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•.there-;  of  the  Church,, 


66-0^10 


A  NEW  TRANSLATION 
VOLUME  9 


A  NEW  TRANSLATION 


EDITORIAL  BOARD 
ROY  JOSEPH  DKPERRARI 

The  Catholic  University  of  America 
Editorial  Director 


RUDOLPH  ARBESMANN,  O.S.A.  BERNARD  M.  PEEBLES 

Fordham  University  The  Catholic  University  of  America 


STEPHAN  KUTTNER  Kom:K<r  l>-  KHSSKLL,  O.S.A. 

The  Catholic  University  of  America       Yilhuuna  Co 


MARTIN  R.  P.  McGum:  ANSKLM  STRITTMATTKR,  O.S.B. 

The  Catholic  University  of  America        St.  Antrim's  Priory 

WILFRID  PARSONS,  SJ.  JAMKS  EDWARD  TOIIIH 

Georgetown  University  Queens  College 

GERALD  G.  WALSH,  SJ. 
Fordham  University 


SAINT  BASIL 


ASCETICAL  WORKS 


Translated  by 
SISTER  M.  MONICA  WAGNER,  C  S.  C. 


The  Catholic  University  of  America  Press 

Washington  17,  I).  C. 

1962 


NIHIL  OBSTAT: 

JOHN  M.  A,  FEARNS,  S.T.D. 
Censor  Libromm 

IMPRIMATUR: 

*  FRANCIS  CARDINAL  SPELLMAN 
Archbishop  of  New  York 


Jwe  26,  1950 

The  NiMl  obstat  and  Imprimatur  are  official  declarations  thai  a  book  or 

pamphlet  is  free  of  doctrinal  or  moral  error.  No  implication,  is  contained 

therein  that  those  who  have  granted  the  Nihil  obstat  and  Imprimatur  agree 

with  the  contents,  opinions  or  statements  expressed* 


Copyright  1950,  by 

THE  CATHOLIC  UNIVERSITY  OF  AMERICA  PRESS,  INC, 
Alt  rights  reserved 

Reprinted  1962 


Lithographed  by 
Sauls  Lithograph  Company,  Inc. 

Washington,  I),  C. 


INTRODUCTION 

IHATEVER  MAY  HAVE  BEEN  the  factors  responsible  for 
the  marked  ebullience  of  the  asoetical  movement  in 
the  Church  during  the  fourth  century,  the  impulse 
to  withdraw  from  society  and  enter  a  life  of  rigorous  austerity 
in  deserts  or  mountain  fastnesses  was  widely  experienced  and 
it  constitutes  a  dominant  spiritual  phenomenon  of  the  age. 
An  incident  casually  introduced  by  St.  Augustine  in  the 
eighth  book  of  his  Confessions  illustrates  the  far-reaching 
and  impetuous  force  of  this  ascetical  urge.  During  a  conver- 
sation in  Milan  with  Augustine  and  Alypius,  Ponticianus,  a 
fellow  African  and  an  imperial  court  official,  recalls  the  mar- 
vels of  the  life  of  St.  Anthony  of  Egypt  and  his  followers. 
Amazed  to  find  his  hosts  quite  unacquainted  with  the  history 
of  so  renowned  a  personage  and  ignorant  as  well  of  the  fact 
that  a  populous  monastery  under  the  care  of  Bishop  Ambrose 
was  established  just  outside  Milan,  Ponticianus  enlarges  upon 
his  theme  to  relate  an  instance  of  a  sudden  call  to  the  mon- 
astic life  which  had  been  experienced  by  two  of  his  colleagues. 
Upon  merely  reading  the  life  of  St.  Anthony  which  they  had 
come  upon  by  chance  during  an  afternoon's  stroll,  both  men 
were  so  profoundly  affected  and  so  transformed  inwardly 
that  they  determined  to  embrace  then  and  there  the  mon- 
astic life,  without  even  a  final  return  to  the  imperial  palace. 
Both,  as  it  happened,  were  betrothed  and  their  fiancees,  upon 
hearing  of  their  resolve,  also  consecrated  their  lives  to  God. 
Such  was  the  environmental  context  in  which  providentially 
appeared  and  matured  the  masterful  spirit  of  St.  Basil  the 
Great.  His  family  background  and  his  own  inborn  tendencies 
were,  besides,  admirably  suited  to  the  spirit  of  his  age.  Among 


SAINT    BASH, 


the  nine  surviving  children  born  to  the*  staunchly  Christian 
and  socially  prominent  Basil  (father  of  the  saint  and  Km- 
mclia,  there  were  three  bishops,  a  monk,  and  a  nun,  Macrina, 
the  eldest  of  the  five  daughters  who  became  one  of  the  most 
remarkable  women  of  the  fourth  century.  In  her  later  \ears 
Emmclia,  herself  eminently  holy,  yielded  to  the  persuasion 
of  Macrina  and  gave  up  the  comforts  and  privileges  of  her 
rank  to  live  in  a  manner  similar  to  that  of  her  maids.  Subse- 
quently, when  the  family  property  has  been  divided  among 
the  children  the  widowed  Emmelia,  Macrina,  the  youngest 
son,  Peter,  the  family  servants,  and  a  number  of  other  high- 
born women  of  Cappadocia  and  Pontus  took  up  a  retired 
life  under  a  strict  monastic  regime  in  the  ancestral  home  on 
the  banks  of  the  Iris  opposite  St,  Basil's  Politic  retreat. 

On  this  family  estate  at  Annesi  near  Neo-Caesarea,  St,  Basil 
had  received  his  first  instruction  in  religion  from  his  paternal 
grandmother,  Macrina.  Earlier,  Macrina  had  been  a  disciple 
of  St.  Gregory  Thaumaturgos  and  a  fugitive  with  her  hus- 
band, a  wealthy  landholder  and  a  devout  Christian,  from  tin* 
persecution  of  Maximian.  To  his  father,  a  prominent  member 
of  the  bar  in  Gacsarea  and  also  a  teacher  of  rhetoric,  Basil 
owed  his  introduction  to  liberal  studies  and  to  that  broad  cul- 
ture which  later  distinguished  him.  His  subsequent  training  in 
Caesarea,  the  literary  as  well  as  the  civil  capital  of  Centra! 
Asia  Minor,  won  him  a  local  reputation  for  excellence  iti 
rhetoric  and  philosophy.  More  advanced  study  followed  at 
Constantinople  and  finally  at  Athens,  now  only  a  little  pro- 
vincial city  but  an  intellectual  and  academic  metropolis. 

During  his  sojourn  in  Athens,  St.  Basil  and  his  famous  in- 
separable friend,  St.  Gregory  of  Nazianzus,  had  often  planned 
the  monastic  retreat  which  they  promised  each  other  one  day 
to  share.  In  358,  this  dream  wa*s  realized  in  the  forest  solitude 


INTRODUCTION  VU 

on  the  hanks  of  the  Iris,  where  Basil  and  Gregor\  c<  Elaborated 
over  the  Philocdia,  a  compilation  of  elected  excerpts  from 
Origen,  and  also  in  the  drawing  up  of  some  monastic  rules. 
Between  the  close  of  his  university  career  in  Athens  in  about 
355  and  his  first  retirement  to  the  hermitage  on  the  Iris,  Basil 
had  enjoyed  a  short  but  brilliant  career  as  a  teacher  of  rhetoric 
in  Neo-Caesarea.  His  instinctive  yearning  for  the  monastic 
life,  however,  supported  by  the  urging  of  his  sister,  Macrina, 
who  feared  (and  with  .some  reason  according  to  St.  Gregory 
of  Nyssa)  the  effect  of  worldly  success  upon  her  gifted  brother, 
led  him  to  renounce  his  professional  career  and,  after  receiving 
Baptism,  to  dedicate  himself  thenceforward  to  God.  In  Epistle 
223,  we  have  Saint  Basil's  own  account  of  his  'conversion* : 1 
'Having  lavished  much  time  on  the  vanity  and  having  con- 
sumed almost  all  my  youth  in  the  futility,  which  were  mine 
while  I  occupied  myself  with  the  acquirement  of  the  precepts 
of  that  wisdom  made  foolish  by  God,  when  one  day  arising 
as  from  a  deep  sleep  I  looked  out  upon  the  marvelous  light 
of  the  truth  of  the  Gospel,  and  beheld  the  uselessness  of  the 
wisdom  "of  the  princes  of  this  world  that  come  to  nought," 
bemoaning  much  my  piteous  life,  I  prayed  that  there  be  given 
me  a  guidance  to  the  introduction  to  the  teachings  of  religion. 
And  before  all  things  my  care  was  to  make  some  amendment 
in  my  character,  which  had  for  a  long  time  been  perverted 
by  association  with  the  wicked.  And  accordingly,  having  read 
the  Gospel  and  having  perceived  therein  that  the  greatest  in- 
centive to  perfection  is  the  selling  of  one's  goods  and  the  shar- 
ing of  them  with  the  needy  of  the  brethren,  and  the  being 
entirely  without  thought  of  this  life,  and  that  the  soul  should 

1  The  following  e\<crpt  is  from  the  translation  b\  ROY  J,  Defmari, 
Saint  Jta.fi/,  The  Letters  III  (Loch  (".lassie al  Library,  London  and  New 
York  1930). 


SAINT    BASIL 


have  no  sympathetic  concern  with  the  things  of  this  world,  I 
prayed  that  I  might  find  some  one  of  the  brethren  who  had 
taken  this  way  of  life,  so  as  to  traverse  with  him  this  life's 
brief  flood. 

'And  indeed  I  found  many  men  in  Alexandria  am!  many 
throughout  the  rest  of  Egypt,  and  others  in  Palestine  and  in 
Coele-Syria  and  Mesopotamia,  at  whose  continence  in  living 
I  marvelled,  and  I  marvelled  at  their  steadfastness  in  suffer- 
ings, I  was  amazed  at  their  vigour  in  prayers,  at  how  they 
gained  the  mastery  over  sleep,  being  bowed  down  by  no  neces- 
sity of  nature,  ever  preserving  exalted  and  unshackled  the 
purpose  of  their  soul,  in  hunger  and  thirst,  in  eolti  and  naked- 
ness, not  concerning  themselves  with  the  body,  nor  deigning 
to  waste  a  thought  upon  it;  but  as  if  passing  their  lives  in  alien 
flesh,  they  showed  in  deed  what  it  is  to  sojourn  here  below, 
and  what  to  have  citizenship  in  heaven.  Having  marvelled  at 
all  this  and  deeming  the  lives  of  these  men  blessed,  because 
by  deed  they  show  that  they  bear  about  in  their  body  the 
mortification  of  Jesus,  I  prayed  that  I  myself  also,  in  so  far 
as  was  attainable  by  me,  might  be  an  emulator  of  these  men/ 

St.  Basil's  journey  in  search  of  a  guide  in  the  way  of  the 
monastic  life  took  him  to  Egypt  as  an  obvious  main  objective. 
Here  the  Christian  Church  was  eminent  both  for  orthodoxy 
and  asceticism  and  here  also  was  to  be  found  the  cradle  of 
Christian  eremetical  or  semi-eremctical  life  in  its  two  lines  of 
development:  the  Antonian  and  Pachomian  systems.  The 
first  originated  in  the  life  and  example  of  the  Coptic  solitary, 
St.  Anthony,  who,  in  spite  of  himself,  attracted  numerous 
disciples.  Colonies  of  such  hermits  spread  throughout  Kgypt 
and  the  East,  but  even  the  largest  settlements  remained  essen- 
tially eremetical.  The  system  of  Pachomius,  a  younger  contem- 
porary of  Anthony,  while  it  also  involved  an  element  of  vol- 


INTRODUCTION  IX 

untary,  individual  effort,  especially  as  regards  personal  interior 
life,  in  its  external  framework  it  represents  the  earliest  system- 
atic effort  toward  a  corporate  and  stable  monasticism.  Pacho- 
mian  cocnobitism,  considerably  corrected  and  modified^  was 
the  model  of  the  monastic  system  propagated  by  St.  Basil* 

After  something  over  a  year  spent  in  Eastern  travel,  Basil 
returned  home  to  take  up  his  own  life  of  ascetical  rigor  in 
his  Pontic  solitude.  Here  he  would  realize  his  monastic  ideals 
in  a  daily  round  of  prayer,  study,  and  agricultural  labors.  The 
disciples  who  flocked  to  Basil  when  he  had  settled  in  his  re- 
treat had  not  been  directly  inspired  by  his  personal  influence, 
however,  although  his  prestige  undoubtedly  gave  exceptional 
persuasiveness  to  his  example.  Monasteries  had  already  been 
established  in  Pontus  as  well  as  in  Roman  Armenia  and 
Paphlagonia  by  Eustathius  of  Sebaste,  who  was  St.  Basil's 
master  in  the  ascetical  life  and  his  intimate  friend  until  a 
breach  on  doctrinal  grounds  permanently  ruptured  the  inti- 
macy. Precisely  how  much  Basil  owed  to  his  predecessor  in 
the  development  of  his  monastic  ideals  is  difficult  to  assess, 
but  it  is  undeniable  that  his  influence  was  of  capital  impor- 
tance in  the  formation  of  St.  Basil's  ascetical  doctrine  and 
even  in  the  practical  organization  of  his  monasteries.  It  was 
probably  at  the  advice  of  Eustathius  that  he  undertook  his 
extensive  Eastern  travels  and  at  his  return  he  placed  himself 
under  the  direction  of  the  Bishop  of  Sebaste. 

Perhaps  it  may  safely  be  asserted  that  the  creation  of  true 
coenobitical  monachism,  receptive  of  both  sexes  and  all  classes, 
was  substantially  the  work  of  St.  Basil.  Such  features  as  the 
common  house,  the  common  table,  prayer  in  common,  all 
of  which  became  constant  and  permanent  in  Western  mon- 
asticism, may  be  considered  original  with  him  in  the  sense  that 
he  regulated  and  systematized  these  elements.  The  Antonian 


x  SAINT    BASIL 

colony  and  the  Pachomian  coeobium  became  under  Basil's 
system  a  true  society.  Original  also  is  the  note  of  moderation, 
deriving,  perhaps,  from  St.  Basil's  Greek  sense  of  proportion, 
which  marks  his  development  and  modification  of  the  Pach- 
omian regime.  He  prescribes  monasteries  of  moderate  size 
in  contrast  to  the  sprawling  Pachomian  aggregates.  He  insists 
upon  a  reasonable  standard  of  corporal  austerity,  outlawing 
thus  the  spectacular  rivalries  in  ascetical  rigor  which  charac- 
terized Egyptian  asceticism.  Private  fasts  might  not  be  under- 
taken by  his  monks  without  the  superior's  permission,,  on  the 
principle  that  self-will  is  quite  as  likely  to  find  expression  in 
this  matter  as  in  any  other.  But,  although  corporal  mortifica- 
tions are  controlled  by  explicit  prescription,  the  Rule  of  St. 
Basil  is  uncompromisingly  stringent  as  compared,  for  instance, 
with  that  of  Pachomius  in  the  matter  of  monastic  detachment. 
The  renunciation  of  relatives  and  the  leading  of  the  common 
life  so  dominated  the  entire  existence  of  the  early  Basilian 
monk  that  it  constituted  in  itself  no  mean  penitential  exercise. 
A  new  strictness  was  also  attached  by  St.  Basil  to  the  obli- 
gations assumed  by  the  monk  or  nun.  With  him,  as  Clarke 
has  shown,  the  monastic  profession  involved  a  permanent  and 
irrevocable  vow.  Even  as  regards  bodily  austerities,  St.  Basil's 
references  to  pallor  and  leanness  as  proper  attributes  of  the 
Christian  monk  warn  us  against  interpreting  the  moderation 
counseled  by  him  according  to  Western  contemporary  stand- 
ards. There  is,  furthermore,  a  marked  strain  of  Stoic  rigorism 
in  St.  Basil's  insistence  upon  the  extreme  gravity  of  sin  to  the 
extent  that  he  does  not  recognize  degrees  of  heinousness — all 
sin  is  equally  serious — and  also  in  his  stern  demand  for  the 
renunciation  of  all  fleshly  pleasures.  On  the  other  hand,  while 
St.  Basil  strongly  insists  upon  obedience  'even  unto  death/ 
the  superior  does  not  have  absolute  power;  but  his  acts  are 


INTRODUCTION  XI 

subject  to  certain  limitations  and  he  may  and  should  be  ad- 
monished when  necessary  by  a  select  group  of  elder  brethren. 
Obedience,  moreover,  Is  not  only  a  matter  of  compliance 
with  formal  precepts  but  an  ideal  inspiring  all  of  life  both 
physical  and  spiritual,  affecting  the  interior  of  the  soul  as 
well  as  imposing  certain  external  checks. 

Sanctity,  furthermore,  according  to  St.  Basil's  view,  is 
social  in  character.  Love  of  God  and  neighbor  find  full  ex- 
pression only  in  community  life  where  all  cooperate  In  their 
efforts  toward  perfection.  For  instance,  spiritual  direction  is 
insisted  upon  as  an  obligation.  The  social  ideal  of  St.  Basil 
is  further  illustrated  by  his  minute  prescriptions  as  to  regular 
hours  for  common  prayer,  as  to  the  quantity  and  quality  of 
food  and  clothing  and  numerous  other  details  regarding  life 
and  conduct.  This  enthusiasm  for  the  principle  of  the  common 
life  rests  upon  his  conviction  that  a  life  of  seclusion  from  one's 
fellow  men  offers  no  scope  for  the  practice  of  humility  and 
obedience  and  is  plainly  opposed  to  the  law  of  charity.  Fur- 
ther, he  declared  that  life  in  common  followed  the  apostolic 
precedent  and  illustrated  that  corporate  fellowship  which  St. 
Paul  represents  under  the  figure  of  the  body  and  its  members. 
The  Scriptures,  it  must  be  added,  are  the  firm  basis  of  Basil's 
entire  monastic  doctrine.  He  continually  adduces  Scriptural 
support  for  his  ascetical  teachings  and  their  application. 

Because  of  the  paramount  obligation  of  charity  toward 
one's  fellow  man,  Basilian  coenobia  are  established  in  towns 
instead  of  in  desert  wastes.  The  monks  dwell  in  the  midst  of 
their  secular  brethren  so  as  by  their  conduct  to  provide  them 
with  a  model  for  true  Christian  living.  The  external  works 
of  the  monastic  life  are  to  be  undertaken  not  only  as  corporal 
discipline  but  from  the  love  of  neighbor,  that  his  needs  may 
be  provided  for;  yet  the  tasks  undertaken  must  not  be  of  the 


Xil  SAINT    BASIL 

sort  that  would  interfere  with  or  distract  from  the  ordered 
tranquility  of  the  monastic  life.  Labor  in  Basil's  view  is  essen- 
tial and  obligatory  and  must  be,  above  all,  unselfish.  As  for 
prayer,  even  the  true  Christian — and  most  especially  the  monk 
— is  insistently  urged  to  pray  so  constantly  and  continuously 
that  prayer  will  become  a  spontaneous  habit  of  mind. 

But  works  of  philanthropy,  no  more  than  the  life  in  com- 
mon, were  to  be  regarded  as  an  end  in  themselves,  All  acts 
of  benevolence  toward  fellow  men,  as  well  as  the  entire 
mechanism  of  monastic  discipline — work,  silence,  mortifica- 
tion— had  one  end  in  view  to  which  all  these  were  to  be  duly 
subordinated  as  means.  This  end  was  union  with  God.  Self- 
renunciation  as  practically  achieved  through  a  life  of  physical 
and  mental  discipline  in  a  monastic  community  and  works  of 
active  charity  toward  fellow  men  are  inevitable  corollaries 
to  the  love  of  God.  The  systematic  formulation  of  this  great 
conception  which  is  the  guiding  principle  of  modem  Western 
coenobitism  is  the  essential  contribution  of  St.  Basil  of  Cae- 
sarea.  Thus,  St.  Basil  has  become,  in  the  words  of  Theodoret 
of  Cyrus,  'the  light  not  only  of  Cappadocia  but  of  the  whole 
world.'  St.  Benedict,  the  'Father  of  Western  Monasticism,9 
knew  and  used  the  Rule  of  St.  Basil  in  the  Latin  translation 
of  Rufinus  and,  apart  from  certain  borrowings  from  Gaussian 
in  matters  of  detail,  depends  more  heavily  upon  St.  Basil  than 
upon  any  other  monastic  legislator.  To  this  day,  moreover,  the 
fundamental  concept  of  Greek  and  Slavonic  monasticism  con- 
tinues to  be  the  conception  of  St.  Basil.  His  single  name  and 
personality  has  welded  all  Eastern  monastic  communities  to- 
gether under  the  common  title,  'Basilian,'  even  though  it 
must  be  admitted  that  the  monastic  traditions  established  by 
the  Bishop  of  Caesarea  are  preserved  in  the  East  mainly  in 
their  external  framework. 


WRITINGS 

OF 
SAINT  BASIL 


VOLUME  1 


C  ONTENTS 

INTRODUCTION v 

AN  INTRODUCTION  TO  THE  ASCETICAL  LIFE  ...       9 

AN  ASCETICAL  DISCOURSE  AND  EXHORTATION  ON 
THE  RENUNCIATION  OF  THE  WORLD  AND 
SPIRITUAL  PERFECTION 15 

A  DISCOURSE  ON  ASCETICAL  DISCIPLINE      .     ...     33 

PREFACE  ON  THE  JUDGMENT  OF  GOD 37 

CONCERNING  FAITH 57 

HEREWITH    BEGINS    THE    MORALS        71 

AN   ASrv-iCAL    DISCOURSE        207 

AN   ASCETICAL    DISCOURSE        217 

THE  LONG  RULES 223 

CONCERNING  BAPTISM 339 


HOMILY  ON  THE  WORDS:  'GIVE  HEED  TO  THYSELF  431 

HOMILY  10:  AGAINST  THOSE  WHO  ARE  PRONE  TO 

ANGER 447 

HOMILY  11:  CONCERNING  ENVY 463 

HOMILY  20:  OF  HUMILITY         475 

HOMILY  21:  ON  DETACHMENT  FROM  WORLDLY 

GOODS 487 

ON  MERCY  AND  JUSTICE 507 

INDEX         513 


PREFATORY  NOTE 

Of  the  ascetical  works  traditionally  ascribed  to  Saint  Basil 
of  Caesarea,  this  volume  contains  a  translation  of  the  follow- 
ing: 

Three  short  treatises,  seemingly  addressed  to  ascetics,  com- 
prising exhortations  to  the  monastic  life  and  ascetical  recom- 
mendations and  prescriptions  on  certain  matters  of  behavior 
in  community  life.  Two  additional  tracts,  placed  after  the 
Morals,  are  of  similar  content,  with  greater  emphasis  on  de- 
tail. 

The  Morals  or  Ethics,  with  its  double  prologue,  the  treatise, 
On  the  Judgment  of  God  and  Concerning  Faith.  The  Morals 
consists  of  eighty  precepts  or  rules,  some  with  subdivisions, 
based  upon  the  teachings  of  the  Gospel.  In  general,  the  work 
appears  to  be  directed  to  the  Christian  laity,  but  particular 
sections  are  concerned  with  the  duties  and  needs  of  monks 
and  of  clergy  living  in  the  world. 

The  Long  Rules,  with  its  preface.  The  fifty-rive  chapters 
or  instructions  of  the  Long  Rules,  mostly  in  the  form  of  ques- 
tions and  answers,  deal  with  specifically  monastic  problems. 

Concerning  Baptism.  Although  they  do  not  form  a  part  of 
the  Ascetica  proper,  the  two  books,  Concerning  Baptism,  have 
been  added  because  of  their  moral  and  ascetical  content. 
Similarly,  selected  homilies  on  ethico-ascetical  themes  attribut- 
ed to  St.  Basil  are  included. 


SAINT   BASIL 


The  Migne  reprint  of  the  Benedictine  edition  was  used  as 
the  text  and  the  Scriptural  passages  follow  the  Douay-Rhelms 
translation, 


SELECT  BIBLIOGRAPHY 
Texts: 

Amand,  Dom  David,  UA$c&se  Monastique  de  Saint  Basile,  Essai 
Historique  (Maredsous  1949) , 

Bardy,  Gustave,  'Basile  (Saint) ,  £v£que  de  C£sar£e  de  Cappadoce/ 
Dictionnaire  de  spiritualite  ascetique  et  mystique  (Pans  1937) , 
1:1273-1^83;  2:1276-1283. 

Clarke,  W.  K.  Lowther,  St.  Basil  the  Great.  A  Study  in  Monastidsm 
(Cambridge,  Eng.  1913) . 

Humbertclaude,  Pierre,  La  Doctrine  Ascdtique  de  Saint  Basils  de 
Cesarte  (Paris  1932). 

Morison,  E.  F.,  St,  Basil  and  His  Rule,  A  Study  in  Early  Monas* 
ticism  (Oxford  1912). 

Murphy,  Sister  Margaret  Gertrude,  St.  Basil  and  Monasticism  (Wash- 
ington 1930) . 


