his journey yet continuing to walk, he continually at the same time served his disciples, as he said: I am in the midst of you, as he that serves. 109And since the Son of man has not come to be ministered unto, but to minister, at one time washing the feet of the disciples, at another insisting on teaching at length, moving from place to place, without idleness, he persevered for our salvation. 110However, on one occasion he seemed to use a beast but this was only for a time and not to rest his body but to seal a prophecy by his actions.But what of the Apostles, did they not imitate the Lord, did they not speak of unceasing works? 112Look at Paul, the Apostle, working without let up, journeying with courage, sailing, in perils, tossed by the waves, persecuted, flogged, stoned, able to meet all the trials with readiness of soul and virtue of body. 113But if a lack of moderation had weakened the power of his body, he would not have been crowned for this.
114Therefore, it is good to imitate the life of the Lord, of his Apostles and disciples both by spiritual virtues and by bodily exercises, working to make the body ready for service by virtuous actions. 115The soul has to select the good things that are perfected with the cooperation of the body, and the body has to do what the soul selects. 116When the body is weakened for work, the ability to direct in the hidden choice of the will is imperfect, as when a shoot withers in distant parts of the earth without coming to be used by those for whom it grew.
117But someone says: The Lord undertook an extended fast without food, as did Moses and no less the prophet Elijah. 118But reflect on this because our Lord did this once only, as also did Moses and Elijah; at all other times they governed the body in a proper way, engaged it in work, always addressing work and tiredness, so that the virtues of the soul they declare with the cooperation of the body, making the active life a seal and perfection of spiritual behaviour. 119Moses did this, as did Elijah and also John who by a secret directive remained for a long time in the desert; after this dispensation had ceased he came to a region of the world where he preached and baptized, actions that are work, and where he undertook with confidence a struggle against Herod. 120Every list of saints and Jesus himself did this, so that it would be clear everywhere from the laws of nature, from the teaching of Sacred Scripture, from the actions of all the saints, from the behaviour of our Saviour, and the model of the lives of those who lived piously in Christ, that it is better and more fitting to be weak of body than to be remiss in work; it is better to show this by good actions than voluntarily to become idle.
121From Basil.
122When this is understood in a pious and Catholic manner, the multiple questions and hesitations commonly held and moved by many in this are removed, and the multiple diversity and dignity of work are stated, 123among which the first place is held by the work of the exercise of holy prayer and devotion from which and in which other things are to be regulated, and to which and because of which other works are reduced and become virtuous and meritorious.