Distinction XLI

GRATIAN. Part I. Behold with what morals a priest ought to be adorned. In addition, of course, he ought to be adorned in external things, namely in habit and gait: in habit, so that he adorns himself with neither splendid nor filthy garments. For, as Jerome says, neither affected filth nor exquisite luxury produces praise, which is to be understood both of garments and of foods. Hence Augustine says in Book [III] of Christian Doctrine [c. 12]:

Whoever uses passing things more restrictively than the customs of those with whom he lives allow is either intemperate or superstitious. But whoever uses them in such a way that he exceeds the limits of the custom of the good persons among whom he dwells either signifies something or is shameful. For in all such matters it is not the use of things but lust that is at fault. §1. Therefore, what is fitting to places, times, and persons must be diligently attended to, nor should we rashly reprove disgraceful acts. For it can happen that without any fault of cupidity or voracity a wise person uses the most costly food, while a foolish person burns with a most foul flame of gluttony for the cheapest; and someone may more healthfully prefer to feed upon fish after the Lord’s manner than upon lentils after the manner of Esau, Abraham’s grandson, or upon barley after the manner of beasts of burden. For most beasts are not on that account more continent than we are because they are fed on cheaper foods. For in all matters of this kind, what we do is to be approved or disapproved not from the nature of those things we use but from the cause of using and the manner of desiring.

Likewise Augustine on the epistle of John. Any delicacies, if received without desire, do not harm, and cheap foods received with appetite impede the progress of abstinence. For David poured out water he had desired, and Elijah ate meat.

The same in the book On the Words of the Lord [according to Matthew c. 7, sermon V]. Let the rich not be compelled to eat the foods of the poor. Let them use the custom of their infirmity, but let them grieve that they cannot do otherwise: if they change their custom, they become ill. Let them use superfluous things; let them give necessary things to the needy. Let them use costly things; let them give cheap things to the poor.

The same in Book [II] of Questions on the Gospels [c. 11]. That the Lord says in the Gospel, “Wisdom is justified by all her children,” shows that the children of wisdom understand that righteousness lies neither in abstaining nor in eating, but in equanimity in bearing want and in temperance that is not corrupted through abundance, and in taking or not taking at the appropriate time those things whose use is not reproved, but whose coveting is. For it makes no difference at all what foods you take to relieve the necessity of the body, provided that in the kinds of foods you conform to those with whom you must live. Nor does it make much difference how much you take, since we see that the stomach of some is satiated more quickly and that they nevertheless gape ardently, intolerably, and altogether shamefully after that very little by which they are satiated; while others are indeed satiated by a somewhat larger cup, but bear want tolerably and, if at the time this is either useful or necessary, look calmly upon feasts set before them even before the hour and do not touch them. It matters more, therefore, not what or how much food someone receives in conformity with people and with his own person and according to the necessity of his health, but with how much ease and serenity of mind he goes without these things when it is either fitting or necessary to go without them, so that there may be fulfilled in the mind of the Christian what the Apostle says: “I know both how to have less and how to abound; everywhere and in all things I am instructed: both to be filled and to hunger, both to abound and to suffer want. I can do all things in him who strengthens me.”

Likewise from the Council of Gangra [last c.]. We do not reprove frugality together with humble clothing, just as we also praise adornment that is unpainted, apart from care of the body. But we do not receive those who are dissolute and effeminate in garments and gait. Not confining piety within private houses, we honor every place built in the name of the Lord; and we receive a congregation made in the church for the common utility, and we call blessed the good works that are exercised beyond one’s means toward poor brethren according to ecclesiastical traditions, and we desire that all things conforming to the apostolic traditions and precepts of the holy Scriptures be done in the Church.

Likewise Gregory [to John of Constantinople, Book I of the Register, epistle 24]. Vices often falsely claim to be virtues, so that stinginess wishes to appear as frugality, prodigality as generosity, cruelty as zeal for justice, and laxity as piety.

Likewise from the Fourth Council of Carthage [c. 15]. Let a bishop have cheap household goods, a poor table and sustenance, and let him seek the authority of his dignity by faith and the merits of life. §1. Let him also have a small lodging not far from the church.

Likewise from the same [c. 45]. Let a cleric prove his profession even by his habit and gait, and therefore let him seek adornment neither in garments nor in shoes. GRATIAN. Therefore, just as we are admonished in foods to observe the customs of those with whom we live, so this is also to be understood concerning clothing. For, as is said elsewhere: “Whoever, despising those with whom he lives, seeks for himself finer or more austere clothing or food than the rest is either intemperate toward himself or superstitious.” A priest ought, however, to be adorned in gait, so that by the gravity of his journey he may show the maturity of his mind. For disorderedness of the body, as Augustine says, indicates the quality of the mind. Hence that historian, when he described the mutability of the man whose conscience, stirred by cares, was laying waste his mind, indicated this also among the other noteworthy things: “His gait was now swift, now slow.”