SAINT  BASIL 
ASCETICAL  WORKS 


Translated 
by 

SISTER  M.  MONICA  WAGNER,  C.  S.  C. 
Dunbarton  College  of  the  Holy  Cross 


AN  INTRODUCTION  TO  THE  ASCETICAL  LIFE 


ARE  THE  ORDINANCES  decreed  by  a  king  for  his 
ordinary  subjects,  but  nobler  and  more  regal  are  the 
^^^ mmm  commands  he  addresses  to  his  soldiers.  As  if  military 
orders  are  being  proclaimed,  therefore,  let  that  man  give  ear 
who  desires  what  is  of  great  and  celestial  worth,  who  wishes 
to  be  ever  Christ's  comrade  in  battle,  who  heeds  that  mighty 
word:  slf  any  man  minister  to  me,  let  him  follow  me;  and 
where  I  am,  there  also  shall  my  minister  be.51  Where  is 
Christ,  the  King?  In  heaven,  to  be  sure.  Thither  it  behooves 
you,  soldier  [of  Christ],  to  direct  your  course.  Forget  all 
earthly  delights.  A  soldier  does  not  build  a  house;  he  does 
not  aspire  to  the  possession  of  lands;  he  does  not  concern  him- 
self with  devious,  coin-purveying  trade.  'No  man,  being  a  sol- 
dier to  God,  entangleth  himself  with  secular  businesses;  that 
he  may  please  him  to  whom  he  hath  engaged  himself/2  The 
soldier  enjoys  a  sustenance  provided  by  the  king;  he  need  not 
furnish  his  own,  nor  vex  himself  in  this  regard.  By  royal  edict, 
a  home  lies  open  to  him  wherever  there  are  subjects  of  the 
king.  He  is  not  required  to  toil  at  building  a  house.  On  the 
open  road  is  his  tent  and  he  takes  his  food  as  necessity  de- 
mands; water  is  his  drink,  and  his  slumber  such  as  nature 
provides.  Many  are  his  marches  and  vigils;  his  endurance  of 
heat  and  cold,  engagements  with  the  foe,  the  worst  and 
greatest  of  perils;  often,  perchance,  death  itself — but  a  glori- 
ous death  followed  by  rewards  and  a  king's  gifts.  His  life  is 

1  John  12.26. 

2  2  Tim.  2.4, 


10  SAINT  BASIL 

toilsome  in  war;  in  peace  it  is  joyous.  The  prize  of  valor,  the 
crown  awarded  to  him  who  has  lived  nobly  in  righteousness, 
is  to  be  endowed  with  sovereignty,  to  be  called  the  King's 
friend,  to  stand  at  His  side,  to  receive  His  salutation,  to  accept 
honors  from  the  King's  own  hand,  to  be  eminent  among  the 
King's  people,  and  to  play  the  mediator  for  his  friends  with- 
out the  court  in  whatever  they  desire. 

Come,  then,  soldier  of  Christ,  with  the  aid  of  these  ordi- 
nary parallels  drawn  from  human  considerations  conceive 
the  desire  of  everlasting  goods.  Set  before  yourself  a  life 
without  house,  homeland,  or  possessions.  Be  free  and  at  liberty 
from  all  worldly  cares,  lest  desire  of  a  wife  or  anxiety  for  a 
child  fetter  you.  In  the  celestial  warfare  this  cannot  be,  Tor 
the  weapons  of  our  warfare  are  not  carnal,  but  mighty  to 
God.53  Bodily  nature  does  not  exercise  dominion  over  you, 
nor  does  it  constrain  you  against  your  will;  it  does  not  make 
you  slave  instead  of  free.  Desire  not  to  leave  behind  you  pro- 
geny upon  the  earth,  but  to  lead  them  to  heaven ;  nor  to  cleave 
to  fleshly  unions,  but  to  strive  after  spiritual  ones — to  exercise 
power  over  souls  and  beget  sons  in  the  spirit.  Follow  the 
Heavenly  Bridegroom;  withstand  the  onset  of  invisible  foes; 
wage  war  against  principalities  and  powers,4  driving  them  out 
first  from  your  own  soul  that  they  may  have  no  part  with 
you  and,  thereafter,  out  of  those  who  fly  to  you  and,  seeking 
the  protection  of  your  counsel,  cast  themselves  at  your  feet 
as  their  leader  and  champion.  Repudiate  those  disputes  which 
are  opposed  to  the  faith  of  Christ.  Fight  with  the  word  of 
piety  against  the  impious  and  wicked  counsel;  'destroying 
counsels,'  as  the  Apostle  says,  "and  every  height  that  exalteth 
itself  against  the  knowledge  of  God/5  Place  your  trust,  most 

32  Cor.  10.4. 

4  Eph.  6.12. 

5  2  Cor.  10.4-5. 


INTRODUCTION   TO   ASCETICAL    LIFE  II 

of  all,  In  the  arm  of  the  great  King,  the  mere  beholding  of 
which  makes  His  enemies  fear  and  tremble.  But  whenever  He 
wills  that  you  also  become  holy  through  the  endurance  of 
perils  and  wishes  to  pit  His  own  forces  against  the  foe,  then, 
in  every  struggle  let  your  arms  be  invincible,  your  soul  un- 
daunted by  danger,  and  with  ready  will  change  your  abode 
from  land  to  land  and  from  sea  to  sea.  'And  when  they  shall 
persecute  you,  flee  from  city  to  city/  says  the  Evangelist.6 
When  you  are  summoned  to  court  and  must  stand,  perforce, 
before  the  magistrates  or  be  a  victim  of  popular  attack ;  when 
you  are  forced  to  behold  the  dread  visage  of  the  executioner 
and  hear  his  harsh  voice,  or  endure  the  cruel  sight  of  instru- 
ments of  torment,  or  be  tried  by  torture — fight  even  to  the 
death.  Be  not  faint-hearted  in  the  face  of  all  these  sufferings. 
Keep  before  your  eyes  Him  who  for  your  sake  was  afflicted 
by  them,  knowing  that  for  the  sake  of  Christ  you  also  must  be 
tried  therein,  and  you  will  be  victorious  over  them;  for  you  fol- 
low a  King  who  is  a  victor,  and  who  wishes  you  to  share  in 
His  victory.  Moreover,  not  even  if  you  die  have  you  been  con- 
quered— nav?  then,  in  truth,  have  you  won  the  perfect  victory, 
inasmuch  as  you  have  preserved  unto  your  own  self  and  even 
to  the  end  the  truth  which  remains  ever  unchanged  and  you 
have  maintained  an  intrepid  boldness  in  speaking  on  behalf 
of  the  truth. 

From  death  you  shall  pass  to  everlasting  life,  from  igno- 
miny in  men's  sight  to  glory  with  God,  and  from  the  adversi- 
ties and  chastisements  of  this  world  to  eternal  peace  with 
the  angels.  Earth  did  not  accept  you  as  a  citizen,  but  heaven 
will  welcome  you.  The  world  persecuted  you,  but  the  angels 
will  bear  you  aloft  to  the  presence  of  Christ.  You  will  even 
be  called  friend  by  Him  and  will  hear  the  longed-for  word 

6  Matt.  10.23. 


12  SAINT  BASIL 

of  commendation:  'Well  done,  good  and  faithful  servant, 
brave  soldier  and  imitator  of  the  Lord,  follower  of  the  King, 
I  shall  reward  you  with  My  own  gifts  and  I  shall  pay  heed 
to  your  words  even  as  you  did  to  Mine.'  You  will  ask  the 
salvation  of  your  brethren  still  laboring  under  tribulation  and 
you  will  receive  from  the  King  for  your  comrades  in  the  faith 
and  in  holy  charity  a  share  in  His  blessings.  You  will  join  in 
the  never-ending  dance  and  wear  your  crown  in  the  sight  of 
the  angels,  ruling  under  the  King  over  His  creatures  and  liv- 
ing blessedly  in  the  company  of  the  blessed.  But  if  He  wish 
to  leave  you  still  on  earth  after  your  conflicts  in  order  to  wage 
other  and  more  diversified  kinds  of  warfare  and  rescue  many 
from  contests  with  visible  and  invisible  foes,  great  will  be 
your  glory  even  upon  earth;  you  will  be  held  in  honor  by 
your  friends  who  will  have  found  in  you  a  defender,  a  friend 
in  need,  and  an  able  spokesman.  They  will  cherish  you  as  a 
brave  soldier;  they  will  honor  you  as  a  noble  champion;  they 
will  salute  you  as  a  friend  and  welcome  you  with  joy  as  an 
angel  of  God  and,  according  to  Paul,  as  Christ  Jesus.7  Such, 
then,  are  the  similitudes  of  the  spiritual  warfare.  But  our  dis- 
course is  not  addressed  to  men  only;  for  members  of  the  fe- 
male sex  are  not  rejected  because  of  physical  weakness,  but, 
chosen  for  the  army  of  Christ  by  reason  of  their  virility  of 
spirit,  they  also  battle  on  the  side  of  Christ  and  fight  no  less 
valiantly  than  men.  Some  even  win  a  greater  renown.  Of  the 
number  of  these  are  they  who  compose  the  virgin  throng.  Of 
these  are  they  who  are  pre-eminent  in  the  combat  for  the  con- 
fession of  the  faith  and  in  the  triumphs  of  martyrdom.  In- 
deed, women  as  well  as  men  followed  after  the  Lord  during 
His  life  on  earth  and  both  sexes  ministered  to  our  Saviour, 
Since  this  is  the  glorious  recompense  laid  up  for  the  army  of 


7  Gal.  4.14. 


INTRODUCTION   TO  ASCETIGAL   LIFE  13 

Christ,  the  fathers  of  sons  and  the  mothers  of  daughters 
should  be  filled  with  longing  for  it.  Let  them,  in  their  desire 
to  have  worthy  envoys  and  spokesmen  with  Christ,  bring  be- 
fore Him  their  offspring,  rejoicing  in  the  everlasting  hopes 
which  their  children  will  share  in  with  themselves.  And  let  us 
not  become  faint-hearted  in  our  concern  for  our  children  nor 
grow  fearful  if  they  suffer  tribulation,  but  let  us  be  happy  that 
they  will  be  glorified.  Let  us  offer  to  the  Lord  the  gifts  received 
from  Him,  so  that  we  may  be  partners  with  our  children  in 
glory,  going  before  Him  together  with  them  and  standing  with 
them  in  His  presence.  Certainly,  to  those  who  show  an  alac- 
rity such  as  this  and  who  nobly  contend  for  the  victory,  the 
words  of  the  Psalmist  may  be  appropriately  applied:  'Blessed 
be  you  of  the  Lord,  who  made  heaven  and  earth.58  And  the 
prayer  of  Moses  will  be  offered  for  them :  'Bless,  O  Lord,  their 
works,  strike  the  brow  of  their  enemies.59  Fight  manfully,  then, 
like  good  soldiers  and  run  nobly  your  race  for  the  everlasting 
crown10  in  Christ  Jesus,  our  Lord,  to  whom  be  glory  for  ever, 
Amen. 

8  Ps.  113.15. 

9  Deut.  33.11. 
10  1  Cor.  9.24,25. 


AN  ASCETICAL  DISCOURSE  AND  EXHORTATION 

ON  THE  RENUNCIATION  OF  THE  WORLD 

AND  SPIRITUAL  PERFECTION 

|OME  TO  ME,  all  you  that  labor  and  are  burdened  and 
I  will  refresh  you/1  says  the  Divine  Voice,  signifying 
either  earthly  or  heavenly  refreshment.  In  either 
case,  He  calls  us  to  Himself,  inviting  us,  on  the  one  hand,  to 
cast  off  the  burden  of  riches  by  distributing  to  the  poor,  and, 
on  the  other,  to  make  haste  to  embrace  the  cross-bearing  life  of 
the  monks  by  ridding  ourselves  through  confession  and  good 
works  of  the  load  of  sins  contracted  by  our  use  of  worldly 
goods.  How  truly  admirable  and  happy,  then,  is  he  who  has 
chosen  to  heed  Christ  and  hastens  to  take  up  the  life  of  lowli- 
ness and  recollection !  But,  I  beseech  you,  let  no  man  do  this 
thoughtlessly  nor  promise  himself  an  easy  existence  and  sal- 
vation without  a  struggle.  He  should,  rather,  undergo  rigorous 
preliminary  discipline  with  a  view  to  proving  his  fitness  to 
endure  tribulations  both  of  body  and  soul,  lest,  exposing  him- 
self to  unforeseen  strategems,  he  be  unable  to  resist  the  assaults 
against  him  and  find  himself  in  full  retreat  to  his  starting 
point,  a  victim  of  disgrace  and  ridicule.  Moreover,  in  re- 
turning to  the  world  with  a  judgment  of  condemnation  on 
his  soul,  he  becomes  a  scandal  to  many,  creating  in  the  minds 
of  all  suspicions  that  the  life  in  Christ  is  an  impossibility — 
and  of  the  perils  of  such  an  eventuality  all  you  are  aware  who 
read  the  Gospels  in  which  the  Divine  Voice  says:  It  were 


1  Matt.  11.28. 

15 


16  SAINT  BASIL 

better  for  him  that  a  mill-stone  should  be  hanged  about  his 
neck  and  that  he  be  cast  into  the  sea  than  that  he  scandalize 
one  of  these  little  ones.'2  For  not  only  will  he  be  liable  to  con- 
demnation as  a  deserter,  but  he  will  be  responsible  also  for 
the  ruin  of  those  who  are  undone  by  his  defection,  even  if 
he  pretend  to  convince  himself  by  foolish  arguments  that  he 
will  propitiate  the  Divinity  by  a  life  of  good  works  in  the 
world — an  impossibility  for  him.  If  he  is  not  strong  enough 
to  bear  the  blows  of  his  adversary  in  a  state  of  life  where  occa- 
sions of  sin  are  remote  because  of  greater  retirement,  how 
will  he  be  able  to  perform  any  virtuous  actions  in  a  state  which 
is  openly  exposed  to  evil  and  in  which  he  is  his  own  master? 
Even  assuming  that  he  direct  his  personal  life  properly,  he  will 
not  escape  the  reproach  of  abandoning  Christ  any  more  than 
did  those  disciples  mentioned  in  the  Gospel,  concerning  whom 
the  inspired  writer  says:  'Many  of  the  disciples  went  back, 
and  walked  no  more  with  Jesus,  saying,  "His  saying  is  hard, 
and  who  can  hear  it?"  '3  For  this  reason,  also,  the  benevolent 
God,  solicitous  for  our  salvation,  ordained  two  states  of  life 
for  men — marriage  and  virginity — that  he  who  is  not  able  to 
endure  the  hardships  of  virginity  might  have  recourse  to  the 
married  state,  realizing,  however,  that  he  will  be  required  to 
give  an  account  of  his  sobriety  and  holiness  and  of  his  resem- 
blance to  the  saints  who  passed  their  lives  in  the  married  state 
and  in  the  rearing  of  children.  Such  a  one  was  Abraham  in 
the  Old  Testament,  who,  in  sacrificing  his  only  son  without 
showing  grief,  gained  great  glory  by  thus  preferring  God 
before  all  Moreover,  he  kept  the  doors  of  his  tent  open  and 
ready  to  receive  those  who  were  in  quest  of  hospitality,4  for 
he  had  not  heard  the  counsel,  'Sell  what  thou  hast  and  give 

2  Matt  18.6. 

3  John  6.67,61. 

4  Gen   18.1,2. 


ON  RENUNCIATION  OF  THE  WORLD  17 

to  the  poor.'5  Job,  also,  and  a  host  of  others — David  and 
Samuel,  for  Instance — bore  even  greater  testimony.  In  the 
New  Testament,  Peter  is  an  example  and  also  the  other 
Apostles.  Every  man,  indeed,  will  be  asked  for  the  fruits  of 
his  love  of  God  and  neighbor  and  he  will  pay  the  penalty 
for  his  violation  of  these  as  well  as  of  all  the  commandments, 
as  the  Lord  declares  in  the  Gospel,  saying:  'He  that  loveth 
father  or  mother  more  than  me  is  not  worthy  of  me56  and 
'Whoever  does  not  hate  his  father  and  mother  and  wife  and 
children,  yea,  and  his  own  life,  also,  he  cannot  be  my  dis- 
ciple.'7 

Does  it  not  seem  to  you,  then,  that  the  Gospel  applies  to 
married  persons  also?  Surely,  it  has  been  made  clear  that 
obedience  to  the  Gospel  is  required  of  all  of  us,  both  married 
and  celibate.  The  man  who  enters  the  married  state  may  well 
be  satisfied  in  obtaining  pardon  for  his  incontinency  and  de- 
sire of  a  wife  and  marital  existence,  but  the  rest  of  these 
precepts  are  obligatory  for  all  alike  and  are  fraught  with 
peril  for  transgressors.  Christ,  when  He  preached  the  com- 
mands of  His  Father,  was  speaking  to  persons  living  in  the 
world;  He  clearly  testified  this  by  His  answer  on  one  occasion 
when  He  was  privately  questioned  by  His  disciples:  'And 
what  I  say  to  you,  I  say  to  all/8  Do  not  relax  your  efforts, 
therefore,  you  who  have  chosen  the  companionship  of  a  wife, 
as  if  you  were  at  liberty  to  embrace  worldliness.  Indeed,  you 
have  need  of  greater  labors  and  vigilance  for  the  gaining  of 
your  salvation,  inasmuch  as  you  have  elected  to  dwell  in  the 
midst  of  the  toils  and  in  the  very  stronghold  of  rebellious  pow- 
ers, and  night  and  day  all  your  senses  are  impelled  toward 
desire  of  the  allurements  to  sin  which  are  before  your  eyes. 

5  Matt.  19.21. 

6  Matt.  10.37. 

7  Luke  14.26. 

8  Mark  13.37. 


18  SAINT  BASIL 

Be  assured,  then3  that  you  will  not  escape  doing  battle  with 
the  Renegade  nor  will  you  gain  the  victory  over  him  without 
much  striving  to  observe  the  evangelical  doctrines.  How  will 
you,  stationed  in  the  very  thick  of  the  battle,  be  able  to  win 
the  contest  against  the  Enemy?  That  he  wanders  over  all  the 
earth  under  heaven  and  ranges  about  like  a  mad  dog  seeking 
whom  he  may  devour,9  we  leam  from  the  history  of  Job. 
If,  then,  you  refuse  battle  with  your  Antagonist,  betake  your- 
self to  another  world  where  he  is  not;  then,  avoidance  of 
conflict  with  him  will  be  possible  for  you,  as  well  as  relaxation 
without  peril  to  evangelical  doctrines.  But,  if  this  cannot  be, 
make  haste  to  leam  how  to  fight  with  him,  taking  instruction 
from  the  Scriptures  in  the  art  of  conflict,  that  you  may  not  be 
defeated  through  your  ignorance  and  consigned  to  everlast- 
ing fire. 

These  counsels  should  be  given  casually,  as  it  were,  to  per- 
sons living  in  the  married  state  who  are  not  dangerously  neg- 
ligent in  observing  Christ's  precepts.  But,  you  who  aspire  to 
become  a  lover  of  the  celestial  polity,  an  active  participant 
in  the  angelical  life,  and  a  fellow  soldier  of  Christ's  holy  dis- 
ciples, brace  yourself  for  the  endurance  of  tribulations  and 
manfully  betake  yourself  to  the  company  of  the  monks.  Even 
in  the  beginning  of  your  renunciation  of  the  world  show  your- 
self a  man,  and,  that  you  may  not  be  dragged  down  by  at- 
tachments to  your  blood  relatives,  strengthen  yourself  by 
exchanging  mortal  for  immortal  aspirations.  Furthermore, 
when  you  make  renouncement  of  the  goods  you  possess,  be 
adamant  in  your  resolve,  convinced  that  you  are  merely  dis- 
patching these  goods  to  heaven  in  advance;  for,  although  you 
are  hiding  them  in  the  bosom  of  the  lowly,  you  will  find 
them  again  with  God,  greatly  increased.  Moreover,  be  not 


9  1  Pet.  5.8. 


ON  RENUNCIATION  OF  THE  WORLD  19 

cast  down  at  having  divested  yourself  of  friends  and  relatives. 
since  you  are  thereby  united  with  Christ  who  was  crucified 
for  you;  and  what  greater  proof  of  love  could  be  conceived 
of  than  this?10  And  when,  with  God's  help,  you  will  have 
gained  victory  over  your  Enemy  in  this  first  onset,  do  not  be 
careless  of  yourself  as  if  you  were  a  useless  vessel — for,  in- 
deed, by  the  renouncement  of  earthly  goods  you  have  won 
honor  with  Christ — but  with  much  care  and  forethought  set 
about  finding  a  man  skilled  in  guiding  those  who  are  making 
their  way  toward  God  who  will  be  an  unerring  director  of 
your  life.  He  should  be  adorned  with  virtues,  bearing  witness 
by  his  own  works  to  his  love  for  God,  conversant  with  the 
Holy  Scripture,  recollected,  free  from  avarice,  a  good,  quiet 
man,  tranquil,  pleasing  to  God,  a  lover  of  the  poor,  mild,  for- 
giving, laboring  hard  for  the  spiritual  advancement  of  his 
clients,  without  vainglory  or  arrogance,  impervious  to  flat- 
tery, not  given  to  vacillation,  and  preferring  God  to  all  things 
else.  If  you  should  find  such  a  one,  surrender  yourself  to  him, 
completely  renouncing  and  casting  aside  your  own  will,  that 
you  may  be  found  a  clean  vessel,  preserving  unto  your  praise 
and  glory  the  good  qualities  deposited  in  you.  For,  if  you 
suffer  any  of  your  former  vices  to  remain  within  you,  those 
virtues  that  were  placed  in  you  will  become  contaminated  and 
you  will  be  cast  out  like  a  vessel  unfit  for  use. 

And  now  we  shall  consider  the  second  contest  against  the 
Enemy  of  our  salvation.  Good  masters  teach  good  doctrine, 
but  that  taught  by  evil  masters  is  wholly  evil.  Whenever, 
therefore,  our  wicked  Adversary  is  not  able  to  prevail  upon 
us  to  remain  amid  the  tumult  and  perdition  of  the  world,  he 
endeavors  to  persuade  us  not  to  devote  ourselves  to  a  life  of 
discipline  or  surrender  ourselves  to  a  man  who  will  place  all 


10  John  15.13. 


20  SAINT  BASIL 

our  sins  before  our  eyes  and  correct  them.  On  the  contrary, 
he  urges  us  toward  one  who  is  bent  on  popularity  and  who 
puts  a  favorable  light  on  his  own  vices  under  the  pretext  of 
indulgence  to  his  associates,  so  that,  when  he  has  thus  imper- 
ceptibly increased  our  vices  a  thousandfold,  he  may  cause  us  to 
be  fettered  by  chains  of  sin  we  ourselves  have  forged.  But,  if 
you  place  yourself  in  the  hands  of  a  man  rich  in  virtue,  you 
will  become  the  heir  of  the  good  qualities  he  possesses  and  you 
will  be  supremely  blessed  with  God  and  men.  On  the  other 
hand,  if,  to  spare  the  body,  you  seek  a  master  who  will  conde- 
scend or,  rather,  degrade  himself  to  the  level  of  your  vices,  all 
in  vain  did  you  endure  the  struggle  of  renunciation,  since  you 
have  surrendered  yourself  to  a  life  of  gratifying  your  passions 
by  choosing  a  blind  guide  who  will  lead  you  into  the  pit; 
'for  if  the  blind  lead  the  blind,  both  fall  into  the^pit.'11  'It  is 
enough  for  the  disciple  that  he  be  as  his  master.'12  This  is  the 
voice  of  God  and  it  shall  not  be  falsified.13  You  must  live  in 
accordance  with  the  rules  of  the  contest;  if  you  do  not,  you 
will  not  be  crowned,  as  the  Apostle  says:  'He  also  that  striveth 
for  the  mastery  is  not  crowned  except  he  strive  lawfully.'14 
If,  then,  with  the  grace  of  God,  you  find  a  teacher  of  good 
works  (for  if  you  really  seek,  you  will  find15 )  keep  a  watch  over 
yourself  so  as  to  do  nothing  against  his  will;  for  whatever  is 
done  without  his  consent  is,  as  it  were,  a  piece  of  thievery  and 
a  sacrilege  leading  not  to  your  profit  but  to  your  ruin,  how- 
ever good  it  may  seem  to  you.  For,  if  it  be  good,  why  is  it 
done  secretly  and  not  in  the  open?  Challenge  your  reason 
which,  by  specious  assurances,  is  contriving,  to  make  a  robber 
of  you;  by  misrepresenting  the  good,  it  disposes  you  to  evil. 


11  Matt.   15.14. 

12  Matt.  10,25. 

13  Matt.  24.35. 

14  2  Tim.  2.5. 

15  Matt.  7.7. 


ON  RENUNCIATION  OF  THE  WORLD  21 

Do  not  undertake  to  chant  as  an  expert  would  the  incanta- 
tions pronounced  over  persons  who  have  been  bitten  by  ser- 
pents, inexperienced  as  you  are  in  the  art  of  weaving  spells, 
lest,  perhaps,  having  attracted  the  reptiles  and  being  caught 
fast  in  their  coils,  you  become  powerless  to  resist  them  and 
they  destroy  you  mercilessly.  Do  not  rely  upon  noble  birth 
In  a  fleshly  sense  or  seek  worldly  fame,  'for  the  sensual  man 
perceiveth  not  the  things  that  are  of  the  Spirit,'16  Do  not  at- 
tempt to  undermine  true  and  established  custom,  thereby  be- 
coming, through  your  own  laxity,  a  stumbling  block  to  those 
who  are  themselves  striving  for  the  mastery.  Do  not  accumu- 
late a  heavy  burden  of  sins  for  yourself  by  having  too  soft  a 
bed  or  by  the  style  of  your  garments,  or  shoes,  or  any  other 
part  of  your  dress;  by  variety  in  food,  or  a  table  too  richly 
appointed  for  your  stage  of  self-renunciation,  by  the  way  you 
stand  or  sit,  or  by  being  too  negligent  or  too  fastidious  with 
regard  to  manual  labor.  All  these  things  bring  harmful  re- 
sults not  only  if  they  already  exist  in  your  life,  but  even  if 
they  are  objects  of  your  desire.  Indeed,  unless  you  quickly 
recognize  them  as  a  diabolical  snare  and  root  them  out  of 
your  heart,  they  will  lead  you  to  defection  from  the  life  in 
Christ.  On  the  contrary,  having  the  inner  conviction  that  you 
are  the  most  ignominious  of  men  and  the  worst  of  sinners,  a 
stranger  and  a  vagrant,  received  out  of  compassion  by  those 
who  renounced  the  world  before  you,  strive  eagerly  to  be  the 
last  of  all  and  the  servant  of  all.  This  latter  course,  not  the 
former,  will  bring  you  honor  and  true  glory.  With  your  ears 
opened  to  give  heed  and  your  hands  ready  to  execute  the  com- 
mand you  have  heard,  let  your  tongue  be  silent  and  keep 
your  heart  under  custody.  Be  slow  and  dull  for  idle  talk,  but 
knowing  and  wise  in  hearkening  to  the  saving  words  of  the 

16  I  Cor.  2.14. 


22  SAINT  BASIL 

Holy  Scriptures.  Let  the  hearing  of  worldly  tales  be  to  you 
as  a  bitter  taste  in  your  mouth,  but  the  discourse  of  holy 
men  as  a  honeycomb,17  Be  eager  to  imitate  men  of  disciplined 
habits  and  do  not  wait  to  be  taught  each  thing.  Strive  to  at- 
tain to  the  greater  virtues,  but  do  not  neglect  the  lesser  ones. 
Do  not  make  light  of  a  fall  even  if  it  be  the  most  venial  of 
faults;  rather,  be  quick  to  repair  it  by  repentance,  although 
many  others  may  commit  a  large  number  of  faults,  slight  and 
grievous,  and  remain  unrepentant.  Judge  not  the  sins  of 
others,  for  they  have  a  just  Judge  'who  will  render  to  every 
man  according  to  his  works5;18  but  be  master  of  what  is  your 
own  and  lighten  your  own  burden  insofar  as  you  have  the 
power,  for  he  who  increases  his  own  burden  will  also  carry 
it.  In  repentance  is  salvation,  but  folly19  is  the  death  of  repen- 


tance. 


