Your clothes shall be washed, as regulated by the superior— either by yourselves or others— so that too great a desire of clean clothes defile not inwardly your souls.
St Augustine gives the reason why the washing of the clothes is to be regulated by the superior. It is that no one shall contract the inward stain of sin by an inordinate desire regarding their clothing. If one is prompted by vainglory to effect an extreme cleanliness externally, by this very motive he stains his soul internally. So it is incumbent upon superiors to see that their subjects do not commit faults by studying excessive neatness of their clothes. For it is not so much cleanliness of dress as spotlessness of life that must adorn the religious. So the Apostle admonishes us : ” Be not conformed to this world, but be reformed in the newness of your mind” (Rom. xii. 2). For those that cultivate an appearance in keeping with the ideas of the world, usually fail to give attention to
the beauty of the interior life: the more the outward appearance is studied, the less thought is given to the state of the soul. The true spiritual neatness that God looks for in us is indicated in these words : ” Wash yourselves, be clean : take away the evil of your devices from my eyes” (Isaias i. 16). Our Lord said not: “Blessed are the clean of body,” but “Blessed are the clean of heart, for they shall see God ” (Matt. v. 8).
But on the other hand, lest any should imagine that all care of the body is to be neglected, the rule says : —
Baths, when needed, are by no means to be denied. But let them be arranged without murmuring and by the advice of the physician. And although any one should not be willing, yet when the superior commands, she shall do what is required for her health. On the other hand, if she desires it, when perhaps it is not expedient, let not her will therein be fulfilled.
This direction coincides with that of the Apostle, who forbides that care of the body that is suggested by sensuality, not that which is really necessary. And there is a great difference between the two. What is necessary is also useful ; what is according to sensual desire merely, is harmful. Some have been known to maintain that bodily medicine should not be known amongst religious. But if they considered, they would have to admit that our food and drink and clothing and all material things used for the needs of the body
Of Washing the Clothes, and of Baths 77
are but so many forms of medicine and serve the same purpose.
Let baths be arranged without murmuring, and according to the advice of the physician.
This is prescribed with good reason.
Where the bath is necessary one who is unwilling must be obliged to make use of it. When it is only a matter of pleasure — the desire must be restrained. In all such matters it is need and not pleasure that is to be considered. For sometimes, even when harmful, that which gives satisfaction is thought to do good. And here we see the reason why we must not follow the promptings of every desire, namely, because we often deceive ourselves and believe that we shall benefit by what is pleasing to us. Sensuality often deceives in this way. It declares to be good for us what is often most evil and pernicious. Here again we see why the Sacred Scripture so strongly condemns love of comfort and the pleasures experienced in the flesh. These lead to death more quickly than might be suspected.
For sometimes one thinks that what is agreeable is good for health, whereas it may be hurtful.
According to the advice of St Paul, we must refrain from carnal desires that war against the soul, because the flesh lusteth against the spirit. By the discipline of the will we must repress the
rebellion of the flesh. Some give themselves up to excessive rigour, whilst others indulge the ease of the flesh. The former, ardently longing for the spiritual life, often end by disabling the body whilst attacking their faults. But we must understand that if virtue be not regulated it is turned by excess into vice. Those that wish to live according to the flesh, make it their one aim to look after the body and gratify their desires. It is for us to moderate these two excesses. Those inclined to be like the first mentioned must be made to do what is necessary for their good. The others must be prevented from following out their carnal desires. The health of the body must be sustained in order to serve God, but at the same time sensuality must be kept under control. As the rule has spoken of sickness that is apparent, it treats now of that which might escape notice.
If any one has any secret pain or complaint, and declares it, she, the servant of God, shall be believed without mistrust.
It is but right to believe at once those whose good life and conduct prove them to be the servants of God. We can detect truth or falsehood from the life of a person better than from that person’s words only. “By their fruits you shall know them ” (Matt. vii. 20).
They that serve God are not given to deceit or duplicity: they are not to be reckoned with