AN Abbot who is worthy to rule over the monastery ought always to remember what he is called, and correspond to his name of superior by his deeds. For he is believed to hold the place of Christ in the monastery, since he is called by His name, as the Apostle saith: ‘Ye have received the spirit of the adoption of children, in which we cry, Abba, Father.” And therefore the Abbot ought not (God forbid) to teach, or ordain, or command anything contrary to the law of the Lord ; but let his bidding and his doctrine be infused into the minds of his disciples like the leaven of divine justice.
Let the Abbot be ever mindful that at the dreadful judgment of God an account will have to be given both of his own teaching and of the obedience of his disciples. And let him know that to the fault of the shepherd shall be imputed any lack of profit which the father of the household may find in his sheep. Only then shall he be acquitted, if he shall have bestowed all pastoral diligence on his unquiet and disobedient flock, and employed all his care to amend their corrupt manner of life: then shall he be absolved in the judgment of the Lord, and may say to the Lord with the prophet: “I have not hidden Thy justice in my heart, I have declared Thy truth and Thy salvation, but they contemned and despised me.” And then at length the punishment of death shall be inflicted on the disobedient sheep.
Therefore, when any one receiveth the name of Abbot, he ought to govern his disciples by a two-fold teaching: that is, he should shew forth all goodness and holiness by his deeds rather than his words: declaring to the intelligent among his disciples the commandments of the Lord by words: but to the hard-hearted and the simple-minded setting forth the divine precepts by the example of his deeds. And let him shew by his own actions that those things ought not to be done which he has taught his disciples to be against the law of God; lest, while preaching to others, he should himself become a castaway, and God should say to him in his sin: ‘ Why dost thou declare My justice, and take My covenant in thy mouth ? Thou hast hated discipline, and hast cast My words behind thee.” And again, ‘‘ Thou who sawest the mote in thy brother’s eye, didst thou not see the beam in thine own?”
Let him make no distinction of persons in the monastery. Let not one be loved more than another, unless he be found to excel in good works or in obedience. Let not one of noble birth be put before him that was formerly a slave, unless some other reasonable cause exist for it. But if upon just consideration it should so seem good to the Abbot, let him arrange as he please concerning the place of any one whomsoever ; but, otherwise, let them keep their own places; because, whether bond or free, we are all one in Christ, and bear an equal rank in the service of one Lord: “for with God there is no respecting of persons.” Only for one reason are we preferred in His sight, if we be found to surpass others in good works and in humility. Let the Abbot, then, shew equal love to , all, and let the same discipline be imposed upon all according to their deserts.
For the Abbot in his doctrine ought always to observe the bidding of the Apostle, wherein he says: ‘ Reprove, entreat, rebuke”: mingling, as occasions may require, gentleness with severity ; shewing now the rigour of a master, now the loving . affection of a father, so as sternly to rebuke the undisciplined and restless, and to exhort the obedient, mild, and patient to advance in virtue. And such as are negligent and haughty we charge him to reprove and correct. Let him not shut his eyes to the faults of offenders; but as soon as they appear, let him strive with all his might to root them out, remembering the fate of Heli, the priest of Silo. Those of good disposition and understanding let him, for the first or second time, . correct only with words; but such as are froward and hard of heart, and proud, or disobedient, let him chastise with bodily stripes at the very first offence, knowing that it is written: ‘“ The fool is not corrected with words.” And again: “ Strike thy son with the rod, and thou shalt deliver his soul from death.”
The Abbot ought always to remember what he is, and what he is called, and to know that to whom more is committed, from him more is required ; and he must consider how difficult and arduous a task he hath undertaken, of ruling souls and adapting himself to many dispositions. Let him so accommodate and suit himself to the character and intelligence of each, winning some by kindness, others by reproof, others by persuasion, that he may not only suffer no loss in the flock committed to him, but may even rejoice in their virtuous increase.
Above all let him not, overlooking or undervaluing the salvation of the souls entrusted to him, be too solicitous for fleeting, earthly, and perishable things; but let him ever bear in mind that he hath undertaken the government of souls, of which he shall have to give an account. And that he may not complain for want of worldly substance, let him remember what is written: “ Seek first the kingdom of God and His justice, and all these things shall be added unto you.” And again: “ Nothing is wanting to them that fear Him.”
And let him know that he who hath undertaken the government of souls, must prepare himself to render an account of them. And whatever may be the number of the brethren under his care, let him be certainly assured that on the Day of Judgment he will have to give an account to the Lord of all these souls, as well as of his own. And thus, being ever fearful of the coming inquiry which the Shepherd will make into the state of the flock committed to him, while he is careful on other men’s account, he will be solicitous also on his own. And so, while correcting others by his admonitions, he will be himself cured of his own defects.