Hide  yourself  from  the  frivolous,  but  appear  before  God 
as  often  as  possible.  To  avoid  dissipation  of  the  heart,  refrain 
as  much  as  you  can  from  going  abroad  at  all.  Have  you  de- 
serted your  cell?  Then  you  have  left  continency  behind  you; 
you  have  lowered  your  gaze  toward  the  world;  you  have  fall- 
en in  with  a  harlot  who,  charming  your  ears  with  her  provo- 
cative words,  your  eyes  with  the  beauty  of  her  countenance, 
and  your  appetite  with  dainty  viands,  will  draw  you  to  her- 
self as  with  a  hook.  Then,  when  you  are  clasped  in  a  mutual 
embrace,  she  will  weaken  the  firmness  of  your  desire  for  con- 
tinency and  after  thus  drawing  you  away  little  by  little  from 
the  life  of  virtue  she  will  be  the  cause  of  your  utter  ruin.  Even 
if  by  some  means  and  with  God's  help  you  are  enabled  to 
escape  the  snares  of  this  harlot,  you  will  return  to  your  cell, 
indeed;  yet  not  as  the  same  person,  but  as  one  enervated, 


17  Prov.  16.24. 

18  Rom.  2,6. 

19  anoia  for  agnoia?  Cf.  PC.  31.636  n.  90. 


ON  RENUNCIATION  OF  THE  WORLD  23 

sickened,  and  peevishly  disinclined  to  all  virtuous  action — 
and  only  after  a  long  period  of  time  will  you  be  able  to 
return  to  your  own  proper  dispositions.  Your  longing  after 
the  other  state  of  life  will  cause  you  anguish  of  mind,  and 
only  at  the  cost  of  much  distress  will  you  be  enabled  to  con- 
cede the  prize  of  victory  to  your  soul.  If,  then,  it  should  hap- 
pen that  circumstances  force  you  to  leave  your  cell  and  go 
abroad,  arm  yourself  with  the  breastplate  of  the  fear  of  God, 
clasp  in  your  hand  the  love  of  Christ,  and  repulse  with  all 
continency  the  attacks  of  sensual  pleasure.  As  soon  as  your 
business  is  completed,  take  your  departure  without  delay  and 
return  on  swift  wing  like  a  guileless  dove  going  back  to  the 
ark  which  sent  you  forth,20  bearing  the  mercies  of  Christ  on 
your  lips,  thus  silencing  interior  protests  and  persuading 
yourself  that  saving  tranquility  cannot  be  secured  in  any 
other  place. 

If  you  are  youthful  in  body  or  mind,  fly  from  intimate 
association  with  comrades  of  your  own  age  and  run  away 
from  them  as  from  fire.  The  Enemy  has,  indeed,  set  many 
aflame  through  such  means  and  consigned  them  to  the  eter- 
nal fire,  casting  them  down  into  that  loathsome  pit  of  the  five 
cities21  on  the  pretext  of  spiritual  love.  Even  those  who  have 
come  safely  through  every  wind  and  tempest  on  the  sea  and 
are  safe  in  port  he  has  sent  down  into  the  deep,  together  with 
the  ship  and  crew.  At  meals  take  a  seat  far  away  from  your 
young  brother;  in  lying  down  to  rest,  let  not  your  garments  be 
neighbor  to  his;  rather,  have  an  elderly  brother  lying  between 
you. When  a  young  brother  converses  with  you  or  is  opposite 
you  in  choir,  make  your  response  with  your  head  bowed  lest, 
perchance,  by  gazing  fixedly  into  his  face,  the  seed  of  desire  be 
implanted  in  you  by  the  wicked  Sower  and  you  reap  sheaves 

20  Gen.  8.9. 

2!  Gen.  10.19;  Dcut.  29.23. 


24  SAINT  BASIL 

of  corruption  and  ruin.  At  home  or  in  a  place  where  there 
is  no  witness  of  your  actions,  be  not  found  in  his  company 
under  the  pretext  of  meditation  on  the  Divine  Words  or  for 
any  other  excuse,  even  the  most  urgent  need;  nothing  is  of 
greater  urgency  than  the  soul  for  whom  Christ  died.  Do  not 
believe  the  crafty  argument  which  suggests  to  you  that  this  Is 
a  quite  harmless  thing  to  do,  but  be  fully  convinced,  by  the  oft- 
repeated  experience  of  those  who  have  fallen  and  have  clearly 
demonstrated  it  to  be  so,  that  it  is  of  itself  an  offensive  act. 

Believe  these  words  of  mine  which  proceed  from  the  fra- 
ternal charity  of  my  heart.  Have  recourse  to  older  men  who 
make  themselves  difficult  of  access  and  in  no  way  harm  the 
young  by  their  charm  of  countenance,  but  animate  them  to 
virtuous  deeds  by  sayings  from  Proverbs.  'With  all  watchful- 
ness, keep  thy  heart3;22  for,  like  golden  treasure,  it  is  the 
object  of  the  constant  vigilance  of  thieves,  night  and  day, 
and  in  an  unguarded  moment  it  is  stolen  without  your  being 
aware  of  it.  See  that  the  Adversary  does  not  seduce  you  into 
the  sin  of  our  first  parent  and  cast  you  with  all  speed  out 
of  the  paradise  of  delight.  He  who  lured  Adam  from  the  life 
in  paradise  by  causing  him  to  steal  food23  and  expected  to 
catch  even  Jesus  off  His  guard24  will  be  far  bolder  in  prepar- 
ing as  a  drink  for  you  this  first  cause  of  evil,  knowing  that  it 
is  a  strong  poison.  The  vice  of  gluttony  is  wont  to  display  its 
proper  force  not  with  regard  to  a  great  quantity  of  food,  but 
in  the  appetite  for  a  little  taste.  If,  therefore,  desire  of  some 
bit  of  food  succeed  in  making  you  subject  to  the  vice  of 
gluttony,  he  will  give  you  up  to  destruction  without  further 
ado.  For,  as  the  nature  of  water  that  is  channeled  along 


22  Prov.  4.23. 

23  Gen.  3.1-6. 

24  Matt.  4.3. 


ON  RENUNCIATION  OF  THE  WORLD  25 

many  furrows  causes  it  to  make  verdant  the  whole  area 
around  the  furrows,  so  also  the  vice  of  gluttony,  if  it  issue 
from  your  heart,  irrigates  all  your  senses,  raising  a  forest  of 
evils  within  you  and  making  your  soul  a  lair  of  wild  beasts. 
I  have  seen  many  who  were  slaves  to  vice  restored  to  health, 
but  I  have  not  seen  this  happen  in  the  case  of  even  one  person 
who  was  given  to  nibbling  in  secret  or  gluttonous.  Either  they 
abandon  the  life  of  continency  and  are  destroyed  by  the 
world,  or  they  attempt  to  remain  undetected  among  the 
continent  and  fight  in  league  with  the  Devil  by  leading  a 
luxurious  life.  They  are  liars,  profane,  perjurors,  quarrelsome, 
pugnacious,  noisy,  given  to  disavowing  their  gluttony,  mean, 
effeminate,  querulous,  prying,  lovers  of  darkness,  and  deliber- 
ately hostile  to  every  virtuous  mode  of  life;  in  their  efforts  to 
cover  up  the  vice  of  gluttony  they  are  caught  in  a  swarm  of 
evils.  In  appearance,  indeed,  they  seem  to  be  among  the 
number  of  the  saved,  but  by  their  conduct  they  are  included 
with  the  reprobate. 

This  vice  of  gluttony  delivered  Adam  up  to  death;  by  the 
pleasure  of  the  appetite  consummate  evil  was  brought  into 
the  world.  Through  it  Noah  was  mocked,25  Cham  was 
cursed,26  Esau  was  deprived  of  his  birthright  and  married 
into  a  Canaanite  family.27  Lot  became  both  his  own  son-in- 
law  and  father-in-law,  by  marrying  his  own  daughters;  the 
father  was  husband,  and  the  grandfather,  father — thus  mak- 
ing a  double  mockery  of  the  laws  of  nature/8  Gluttony,  also, 
made  the  people  of  Israel  worshipers  of  idols  and  strewed 
the  desert  with  their  bodies/9  Gluttony  caused  a  certain 

25  Gen.  9.21. » 

26  Gen.  9.25. 

27  Gen.  25.33;  36.2. 

28  Gen.  19.35. 

29  Num.   14.29ff. 


26  SAINT  BASIL 

Prophet,  sent  by  God  to  upbraid  an  impious  king,  to  become 
the  prey  of  a  wild  beast,  and  him  upon  whom  King  Jereboam 
with  all  his  royal  might  could  not  wreak  vengeance  was  taken 
captive  by  his  treacherous  appetite  and  fell  victim  to  a  miser- 
able death.30  Daniel,  however,  the  man  of  desires,  having 
gained  the  mastery  over  his  appetite,31  had  complete  dominion 
over  the  kingdom  of  the  Chaldeans — he  overthrew  their  idols, 
destroyed  the  dragon,  tamed  the  lions,  heralded  the  Incarna- 
tion, and  interpreted  hidden  mysteries.32  The  three  holy 
youths  who  showed  themselves  superior  to  the  pleasures  of 
the  appetite  scorned  a  king's  wrath  and  braved  with  intrepid 
courage  the  horrors  of  that  fiery  furnace  which  King  Nabuch- 
odonoser  had  ordered  to  be  lighted.33  They  proved  the  gold- 
en statue  worshiped  as  a  god  to  be  of  no  avail  and,  taking 
as  spoils  the  idol  erected  by  Satan34  and  standing  for  so  long 
a  time  as  an  outrage  to  the  glory  of  God,  they  brought  it  as 
an  offering  to  their  own  Lord.  At  their  instigation,  too,  that 
most  wicked  king  himself  and  the  whole  army  drawn  up 
against  God  came  to  sing  His  praises,  together  with  all  cre- 
ation. To  sum  it  all  up,  if  you  gain  the  mastery  over  your 
appetite,  you  will  dwell  in  paradise;  if  you  do  not,  you  will 
die  the  death. 

Be  a  safe  treasure  house  of  virtue  and  keep  as  its  key  the 
tongue  of  your  spiritual  father.  Let  this  open  your  mouth  for 
the  taking  of  bread  and  let  this  also  close  it.  Do  not  admit  the 
Serpent  as  your  counselor,  since  he  desires  to  take  you  cap- 
tive in  return  for  his  good  advice.  Be  on  your  guard  against 
the  sin  of  eating  in  secret,  even  to  tasting  with  the  tip  of  the 

30  1  Kings  13.24. 

31  Dan.  10.3. 

32  Dan.  5,9,14. 

33  Dan.  3.12ff. 

34  Kataskeuastheisan  upo  ton  Satana  for  kataschetheisan  upo  tou  Satanat 
Cf.  FG  31.641  n.  11. 


ON  RENUNCIATION  OF  THE  WORLD  27 

tongue;  for,  if  he  will  succeed  in  defeating  you  in  a  small 
matter,  he  has  already  overthrown  you  in  the  combat  and 
holds  you  bound  with  his  chains.  Do  not  give  ear  to  every 
babbler,  nor  a  response  to  every  trifler  in  conversations  which 
do  not  comport  with  the  ascetical  life.  Be  attentive  to  worthy 
teachings  and,  by  meditating  on  these,  keep  a  strict  watch 
over  your  heart.  Refrain  from  listening  to  worldly  tales,  that 
you  may  not  in  any  way  stain  your  soul  with  the  spattering 
of  mud.  Be  not  anxious  to  hear  the  sayings  of  others  nor  to 
thrust  yourself  into  others'  conversations,  so  that  you  may  not 
make  yourself  an  object  of  ridicule  and  cause  these  others  to 
commit  slander.  Be  not  inquisitive  nor  desirous  of  seeing 
everything,  so  as  not  to  have  in  your  mind  the  poisonous 
discharge  of  vice.  Use  your  eyes  to  the  purpose,  use  your  ears 
to  the  purpose,  speak  to  the  purpose,  answer  to  the  purpose. 
In  the  presence  of  a  senior,  be  not  eager  to  take  your  seat;  if 
you  are  so  bidden,  do  not  sit  beside  him,  but  look  carefully 
about  and  try  to  find  a  lower  place,  that  God  may  glorify  you 
because  of  your  humility.  When  you  are  questioned,  answer 
in  a  fitting  and  modest  tone;  when  you  are  not  addressed, 
remain  silent.  If  another  is  being  questioned,  hold  your 
tongue,  lest,  under  the  stress  of  emotional  impulse  your  tongue 
run  away  with  you  and,  by  offending  one  who  is  practicing 
a  strict  ascetical  life,  cast  you  into  the  fetters  of  reproach. 
When  you  sit,  do  not  cross  your  legs,  for  this  is  a  sign  of 
a  wandering  attention  and  an  absent  mind.  In  conversing 
with  an  inferior  or  upon  being  asked  something  by  him  do 
not  answer  thoughtlessly,  holding  your  brother  in  contempt 
and  thus  insulting  God;  for,  'he  that  despiseth  the  poor,  re- 
proacheth  his  Maker'  says  the  Book  of  Proverbs.35  In  affir- 
mation of  your  love  of  neighbor,  preface  your  discourse  with 


35  Prov.  17.5. 


28  SAINT  BASIL 

words  of  comfort  or  exhortation.  Let  such  words  also  find  a 
place  in  the  middle  and  at  the  end,  and  let  your  countenance 
be  bright  and  cheerful  withal,  that  you  may  give  joy  to  him 
who  speaks  with  you.  Rejoice  in  every  success  achieved  by 
your  neighbor  and  glorify  God,  for  his  triumphs  are  yours 
as  your  also  are  his.  Shun  the  first  seats  at  table  and  the  first 
chairs  at  assemblies,  but  strive  to  sit  in  the  last  place,  that  it 
may  be  said  to  you:  Triend,  go  up  higher.536  At  table  let  not 
your  left  hand  usurp  the  function  of  the  right  in  disorderly 
fashion;  rather,  let  it  lie  at  rest,  or,  if  it  must  be  active,  let  it 
assist  the  right.  Whenever  you  are  summoned  to  prayer,  let 
your  voice  respond  and  remain  at  an  exercise  of  rule  until  the 
prayers  are  finished,  regarding  failure  in  this  respect  as  a  great 
loss.  When  you  take  food  to  nourish  your  body,  you  can 
scarcely  be  induced  to  leave  the  table  before  you  have  fully 
satisfied  your  need  and,  except  for  an  urgent  reason,  you  will 
not  readily  do  .so.  How  much  more  eagerly  ought  you  to  linger 
over  spiritual  nourishment  and  strengthen  your  soul  with 
prayer;  for  the  soul  is  as  far  superior  to  the  body  as  heaven  is 
above  the  earth  and  'heavenly  things  above  those  of  earth. 

The  soul  is  an  image  of  heaven  because  the  Lord  dwells 
within  it,  but  the  flesh  is  of  earth,  wherein  live  mortal  men 
and  irrational  beasts.  Regulate  the  needs  of  your  body,  there- 
fore, in  conformity  with  the  hours  of  prayer  and  be  prepared 
to  dismiss  arguments  which  would  draw  you  away  from  ob- 
servance of  the  rule;  for  it  is  the  way  of  the  devils  to  urge  us 
to  be  absent  during  the  time  of  prayer  on  the  pretext  of  a 
seemingly  worthy  reason,  so  that  they  may  plausibly  draw  us 
away  from  saving  prayer.  Do  not  make  excuses,  saying,  'Alas, 
my  head!  Alas,  my  stomach!5  alleging  invisible  proofs  of  non- 
existent pain  and  relaxing  the  rigor  of  the  vigil  for  the  sake 


36  Luke   14.10. 


ON  RENUNCIATION  OF  THE  WORLD 


29 


of  taking  rest.  Rather,  be  constant  in  secret  prayer  which 
God  beholds  in  secret  and  will  repay  you  for  openly.37  Hoard 
the  accruing  gains  of  the  most  perfect  way  of  life,  that  in  the 
day  of  need  you  may  discover  hidden  wealth.  When  it  is  your 
turn  to  serve,  add  to  your  physical  labor  a  word  of  exhortation 
and  comfort  for  love  of  those  whom  you  serve,  that  your 
ministry,  seasoned  thus  with  salt,38  may  be  acceptable.  Do  not 
allow  another  to  do  the  work  that  is  rightly  yours,  so  that  the 
reward  as  well  may  not  be  taken  from  you  and  given  to 
another  and  he  be  enriched  with  your  wealth  while  you  are 
put  to  shame.  Perform  the  duties  of  your  ministry  decently 
and  with  care  as  if  you  were  serving  Christ,  for,  'Cursed,'  says 
the  Prophet,  'be  every  man  that  doth  the  work  of  the  Lord 
negligently.'39  Fear,  as  if  the  eye  of  the  Lord  were  upon  you, 
the  perversity  which  arises  from  fastidiousness  and  contempt, 
even  though  the  task  in  hand  seem  to  you  a  menial  one.  The 
work  of  the  ministry  is  an  exalted  work  and  leads  to  the  king- 
dom of  heaven.  It  is  a  dragnet  of  the  virtues,  comprising  with- 
in itself  all  the  commandments  of  God.  It  contains,  first  of  all, 
the  virtue  of  virtues,  humility,  which  brings  with  itself  a  host 
of  blessings;  secondly,  there  is  that  saying  of  the  Lord:  'I 
was  hungry  and  you  gave  me  to  eat;  I  was  thirsty  and  you 
gave  me  to  drink;  stranger  and  weak  and  in  prison  and  you 
ministered  to  me.40  There  is,  furthermore,  a  special  merit  in 
performing  the  owed  service  in  a  humble  spirit  without  arro- 
gance or  irritation  and  murmuring.  Be  a  zealous  follower  of 
those  who  lead  upright  lives  and  inscribe  their  deeds  upon 
your  heart.  Pray  to  be  among  the  few,  for  the  good  is  rare; 
wherefore,  few,  also,  are  they  who  enter  into  the  kingdom  of 

37  Matt.  6.18. 

38  Col.  4.6. 

39  Jer.  48.10. 

40  Matt.  25.35,36. 


30  SAINT  BASIL 

heaven.  Do  not  think  that  all  who  live  in  a  cell  are  saved,  the 
bad  as  well  as  the  good,  for  this  is  not  true.  Many,  indeed, 
take  up  the  life  of  virtue,  but  few  bear  its  yoke.  The  kingdom 
of  heaven  is  the  prize  of  the  viylent  and  the  violent  bear  it 
away_these  are  the  words  of  the  Gospel41  By  Violence'  is 
meant  the  affliction  of  the  body  which  the  disciples  of  Christ 
voluntarily  undergo  in  the  denial  of  their  own  will,  in  the 
refusal  of  respite  to  the  body,  and  in  the  observance  of 
Christ's  precepts.  If,  then,  you  wish  to  bear  away  the  kingdom 
of  God,  become  a  man  of  violence;  bow  your  neck  to  the  yoke 
of  Christ's  service.42  Bind  the  strap  of  the  yoke  tightly  about 
your  throat.  Let  it  pinch  your  neck.  Rub  it  thin  by  labor  in 
acquiring  virtues,  in  fasting,  in  vigils,  in  obedience,  in  silence, 
in  psalmody,  in  prayer,  in  tears,  in  manual  labor,  in  bearing 
all  the  tribulations  which  befall  you  at  the  hands  of  men  and 
demons. 

Let  not  presumptuous  thoughts  induce  you,  as  time  goes  on, 
to  abate  your  labors,  so  that  you  may  not  be  caught  destitute 
of  virtue,  perhaps  at  the  very  moment  of  your  departure, 
and  be  kept  outside  the  gates  of  the  kingdom.  Let  not  the 
rank  of  cleric  elate  you  but  let  it,  rather,  make  you  humble, 
for  advancement  in  the  spirit  is  advancement  in  humility; 
defection  and  disgrace  are  born  of  haughtiness.  The  nearer 
you  approach  the  higher  ranks  of  sacred  orders,  the  more  you 
should  abase  yourself,  recalling  with  fear  the  example  of  the 
sons  of  Aaron.43  Knowledge  of  holy  living  is  knowledge  of 
meekness  and  humility.  Humility  is  the  imitation  of  Christ; 
highmindedness  and  boldness  and  shamelessness,  the  imita- 
tion of  the  Devil.  Become  an  imitator  of  Christ,  not  of  Anti- 
Christ;  of  God  and  not  of  the  adversary  of  God;  of  the  Mas- 


41  Matt.  11.12. 

42  Matt.  11.30. 

43  Lev.  10. 


ON  RENUNCIATION  OF  THE  WORLD  3 1 

ter,  not  the  fugitive  slave;  of  the  merciful  One,  not  the  mer- 
ciless; of  the  lover,  not  the  enemy,  of  mankind;  of  the  inmates 
of  the  bridal  chamber,  not  the  inhabitants  of  darkness.  Be  not 
eager  to  wield  authority  over  the  community,  that  you  may 
not  place  upon  your  own  neck  others'  burdens  of  sin.  Examine 
the  actions  of  each  day,  compare  them  with  those  of  the 
previous  day  and  press  on  toward  improvement.  Advance  in 
virtue,  that  you  may  become  a  companion  of  the  angels.  Spend 
your  time  in  retirement,  not  for  days  nor  months,  but  through- 
out many  years,  praising  your  Lord  in  song,  night  and  day, 
in  imitation  of  the  Cherubim.  If  thus  you  begin  and  thus 
make  an  end,  traveling  the  straight  road  for  the  short  time 
of  your  probation,  you  will,  by  the  grace  of  God,  enter  into 
paradise  with  the  lamp  of  your  soul  brilliantly  alight,  to  re- 
joice with  Christ  for  ever  and  ever.  Amen. 


A  DISCOURSE  ON  ASCETICAL  DISCIPLINE 
How  the  monk  should  be  equipped 

JJRST  AND  FOREMOST,  the  monk  should  own  nothing 
in  this  world,  but  he  should  have  as  his  possessions 
solitude  of  the  body,  modesty  of  bearing,  a  modu- 
lated tone  of  voice,  and  a  well-ordered  manner  of  speech.  He 
should  be  without  anxiety  as  to  his  food  and  drink,  and 
should  eat  in  silence.  In  the  presence  of  his  superiors,  he 
should  hold  his  tongue;  before  those  wiser  than  he,  he 
should  hearken  to  their  words.  He  should  have  love  for 
his  equals,  give  charitable  counsel  to  his  inferiors,  and 
keep  aloof  from  the  wicked,  the  carnal,  and  the  officious. 
He  ought  to  think  much  but  speak  little,  be  not  forward 
in  speech  nor  given  to  useless  discoursing,  not  easily  moved 
to  laughter,  respectful  in  bearing,  keeping  his  eyes  cast 
down  and  his  spirit  uplifted,  not  answering  contradiction  with 
contradiction,  docile.  He  should  work  with  his  hands,  be  ever 
mindful  of  his  last  end,  joyful  in  hope,  patient  in  adversity, 
unceasingly  prayerful,  giving  thanks  in  all  things,  humble 
toward  everyone,  hating  pride,  sober  and  watchful  to  keep 
his  heart  from  evil  thoughts.  He  ought  to  heap  up  treasure  In 
heaven1  by  observing  the  commandments,  examining  himself 
as  to  his  daily  thoughts  and  actions,  not  entangling  himself  in 
the  occupations  and  superfluities  of  the  world.2  It  ill  befits 
him  to  concern  himself  about  those  who  lead  careless  lives; 


1  Luke  12.38. 

2  2  Tim.  2.4. 


33 


34  SAINT  BASIL 

he  should  emulate  the  life  of  the  holy  fathers,  rejoicing  with 
those  who  are  successful  in  the  practice  of  virtue  and  not  envy- 
ing them.  He  must  sympathize  with  the  suffering  and  weep 
with  them,3  sorrowing  deeply  for  these,  but  not  on  any  ac- 
count should  he  condemn  them,  nor  upbraid  him  who  has 
renounced  his  sin,  nor  ever  justify  himself.  He  should,  above 
all,  confess  before  God  and  men  that  he  is  a  sinner.  It  is  his 
duty,  moreover,  to  admonish  the  undisciplined,  encourage  the 
faint-hearted,  minister  to  the  sick,  wash  the  feet  of  the  saints/ 
and  be  mindful  of  the  duties  of  hospitality  and  fraternal  char- 
ity. He  must  preserve  peace  with  the  members  of  the  house- 
hold of  the  faith,  shun  the  heretic,  read  the  canonical  Scrip- 
tures, but  have  nothing  at  all  to  do  with  apocryphal  books. 
It  befits  him  not  to  dispute  about  Father  and  Son  and  Holy 
Spirit,  but  he  should  freely  confess  in  thought  and  word 
the  uncreated  and  consubstantiaJ  Trinity  and  say  to  them 
who  put  this  matter  to  question  that  we  ought  to  be  baptized 
according  to  the  tradition  we  have  received,  and  hold  the 
belief  in  which  we  have  been  baptized,  and  worship  accord- 
ing as  we  have  believed.  He  should  spend  his  time  in  good 
words  and  deeds,  swear  not  at  all,  nor  lend  money  for  interest, 
nor  sell  grain  and  wine  and  oil  for  profit.  He  must  refrain 
from  reveling  and  drunkenness  and  have  nothing  to  do  with 
secular  concerns,  converse  without  deceit,  speak  no  word 
against  anyone,  and  neither  gossip  nor  take  pleasure  in  listen- 
ing to  gossip.  He  should  not  be  quick  to  trust  evil  report  of 
anyone,  nor  be  mastered  by  ill  temper  nor  overcome  by  de- 
spondency. He  ought  not  become  angry  with  his  neighbor 
without  cause,  nor  nurse  wrath  against  anyone,  nor  return 
evil  for  evil.  It  behooves  him  to  be  reviled  rather  than  to  revile, 


3  Rom.  12.15. 

4  I  Tim.  5.10. 


ON   ASCETICAL   DISCIPLINE 


35 


to  be  struck  rather  than  to  strike,  to  be  wronged  rather  than 
to  do  wrong,  to  be  despoiled  rather  than  to  despoil. 

Before  all  else,  also,  the  monk  must  abstain  from  the  society 
of  women  and  from  wine-bibbing  because  wine  and  women 
will  cause  evert  the  wise  to  fall  away.5  He  must  not  grow 
weary  in  observing  the  precepts  of  the  Lord  to  the  best  of  his 
ability,  but  he  should  await  reward  and  praise  from  Him, 
continuing  in  his  desire  for  the  enjoyment  of  everlasting  life, 
keeping  ever  before  his  eyes  the  words  of  David,  and  saying: 
'I  set  the  Lord  always  in  my  sight;  for  he  is  at  my  right  hand, 
that  I  be  not  moved.'6  Moreover,  he  should  love  God  as  a 
son,  with  his  whole  heart  and  strength  and  mind  and  with 
all  the  power  that  is  in  him;7  but  as  a  servant  he  should  rever- 
ence, fear,  and  obey  Him  and  work  out  his  salvation  in  fear 
and  trembling,8  fervent  in  spirit,9  girt  about  with  the  full 
armor  of  the  Holy  Spirit.  He  must  run  not  as  without  a  pur- 
pose and  fight  not  as  beating  the  air,10  overthrowing  his 
adversary  in  weakness  of  body  and  poverty  of  spirit,  doing  all 
things  commanded  him,  and  confessing  that  he  is  an  unprofit- 
able servant.11  He  should  give  thanks  to  God,  aweful,  glori- 
ous, and  holy,  and  do  nothing  in  a  spirit  of  contention  and 
vainglory12  but  for  God's  sake  and  to  please  Him;  'for  God 
hath  scattered  the  bones  of  them  that  please  men/13  He  ought 
never  to  glorify  himself  nor  speak  in  his  own  praise,  nor  take 
pleasure  in  hearing  praise  from  another;  but  serve  in  all  things 
secretly,  not  acting  with  a  view  to  display  before  men,  but 


5  Eccli.  19.2. 

6  Ps.  15.8. 

7  Luke   10.27. 

8  Phil.  2.12. 

9  Rom.  12.11. 

10  1  Cor.  9.26. 

11  Luke  17.10. 

12  Phil.  2.3. 

13  Ps.  52.6. 


36  SAINT  BASIL 

seeking  praise  from  God  alone  and  meditating  on  His  coming, 
glorious  and  terrible,  as  well  as  upon  his  own  passing  out  of 
this  world,  upon  the  good  things  laid  up  for  the  just  and  also 
on  the  fire  prepared  for  the  Devil  and  his  angels.14  But, 
over  and  above  all  this,  he  must  be  mindful  of  the  words  of  the 
Apostle :  Tor  the  sufferings  of  this  time  are  not  worthy  to  be 
compared  with  the  glory  to  come  that  shall  be  revealed  in 
us3;15  and  in  anticipation  proclaim  with  David  that,  for 
those  keeping  the  commandments,  there  is  a  great  reward,16 
munificent  recompense,  and  crowns  of  justice,  everlasting 
dwellings,  life  without  end,  joy  unspeakable,  an  imperishable 
mansion  with  the  Father  and  the  Son  and  the  Holy  Spirit 
who  is  true  God  in  heaven,  manifestation  face  to  face,  dances 
in  company  with  angels,  Fathers,  Patriarchs,  Prophets, 
Apostles,  Martyrs,  Confessors,  and  with  all  those  who  have 
been  well-pleasing  to  God  from  all  eternity.  Among  these  let  us 
eagerly  strive  to  be  numbered,  by  the  grace  of  our  Lord  Jesus 
Christ,  to  whom  be  power  and  glory  for  ever  and  ever.  Anien. 

14  Matt.  25.41. 

15  Ram.  8.18. 

16  Ps.  18.12. 


PREFACE  ON  THE  JUDGMENT  OF  GOD 

|  IBERATED  FROM  THE  ERROR  of  pagan  tradition  through 
the  benevolence  and  loving  kindness  of  the  good  God5 
with  the  grace  of  our  Lord  Jesus  Christ,  and  by  the 
operation  of  the  Holy  Spirit,  I  was  reared  from  the  very  be- 
ginning by  Christian  parents.  From  them  I  learned  even  in 
babyhood  the  Holy  Scriptures  which  led  me  to  a  knowledge 
of  the  truth.  When  I  grew  to  manhood,  I  traveled  about  fre- 
quently and,  in  the  natural  course  of  things,  I  engaged  in  a 
great  many  worldly  affairs.  Here  I  observed  that  the  most 
harmonious  relations  existed  among  those  trained  in  the  pur- 
suit of  each  of  the  arts  and  sciences;  while  in  the  Church  of 
God  alone,  for  which  Christ  died  and  upon  which  He  poured 
out  in  abundance  the  Holy  Spirit,  I  noticed  that  many  disagree 
violently  with  one  another  and  also  in  their  understanding  of 
the  Holy  Scriptures.  Most  alarming  of  all  is  the  fact  that  I 
found  the  very  leaders  of  the  Church  themselves  at  such 
variance  with  one  another  in  thought  and  opinion,  showing 
so  much  opposition  to  the  commands  of  our  Lord  Jesus 
Christ,  and  so  mercilessly  rending  asunder  the  Church  of  God 
and  cruelly  confounding  His  flock  that,  in  our  day,  with  the 
rise  of  the  Anomoeans,  there  is  fulfilled  in  them  as  never  be- 
fore the  prophecy,  'Of  your  own  selves  shall  arise  men  speak- 
ing perverse  things,  to  draw  away  disciples  after  them.'1 

Witnessing  such  disorders  as  these   and  perplexed  as  to 
what  the  cause  and  source  of  such  evil  might  be,  I  at  first 


I  Acts  20.30. 

37 


38  SAINT  BASIL 

was  in  a  state,  as  it  were,  of  thick  darkness  and,  as  if  on  a 
balance,  I  veered  now  this  way.  now  that — attracted  now  to 
one  man,  now  to  another,  under  the  influence  of  protracted 
association  with  these  persons,  and  then  thrust  in  the  other 
direction,  as  I  bethought  myself  of  the  validity  of  the  Holy 
Scriptures.  After  a  long  time  spent  in  this  state  of  indecision 
and  while  I  was  still  busily  searching  for  the  cause  I  have 
mentioned,  there  came  to  my  mind  the  Book  of  Judges  which 
tells  how  each  man  did  what  was  right  in  his  own  eyes  and 
gives  the  reason  for  this  in  the  words:  'In  those  days  there 
was  no  king  in  Israel.52  With  these  words  in  mind,  then,  I 
applied  also  to  the  present  circumstances  that  explanation 
which,  incredible  and  frightening  as  it  may  be,  is  quite  truly 
pertinent  when  it  is  understood;  for  never  before  has  there 
arisen  such  discord  and  quarreling  as  now  among  the  members 
of  the  Church  in  consequence  of  their  turning  away  from  the 
one,  great,  and  true  God,  only  King  of  the  universe.  Each 
man,  indeed,  abandons  the  teachings  of  our  Lord  Jesus  Christ 
and  arrogates  to  himself  authority  in  dealing  with  certain 
questions,  making  his  own  private  rules,  and  preferring  to 
exercise  leadership  in  opposition  to  the  Lord  to  being  led  by 
the  Lord.  Reflecting  upon  this  and  aghast  at  the  magnitude 
of  the  impiety,  I  pursued  my  investigation  further  and  became 
convinced  that  the  aforesaid  cause  was  no  less  the  true  source 
also  of  secular  difficulties.  I  noticed  that  as  long  as  the  com- 
mon obedience  of  the  others  to  some  one  leader  was  main- 
tained, all  was  discipline  and  harmony  in  the  whole  group; 
but  that  division  and  discord  and  a  rivalry  of  leaders  besides 
proceeded  from  a  lack  of  leadership.  Moreover,  I  once  had 
observed  how  even  a  swarm  of  bees,  in  accordance  with  a  law 
of  nature,  lives  under  military  discipline  and  obeys  its  own  king 

2  Judges  21.24. 


ON   THE   JUDGMENT   OF   GOD  39 

with  orderly  precision.  Many  such  instances  have  I  witnessed 
and  many  others  I  have  heard  of,  and  pereons  who  make  pro- 
fession of  such  matters  know  many  more  still,  so  that  they 
can  vouch  for  the  truth  of  what  I  have  said.  Now,  if  good 
order  with  its  attendant  harmony  is  characteristic  of  those 
who  look  to  one  source  of  authority  and  are  subject  to  one 
king,  then  universal  disorder  and  disharmony  are  a  sign  that 
leadership  is  wanting.  By  the  same  token,  if  we  discover  in 
our  midst  such  lack  of  accord  as  I  have  mentioned,  both  with 
regard  to  one  another  and  with  respect  to  the  Lord's  com- 
mands, it  would  be  an  indictment  either  of  our  rejection  of 
the  true  king,  according  to  the  Scriptural  saying:  'only  that 
he  who  now  holdeth,  do  hold,  until  he  be  taken  out  of  the 
way,'3  or  of  denial  of  Him  according  to  the  Psalmist:  "The 
fool  hath  said  in  his  heart:  There  is  no  God/4  And  as  a  kind 
of  token  or  proof  of  this,  there  follow  the  words:  'They  are 
corrupt  and  are  become  abominable  in  their  ways.'5 

Herein,  therefore,  the  Scripture  has  represented  the  mani- 
fest evil  as  a  sign  of  the  evil  lurking  hidden  in  the  soul.  But 
the  blessed  Apostle  Paul,  employing  a  more  vigorous  method 
of  converting  the  reprobate  in  heart6  to  a  fear  of  the  judg- 
ments of  God,  lays  down  the  following  penalty  to  be  inflicted 
upon  those  who  are  negligent  in  acquiring  true  knowledge  of 
God.  What  are  his  words?  'And  as  they  liked  not  to  have 
God  in  their  knowledge,  God  delivered  them  up  to  a  reprobate 
sense  to  do  those  things  which  are  not  convenient,  being  filled 
with  all  iniquity,  malice,  avarice,  wickedness,  full  of  envy,'7 
and  so  on.  And  this,  I  think,  the  Apostle  says  with  reference 

3  2  Thess.  2.7. 

4  Ps.  13.1. 

6  Or,  *  those  not   reprobate   in   heart*    (tons  me  apololekotas) .   Cf.  FG 
31.656  n.  52. 

7  Rom.  1,28,29. 


40  SAINT  BASIL 

to  the  judgment,  not  speaking  of  himself  (for  he  had  Christ 
speaking  within  him8 )  but  guided  by  the  voice  of  Him  who 
said  that  He  spoke  to  the  crowd  in  parables  that  they  might 
not  understand  the  divine  mysteries  of  the  Gospel,9  since 
they  had  first  shut  their  eyes  and  had  been  dull  of  hearing 
with  their  ears  and  their  foolish  heart  had  become  gross.10 
Because  they  had  previously  and  of  their  own  volition  become 
blinded  by  darkening  the  eye  of  their  soul,  they  therefore 
would  suffer  as  punishment  that  their  blindness  should  per- 
sist with  regard  to  higher  things;  and  David,  fearing  this 
affliction,  said:  'Enlighten  my  eyes  that  I  never  sleep  in 
death.*11  From  this  and  similar  evidence  I  concluded  that,  in 
general,  as  a  result  of  not  knowing  God,  the  wickedness  of  vice 
produces  a  reprobate  understanding  and,  in  particular,  that 
the  disagreement  in  the  world  comes  from  the  fact  that  we 
have  rendered  ourselves  unworthy  of  the  Lord's  leadership. 
But,  if  I  should  apply  myself  to  an  inquiry  into  such  behavior, 
I  should  be  unable  to  assess  the  full  extent  of  its  obtuseness, 
or  irrationality,  or  madness,  or — what  word  I  should  use  I 
know  not,  because  of  the  enormity  of  the  evil  If  even  among 
the  very  brutes  we  find  mutual  harmony  preserved  by  reason 
of  their  obedience  to  a  leader,  what  ought  we  to  say  of  the 
great  disharmony  existing  among  ourselves  and  of  our  insub- 
ordination to  the  Lord's  commands?  Must  we  not  think  that  all 
these  models  are  proposed  to  us  now  by  the  good  God  for  our 
instruction  and  conversion,  but  that  in  the  great  and  dread- 
ful day  of  judgment  they  will  be  brought  forward  by  Him  unto 
the  shame  and  condemnation  of  those  who  have  not  profited 
by  the  instruction?  Already,  to  be  sure,  He  has  said  and  He 


8  2  Cor.  13.3. 

9  Matt.  13.13. 

10  Matt.  13.15. 

11  Ps.  12.4. 


ON  THE   JUDGMENT  OF  GOD  41 

ever  keeps  saying:  'The  ox  knoweth  his  owner,  and  the  ass 
his  master's  crib;  but  Israel  hath  not  known  me  and  my 
people  hath  not  understood/12  and  many  other  utterances  of 
this  kind  are  to  be  found.  Consider,  further,  these  words  of 
the  Apostle:  'And  if  one  member  suffer  anything,  all  the 
members  suffer  with  it;  or  if  one  member  glory,  all  the  mem- 
bers rejoice  with  it3;13  likewise,  that  saying:  'that  there  might 
be  no  schism  in  the  body,  but  the  members  might  be  mutually 
careful  one  for  another514 — that  is  to  say,  being  animated  by 
one  soul  dwelling  therein.  Wherefore  is  it  so  ordained?  In 
my  opinion,  so  that  this  conformity  and  harmony  may  exist 
in  a  pre-eminent  degree  in  the  Church  of  God  to  which  are 
addressed  the  words:  'Now  you  are  the  body  of  Christ  and 
members  of  member'15 — that  is,  the  one  and  only  true  Head 
which  is  Christ  exercises  dominion  over  and  unites  the  mem- 
bers, each  with  the  other,  unto  harmonious  accord.  With  those 
among  whom  harmony  is  not  secured,  however,  the  bond  of 
peace  is  not  preserved,  mildness  of  spirit  is  not  maintained, 
but  there  dissension,  strife  and  rivalry  are  found.  It  would 
be  a  great  piece  of  audacity  to  call  such  persons  'members  of 
Christ'  or  to  say  that  they  are  ruled  by  Him;  but  it  would 
be  the  expression  of  an  honest  mind  to  say  openly  that  the 
wisdom  of  the  flesh  is  master  there  and  wields  a  royal  sover- 
eignty, according  to  the  words  of  the  Apostle  who  says  defin- 
itively: To  whom  you  yield  yourselves  servants  to  obey,  his 
servants  you  are  whom  you  obey,'16  and  he  clearly  enumer- 
ates the  characteristics  of  this  wisdom  when  he  says:  Tor 

12  Isa.  1.3. 

13  I  Cor.  12.26. 

14  I  Cor.  12.25. 

15  I  COT.  12.27. 

16  Rom.  6.16. 


42  SAINT  BASIL 

whereas  there  is  among  you  envying  and  contention  and  sedi- 
tions are  you  not  carnal?517  At  the  same  time  he  teaches  em- 
phatically the  grievous  result  to  which  these  vices  lead  and 
their  incompatibility  with  holiness  in  these  words:  The  wis- 
dom of  the  flesh  is  an  enemy  to  God;  for  it  is  not  subject  to 
the  law  of  God,  neither  can  it  be';18  wherefore,  the  Lord  says: 
*No  man  can  serve  two  masters.519 

The  Only-begotten  Son  of  God,  our  Lord  and  God,  Jesus 
Christ,  by  whom  all  things  were  made.,  also  cries  out:  'I  came 
down  from  heaven,  not  to  do  my  own  will  but  the  will  of  him 
that  sent  me,  the  Father,320  and  'I  do  nothing  of  myself,521 
and  'I  have  received  a  commandment  what  I  should  say  and 
what  I  should  speak.'22  Likewise,  when  the  Holy  Spirit  dis- 
penses His  great  and  wonderful  gifts,  bringing  to  pass  all 
things  in  all,  He  says  nothing  of  Himself;  but  whatever  He 
hears  from  the  Lord,  this  He  speaks/"3  Is  there  not  a  far 
greater  obligation,  then,  upon  the  whole  Church  of  God  to 
be  zealous  in  maintaining  the  unity  of  the  Spirit  in  the  bond 
of  peace,24  fulfilling  those  words  in  the  Acts:  The  multitude 
of  believers  had  but  one  heart  and  one  soul.'25  That  is,  no 
individual  put  forward  his  own  will,  but  all  together  in  the  one 
Holy  Spirit  were  seeking  the  will  of  their  one  Lord  Jesus  Christ, 
who  said :  *I  came  down  from  heaven  not  to  do  my  will  but 
the  will  of  Him  that  sent  me,  the  Father/  to  whom  He  says: 
'Not  for  them  only  do  I  pray,  but  for  them  also  who  through 

17  1  Cor.  3.3. 

18  Rom.  8.7. 

19  Matt.  6.24. 

20  John  6.38. 

21  John  8.28. 

22  John  12.49. 

23  John  16.13. 

24  Eph.  4.3. 

25  Acts  4.32. 


ON   THE    JUDGMENT   OF   GOD  43 

their  word  shall  believe  in  me,  that  they  all  may  be  one.'26 
In  the  light  of  these  and  many  more  sayings  which  I  pass 
over  in  silence,  it  is  so  obviously  and  undeniably  essential  for 
unity  to  be  fully  realized  in  the  whole  Church  at  once,  accord- 
ing to  the  will  of  Christ  in  the  Holy  Spirit,  and,  on  the  other 
hand,  disobedience  to  God  through  mutual  discord  is  so  dan- 
gerous and  fatal  ( 'for,'  says  the  Evangelist,  'he  that  believeth 
not  the  Son  shall  not  see  life,  but  the  wrath  of  God  abideth 
on  him'27),  that  I  thought  the  following  inference  could  be 
drawn :  Whatever  sins  a  man  is  able  to  gain  pardon  for  from 
God,  or  whatever  be  their  number  or  their  gravity,  he  is,  in 
any  case,  liable  to  condemnation  for  contumacy.  Accordingly 
I  find,  in  taking  up  the  Holy  Scripture,  that  in  the  Old  and 
New  Testament  contumacy  toward  God  is  clearly  condemned, 
not  in  consideration  of  the  number  or  heinousness  of  trans- 
gressions, but  in  terms  of  a  single  violation  of  any  precept 
whatsoever,  and,  further,  that  the  judgment  of  God  covers 
all  forms  of  disobedience.  In  the  Old  Testament,  I  read  of  the 
frightful  end  of  Achar28  and  the  account  of  the  man  who 
gathered  wood  on  the  Sabbath  day.29  Neither  of  these  men  was 
guilty  of  any  other  offense  against  God  nor  had  they  wronged 
a  man  in  any  way,  small  or  great;  but  the  one,  merely  for  his 
first  gathering  of  wood  paid  the  inescapable  penalty  and  did 
not  have  an  opportunity  to  make  amends,  for,  by  the  com- 
mand of  God,  he  was  forthwith  stoned  by  all  his  people. 
The  other,  only  because  he  had  pilfered  some  part  of  the 
sacrificial  offerings,  even  though  these  had  not  yet  been 
brought  into  the  synagogue  nor  had  been  received  by  those 
who  perform  this  function,  was  the  cause  not  only  of  his 

26  John  17.20,21. 

27  John   3.36. 

28  Jos.  7.19-26. 

29  Num.  15.32-36. 


44  SAINT  BASIL 

own  destruction  but  of  that  also  of  his  wife  and  children  and  of 
his  house  and  personal  possessions  besides.  Moreover,  the  evil 
consequences  of  his  sin  would  presently  have  spread  like  fire 
over  his  nation — and  this,  too,  although  the  people  did  not 
know  what  had  occurred  and  had  not  excused  the  sinner — 
unless  his  people,  sensing  the  anger  of  God  from  the  destruc- 
tion of  the  men  who  were  slain,  had  promptly  been  struck 
with  fear,  and  unless  Josue,  son  of  Nun,  sprinkling  himself 
with  dust,  had  prostrated  himself  together  with  the  ancients, 
and  unless  the  culprit,  discovered  thus  by  lot,  had  paid  the 
penalty  mentioned  above. 

Perhaps  someone  will  raise  the  objection  that  these  men 
might  plausibly  be  suspected  of  other  sins  for  which  they  were 
overtaken  by  these  punishments,  yet  the  Holy  Scripture  made 
mention  of  these  sins  alone  as  very  serious  and  worthy  of 
death.  And  if  anyone  were  so  exceedingly  audacious  as  to 
make  additions  or  deletions  in  the  Scriptural  account,  he 
would  surely  not  accuse  Mary,  the  sister  of  Moses,  of  having 
committed  numerous  sins — her,  whose  virtue  is  well-known, 
I  think,  to  all  the  faithful.  Although  she  merely  said  something 
about  Moses  by  the  way  of  blame — and  it  was  the  truth  ( 'for/ 
she  said,  'he  has  taken  unto  himself  an  Ethiopian  woman530) 
— she  was  visited  with  the  wrath  of  God  to  such  an  extent 
that  the  penalty  was  not  revoked  even  at  the  intercession  of 
Moses  himself.  Furthermore,  Moses  also,  the  servant  of  God, 
the  great  patriarch  who  was  deemed  worthy  by  God  of  so 
much  and  such  high  honor  and  was  repeatedly  commended  by 
God's  own  testimony,  so  that  it  was  said  to  him;  'I  know  thee 
by  name  and  thou  has  found  favor  in  my  sight'31 — even  Moses 
I  behold  in  the  waters  of  contradiction  for  no  other  reason 


30  Num.  12.1. 

31  ExocL  33.12. 


ON   THE    JUDGMENT   OF   GOD  45 

than,  that  he  merely  had  said  to  his  people  who  were  murmur- 
ing because  there  was  no  water,  'Can  we  bring  you  forth 
water  out  of  this  rock?'32  For  this  alone  he  straightway  re- 
ceived the  threat  that  he  should  not  enter  into  the  land  of 
promise,  which  was  at  that  time  the  chief  of  all  the  promises 
made  to  the  Jews.  When  I  behold  this  man  asking  and  not 
obtaining  pardon,  when  I  see  him  not  deemed  worthy  of  for- 
giveness because  of  those  few  words,  even  in  consideration  of 
so  many  righteous  deeds,  verily  do  I  discern,  in  the  words  of 
the  Apostle,  'the  severity  of  God5;33  verily  am  I  persuaded 
that  these  words  are  true:  'If  the  just  man  shall  scarcely  be 
saved,  where  shall  the  ungodly  and  the  sinner  appear?'34  And 
why  do  I  select  these  warnings  as  impressive?  For,  when  I 
hear  that  dread  sentence  of  God  which  is  pronounced  against 
him  who  transgresses  through  ignorance  even  one  command- 
ment, I  know  not  how  to  fear  sufficiently  the  greatness  of  His 
wrath.  It  is  written:  'If  any  one  sin  through  ignorance  and 
do  one  of  all  those  things  which  by  the  law  of  the  Lord  are 
forbidden,  and  being  guilty  of  sin,  understand  his  iniquity, 
he  shall  offer  of  the  flocks  a  ram  without  blemish  to  the  priest, 
according  to  the  measure  and  estimation  of  the  sin;  and  the 
priest  shall  pray  for  him  because  he  did  it  ignorantly  and  it 
shall  be  forgiven  him;  because  by  mistake  he  trespassed 
against  the  Lord.'35  But,  if  the  judgment  of  sins  committed  in 
ignorance  be  so  severe  and  sacrifice  is  necessary  for  expiation, 
to  which  fact  the  just  Job  also  bears  witness  in  offering  sacri- 
fice on  behalf  of  his  sons,36  what  should  be  said  about  those 
who  knowingly  commit  sin  or  who  by  their  silence  acquiesce 
in  the  sinful  deeds  of  others?  So  as  not  to  seem  to  be  drawing 

32  Num.  20.10. 

33  Rom;  11.22. 

34  I  Pet.  4.18. 

35  Lev.  5.17-19. 

36  Job  1.5. 


46  SAINT  BASIL 

conclusions  as  to  God's  displeasure  in  their  regard  from  con- 
jectures alone,  we  must  again  call  to  mind  the  Holy  Scrip- 
ture itself,  which  can  satisfy  the  present  purpose  by  showing  in 
one  historical  instance  only  the  doom  pronounced  upon  such 
men.  'Now  the  sons  of  Heli,  the  priest,'  says  the  Scripture,  'are 
sons  of  worthlessness.'37  Because  their  father  did  not  chastise 
them  with  enough  severity  for  being  such,  he  moved  the 
forbearance  of  God  to  wrath  so  great  that  foreign  peoples  rose 
up  against  them  and  slew  those  sons  of  his  in  war  in  one  day. 
His  entire  nation,  furthermore,  was  vanquished  and  a  con- 
siderable number  of  his  people  fell.  Now,  this  happened  even 
with  the  ark  of  the  holy  covenant  of  God  nearby — an  unheard 
of  thing — so  that  the  ark,  which  it  was  not  lawful  at  any 
time  for  the  Israelites  or  even  for  all  their  priests  themselves 
to  touch  and  which  was  kept  in  a  special  place,  was  carried 
hither  and  yon  by  impious  hands  and  was  put  in  the  shrines 
of  idols  instead  of  the  holy  temples.  Under  such  circumstances 
one  can  readily  conjecture  the  amount  of  laughter  and  mock- 
ery that  were  inflicted  upon  the  very  Name  of  God  by  these 
foreigners.  Add  to  this,  also,  that  Heli  himself  is  recorded  to 
have  met  a  most  pitiable  end  after  hearing  the  threat  that  his 
seed  would  be  removed  from  the  sacerdotal  dignity;  and  so 
it  happened. 

Such,  then,  were  the  disasters  which  befell  that  nation. 
Such  griefs  did  the  father  suffer  because  of  the  iniquity  of 
his  sons,  even  though  no  accusation  was  ever  made  against 
his  personal  life.  Moreover,  he  did  not  bear  with  those  sons 
of  his  in  silence,  but  he  earnestly  exhorted  them  not  to  per- 
sist longer  in  those  same  wicked  deeds,  saying:  'Do  not  so, 
my  sons;  for  it  is  no  good  report  that  I  hear  of  you.'38  And  to 
stress  the  enormity  of  their  sin,  he  confronted  them  with  an 

37  1  Sam.  2.12. 

38  1   Sam.  2.24. 


ON   THE   JUDGMENT   OF   GOD  47 

alarming  view  of  their  perilous  state.  'If  one  man  shall  sin 
against  another,'  he  said,  'they  will  pray  for  him  to  the  Lord; 
but  if  a  man  shall  sin  against  God,  who  shall  pray  for  him?'39 
Yet,  as  I  said,  because  he  did  not  exercise  a  suitable  rigor  of 
zeal  in  their  regard,  the  disaster  recounted  above  took  place. 
And  so  I  find  throughout  the  Old  Testament  a  great  many  in- 
stances of  this  kind  illustrating  the  condemnation  of  all  disobe- 
dience. Again,  when  I  consult  the  New  Testament,  I  find  that 
our  Lord  Jesus  Christ  does  not  absolve  from  punishment  even 
sins  committed  in  ignorance,  although  he  attaches  a  harsher 
threat  to  deliberate  sins,  in  the  words :  'And  that  servant  who 
knew  the  will  of  his  Lord  and  prepared  not  himself  and  did 
not  according  to  his  will,  shall  be  beaten  with  many  stripes. 
But  he  that  knew  not,  and  did  things  worthy  of  stripes,  shall  be 
beaten  with  few  stripes.540  When  I  hear  such  an  utterance  as 
this  from  the  lips  of  the  Only-begotten  Son  of  God,  and  when 
I  consider  the  indignation  of  the  Holy  Apostles  against  sin- 
ners, and  when  I  observe  that  the  sufferings  of  those  who  have 
transgressed  in  even  one  particular  are  of  a  no  less  serious 
nature,  but  rather  more  so,  than  those  cited  from  the  Old 
Testament,  I  well  comprehend  the  severity  of  the  judgment; 
for  our  Lord  says:  'unto  whomsoever  much  is  given,  of  him 
much  shall  be  required.'41  Consider,  also,  the  blessed  Paul, 
who  says,  showing  at  the  same  time  the  dignity  of  his  calling 
and  his  indignation  at  all  sin:  Tor  the  weapons  of  our  war- 
fare are  not  carnal,  but  mighty  to  God  unto  the  pulling  down 
of  fortifications,  destroying  counsels,  and  every  height  that 
exalteth  itself  against  the  knowledge  of  God,  and  bringing 
into  captivity  every  understanding  unto  the  obedience  of 
Christ,'  and  not  only  this,  but:  'and  having  in  readiness  to 

39  1  Sam.  2.25. 

40  Luke  12.47,48. 

41  Luke  12.48. 


48  SAINT  BASIL 

revenge  all  disobedience.342  Here,  also,  one  who  examines 
each  word  minutely  can  gain  a  very  accurate  knowledge  of 
the  meaning  of  the  Holy  Scripture,  so  that  there  is  no  excuse 
for  any  of  us  being  led  astray  into  the  snare  of  sin  by  an 
erroneous  belief  that  some  sins  are  punished,  while  others 
may  be  committed  with  impunity.  For,  what  says  the  Apostle? 
— 'destroying  counsels  and  every  height  that  exaketh  itself 
against  the  knowledge  of  God';  so  that  every  sin,  because  it 
is  an  expression  of  contempt  for  the  divine  law,  is  called  a 
'height  that  exalteth  itself  against  the  knowledge  of  God.'  This 
truth,  furthermore,  is  made  still  more  evident  in  the  Book  of 
Numbers.  After  God  had  enumerated  the  involuntary  sins 
and  had  appointed  the  sacrifices  to  be  offered  in  expiation 
of  them,  He  willed  to  make  other  legislation  for  His  people 
with  regard  to  voluntary  sins  and  He  begins  as  follows:  'But 
the  soul  that  doth  anything  with  the  hand  of  pride' — He  calls 
the  audacity  of  those  who  commit  voluntary  sins  'the  hand  of 
pride' ;  and  this  the  Apostle  speaks  of  as  a  'height  that  exalteth 
itself  against  the  knowledge  of  God3 — He  says,  therefore :  The 
soul  that  doth  anything  with  the  hand  of  pride,  whether  he  be 
born  in  the  land  or  a  stranger,  he  is  rebellious  against  the  Lord 
and  his  soul  shall  be  cut  off  from  among  his  people;  for  he 
hath  contemned  the  word  of  the  Lord  and  made  void  his 
precepts;  therefore  shall  he  be  destroyed  and  shall  bear  his 
iniquity.543 

Here  it  should  be  observed  that,  unless  the  life  of  the  sinner 
had  been  destroyed,  his  sin  would  not  have  rested  upon  him- 
self alone,  but  also  upon  those  who  did  not  display  a  righteous 
indignation  toward  him.  And  such  an  eventuality  is  on  record 
in  many  places  and  actually  occurred  many  times.  Further, 
so  that  from  lesser  examples  we  may  learn  caution  in  more 

42  2  Cor.  10,4-6. 

43  Num.  15.30,31. 


ON   THE   JUDGMENT   OF   GOD  49 

Important  matters,  let  us  note  well  what  great  wrath  is  brought 
to  bear  in  the  Book  of  Deuteronomy  upon  those  who  are  dis- 
obedient to  a  priest  or  a  judge.  The  passage  reads  as  follows: 
'But  he  that  will  be  proud  and  refuse  to  obey  the  priest  who 
ministereth  at  that  time  in  the  name  of  the  Lord  thy  God  or 
the  judge  whoever  he  may  be  in  those  days,  that  man  shall 
die  and  thou  shalt  take  away  the  evil  from  Israel.  And  all 
the  people  hearing  it  shall  fear  and  shall  no  longer  commit 
impious  deeds.544  Here  it  is  well  to  note  how  one  already  duly 
impressed  would  be  struck  with  still  greater  awe  by  these 
words.  Then,  too,  the  Apostle  says:  'and  bringing  into  cap- 
tivity every  understanding  unto  the  obedience  of  Christ'; 
'every  understanding,'  not  this  one  or  that  one.  'And  having 
in  readiness  to  revenge'45 — here  again,  not  this  or  that  par- 
ticular act,  but  'all  disobedience/ 

A  very  wicked  convention,  however,  leads  us  astray  and  a 
perverted  human  tradition  is  the  source  of  great  evil  for  us; 
I  mean  that  tradition  according  to  which  some  sins  are  de- 
nounced and  others  are  viewed  indifferently.  Crimes  like 
homicide  and  adultery  are  the  object  of  a  violent  but  feigned 
indignation,  while  others,  such  as  anger  or  reviling  or  drunk- 
enness or  avarice,  are  not  considered  deserving  of  even  a 
simple  rebuke.  Yet,  regarding  all  these  transgressions,  Paul, 
speaking  in  Christ,  also  expressed  in  another  place  the  view 
noted  above,  saying:  'they  who  do  such  things  are  worthy  of 
death.546  And  certainly,  where  every  height  that  exalteth  it- 
self against  the  knowledge  of  God  is  destroyed,  and  every  un- 
derstanding is  brought  into  captivity  unto  the  obedience  of 
Christ.,  and  every  disobedience  receives  condign  punishment, 
there,  nothing  is  left  undestroyed,  nothing  remitted  without 

44  Deut.   17.12,13. 

45  2  Cor.  10.5,6. 

46  Rom.  1.32. 


50  SAINT  BASIL 

penalty,  nothing  is  exempt  from  the  obedience  of  Christ.  More- 
over, the  Apostle  has  shown  also  that  all  forms  of  disobedience 
have  a  common  feature  in  that  they  all  represent  the  very 
greatest  impiety.  He  says:  Thou  that  makest  thy  boast  of 
the  law,  by  transgression  of  the  law  dishonorest  God.'47  Are 
these  mere  words  and  are  they  not  to  have  effect?  Consider 
further:  The  man  in  Corinth  who  had  his  father's  wife,  al- 
though he  was  charged  with  no  other  crime  except  this,  was 
not  only  himself  delivered  over  to  Satan  for  the  destruction 
of  his  flesh  until  he  made  amends  for  his  sin  by  fruits  worthy 
of  penance,48  but  Paul  includes  the  whole  Church  likewise  in 
his  reproaches,  since  it  did  not  exact  vengeance  for  the  crime 
of  this  man:  'What  will  you?  Shall  I  come  to  you  with  a 
rod?349  And  a  little  further  on:  'And  you  are  puffed  up;  and 
have  not  rather  mourned,  that  he  might  be  taken  away  from 
you,  that  hath  done  this  deed.550  Furthermore,  there  is  the 
case  of  Ananias  who  is  mentioned  in  the  Acts.51  What  other 
transgression  is  he  found  guilty  of  except  that  of  disobedience? 
How,  then,  does  he  seem  to  deserve  such  vehement  wrath? 
Having  sold  his  own  property,  he  brought  the  money  and 
laid  it  at  the  feet  of  the  Apostles;  but,  because  he  kept  back 
a  part  of  the  price  of  the  land,  he,  simultaneously  with  his 
wife,  was  given  the  death  sentence  and  he  was  not  deemed 
worthy  to  learn  of  any  terms  of  penance  for  his  sin  nor  did 
he  even  obtain  an  opportunity  for  remorse  nor  time  to  do 
penance.  And  the  exactor  of  a  punishment  so  severe,  the 
executor  of  the  mighty  wrath  of  God  upon  the  sinner,  is  St. 
peter — he  who  was  preferred  above  all  the  disciples,  he  who 
alone  was  distinguished  above  the  others  by  the  testimony  [of 


47  Rom.  2.23. 

48  1  Cor.  5.1-5;  Luke  3.8. 

49  1  Cor.  4.21. 

50  1  Cor.  5.2. 

51  Acts  5.1-11. 


ON   THE   JUDGMENT   OF   GOD  51 

Christ]  and,  In  being  called  blessed  by  Him,  he  who  was  en- 
trusted with  the  keys  of  the  kingdom  of  heaven.52  Will  he 
quail,  think  you,  before  any  harsh  action  whatsoever  when  fear 
and  trembling  before  the  judgment  of  God  is  in  question, 
especially  when  he  recalls  the  words  of  the  Lord:  'If  I  wash 
thee  not,  thou  shalt  have  no  part  with  me'?53  And  these  words 
were  said  to  him  even  though  he  had  committed  no  sin  nor 
showed  any  sign  of  contempt,  but,  rather,  had  offered  super- 
erogatory honor  to  his  Lord  and  manifested  a  piety  befitting 
a  servant  and  disciple.  Upon  beholding  his  own  and  all  men's 
God  and  Lord  and  King,  Master  and  Teacher  and  Saviour, 
and  all  things  else  as  well,  in  the  guise  of  a  servant,  girded 
with  a  towel  and  desirous  of  washing  his  feet,  immediately, 
as  if  realizing  his  own  unworthiness  and  awe-struck  by  the 
dignity  of  Him  who  was  approaching,  he  cried  out:  'Lord, 
dost  thou  wash  my  feet?'54  and  again:  'Thou  shalt  never 
wash  my  feet!'55  Thereupon,  he  was  threatened  so  severely 
that  unless,  by  again  recognizing  the  truth  of  the  Lord's  words, 
he  had  not  avoided  an  act  of  disobedience  by  retracting  his 
refusal,  none  of  his  previous  merits  would  have  sufficed  for 
excusing  his  present  act  of  contumacy  —  neither  his  own 
righteous  deeds,  nor  the  testimonies  of  the  Lord  proclaiming 
him  blessed,  nor  His  gifts  and  promises,  nor  the  revelation 
Itself  from  God  the  Father  concerning  His  great  satisfaction 
in  His  Only-begotten  Son.56 

But,  if  I  should  wish  to  enumerate  all  the  examples  which 
1  find  in  the  Old  and  New  Testaments,  time  would  perhaps 
fail  me  in  the  recounting  of  them.  As  soon  as  I  come  to  the 
words  of  our  Lord  Jesus  Christ  in  the  Gospel,  however,  the 

52  Matt.  16.17-19. 

53  John  13.8. 

54  John   13.6. 

55  John  13.8. 

56  Matt.  17.5. 


52  SAINT  BASIL 

words  of  Him  who  is  to  judge  the  living  and  the  dead,  words 
which  to  the  faithful  are  more  worthy  of  credence  than  any 
other  historical  account  or  argument,  great  and  compelling  is 
the  insistence  (if  I  may  so  speak)  which  I  note  in  them  all 
regarding  obedience  to  God  in  all  things.  I  observe  that  abso- 
lutely no  pardon  respecting  any  precept  whatsoever  is  ex- 
tended to  those  who  do  not  repent  of  their  disobedience.  And, 
surely,  no  one  would  have  the  temerity  to  offer  some  other 
testimony  or  even  so  much  as  think  of  doing  so  in  the  face  of 
of  pronouncements  so  bald  and  clear  and  absolute.  'Heaven 
and  earth  shall  pass,'  He  says,  'but  my  words  shall  not  pass.'57 
Here  there  is  no  distinction,  there  is  no  discrimination;  no 
exception  is  made  anywhere.  He  does  not  say:  'these  words' 
or  'those  words/  but  'my  words' — all  alike,  that  is,  'shall  not 
pass' ;  for  it  is  written :  'The  Lord  is  faithful  in  all  his  words,'58 
whether  in  forbidding  or  enjoining  something,  whether  prom- 
ising or  threatening,  or  whether  with  regard  to  doing  acts  that 
are  forbidden  or  omitting  acts  that  are  commanded.  That 
the  omission  of  good  deeds  is  condemned,  as  well  as  the 
commission  of  sinful  acts,  the  aforementioned  verdict  in 
Peter's  case  suffices  for  illustration  and  full  proof  to  a 
soul  who  has  not  entirely  succumbed  to  the  disease  of  in- 
credulity. He  who  had  done  nothing  forbidden  nor,  indeed, 
had  omitted  the  fulfillment  of  any  command,  whereby  the 
guilty  one  becomes  liable  to  the  charge  of  negligence  or 
contempt,  but  merely  showed  a  reverential  hesitation  to 
accept  ministration  and  honor  from  his  Master,  was  the 
object  of  a  threat  which  would  inevitably  have  been  realized, 
unless,  as  I  said  above,  Peter  had  forestalled  his  Lord's  wrath 
by  swift  and  vigorous  amendment.  Indeed,  our  good  and  com- 
passionate God  was  pleased  to  be  long-suffering  toward  us 


57  Matt.  24.35. 

58  Ps.    144.13. 


ON   THE    JUDGMENT   OF   GOD 


53 


and  to  illustrate  repeatedly  and  by  many  examples  the  same 
truth,  so  that,  by  reason  of  their  great  number  and  continuous 
succession,  the  soul,  deeply  stirred  and  overwhelmed,  might 
be  able  at  length,  although  with  difficulty  still,  to  renounce 
its  inveterate  habit  of  sin. 

For  the  present  purpose,  therefore,  it  is  necessary  merely 
to  mention  those  who  are  to  stand  at  the  left  hand  of  our 
Lord  Jesus  Christ  on  the  great  and  terrible  day  of  judgment; 
those  to  whom  He  who  has  received  from  the  Father  all  pow- 
er of  judgment,59  who  comes  to  bring  to  light  the  hidden 
things  of  darkness  and  make  manifest  the  counsels  of  the 
heart,60  will  say:  'Depart  from  me,  you  cursed,  into  everlast- 
ing fire  which  was  prepared  for  the  devil  and  his  angels.'61 
Moreover,  He  adds  the  reason,  not  saying:  'because  you  have 
committed  murder  or  fornication'  or  'because  you  have  lied 
or  wronged  anyone  or  performed  any  other  forbidden  act, 
even  the  most  venial/  but— what  is  it  that  He  says?— 'because 
you  were  negligent  in  good  works' ;  Tor  I  was  hungry  and  you 
gave  me  not  to  eat;  I  was  thirsty  and  you  gave  me  not  to 
drink;  I  was  a  stranger  and  you  did  not  take  me  in;  naked 
and  you  covered  me  not;  sick  and  in  prison  and  you  did 
not  visit  me.562  Such  words  as  these  I  came  upon  in  the 
Holy  Scriptures  by  the  grace  of  the  good  God  'who  will  have 
all  men  to  be  saved  and  to  come  to  the  knowledge  of  the 
truth'63  and  who  teaches  this  knowledge  to  men. 

Thus  did  I  recognize  the  dread  source  of  the  great  discord 
among  the  majority  of  mankind,  both  as  regards  one  another 
and  respecting  the  commands  of  our  Lord  Jesus  Christ.  Here- 


59  John  5.22. 

60  i   Cor.  4.5. 

61  Matt.  25.41. 

62  Matt.  25.42,43. 

63  1  Tim.  2.4. 


54  SAINT  BASIL 

in  was  I  instructed  as  to  the  terrible  doom  imposed  for  such 
transgression  of  the  law.  Hereby  I  learned  to  denounce  in  equal 
measure  every  form  of  disobedience  to  every  one  of  God's 
decrees  and  noted  that  frightful  condemnation  of  those  not 
guilty  of  sin,  yet  having  a  part  in  the  wrath  through  not  show- 
ing a  righteous  zeal  toward  the  sinners,  even  though  the 
former  were  often  not  even  aware  of  the  fault  committed. 
Consequently,  I  have  deemed  it  my  duty,  insofar  as  I  am  able 
and  with  the  aid  of  the  prayers  of  all,  even  though  the  hour 
is  late  (because  I  ever  await  those  who  have  undertaken  the 
same  contest  for  holiness  and  I  do  not  trust  in  myself  alone) 
to  bring  forward  as  a  reminder,  now,  at  least,  and  perhaps  not 
inopportunely,  to  those  engaged  in  the  combat  of  the  devout 
life,  the  passages  I  have  culled  from  the  Holy  Scriptures  re- 
garding what  is  displeasing  to  God  and  with  what  He  is  well 
pleased. 

That  we  may  be  justified  by  the  grace  of  our  Lord  Jesus 
Christ  and  by  the  guidance  of  the  Holy  Spirit,  let  us  repudiate 
the  customary  actions  of  our  own  wills  and  the  observance  of 
human  traditions.  Let  us,  on  the  other  hand,  go  forward  by 
means  of  the  Gospel  of  the  Blessed  God,  Jesus  Christ,  our 
Lord.  Having  lived  during  this  present  life  in  a  manner  ac- 
ceptable to  Him,  by  a  rigorous  avoidance  of  all  that  is  for- 
bidden and  a  zealous  observance  of  whatever  is  commended, 
may  we  be  able  in  the  future  age  of  immortality  to  escape  the 
wrath  to  come  upon  the  sons  of  contumacy  and  be  found 
worthy  of  obtaining  eternal  life  and  the  heavenly  kingdom 
which  has  been  promised  by  our  Lord  Jesus  Christ  £to  such 
as  keep  his  covenant  and  are  mindful  of  his  commandments 
to  do  them.'64  Moreover,  remembering  the  words  of  the 
Apostle,  'in  Christ  Jesus  neither  circumcision  availeth  any- 


64  Ps.  102.18. 


ON   THE  JUDGMENT  OF   GOD  55 

thing  nor  uncircumcision,  but  faith  that  worketh  by  charity/ 6& 
I  regarded  it  as  at  once  appropriate  and  necessary  to  set  forth 
first  the  sound  faith  and  sacred  doctrine  respecting  the  Father 
and  Son  and  Holy  Ghost,  and  then  add  the  Morals. 


65  Gal.  5.6. 


CONCERNING  FAITH 

|  HEN,  BY  THE  GRACE  OF  GOD,  I  learned  of  your  piety's 
command,  worthy  as  it  is  of  the  love  you  bear  God  In 
Christ,  whereby  you  sought  from  us  a  written  pro- 
fession of  our  holy  faith,  I  hesitated  at  first  as  to  my  answer, 
sensible  as  I  am  of  my  own  lowliness  and  weakness.  But  when 
I  recalled  the  words  of  the  Apostle,  'supporting  one  another 
in  charity,31  and,  again,  Tor  with  the  heart  we  believe  unto 
justice;  but  with  the  mouth  confession  is  made  unto  salva- 
tion/2 I  considered  it  a  very  hazardous  act  to  deny  your  re- 
quest and  not  to  make  that  salutary  profession.  Moreover,  I 
placed  my  confidence  in  God  through  Christ  as  it  is  written : 
'Not  that  we  are  sufficient  to  think  anything  of  ourselves  as 
of  ourselves;  but  our  sufficiency  is  from  God,53  who  rendered 
the  men  of  apostolic  days,  and  now  us,  at  your  instigation, 
sufficient  to  become  ministers  of  the  New  Testament,  'not  in 
the  letter  but  in  the  spirit.'4  At  any  rate,  you  yourselves  know 
that  a  faithful  minister  must  preserve  unadulterated  and  un- 
alloyed whatever  has  been  entrusted  to  him  by  his  good 
master  for  dispensation  to  his  fellow  servants.5  Consequently, 
I  also  am  obliged  in  the  common  interest  to  place  before  you, 
in  accordance  with  God's  good  pleasure,  what  I  have  learned 
from  the  Holy  Scriptures.  For  the  Lord  Himself,  in  whom 

1  Eph.  4.2. 

2  Rom.  10.10. 

3  2  Cor.  3.5. 

4  2  Cor.  3.6. 

5  Luke  12.42. 

57 


58  SAINT  BASIL 

the  Father  was  well  pleased,6  'in  whom  are  hid  all  the  treas- 
uresures  of  wisdom  and  knowledge/7  said,  having  received 
from  the  Father  all  power  and  all  judgment:8  'he  gave  me 
commandment  what  I  should  say  and  what  I  should  speak'9 
and  again:  'The  things,  therefore,  that  I  speak,  even  as  the 
Father  said  unto  me,  so  do  I  speak.'10  If,  likewise,  the  Holy 
Spirit  does  not  speak  of  Himself,  but  whatsoever  He  hears 
from  Him,  these  things  He  speaks,11  how  much  more  pious 
and  safe  it  is  for  us  to  think  and  act  thus  in  the  Name  of 
our  Lord  Jesus  Christ. 

Now,  while  I  was  compelled  to  fight  the  heresies  that  arose 
from  time  to  time,  I  thought  it  appropriate  to  the  specific 
nature  of  the  impiety  sown  by  the  Devil  that  I  should  check 
or  confute  if  I  could  the  blasphemies  which  were  brought 
forward  [by  the  opposing  side] — and  in  this  I  was  imitating 
the  example  of  my  predecessors — by  arguments  gleaned  from 
various  sources  as  the  need  of  those  weak  in  faith  required; 
and  in  many  cases  these  were  not  written  down,  yet  were 
not  out  of  harmony  with  sound  Scriptural  teaching.  In  fact, 
the  Apostle  often  was  not  above  using  even  pagan  utterances 
which  were  congruent  with  his  special  purpose.12  In  this 
present  case,  however,  I  have  regarded  it  as  befitting  our 
joint  intent,  yours  and  mine,  to  obey  in  the  simplicity  of  a 
sound  faith  that  injunction  of  yours  springing  from  your  love 
in  Christ  and  to  declare  what  I  have  learned  from  the  Holy 
Scripture,  making  a  sparing  use  of  titles  and  words  which 
are  not  found  literally  in  Holy  Writ,  even  though  they  pre- 

6  Mark  1.11;  Luke  3.22. 

7  Col.  2.3. 

8  Matt.  28.18;  John  5.22. 

9  John  12.49. 

10  John  12.50. 

11  John  16.13. 

12  Acts  17.28. 


CONCERNING  FAITH  59 

serve  the  sense  of  the  Scripture.  In  addition,  I  shall  wholly 
avoid  as  alien  and  foreign  to  our  holy  faith  everything  which 
introduces  an  unusual  sense  as  well  as  an  unfamiliar  text, 
and  also  whatever  is  not  found  in  the  teaching  of  the  saints. 
Now,  then,  faith  is  a  whole-hearted  assent  to  aural  doctrine 
with  full  conviction  of  the  truth  of  what  is  publicly  taught  by 
the  grace  of  God.  This  faith  Abraham  had,  as  is  testified  in 
the  words:  'he  staggered  not  by  distrust;  but  was  strengthened 
in  faith,  giving  glory  to  God;  most  fully  knowing  that  what- 
soever he  has  promised  he  is  able  also  to  perform.'13  But,  if 
'the  Lord  is  faithful  in  all  his  words'14  and  'All  his  command- 
ments are  faithful,  confirmed  for  ever  and  ever,  made  in  truth 
and  equity,515  to  delete  anything  that  is  written  down  or  to 
interpolate  anything  not  written  amounts  to  open  defection 
from  the  faith  and  makes  the  offender  liable  to  a  charge  of 
contempt.  For  our  Lord  Jesus  Christ  says:  'My  sheep  hear  my 
voice/16  and,  before  this,  He  had  said:  'But  a  stranger  they 
follow  not  but  fly  from  him  because  they  know  not  the  voice 
of  strangers.'17  And  the  Apostle,  using  a  human  parallel, 
more  strongly  forbids  adding  to  or  removing  anything  from 
Holy  Writ  in  the  following  words :  'yet  a  man's  testament  if 
it  be  confirmed,  no  man  despiseth  nor  addeth  to  it.518 

So,  then,  we  have  determined  in  this  way  to  avoid  now  and 
always  every  utterance  and  sentiment  not  found  in  the  Lord's 
teaching,  since  the  purpose  at  hand,  yours  and  mine,  is,  as 
I  said  before,  widely  different  from  that  of  those  disputes  by 
which  we  were  induced  on  other  occasions  to  write  or  speak 

13  Rom.  4.20,21. 

14  Ps.   144,13. 

15  Ps.  110.8. 

16  John  10.27. 

17  John  10.5. 

18  Gal.  315. 


60  SAINT  BASIL 

otherwise.  Whereas  the  object  of  my  zeal  then  was  the  refu- 
tation of  heresy  and  the  foiling  of  the  Devil's  wiles,  now  the 
task  at  hand  Is  simple  exposition  and  profession  of  a  sound 
faith;  wherefore  the  type  of  discourse  which  I  formerly  em- 
ployed is  not  appropriate  for  me  now.  As  a  man  would  not 
take  in  hand  the  same  implements  for  waging  war  as  he  does 
for  working  his  farm  (for  the  tools  of  those  who  labor  for 
their  livelihood  in  sweet  security  differ  from  the  full  accoutre- 
ment of  those  drawn  up  for  battle),  so  he  who  delivers 
an  exhortation  on  sound  doctrine  would  not  say  the  same 
things  as  he  who  is  engaged  in  putting  his  adversaries  to  rout. 
The  speech  which  refutes  and  that  which  exhorts  represent 
different  genres.  The  simplicity  of  those  making  a  tranquil 
profession  of  piety  is  one  thing  and  the  sweating  toil  of  those 
resisting  the  attacks  of  a  so-called  system  of  knowledge  is 
something  quite  different.  Consequently,  I,  also,  organizing 
my  discourses  in  this  judicious  fashion,  will  employ  in  every 
instance  methods  which  are  pertinent  to  the  safeguarding  or 
the  deepening  of  faith — now,  by  vigorously  opposing  those 
who  attempt  to  destroy  it  by  the  craft  of  the  Devil ;  again,  by 
expounding  the  faith  in  a  more  straightforward  and  informal 
manner  to  such  as  desire  to  be  strengthened  therein;  and  in 
this  I  am  at  one  with  the  words  of  the  Apostle:  'that  you 
may  know  how  you  ought  to  answer  every  man.'19 

But,  before  I  take  up  the  matter  itself  of  the  profession  of 
faith,  the  following  warning  should  be  given :  It  is  impossible 
to  express  in  one  word  or  one  concept,  or  to  grasp  with  the 
mind  at  all,  the  majesty  and  glory  of  God,  which  is  unutterable 
and  incomprehensible,  and  the  Holy  Scripture,  although  for 
the  most  part  employing  words  in  current  use,  speaks  ob- 
scurely 'as  through  a  glass'20  even  to  the  clean  of  heart.21  The 


19  Col.  4.6. 

20  1  Cor.  13.12. 

21  Matt.  5.8. 


CONCERNING  FAITH  61 

beholding  face  to  face  and  the  perfect  knowledge22  have  been 
promised  to  those  who  are  accounted  worthy  in  the  life  to 
come.  But  now,  even  if  a  man  be  a  Paul  or  a  Peter,  even 
though  he  truly  sees  what  he  sees  and  is  not  misled  nor  de- 
ceived by  his  imagination,  yet  he  sees  through  a  glass  and 
in  a  dark  manner,  and  he  looks  forward  with  great  joy  to 
perfect  knowledge  in  the  future  of  that  which  he  receives  now 
in  part  with  thanksgiving.23  This  the  Apostle  Paul  confirms 
by  the  implication  in  the  following  words:  'When  I  was  a 
child' — that  is,  fresh  from  committing  to  memory  the  first 
elements  of  the  divine  oracles — 'I  spoke  as  a  child,  I  under- 
stood as  a  child,  I  thought  as  a  child.  But  now  that  I  have 
become  a  man' — that  is,  and  am  hastening  to  attain  to  the 
measure  of  the  age  of  the  fullness  of  Christ24 — 'I  have  put 
away  the  things  of  a  child'25 — that  is,  I  have  arrived  at  such 
an  advanced  stage  and  achieved  such  proficiency  in  the  under- 
standing of  the  Holy  Scripture  that  full  knowledge  according 
to  the  Jewish  religion  seems  like  the  stirrings  of  a  childish 
mind,  while  the  knowledge  gained  through  the  Gospel  ap- 
pears wholly  suitable  to  one  who  has  now  reached  perfect 
manhood.  And  so,  in  comparison  with  the  knowledge  which 
will  be  revealed  to  the  deserving  in  the  life  to  come,  that  in 
our  knowledge  which  now  seems  perfect  is  a  dim  and  frag- 
mentary thing;  so  much  so  that  it  falls  shorter  of  the  clarity 
we  look  for  in  the  age  to  come  than  the  gazing  through  the 
glass_and  darkly  besides— falls  short  of  the  beholding  face 
to  face.  To  this  fact  blessed  Peter  and  John  and  the  other 
disciples  of  the  Lord  also  are  witnesses.  Although  in  this  life 
they  made  ever  greater  progress  and  advancement,  yet  they 
were  given  the  assurance  that  this  proficiency  would  be  far 


22  1  Cor.  13.12. 

23  1  Cor.  13.10. 

24  Eph.  4.13. 

25  1  COT.  13.11. 


62  SAINT  BASIL 

surpassed  by  the  knowledge  which  was  reserved  for  them  in 
the  life  to  come.  Even  they,  after  proving  themselves  worthy 
of  the  Lord's  choice,  of  living  in  His  company,  of  being  His 
Apostles,  of  receiving  spiritual  favors,  and  after  hearing  Him 
say  to  them :  To  you  it  is  given  to  know  the  mysteries  of  the 
kingdom  of  heaven'26 — after  attaining  to  knowledge  as  pro- 
found as  this  and  to  the  revelation  of  secrets  withheld  from  the 
crowd,  on  a  later  occasion,  with  reference  to  the  Lord's  Pas- 
sion itself,  they,  nevertheless,  hear  the  words:  'I  have  yet  many 
things  to  say  to  you,  but  you  cannot  bear  them  now.'27 

From  such  passages  as  these  we  learn  that  Holy  Writ  con- 
tains a  store  of  knowledge  as  limitless  as  is  the  incapacity  of 
human  nature  to  grasp  in  this  life  the  meaning  of  the  holy 
mysteries.  Even  though  more  knowledge  is  always  being  ac- 
quired by  everyone,  it  will  ever  fall  short  in  all  things  of  its 
rightful  completeness  until  the  time  when  that  which  is  per- 
fect being  come,  that  which  is  in  part  will  be  done  away.28 
Accordingly,  one  appellation  is  not  adequate  for  expressing 
all  the  glories  of  God  simultaneously,  nor  is  any  one  entirely 
free  from  the  handicap  of  incompleteness.  If  one  would  say 
'God,'  he  fails  to  express  the  attribute  of  'Father' ;  and  in  say- 
ing 'Father,'  we  leave  out  the  idea  of  'Creator.'  Again,  these 
names  do  not  include  the  qualities  of  goodness,  wisdom,  pow- 
er, and  the  rest  of  the  attributes  mentioned  in  Holy  Scripture. 
Besides,  if  we  understood  the  attribute  'Father'  as  applied  to 
God  entirely  according  to  our  ordinary  acceptation  of  it,  we 
are  guilty  of  irreverence;  for  passion,  effluxion,  ignorance> 
infirmity,  and  other  weaknesses  of  the  kind  are  implied.  A 
similar  objection  can  be  brought  against  the  appellation  'Cre- 
ator'; for  with  us  this  concept  is  associated  with  notions  of 

26  Matt.   13.11. 

27  John  16.12. 

28  1  Cor.  13.10. 


CONCERNING  FAITH  63 

time,  material,  tools,  assistance — but  a  reverential  idea  of  God 
must  be  purified  of  all  these  accretions  insofar  as  this  is  possible 
for  man.  Even  if  all  minds,  in  fact,  should  combine  their 
researches  and  all  tongues  would  concur  in  their  utterance, 
never,  as  I  have  said,  could  anyone  achieve  a  worthy  result 
in  this  matter.  Solomon,  the  wisest  of  men,  presents  this 
thought  clearly  to  us  when  he  says:  *I  have  said:  I  will  be 
wise;  and  it  departed  farther  from  me';29  not  that  it  really 
fled  but  because  wisdom  appears  unattainable  particularly 
to  those  to  whom  knowledge  has  been  given  in  an  exception- 
ally high  degree  by  the  grace  of  God.  Holy  Writ,  therefore, 
employs  perforce  a  large  number  of  names  and  words  to 
convey  a  partial  concept,  and  even  this  in  an  obscure  man- 
ner, of  the  Divine  Glory.  I  have  neither  the  leisure  nor  the 
skill  at  present,  however,  to  collect  from  the  Holy  Scripture, 
even  at  your  urging,  all  the  references  made  throughout  to 
the  Father  and  Son  and  Holy  Spirit,  but  I  think  it  will  satisfy 
even  your  conscience  if  I  place  before  you  a  few  selected 
passages  to  show  how  our  thoughts  derive  from  the  Scriptures 
and  to  provide  grounds  for  certainty  both  for  you  yourselves 
and  any  others  who  desire  to  place  their  confidence  in  us; 
for,  just  as  many  proofs  declare  to  us  only  one  divine  doc- 
trine, so  also,  a  fair-minded  person  will  recognize  in  the  few 
proofs  I  give  the  divine  character  which  is  in  all. 

We  believe,  therefore,  and  confess  that  there  is  one  God, 
true  and  good,  and  that  He  is  the  Father  Omnipotent  from 
whom  are  all  things,  the  God  and  Father  of  our  Lord  Jesus 
Christ.  We  believe  in  and  confess  His  one,  Only-begotten  Son, 
our  Lord  and  God,  Jesus  Christ,  who  only  is  true,  by  whom  all 
things  visible  and  invisible  were  made30  and  in  whom  they 

29  Eccle.  7.24. 

30  John  1.3;  Coi.  1.16. 


64  SAINT  BASIL 

all  consist;31  who  in  the  beginning  was  with  God  and  was 
God,32  and  afterward,  according  to  the  Scriptures.,  was  seen 
upon  the  earth  and  conversed  with  men;33  swho  being  in  the 
form  of  God  thought  it  not  robbery  to  be  equal  with  God,  but 
emptied  himself.  And  in  being  born  of  a  virgin,  'taking  the 
form  of  a  servant  and  in  habit  found  as  a  man/34  He 
fulfilled  according  to  the  command  of  the  Father  all  that 
was  written  concerning  Him,  becoming  obedient  unto  death, 
even  the  death  of  the  cross.35  We  believe  and  confess  that,  ris- 
ing on  the  third  day  from  the  dead,  according  to  the  Scrip- 
tures, He  was  seen  by  His  holy  disciples  and  the  others,  as  it 
is  written;36  that  He  ascended  into  heaven  and  sits  on  the 
right  hand  of  the  Father  whence  He  will  come  at  the  end 
of  time  to  raise  up  all  men  and  to  render  to  each  according 
to  his  works;37  that  then  the  just  will  be  received  into  life 
everlasting  and  into  the  kingdom  of  heaven  and  the  sinners 
will  be  condemned  to  eternal  punishment  'where  their  worm 
dieth  not  and  the  fire  is  not  extinguished.'38  We  believe  in  and 
confess  the  Holy  Spirit,  the  Paraclete,  'whereby  we  are  sealed 
unto  the  day  of  redemption,539  the  Spirit  of  truth,40  'the  spirit 
of  adoption  of  sons  whereby  we  cry:  Abba  (Father),541  who 
worketh  and  divideth  the  gifts  of  God  to  every  one  according 
as  He  wills  unto  profit;42  who  teaches  and  brings  to  mind 


31  Col.  1.17. 

32  John  1.1. 

33  Bar.  3.38. 

34  Phil.  2.6,7. 

35  Phil.  2.8. 

36  1  Cor.  15.4,5. 

37  Matt.  16.27. 

38  Mark  9.43. 

39  Eph.  4.30. 

40  John  15.26, 

41  Rom.  8.15. 

42  1   Cor.   12.7,11. 


CONCERNING  FAITH  65 

whatever  He  hears  from  the  Son;43  who  is  good  and  shows 
the  way  to  all  truth  and  confirms  all  believers  unto  certain 
knowledge,  true  confession,  pious  worship,  and  adoration  in 
spirit  and  truth44  of  God  the  Father  and  His  Only-begotten 
Son,  our  Lord  Jesus  Christ,  and  of  Himself.  Each  of  these 
Names  makes  clearly  evident  to  us  the  special  character  of 
tfie  Person  named  and  certain  wholly  specialized  properties 
are  reverently  contemplated  in  each :  in  the  Father,  by  virtue 
of  His  proper  attribute,  Father;  in  the  Son,  by  the  proper 
attribute,  Son;  and  in  the  Holy  Spirit,  by  His  own  special 
attribute.  The  Holy  Spirit  does  not  speak  of  Himself,45  nor 
does  the  Son  do  aught  of  Himself,46  but  the  Father  sends  the 
Son  and  the  Son  sends  the  Holy  Spirit.  So  we  believe  and  so 
we  baptize,  in  the  Name  of  the  consubstantial  Trinity,  ac- 
cording to  the  command  of  our  Lord  Jesus  Christ,  who  said : 
'Going,  teach  ye  all  nations,  baptizing  them  in  the  name  of 
the  Father  and  of  the  Son  and  of  the  Holy  Ghost,  teaching 
them  to  observe  all  things,  whatsoever  I  have  commanded 
you/47  If  we  observe  these  commandments,  we  show  our  love 
toward  Him  and  we  are  rendered  worthy  to  abide  in  it,  as  it 
is  written;48  but,  if  we  do  not  observe  them,  we  show  con- 
clusively that  we  are  hostile  to  Him,  for  'He  that  loveth^me 
not,5  says  the  Lord,  'keepetfa  not  my  words,'49  and  again:  'He 
that  hath  my  commandments  and  keepeth  them,  he  it  is  that 
loveth  me.350 

I  marvel  exceedingly  when  I  consider  the  words  of  our 

4$  John  14.26. 

44  John  4.2S. 

45  John  16.13. 

46  John  8.28. 

47  Matt.  28.1950. 

48  John  15.10. 

49  John  14.24. 

50  Jotm  14.21. 


66  SAINT  BASIL 

Lord  Jesus  Christ:  'Rejoice  not  that  spirits  are  subject  unto 
you,  but  rejoice  that  your  names  are  written  in  heaven,'51 
and  again :  'By  this  shall  all  men  know  that  you  are  rny  dis- 
ciples, if  you  have  love  one  for  another.352  Whereupon,  the 
Apostle,  showing  the  binding  force  of  charity  upon  all  men, 
-declares :  'If  I  speak  with  the  tongues  of  men  and  of  angels  and 
have  not  charity,  I  am  become  as  sounding  brass  or  a  tink- 
ling cymbal.  And  if  I  should  have  prophecy  and  should  know 
all  mysteries  and  all  knowledge,  and  if  I  should  have  all  faith, 
so  that  I  could  remove  mountains,  and  have  not  charity,  I  am 
nothing';53  and  a  little  further  on:  'whether  prophecies  shall 
be  made  void,  or  tongues  shall  cease  or  knowledge  shall  be 
destroyed,'54  and  so  on;  then  he  adds:  'And  now  there  re- 
main faith,  hope,  charity,  these  three;  but  the  greatest  of  these 
is  charity.'55  In  view  of  such  declarations  on  the  part  of  our 
Lord  and  the  Apostle,  I  marvel,  I  say,  how  it  is  that  men  dis- 
play such  zeal  and  such  intense  absorption  in  the  pursuit  of 
goods  that  will  come  to  an  end  and  be  destroyed,  but  have 
no  regard  for  that  which  will  remain,  especially  charity,  the 
greatest  of  all  goods,  the  distinguishing  mark  of  the  Christian. 
And  not  only  this,  but  they  show  hostility  to  those  who  are 
zealous  in  its  practice,  and  in  fighting  against  them  they  fulfill 
the  words  of  the  Lord,  namely,  that  they  themselves  do  not 
enter  in  and  those  that  are  entering  in  they  hinder.56 

I  beg  and  implore  you,  therefore,  to  be  content  with  the 
words  of  the  saints  and  of  the  Lord  Himself  and  to  desist  from 
curious  inquiry  and  unseemly  controversies,  to  think  on  those 
things  that  are  worthy  of  your  heavenly  calling,  to  live  in  a 

51  Luke  10.20. 

52  John  13.35. 

53  1  Cor.  13.1,2. 

54  1  Cor.  13.8. 

55  1  Cor.  13.13. 

56  Luke  11.52- 


CONCERNING  FAITH 


67 


manner  befitting  the  Gospel  of  Christ,  relying  on  the  hope  of 
eternal  life  and  the  heavenly  kingdom  prepared  for  all  those 
who  keep  the  commandments  of  God  the  Father  according 
to  the  gospel  of  Jesus  Christ  our  Lord  in  the  Holy  Spirit  and 
in  truth.  At  the  bidding  of  your  piety,  then,  I  have  felt  bound 
in  duty  to  declare  and  make  clear  before  concluding  my  be- 
lief in  these  truths  both  for  your  benefit  and  through  you  for 
those  who  are  my  brethren  in  Christ,  so  as  to  produce  in 
you  and  in  them  full  conviction  in  the  Name  of  our  Lord 
Jesus  Christ  and  also  to  prevent  anyone's  mind  from  being 
confused  by  the  diverse  methods  of  exposition  we  employ, 
although  always  we  are  motivated  by  the  necessity  of  opposing 
the  arguments  trumped  up  by  adversaries  of  the  truth. .My 
aim,  furthermore,  is  to  see  to  it  that  no  one  becomes  unsettled 
by  the  opposition  of  those  who  attribute  to  me  sentiments  that 
are  alien  to  my  mind,  or  who  again  and  again  falsely  repre- 
sent as  my  opinion  the  expression  of  their  own  wicked  pas- 
sions, in  an  effort  to  carry  off  to  their  side  the  more  naive 
[among  their  listeners].  These  you  must  be  wary  of  as  enemies 
to  the  evangelical  and  apostolic  faith  and  charity.  Recall  the 
words  of  the  Apostle:  'But  though  we  or  an  angel  from  heaven 
preach  a  gospel  to  you  besides  that  which  we  have  preached 
to  you,  let  him  be  anathema.'57  Thus,  and  by  observing  the 
following  warning  also:  'Beware  of  false  prophets'58  and  this 
likewise:  'that  you  withdraw  yourselves  from  every  brother 
walking  disorderly,  and  not  according  to  the  tradition  which 
they  have  received  of  us,'59— we  shall  walk  according  to  the 
rule  of  the  saints,  'built  upon  the  foundation  of  the  apostles 
and  prophets,  Jesus  Christ,  our  Lord  himself  being  the  chief 
corner-stone;  in  whom  all  the  building  being  framed  together, 


57  Gal.  1.8. 

58  Matt.  7.15. 

59  2  Thess.  3.6. 


gg  SAINT  BASIL 

groweth  up  Into  an  holy  temple  in  the  Lord.560  'And  may  the 
God  of  peace  himself  sanctify  you  in  all  things,  that  your  whole 
spirit  and  soul  and  body  may  be  preserved  blameless  in  the 
coming  of  our  Lord  Jesus  Christ.  God  is  faithful  who  hath 
called  you,  who  also  will  do  it,'61  provided  we  keep  His  com- 
mandments by  the  grace  of  Christ  in  the  Holy  Spirit. 

Considering  that,  for  the  present,  enough  has  been  said 
above  regarding  a  sound  faith,  I  shall  now  try,  in  the  Name 
of  our  Lord  Jesus  Christ,  to  keep  my  promise  with  regard  to 
the  Morals.  Accordingly,  whatever  I  have  so  far  discovered 
in  the  way  of  prohibitions  or  commended  acts  in  scattered 
passages  throughout  the  New  Testament,  I  have  attempted 
to  the  best  of  my  ability  to  gather  together  into  rules  summar- 
ized for  the  convenience  of  those  who  desire  this  service.  With 
each  rule,  also,  I  have  coupled  a  listing  by  number  of  Scrip- 
tural passages  comprised  in  the  rule,  as  taken  from  the  Gos- 
pels, from  the  Apostle,  or  the  Acts.  In  this  way,  one  ^who 
reads  the  rule  and  sees,  for  example,  the  number  'one' 
or  'two'  cited  with  it,  may  consult  the  Scripture  itself  and, 
looking  up  the  passages  quoted  under  the  aforesaid  num- 
ber, find  the  testimony  from  which  the  rule  was  derived. 
Furthermore,  I  intended  at  first  to  make  a  harmony  with 
quotations  from  the  Old  Testament  for  each  passage  of  the 
New  Testament  which  accompanies  the  rules;  but,  since  the 
need  was  pressing  and  my  brethren  in  Christ  were  urgently 
demanding  that  I  fulfill  my  promise  of  long  standing,  I  re- 
called the  words  of  Him  who  said:  'Give  an  occasion  to  a 
wise  man  and  wisdom  shall  be  added  to  him/62  Consequently, 
if  anyone  so  desires,  he  will  find  a  satisfactory  starting  point  in 
the  testimonies  that  are  cited  for  taking  up  the  Old  Testa- 

60  Eph.  2.20,21. 

61  1  Thess.  5.23,24. 

62  Prov.  ^.9. 


CONCERNING  FAITH  69 

ment  and  discovering  for  himself  the  harmony  in  all  the  Holy 
Scriptures,  especially  since,  for  the  faithful  and  for  those 
fully  convinced  of  the  truth  of  our  Lord's  words,  one  utter- 
ance alone  is  enough.  I  have,  therefore,  considered  it  sufficient 
also  to  cite  a  few  only  and  not  all  the  proofs  to  be  found  in 
the  New  Testament. 


HEREWITH  BEGINS  THE  MORALS 

RULE  ONE 

HAT  THEY  WHO  BELIEVE  in  the  Lord  must  first  do 
penance  according  to  the  preaching  of  John  and  of 
our  Lord  Jesus  Christ  Himself;  for  they  who  do  not 
penance  now  will  receive  a  harsher  sentence  than  those  who 
were  condemned  before  the  time  of  the  Gospel. 

Cap.  1 

Matthew  [4.17]:  Trom  that  time  Jesus  began  to  preach 
and  to  say:  Do  penance  for  the  kingdom  of  heaven  is  at 
hand.'  [11.20-22]:  Then  began  he  to  upbraid  the  cities 
wherein  were  done  the  most  of  his  miracles,  for  that  they  had 
not  done  penance.  Woe  to  thee,  Corozain,  woe  to  thee,  Beth- 
saida;  for  if  in  Tyre  and  Sidon  had  been  wrought  the  miracles 
that  have  been  wrought  in  you,  they  had  long  ago  done  pen- 
ance in  sackcloth  and  ashes.  But  it  shall  be  more  tolerable  for 
Tyre  and  Sidon  in  the  day  of  judgement  than  for  you/  etc. 

That  this  present  life  is  the  time  for  penance  and  for  the 
remission  of  sins;  in  the  life  to  come,  the  just  judgment  of 
retribution  will  take  place. 

Cap.  2 

Mark  [2.10] :  'But  that  you  may  know  that  the  Son  of  man 

71 


72  SAINT  BASIL 

hath  power  on  earth  to  forgive  sins,  he  sayeth/  Matthew 
[18.18,19]:  'Amen  I  say  to  you,  whatsoever  you  shall  bind 
upon  earth,  shall  be  bound  in  heaven:  and  whatsoever  you 
shall  loose  upon  earth  shall  be  loosed  in  heaven.  Again,  Amen 

1  say  to  you,  that  if  two  of  you  shall  consent  upon  earth  con- 
cerning anything  whatsoever  they  shall  ask,  it  shall  be  done 
to  them  by  my  Father  who  is  in  heaven,'  John  [5.28,29] :  'for 
the  hour  cometh  wherein  all  that  are  in  the  graves  shall  hear 
his  voice.  And  they  that  have  done  good  things  shall  come 
forth  unto  the  resurrection  of  life;  but  they  that  have  done 
evil,  unto  the  resurrection  of  judgment.'  Rom.  [2.4-6]:   'Or 
despisest  thou  the  riches  of  his  goodness  and  patience  and 
long-suffering?  Knowest  thou  not  that  the  benignity  of  God 
leadeth  thee  to  penance?  But  according  to  thy  hardness  and 
impenitent  heart,  thou  treasurest  up  to  thyself  wrath  against 
the  day  of  wrath  and  of  revelation  and  the  just  judgment  of 
God  who  will  render  to  every  man  according  to  his  works.' 
Acts   [17.30,31]:    'And  God  indeed  having  winked  at  the 
times  of  this  ignorance,  now  declareth  unto  men  that  all 
should  everywhere  do  penance,  because  he  hath  appointed 
a  day  wherein  he  will  judge  the  world/ 

That  penitents  should  weep  bitterly  and  show  forth  from 
their  heart  all  the  other  appropriate  works  of  penance. 

Cap.  3 

Matthew  [26.75]:  'And  Peter  remembered  the  word  of 
Jesus  which  he  had  said  to  him :  Before  the  cock  crow,  thou 
wilt  deny  me  thrice.  And  going  forth  he  wept  bitterly.' 

2  Cor.  [7.6,7]:   'But  he  who  comforteth  the  humble  com- 
forted us  by  the;  coming  of  Titus.  And  not  by  his  coming  only, 
but  also  by  the  consolation,  wherewith  he  was  comforted  in 


THE    MORALS  73 

you,  relating  to  us  your  desire,  your  mourning,  your  zeal  for 
me';  and  a  little  further  on  [11]:  Tor  behold  this  selfsame 
thing,  that  you  were  made  sorrowful  according  to  God,  how 
great  carefulness  it  worketh  in  you;  yea  defence,  yea  indig- 
nation, yea  fear,  yea  desire,  yea  zeal,  yea  revenge:  in  all 
things  you  have  showed  yours-elf  to  be  undefiled  in  the  mat- 
ter/ Acts  [19.18,19] :  'And  many  of  them  that  believed  came 
confessing  and  declaring  their  deeds.  And  many  of  them  who 
had  followed  curious  arts  brought  together  their  books  and 
burnt  them  before  all.5 

That  mere  renouncement  of  sin  is  not  sufficient  for  the 
salvation  of  penitents,  but  fruits  worthy  of  penance  are  also 
required  of  them. 

Cap.  4 

Matthew  [3.7-10]:  'And  seeing  many  of  the  Pharisees  and 
Sadducees  coming  to  his  baptism,  he  said  to  them:  Ye  brood 
of  vipers,  who  hath  shewed  you  to  flee  from  the  wrath  to 
come?  Bring  forth  therefore  fruit  worthy  of  penance.  And 
think  not  to  say  within  yourselves,  We  have  Abraham  for  our 
father.  For  I  tell  you  that  God  is  able  of  these  stones  to  raise 
up  children  to  Abraham.  For  now  the  axe  is  laid  to  the  root 
of  the  trees.  Every  tree  therefore  that  doth  not  yield  good 
fruit,  shall  be  cut  down  and  cast  into  the  fire.' 

That  after  departure  from  this  life  there  is  no  opportunity 
for  good  deeds,  since  God  in  his  forbearance  has  provided 
the  present  life  for  doing  those  things  that  please  Him. 

Cap.  5 
Matthew  [25.1-12]:    'Then  shall  the  kingdom  of  heaven 


74  SAINT  BASIL 

be  like  to  ten  virgins,  who  taking  their  lamps  went  out  to 
meet  the  bridegroom  and  the  bride.  And  five  of  them  were 
foolish  and  five  wise.  They  who  were  foolish,  having  taken 
their  lamps,  did  not  take  oil  with  them.  But  the  wise  took  oil 
in  their  vessels  with  their  lamps.  And  the  bridegroom  tarry- 
ing, they  all  slumbered  and  slept.  And  at  midnight  there  was 
a  cry  made:  Behold  the  bridegroom  cometh,  go  ye  forth  to 
meet  him.  Then  all  those  virgins  arose  and  trimmed  their 
lamps.  And  the  foolish  said  to  the  wise :  Give  us  of  your  oil, 
for  our  lamps  are  gone  out.  The  wise  answered,  saying :  Lest 
perhaps  there  be  not  enough  for  us  and  for  you,  go  ye  rather 
to  them  that  sell,  and  buy  for  yourselves.  Now  whilst  they 
went  to  buy,  the  bridegroom  came :  and  they  that  were  ready, 
went  in  with  him  to  the  marriage,  and  the  door  was  shut. 
But  at  last  came  also  the  other  virgins,  saying:  Lord,  Lord, 
open  to  us.  But  he  answering  said:  Amen  I  say  to  you,  I  know 
you  not,'  Luke  [13.24,25]:  'Strive  to  enter  by  the  narrow 
gate:  for  many,  I  say  to  you,  shall  seek  to  enter  and  shall  not 
be  able.  But  when  the  master  of  the  house  shall  be  gone  in 
and  shall  shut  the  door,  you  shall  begin  to  stand  without  and 
knock  at  the  door,  saying:  Lord,  open  to  us.  And  he  answer- 
ing shall  say  to  you :  I  know  you  not,  whence  you  are.'  2  Cor. 
[6.2-4]:  'Behold,  now  is  the  acceptable  time:  behold,  now 
is  the  day  of  salvation.  Giving  no  offence  to  any  man  that  our 
ministry  be  not  blamed:  but  in  all  things  let  us  exhibit  our- 
selves as  the  ministers  of  God.'  Gal.  [6.10] :  Therefore,  whilst 
we  have  time  let  us  work  good  to  all  men.3 

RULE  TWO 

That  he  who  entangles  himself  in  matters  foreign  to  piety 
cannot  serve  God. 


THE    MORALS  75 

Cap.  1 

Matthew  [6.24] :  'No  man  can  serve  two  masters.  For  either 
he  will  hate  the  one  and  love  the  other:  or  he  will  sustain  the 
one  and  despise  the  other.  You  cannot  serve  God  and  mam- 
mon.3 2  Cor.  [6.14-16]:  'Bear  not  the  yoke  with  unbelievers. 
For  what  participation  hath  justice  with  injustice?  Or  what 
fellowship  hath  light  with  darkness?  And  what  concord  hath 
Christ  with  Belial?  Or  what  part  hath  the  faithful  with  the 
unbeliever?  And  what  agreement  hath  the  temple  of  God 
with  idols?5 

That  he  who  would  obey  the  Gospel  must  first  be  purged 
of  all  defilement  of  the  flesh  and  the  spirit  that  so  he  may  be 
acceptable  to  God  in  the  good  works  of  holiness. 

Cap.  2 

Matthew  [23.25,26]:  'Woe  to  you  scribes  and  Pharisees, 
hypocrites:  because  you  make  clean  the  outside  of  the  cup 
and  of  the  dish,  but  within  you  are  full  of  repine  and  unclean- 
ness.  Thou  blind  Pharisee,  first  make  clean  the  inside  of  the 
cup  and  of  the  dish  that  the  outside  of  them  may  become 
clean.'  2  Cor.  [7.1] :  'Having  therefore  these  promises,  dearly 
beloved,  let  us  cleanse  ourselves  from  all  defilement  of  the 
flesh  and  of  the  spirit,  perfecting  sanctification  in  the  fear 
of  God.' 

That  he  who  has  affection  for  anything  in  this  life  or 
allows  anything  to  draw  him  away  from  God  even  slightly 
cannot  become  the  Lord's  disciple. 

Cap.  3 
Matthew   [10.37,38]:    'He  that  loveth  father  or  mother 


76  SAINT  BASIL 

more  than  me  is  not  worthy  of  me;  and  he  that  loveth  son 
or  daughter  more  than  me  is  not  worthy  of  me.  And  he  that 
taketh  not  up  his  cross  and  followeth  me,  is  not  worthy  of  me.' 

[16,24,25]:  'If  any  man  will  come  after  me,  let  him  deny 
himself  and  take  up  his  cross  and  follow  me.  For  he  that  will 
save  his  life,  shall  lose  it.' 

RULE  THREE 

That  to  love  God  with  the  whole  heart  has  been  declared 
by  the  Lord  to  be  the  first  and  the  greatest  commandment  of 
the  Law;  and  the  second,  to  love  one's  neighbor  as  oneself. 

Cap.  1 

Matthew  [22.37-39]:  'Jesus  said  to  him:  Thou  shalt  love 
the  Lord  thy  God  with  thy  whole  heart  and  with  thy  whole 
soul  and  with  thy  whole  strength  and  with  thy  whole  mind. 
This  is  the  first  and  greatest  commandment.  And  the  second 
is  like  to  this:  Thou  shalt  love  thy  neighbor  as  thyself/ 

That,  if  anyone  does  not  keep  His  commandments,  it  is 
proof  that  he  does  not  love  God  and  His  Christ;  but  the  ob- 
servance of  the  commandments  of  Christ  in  bearing  the  tribul- 
ations sent  by  Him  even  unto  death  is  proof  of  love. 

Cap.  2 

John  [14.21,24]:  'He  that  hath  my  commandments  and 
keepeth  them,  he  it  is  that  loveth  me.  He  that  loveth  me  not, 
keepeth  not  my  words.'  [15.10]:  If  you  keep  my  command-* 
ments  you  shall  abide  in  my  love;  as  I  also  have  kept  my 
Father's  commandments  and  do  abide  in  his  love.'  Rom. 
[8.35-37] :  'Who  shall  separate  us  from  the  love  of  Christ? 


THE    MORALS 


77 


Shall  tribulation?  or  distress?  or  persecution?  or  famine?  or 
nakedness?  or  danger?  or  the  sword?  (As  it  is  written:  For 
thy  sake  we  are  put  to  death  all  the  day  long.  We  are  ac- 
counted as  sheep  for  the  slaughter. )  But  in  all  these  things  we 
overcome,  because  of  him  that  hath  loved  us,*  etc. 


RULE   FOUR 


That  he  who  does  His  will  gives  honor  and  glory  to  God* 
but  whoever  trangresses  His  law  dishonors  Him. 

Cap.  1 

John  [17.4]:  'I  have  glorified  thee  on  the  earth;  I  have 
finished  the  work  which  thou  gavest  me  to  do.s  Matthew 
[5.16]:  'So  let  your  light  shine  before  men  that  they  may 
see  your  good  works  and  glorify  your  Father  who  is  in  heaven.* 
Phil.  [1.10,11]:  'that  you  may  be  sincere  and  without  offence 
unto  the  day  of  Christ,  filled  with  the  fruit  of  justice,  through 
Jesus  Christ,  unto  the  glory  and  praise  of  God.5  Rom.  [2.23]: 
Thou  that  makest  thy  boast  of  the  law,  by  transgression  of  the 
law  dishonorest  God.' 

RULE    FIVE 

That  we  must  be  free  from  all  enmity  toward  all  men  and 
love  our  enemies;  and,  when  necessity  requires,  lay  down  our 
life  for  our  friends  with  a  love  like  that  which  God  and  His 

Christ  had  for  us. 

Cap.  1 

Matthew  [5.43,44] :  'You  have  heard  that  it  hath  been  saict 
to  them  of  old,  Thou  shalt  love  thy  neighbor  and  hate  thy 
enemy.  But  I  say  to  you,  Love  your  enemies5;  and  a  little 


78  SAINT  BASIL 

later  [48] :  'Be  ye  therefore  perfect,  as  your  heavenly  Father 
is  perfect/  John  [3.16]:  Tor  God  so  loved  the  world  as  to 
give  his  only  begotten  Son.'  [15.12,13]  "This  is  my  command- 
ment, that  you  love  one  another  as  I  have  loved  you.  Greater 
love  than  this  no  man  hath,  that  a  man  lay  down  his  life 
for  his  friends/  Luke  [6.35,36] :  'and  you  shall  be  the  sons  of 
the  Highest;  for  he  is  kind  to  the  unthankful  and  to  the  evil. 
Be  ye  therefore  merciful  as  your  Father  also  is  merciful/ 
Rom.  [5.8,9];  'But  God  commendeth  his  charity  toward  us; 
because  when  as  yet  we  were  sinners,  Christ  died  for  us/ 
Eph.  [5.1,2]:  'Be  ye  therefore  followers  of  God,  as  most  dear 
children;  and  walk  in  love,  as  Christ  also  hath  loved  us  and 
hath  delivered  himself  for  us,  an  oblation  and  a  sacrifice  to 
God/ 

That  the  mark  of  the  disciples  of  Christ  is  their  love  for  one 
another  in  Him. 

Cap.  2 

John  [13.35] :  'By  this  shall  all  men  know  that  you  are  my 
disciples,  if  you  have  love  one  for  another/ 

That  to  wrong  one's  neighbor  in  any  way  or  to  cause  him 
such  disedification  that  his  faith  is  destroyed  is  a  sure  sign 
that  one  does  not  possess  the  love  of  Christ  for  one's  neighbor^ 
even  if  what  is  done  is  allowed  by  the  Scripture  for  a  special 
reason. 

Cap.  3 

Rom.  [14.15]:  Tor  if  because  of  meat,  thy  brother  be 
grieved,  thou  walkest  not  now  according  to  charity.  Destroy 
not  him  with  thy  meat  for  whom  Christ  died/ 


THE    MORALS  79 

That  the  Christian  must  serve  even  one  who  is  vexed  with 
him,  in  every  way,  at  least  in  so  far  as  he  is  able. 

Cap.  4 

Matthew  [5.23,24]:  'If  therefore  thou  offer  thy  gift  at  the 
altar  and  there  thou  remember  that  thy  brother  hath  any- 
thing, against  thee,  leave  there  thy  offering  before  the  altar 
and  go  first  to  be  reconciled  to  thy  brother:  and  then  coming 
thou  shalt  offer  thy  gift.'  1  Cor.  [4.12,13]:  'we  are  reviled 
and  we  bless;  we  are  persecuted  and  we  suffer  it.  We  are 
blasphemed  and  we  entreat.' 

That  he  who  has  the  charity  of  Christ  sometimes  causes 
pain,  even  to  one  whom  he  loves,  for  his  good. 

Cap.  5 

John  [16.5'-7]:  'And  now  I  go  to  him  that  sent  me,  and 
none  of  you  asketh  me:  Whither  goest  thou?  But  because  I 
have  spoken  these  things  to  you,  sorrow  hath  filled  your 
heart.  But  I  tell  you  the  truth:  it  is  expedient  to  you  that  I 
go;  for  if  I  go  not,  the  Paraclete  will  not  come  to  you.'  2  Cor. 
[7.7-9]:  £so  that  I  rejoiced  the  more.  For  although  I  made 
you  sorrowful  by  my  epistle,  I  do  not  repent;  and  if  I  did 
repent,  seeing  that  the  same  epistle  (although  but  for  a  time) 
did  make  you  sorrowful,  now  I  am  glad;  not  because  you 
were  made  sorrowful,  but  because  you  were  made  sorrowful 
unto  penance.  For  you  were  made  sorrowful  according  to 
God,  that  you  might  suffer  damage  by  uo  in  nothing.' 

RULE   SIX 

That  we  must  speak  fearlessly  and  without  shame  in  the 
confession  of  our  Lord  Jesus  and  His  doctrine. 


80  SAINT  BASIL 

Cap.  1 

Matthew  [10.27,28]:  That  which  I  tell  you  in  the  dark, 
speak  ye  in  the  light:  and  that  which  you  heard  in  the  ear, 
preach  ye  upon  the  housetops.  And  fear  ye  not  them  that  kill 
the  body,  and  are  not  able  to  kill  the  soul:  but  rather  fear 
him  that  can  destroy  both  soul  and  body  in  hell.'  [32] :  'Every 
one  therefore  that  shall  confess  me  before  men,  I  will  also  con- 
fess him  before  my  Father  who  is  in  heaven.'  Luke  [9.26] :  Tor 
he  that  shall  be  ashamed  of  me  and  of  my  words,  of  him  the 
Son  of  man  shall  be  ashamed,  when  he  shall  come  in  his  maj- 
esty and  that  of  the  Father  and  of  the  holy  angels.'  2  Tim. 
[1.8] :  'Be  not  thou  therefore  ashamed  of  the  testimony  of  our 
Lord,  nor  of  me  his  prisoner:  but  labor  with  the  gospel,  like 
a  good  soldier  of  Jesus  Christ.3 

RULE   SEVEN 

That  even  if  a  man  seem  to  confess  the  Lord  and  hear  His 
words,  but  does  not  obey  His  commands,  he  is  condemned, 
even  though,  by  some  divine  concession,  he  be  vouchsafed  an 
endowment  of  spiritual  gifts. 

Cap.  I 

Matthew  [7.21-23] :  'Not  every  one  that  saith  to  me,  Lord, 
Lord,  shall  enter  into  the  kingdom  of  heaven:  but  he  that 
doth  the  will  of  my  Father  who  is  in  heaven.  Many  will  say 
to  me  in  that  day,  Lord,  Lord,  have  not  we  prophesied  in  thy 
name  and  cast  out  devils  in  thy  name  and  done  many  miracles 
in  thy  name?  And  then  will  I  profess  unto  them,  I  never  knew 
you:  depart  from  me,  you  that  work  iniquity,'  etc.  Luke 
[6.46] :  'And  why  call  you  me,  Lord,  Lord,  and  do  not  the 
things  which  I  say?'  etc.  Titus  [1.16] :  They  profess  that  they 


THE    MORALS  81 

know  God:  but  in  their  works  they  deny  him;  being  abomin- 
able, and  incredulous,  and  to  every  good  work  reprobate.5 


RULE  EIGHT 


That  we  must  neither  doubt  nor  hesitate  respecting  the 
words  of  the  Lord,  but  be  fully  persuaded  that  every  word  of 
God  is  true  and  possible  even  if  nature  rebel;  for  therein  is 
the  test  of  faith. 

Cap.  1 

Matthew  [14.25-31] :  'And  in  the  fourth  watch  of  the  night, 
Jesus  came  to  them  walking  upon  the  sea.  And  the  dis- 
ciples seeing  him  walking  upon  the  sea,  were  troubled,  saying: 
It  is  an  apparition.  And  they  cried  out  for  fear.  And  immedi- 
ately Jesus  spoke  to  them,  saying:  Be  of  good  heart:  it  is  I, 
fear  ye  not.  And  Peter  making  answer,  said:  Lord,  if  it  be 
thou,  bid  me  come  to  thee  upon  the  waters.  And  he  said: 
Come.  And  Peter  going  down  out  of  the  boat,  walked  upon 
the  water  to  come  to  Jesus.  But  seeing  the  wind  strong,  he 
was  afraid;  and  when  he  began  to  sink,  he  cried  out,  saying: 
Lord,  save  me.  And  immediately  Jesus  stretching  forth  his 
hand  took  hold  of  him  and  said  to  him:  O  thou  of  little  faith, 
why  didst  thou  doubt?'  John  [6.53,54] :  The  Jews  therefore 
strove  among  themselves,  saying:  How  can  this  man  give  us 
his  flesh  to  eat?  Then  he  said  to  themi  Amen,  amen  I  say 
unto  you:  Except  you  eat  the  flesh  of  the  Son  of  man  and 
drink  his  blood,  you  shall  not  have  life  in  you!'  Luke  [1.13]: 
'But  the  angel  said  to  him:  Fear  not,  Zachary,  for  thy  pray- 
er is  heard;  and  thy  wife  Elizabeth  shall  bear  thee  a  son,9 
and  shortly  thereafter.'  [18-20]:  'And  Zachary  said  to  the 
angel :  Whereby  shall  I  know  this?  For  I  am  an  old  man  and 
my  wife  is  advanced  in  her  days.  And  the  angel  answering 


82  SAINT  BASIL 

said  to  him:  I  am  Gabriel,  who  stand  before  God,  and  am 
sent  to  speak  to  thee  and  to  bring  thee  these  good  tidings. 
And  behold  thou  shalt  be  dumb  and  shalt  not  be  able  to 
speak  until  the  day  wherein  these  things  come  to  pass,  because 
thou  hast  not  believed  my  words,  which  shall  be  fulfilled  in 
their  time.'  Rom.  [4.19-22] :  'And  he  was  not  weak  in  faith; 
neither  did  he  consider  his  own  body  now  dead,  whereas  he 
was  almost  an  hundred  years  old,  nor  the  dead  womb  of 
Sarah.  In  the  promise  also  of  God  he  staggered  not  by  dis- 
trust; but  was  strengthened  in  faith,  giving  glory  to  God; 
most  fully  knowing  that  whatsoever  he  has  promised,  he  is 
able  also  to  perform.  And  therefore  it  was  reputed  to  him 
unto  justice.' 

That  he  who  in  small  matters  does  not  trust  in  the  Lord 
is  far  more  manifestly  an  unbeliever  in  things  of  greater 
moment. 

Cap.  2 

John  [3. 12]:'  If  I  have  spoken  to  you  earthly  things  and 
you  believe  not;  how  will  you  believe  if  I  shall  speak  to  you  of 
heavenly  things?'  Luke  [16.10]:  'He  that  is  faithful  in  that 
which  is  least,  is  faithful  also  in  that  which  is  greater:  and 
he  that  is  unjust  in  that  which  is  little,  is  unjust  also  in  that 
which  is  greater.' 

That  we  should  not  rely  on  our  own  reasoning  to  the  point 
of  rejecting  the  words  of  the  Lord;  but  we  must  be  con- 
vinced that  the  Lord's  words  are  more  worthy  of  credence 
than  our  own  fullest  knowledge. 


THE    MORALS 


83 


Cap.  3 

Matthew  [26.31,  33-34]:  'Then  Jesus  saith  to  them:  All 
you  shall  be  scandalized  in  me  this  night.  And  Peter  answer- 
ing said  to  him:  Although  all  shall  be  scandalized  in  thee, 
I  will  never  be  scandalized.  Jesus  said  to  him :  Amen  I  say  to 
thce,  that  in  this  night  before  the  cock  crow,  thou  wilt  deny 
me  thrice.5  [20-22] :  'But  when  it  was  evening,  he  sat  down 
with  his  twelve  disciples:  and  whilst  they  were  eating,  he  said 
to  them :  I  say  to  you  that  one  of  you  is  about  to  betray  me. 
And  they  being  very  much  troubled,  began  every  one  to  say 
to  him:  Is  it  I,  Lord?,  Acts  [10.13-15]:  'And  there  came  a 
voice  to  him:  Arise,  Peter,  kill  and  eat.  But  Peter  said:  Far  be 
it  from  me,  Lord,  for  I  never  did  eat  anything  that  is  common 
and  unclean.  And  the  voice  spoke  to  him  again  the  second 
time:  That  which  God  hath  cleansed,  do  not  thou  call  com- 
mon.' 2  Cor.  [10.4,5]:  'destroying  counsels  and  every  height 
that  exalteth  itself  against  the  knowledge  of  God,  and  bring- 
ing into  captivity  every  understanding  unto  the  obedience  of 
Christ.' 

RULE  NINE 

That  no  one  should  be  remiss  in  learning  what  pertains  to 
his  duty  but  should  listen  attentively  and  understand  the  words 
of  the  Lord  and  do  His  will. 

Cap.  1 

Matthew  [15.15-18]:  'And  Peter  answering,  said  to  him: 
Expound  to  us  this  parable.  But  Jesus  said :  Are  you  also  yet 
without  understanding?  Do  you  not  yet  understand  that 
whatsoever  entereth  into  the  mouth  goeth  into  the  belly  and 
is  cast  out  into  the  privy?  But  the  things  which  proceed  out 
of  the  mouth  come  forth  from  the  heart  and  defile  a  man.' 


84  SAINT  BASIL 

[13.19]:  'When  any  one  heareth  the  word  of  the  kingdom 
and  understandeth  It  not,  there  cometh  the  wicked  one  and 
catcheth  away  that  which  was  sown  in  his  heart:  this  is  he 
that  received  the  seed  by  the  wayside';  and  a  little  farther  on 
[23] :  'But  he  that  received  the  seed  upon  good  ground  is  he 
that  heareth  the  word  and  understandeth  and  beareth  fruit 
and  yieldeth,  the  one  an  hundredfold  and  another  sixty,  and 
another  thirty.9  Mark  [7.14]:  'And  calling  the  whole  multi- 
tude unto  him,  he  said  to  them:  Hear  me  and  understand/ 
Eph.  [5.15-17]:  'See  therefore  how  you  walk  circumspectly; 
not  as  unwise,  but  as  wise;  redeeming  the  time,  because  the 
days  are  evil.  Wherefore  become  not  unwise,  but  understand- 
ing what  is  the  will  of  God.' 

That  we  should  not  busy  ourselves  with  matters  which  do 
not  concern  us. 

Cap.  2 

John  [13.27,28]:  'And  after  the  morsel,  Satan  entered  into 
him.  And  Jesus  said  to  him :  That  which  thou  dost,  do  quickly. 
Now  no  man  at  the  table  knew  to  what  purpose  he  said  this 
unto  him.'  Acts  [1.6,7]:  'They  therefore  who  were  come  to- 
gether, asked  him,  saying :  Lord,  wilt  thou  at  this  time  restore 
again  the  kingdom  to  Israel?  But  he  said  to  them:  It  is  not 
for  you  to  know  the  times  or  moments,  which  the  Father  hath 
put  in  his  own  power.' 

That  it  is  the  duty  of  those  who  are  zealous  for  God's  good 
pleasure  to  make  inquiry  as  to  what  it  is  right  for  them  to  do. 

Cap.  3 

Matthew  [13.36]:  'And  his  disciples  came  to  him,  saying: 
Expound  to  us  the  parable  of  the  cockle  of  the  field.'  [19.16] : 


THE    MORALS  85 

'And  behold  one  came  and  said  to  Mm:  Good  master,  what 
good  shall  I  do  that  I  may  have  life  everlasting?*  Luke  [3.7]: 
'He  said  therefore  to  the  multitudes  that  went  forth  to  be  bap- 
tized by  him :  Ye  offspring  of  vipers,  who  hath  shewed  you  to 
flee  from  the  wrath  to  come?3  And  a  little  later  [10]:  'And 
the  people* — publicans  and  soldiers  alike — 'asked  him,  saying: 
What  then  shall  we  do?'  Acts  [2.37]:  'Now  when  they  had 
heard  these  things,  they  had  compunction  in  their  heart  and 
said  to  Peter  and  to  the  rest  of  the  apostles:  What  shall  we 
do,  men  and  brethren?9 

That  he  who  is  questioned  must  take  care  to  give  a  worthy 

answer. 

Cap.  4 

Luke  [10.25-29]:  'And  behold  a  certain  lawyer  stood  up, 
tempting  him  and  saying :  Master,  what  must  I  do  to  possess 
eternal  life?  But  he  said  to  him:  What  is  written  in  the  law? 
How  readest  thou?  He  answering,  said:  Thou  shalt  love  the 
Lord  thy  God  with  thy  whole  heart,  and  with  thy  whole 
soul,  and  with  all  thy  mind,  and  thy  neighbor  as  thyself. 
And  he  said  to  him:  Thou  hast  answered  right;  this  do,  and 
thou  shalt  live.'  Col  [4.6] :  'Let  your  speech  be  always  in  grace 
seasoned  with  salt:  that  you  may  know  how  you  ought  to 
answer  every  man.' 

That  the  condemnation  of  those  who  know  and  do  not 
apply  their  knowledge  is  the  more  severe;  but  even  sin  com- 
mitted in  ignorance  is  not  without  risk. 

Cap.  5 

Luke  [12.47,48]:  'And  that  servant  who  knew  the  will 
of  his  lord,  and  prepared  not  himself,  and  did  not  according 


86  SAINT  BASIL 

to  his  will,  shall  be  beaten  with  many  stripes.  But  he  that 
knew  not  and  did  things  worthy  of  stripes,  shall  be  beaten 
with  few  stripes.' 

RULE  TEN 

That  the  end  of  sin  is  death. 

Cap.  1 

John  [3.36]:  'But  he  that  believeth  not  the  Son,  shall  not 
see  life;  but  the  wrath  of  God  abideth  on  him.'  Rom. 
[6.20,21] :  Tor  when  you  were  servants  of  sin,  you  were  free 
men  to  justice.  What  fruit  therefore  had  you  then  in  those 
things  of  which  you  are  now  ashamed?  For  the  end  of  them 
is  death.'  And  a  little  later  [23] :  Tor  the  wages  of  sin  is 
death.'  1  Cor.  [15.56] :  'Now  the  sting  of  death  is  sin.' 

That  the  fulfillment  of  the  commandment  of  God  is  life 
everlasting. 

,  Cap.  2 

John  [8.51]:  'Amen,  amen  I  say  to  you:  If  any  man  keep 
my  word,  he  shall  not  see  death  for  ever.'  Jo'hn  [12.49,50]: 
'But  he  who  sent  me,  the  Father,  he  himself  gave  me  com- 
mandment what  I  should  say  and  what  I  should  speak.  And 
I  know  that  his  commandment  is  life  everlasting.'  Rom. 
[6.22] :  'But  now  being  made  free  from  sin,  and  becoming 
servants  to  God,  you  have  your  fruit  unto  sanctification,  and 
the  end,  life  everlastirig.' 

RULE  ELEVEN 

That  the  judgments  of  God  ought  not  be  lightly  regarded, 
but  feared  even  though  retribution  is  not  immediate. 


THE    MORALS  87 

Cap.  1 

Matthew  [10.28]:  'But  rather  fear  him  that  can  destroy 
both  soul  and  body  in  hell.3  Luke  [12.45-47] :  'But  if  that  ser- 
vant shall  say  in  his  heart:  My  lord  is  long  a-coming;  and 
shall  begin  to  strike  the  menservants  and  maidservants,  and 
to  eat  and  to  drink  and  be  drunk;  the  lord  of  that  servant 
will  come  in  the  day  that  he  hopeth  not,  and  at  the  hour 
that  he  knoweth  not,  and  shall  separate  him  and  shall  appoint 
him  his  portion  with  unbelievers.'  John  [5.14]:  'Behold  thou 
art  made  whole:  sin  no  more,  lest  some  worse  thing  happen 
to  thee.'  Eph.  [5.6]:  'Let  no  man  deceive  you  with  vain 
words.  For  because  of  these  things  cometh  the  anger  of  God 
upon  the  children  of  unbelief.3 

That  he  who  has  been  chastised  for  his  past  sins  and  has 
obtained  pardon  prepares  for  himself  a  judgment  of  wrath 
more  severe  than  the  former  judgment  if  he  sin  again. 

Cap.  2 

John  [5.14]:  'Behold  thou  art  made  whole:  sin  no  more, 
lest  some  worse  thing  happen  to  thee.' 

That  when  any  incur  the  judgment  of  the  wrath  of  God, 
the  rest  should  amend  their  ways  in  fear. 

Cap.  3 

Luke  [13.1-6]:  'And  there  were  present  at  that  very  time 
some  that  told  him  of  the  Galileans  whose  blood  Pilate  had 
mingled  with  their  sacrifices.  And  Jesus  answering  said  to 
them:  Think  you  that  these  Galileans  were  sinners  above  all 
the  men  of  Galilee,  because  they  suffered  such  things?  No,  I 


88  SAINT  BASIL 

say  to  you;  but  unless  you  shall  do  penance,  you  shall  all 
likewise  perish.  Or  those  eighteen  upon  whom  the  tower  fell 
in  Siloe  and  slew  them :  think  you  that  they  also  were  debtors 
above  all  the  men  that  dwelt  in  Jerusalem?  No,  I  say  to  you; 
but  except  you  do  penance,  you  shall  all  likewise  perish/  Acts 
[5.5]:  'And  Ananias  hearing  these  words,  fell  down  and  gave 
up  the  ghost.  And  there  came  a  great  fear  upon  all  that  heard 
it.'  1  COT.  [10.10,11]:  'Neither  do  you  murmur,  as  some  of 
them  murmured  and  were  destroyed  by  the  destroyer.  Now 
all  these  things  happened  to  them  in  figure;  and  they  are 
written  for  our  correction,  upon  whom  the  ends  of  the  world 
are  come.' 

That  frequently  a  man  is  even  delivered  up  to  evil  works 
as  punishment  for  past  impiety. 

Cap.  4 

Rom.  [1.28]:  'And  as  they  liked  not  to  have  God  in  their 
knowledge,  God  delivered  them  up  to  a  reprobate  sense,  to  do 
those  things  which  are  not  convenient.'  2  Thess.  [2,10,11]: 
'Because  they  received  not  the  love  of  the  truth  that  they  might 
be  saved.  Therefore  God  shall  send  them  the  operation  of 
error,  to  believe  lying.' 

That  the  multitude  of  sinners  does  not  arouse  the  solici- 
tude of  God,  but  he  who  is  acceptable  to  Him,  whether  man 
or  woman. 

Cap.  5 

Luke  [4.25,26]:  'In  truth  I  say  to  you,  there  were  many 
widows  in  the  days  of  Elias  in  Israel,  when  heaven  was  shut 
up  three  years  and  six  months,  when  there  was  a  great  famine 


THE   MORALS  89 

throughout  all  the  earth,  And  to  none  of  them  was  Elias  sent 
but  to  Sarepta  of  Sidon,  to  a  widow  woman.'  1  COT.  [10.1-5] : 
Tor  I  would  not  have  you  ignorant,  brethren,  that  our 
fathers  were  all  under  the  cloud  and  all  passed  through  the 
sea.  And  all  in  Moses  were  baptized,  in  the  cloud  and  in  the 
sea;  and  all  did  eat  the  same  spiritual  food  and  all  drank  the 
same  spiritual  drink:  (and  they  drank  of  the  spiritual  rock 
that  followed  them,  and  the  rock  was  Christ).  But  with  most 
of  them  God  was  not  well  pleased ;  for  they  were  overthrown 
in  the  desert.5 

RULE  TWELVE 

That  every  contradiction,  even  if  it  arise  from  a  pious  and 
amicable  spirit,  estranges  the  one  dissenting  from  the  Lord; 
but  every  word  of  the  Lord  ought  to  be  received  with  com- 
plete assent. 

Cap.  1 

John  [13.5-8]:  sAnd  he  began  to  wash  the  feet  of  the  dis- 
ciples and  to  wipe  them  with  the  towel  wherewith  he  was 
girded.  He  cometh  therefore  to  Simon  Peter.  And  Peter  saith 
to  him:  Lord,  dost  thou  wash  my  feet?  Jesus  answered  and 
said  to  him :  What  I  do  thou  knowest  not  now,  but  thou  shalt 
know  hereafter.  Peter  saith  to  him:  Thou  shalt  never  wash 
my  feet.  Jesus  answered  him :  If  I  wash  thee  not,  thou  shalt 
have  no  part  with  me.1 

That  we  should  not  conform  with  human  traditions  to  the 
extent  of  setting  aside  the  command  of  God. 

Cap.  2 

Mark  [7.5-8] :  'Then  the  Pharisees  and  scribes  asked  him: 


90  SAINT  BASIL 

Why  do  not  thy  disciples  walk  according  to  the  tradition  of 
the  ancients,  but  they  eat  bread  with  unwashed  hands?  But 
he  answering  said  to  them:  Well  did  Isaias  prophesy  of  you 
hypocrites,  as  it  is  written:  This  people  honoureth  me  with 
their  lips  but  their  heart  is  far  from  me.  And  in  vain  do  they 
worship  me,  teaching  doctrines  and  precepts  of  men.  For  leav- 
ing the  commandment  of  God,  you  hold  the  tradition  of  men/ 
etc. 

That  we  should  observe  everything  without  exception  which 
has  been  handed  down  by  the  Lord  through  the  Gospel  and 
the  Apostles, 

Cap.  3 

Matthew  [28.19,20]:  'Going  teach  ye  all  nations;  baptiz- 
ing them  in  the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost;  teaching  them  to  observe  all  things  what- 
soever I  have  commanded  you.'  Luke  [1.6]:  'And  they  were 
both  just  before  God,  walking  in  all  the  commandments  and 
justifications  of  the  Lord  without  blame.'  [10.16]:  'He  that 
heareth  you,  heareth  me;  and  he  that  despiseth  you,  despiseth 
me.'  2  Thess.  [2.14]:  'Therefore,  brethren,  stand  fast;  and 
hold  the  traditions  which  you  have  learned  as  through  us 
whether  by  word  or  by  epistle.' 

That  no  one  may  prefer  his  own  will  to  the  will  of  God,  but 
in  everything  we  must  seek  and  do  the  will  of  God. 

Cap.  4 

John  [5.30] :  'Because  I  seek  not  my  own  will,  but  the  will 
of  him  that  sent  me,  the  Father.'  Luke  [22.41,42]:  'And 
kneeling  down,  he  prayed  saying:  Father,  if  thou  wilt,  remove 


THE   MORALS  91 

this  chalice  from  me :  but  yet  not  my  will  but  thine  be  done.5 
Eph.  [2.3] :  'In  which  also  we  all  conversed  in  time  past,  in 
the  desires  of  our  flesh,  fulfilling  the  will  of  the  flesh  and  of 
our  thoughts,  and  were  by  nature  children  of  wrath,  even  as 
the  rest.3 

RULE    THIRTEEN 

That  we  must  always  be  sober  and  ready  in  our  zeal  for  the 
works  of  God,  being  aware  of  the  danger  of  a  dilatory  spirit. 

Cap.  1 

Luke  [12.35-40] :  'Let  your  loins  be  girt,  and  lamps  burn- 
ing; and  you  yourselves  like  to  men  who  wait  for  their  lord, 
when  he  shall  return  from  the  wedding :  that  when  he  cometh 
and  knocketh,  they  may  open  to  him  immediately.  Blessed 
are  those  servants  whom  the  Lord  when  he  cometh,  shall 
find  watching.  Amen,  I  say  to  you,  that  he  will  gird  himself 
and  make  them  sit  down  to  meat,  and  passing  will  minister 
unto  them.  And  if  he  shall  come  in  the  second  watch,  or  come 
in  the  third  watch,  and  find  them  so,  blessed  are  those  ser- 
vants. But  this  know  ye,  that  if  the  householder  did  know 
at  what  hour  the  thief  would  come,  he  would  surely  watch, 
and  would  not  suffer  his  house  to  be  broken  open.  Be  you  then 
also  ready;  for  at  what  hour  you  think  not,  the  Son  of  man 
will  come/  etc.  1  Thess.  [5.1-3]:  'But  of  the  times  and  mo- 
ments, brethren,  you  need  not  that  we  should  write  to  you; 
for  yourselves  know  perfectly  that  the  day  of  the  Lord  shall 
so  come  as  a  thief  in  the  night,'  and  shortly  after  [6] :  'There- 
fore, let  us  not  sleep  as  others  do;  but  let  us  watch  and  be 
sober.' 

That  we  should  consider  every  season  opportune  for  exer- 
cising zeal  in  that  which  is  pleasing  to  God. 


92  SAINT  BASIL 

Cap.  2 

John  [9.4] :  *I  must  work  the  works  of  him  that  sent  me, 
whilst  it  is  day.'  Phil  [2.12] :  'Wherefore,  my  dearly  beloved, 
(as  you  have  always  obeyed,  not  as  in  my  presence  only,  but 
much  more  now  in  my  absence, )  with  fear  and  trembling  work 
out  your  salvation.' 

RULE   FOURTEEN 

That  we  should  avoid  unseasonable  intrusions  .and  discover 
the  appropriate  time  for  each  word  and  deed. 

Cap.  1 

Matthew  [9.14,15]:  'Then  came  to  him  the  disciples  of 
John,  saying:  Why  do  we  and  the  Pharisees  fast  often,  but 
thy  disciples  do  not  fast?  And  Jesus  said  to  them:  Can  the 
children  of  the  bridegroom  mourn  as  long  as  the  bridegroom 
is  with  them?  But  the  days  will  come  when  the  bridegroom 
shall  be  taken  away  from  them,  and  then  they  shall  fast  in 
those  days,'  etc.  Gal.  [4.31-5.1]:  'So  then,  brethren,  we  are 
not  the  children  of  the  bondwoman,  but  of  the  free;  by  the 
freedom,  therefore,  wherewith  Christ  has  made  us  free.  Stand 
fast  and  be  not  held  again  under  the  yoke  of  bondage.' 

RULE    FIFTEEN 

That  it  is  not  right  to  neglect  one's  duty,  relying  on  the 

good  works  of  others. 

Cap.  1 

Matthew  [3.8,9]:  'Bring  forth  therefore  fruit  worthy  of 
penance.  And  think  not  to  say  within  yourselves:  We  have 
Abraham  for  our  father.' 


THE   MORALS  93 

RULE  SIXTEEN 

That  they  who  live  with  persons  who  are  pleasing  to  God 
are  in  no  way  benefited  if  they  are  not  perfecting  their  own 
will,  even  though  in  appearance  they  maintain  a  likeness  to 
these. 

Cap.  1 

Matthew  [25.1-4]:  Then  shall  the  kingdom  of  heaven  be 
like  to  ten  virgins,  who  taking  their  lamps  went  out  to  meet 
the  bridegroom.  And  five  of  them  were  foolish  and  five  wise. 
They  who  were  foolish,  having  taken  their  lamps,  did  not 
take  oil  with  them;  but  the  wise  took  oil  in  their  vessels  with 
their  lamps.5  A  little  further  on  he  adds  concerning  the  fool- 
ish [11-13] :  'But  at  last  came  the  other  virgins  saying:  Lord, 
Lord,  open  to  us.  But  he  answering  said :  I  say  to  you,  I  know 
you  not.'  Luke  [17.34-37]:  'I  say  to  you:  in  that  night  there 
shall  be  two  men  in  one  bed;  the  one  shall  be  taken,  and 
the  other  shall  be  left.  Two  women  shall  be  grinding  together; 
the  one  shall  be  taken,  and  the  other  shall  be  left.  And  they 
answering  say  to  him:  Where,  Lord?  Who  said  to  them: 
Wheresoever  the  body  shall  be,  thither  will  the  eagles  also 
be  gathered  together.5 

RULE  SEVENTEEN 

That,  having  recognized  the  nature  of  this  present  time 
from  the  signs  revealed  to  us  by  the  Scriptures,  we  should  dis- 
pose our  affairs  accordingly. 

Cap.  1 

Matthew  [24.32] :  'And  from  the  fig  tree  learn  a  parable: 

When  the  branch  thereof  is  now  tender  and  the  leaves  come 


94  SAINT  BASIL 

forth,  you  know  that  summer  is  nigh.  So  you  also,  when  you 
shall  see  all  these  things,  know  ye  that  it  is  nigh,  even  at  the 
doors.5  Luke  [12.54-56]:  6When  you  see  a  cloud  rising  from 
the  west,  presently  you  say:  A  shower  is  coming:  and  so  it 
happeneth.  And  when  ye  see  the  south  wind  blow,  you  say: 
There  will  be  heat:  and  it  cometh  to  pass.  You  hypocrites, 
you  know  how  to  discern  the  face  of  the  heaven  and  of  the 
earth;  but  how  is  it  that  you  do  not  discern  this  time?'  1  Cor. 
[7,29-31]:  'Already  the  time  is  short:  so  that  they  also  who 
have  wives  should  be  as  if  they  had  none;  and  they  that 
weep,  as  though  they  wept  not;  and  they  that  rejoice,  as  if 
they  rejoiced  not;  and  they  that  buy,  as  though  they  pos- 
sessed not;  and  they  that  use  this  world,  as  if  they  used  it  not: 
for  the  fashion  of  the  world  passeth  away.* 

RULE   EIGHTEEN 

That  the  commands  of  God  should  be  carried  out  as  the 
Lord  enjoined;  for  he  who  is  at  fault  in  his  manner  of  exe- 
cuting them  is  reprobate  in  the  sight  of  God,  even  though 
he  may  seem  to  be  complying  with  the  command. 

Cap.  1 

Luke  [14.12-14] :  'And  he  said  to  him  also  that  had  invited 
him:  When  thou  makest  a  dinner  or  a  supper,  call  not  thy 
friends  nor  thy  brethren  nor  thy  kinsmen,  nor  thy  neighbors 
who  are  rich;  lest  perhaps  they  also  invite  thee  again,  and  a 
recompense  be  made  to  thee.  But  when  thou  makest  a  feast, 
call  the  poor,  the  maimed,  the  lame,  and  the  blind ;  and  thou 
shalt  be  blessed,  because  they  have  not  wherewith  to  make 
thee  recompense :  for  recompense  shall  be  made  to  thee  at  the 
resurrection  of  the  just.5 


THE    MORALS  95 

That  we  should  not  perform  the  command  of  God  with  a 
view  to  pleasing  men  or  from  any  other  earthly  motive  but  in 
everything  we  should  have  as  our  aim,  the  good  pleasure  and 
the  glory  of  God. 

Cap.  2 

Matthew  [6.1,2]:  'Take  heed  that  you  do  not  your  alms- 
deeds  before  men  to  be  seen  by  them;  otherwise  you  shall  not 
have  a  reward  of  your  Father  who  is  in  heaven.  Therefore 
when  thou  dost  an  almsdeed,  sound  not  a  trumpet  before 
men,  as  the  hypocrites  do  in  the  synagogues  and  in  the  streets 
that  they  may  be  honored  by  men.  Amen  I  say  to  you,  they 
have  received  their  reward,'  etc.  /  Cor.  [10.31]:  'Therefore, 
whether  you  eat  or  drink,  or  whatsoever  else  you  do,  do  all  to 
the  glory  of  God.3  /  Thess.  [2.4-6] :  'But  as  we  were  approved 
by  God  that  the  gospel  should  be  committed  to  us:  even  so 
we  speak,  not  as  pleasing  men,  but  God,  who  proveth  our 
hearts.  For  neither  have  we  used  at  any  time  the  speech  of 
flattery,  as  you  know;  nor  taken  an  occasion  of  covetousness, 
God  is  witness;  nor  sought  we  glory  of  men,  neither  of  you, 
nor  of  others.' 

That  the  commands  of  the  Lord  should  be  carried  out  with 
an  attentive  mind  and  with  good  dispositions  before  God  and 
men;  for  he  who  does  not  so  is  condemned. 

Cap.  3 

Matthew  [23.25-27]:  'Woe  to  you,  scribes  and  Pharisees, 
hypocrites;  because  you  make  clean  the  outside  of  the  cup 
and  of  the  dish,  but  within  you  are  full  of  rapine  and  unclean- 
ness.  Thou  blind  Pharisee,  first  make  clean  the  inside  of  the 
cup  and  of  the  dish,  that  the  outside  of  it  may  become  clean.' 


96  SAINT  BASIL 

Rom.  [12.8]:  'He  that  giveth,  with  simplicity.5  Phil.  [2.14]: 
'Do  ye  all  things  without  murmuring  and  hesitations.'  /  Tim. 
[1.5,19] :  'Now  the  end  of  the  commandment  is  charity  from 
a  pure  heart  and  a  good  conscience  .  .  .  Having  faith  and  a 
good  conscience,  which  some  rejecting  have  made  shipwreck 
concerning  the  faith.5 

That  requital  for  the  more  important  works  is  based  on  the 
prudent  management  of  lesser  ones. 

Cap.  4 

Matthew  [25.23]:  'Well  done,  good  and  faithful  servant; 
because  thou  hast  been  faithful  over  a  few  things,  I  will  place 
thee  over  many  things:  enter  thou  into  the  joy  of  thy  lord.' 
And  shortly  after  [29] :  'For  to  everyone  that  hath  shall  be 
given,  and  he  shall  abound;  but  from  him  that  hath  not,  that 
also  which  he  seemeth  to  have,  shall  be  taken  away.5  Luke 
[16.1 1,12] :  'If  then  you  have  not  been  faithful  in  the  unjust 
mammon,  who  will  trust  you  with  that  which  is  the  true?  And 
if  you  have  not  been  faithful  in  that  which  is  another's,  who 
will  give  you  that  which  is  your  own?5 

That  we  should  fulfill  the  commands  of  the  Lord  with  in- 
satiable desire,  ever  pressing  onward  toward  greater  achieve- 
ment. 

Cap.  5 

Matthew  [5.6]:  'Blessed  are  they  that  hunger  and  thirst 
after  justice.'  Phil  [3.13,14]:  'Brethren,  I  do  not  count  my- 
self to  have  apprehended.  But  one  thing  I  do :  forgetting  the 
things  that  are  behind,  and  stretching  forth  myself  to  those 


THE   MORALS  97 

that  are  before,  I  press  towards  the  mark,  to  the  prize  of  the 

supernal  vocation  in  Christ  Jesus.5 

That  the  commands  of  God  should  be  executed,  insofar 
as  it  is  possible  for  the  doer,  in  such  a  way  as  to  give  glory 
to  God  and  to  enlighten  all  men. 

Cap.  6 

Matthew  [5.14-16] :  'You  are  the  light  of  the  world.  A  city 
seated  on  a  mountain  cannot  be  hid.  Neither  do  men  light  a 
candle  and  put  it  under  a  bushel,  but  upon  a  candlestick  that 
it  may  shine  to  all  that  are  in  the  house.  So  let  your  light 
shine  before  men  that  they  may  see  your  good  works  and 
glorify  your  Father  who  is  in  heaven.'  Luke  [8.16] :  'Now  no 
man  lighting  a  candle  covereth  it  with  a  vessel,  or  putteth 
it  under  a  bed;  but  setteth  it  upon  a  candlestick,  that  they 
who  come  in  may  see  the  light.'  Phil.  [1.10,11]:  That  you 
may  be  sincere  and  without  offence  unto  the  day  of  Christ, 
filled  with  the  fruit  of  justice,  through  Jesus  Christ  unto  the 
glory  and  praise  of  God.' 

RULE   NINETEEN 

That  one  who  does  the  will  of  God  should  not  be  impeded 
whether  he  obeys  in  consideration  of  a  divine  command  or 
of  human  reason,  nor  ought  he  permit  any  to  hinder  him  even 
though  they  be  his  relatives,  but  he  should  abide  by  his  de- 
cision. 

Cap.  1 

Matthew  [3.13-15]:  Then  cometh  Jesus  from  Galilee  to 
the  Jordan  unto  John  to  be  baptized  by  him.  But  John  stayed 


98  SAINT  BASIL 

him  saying:  I  ought  to  be  baptized  by  thee  and  comest  thou 
to  me?  And  Jesus  answering,  said  to  him:  Suffer  it  to  be  so 
now.  For  so  it  becometh  us  to  fulfill  all  justice,3  etc. 
[16.21-23]:  'From  that  time  Jesus  began  to  show  to  his  dis- 
ciples that  he  must  go  to  Jerusalem  and  suffer  many  things 
from  the  ancients  and  chief  priests  and  scribes,  and  be  put  to 
death  and  the  third  day  rise  again.  And  Peter  taking  him, 
began  to  rebuke  him  saying:  Lord,  be  it  far  from  thee;  this 
shall  not  be  to  thee.  But  he  turning,  said  to  Peter:  Go  be- 
hind me,  Satan,  thou  art  a  scandal  unto  me:  because  thou 
savourest  not  the  things  that  are  of  God,  but  the  things  that 
are  of  m^n.'  Mark  [10.13,14]:  'And  they  brought  to  him 
young  children  that  he  might  touch  them.  And  the  disciples 
rebuked  them  that  brought  them.  Whom  when  Jesus  saw, 
he  was  displeased,  and  saith  to  them:  Suffer  the  little  chil- 
dren to  come  unto  me,  and  forbid  them  not;  for  of  such  is 
the  kingdom  of  heaven.'  Acts  [21.10-14]:  'And  as  we  tarried 
there  for  some  days,  there  came  from  Judea  a  certain  prophet 
named  Agabus.  Who,  when  he  was  come  to  us,  took  Paul's 
girdle;  and  binding  his  own  feet  and  hands,  he  said:  Thus 
saith  the  Holy  Ghost:  The  man  whose  girdle  this  is,  the  Jews 
shall  bind  in  this  manner  in  Jerusalem,  and  shall  deliver  him 
into  the  hands  of  the  Gentiles.  Which  when  we  had  heard, 
both  we  and  they  that  were  of  that  place,  desired  him  that  he 
would  not  go  up  to  Jerusalem.  Then  Paul  answered  and 
said:  What  do  you  mean  weeping  and  afflicting  my  heart? 
For  I  am  ready  not  only  to  be  bound  but  to  die  also  in 
Jerusalem,  for  the  name  of  the  Lord  Jesus.  And  when  we 
could  not  persuade  him,  we  ceased,  saying:  The  will  of  the 
Lord  be  done.'  1  Thess.  [2.15,16] :  'Who  both  killed  the  Lord 
Jesus  and  their  own  prophets  and  have  persecuted  us,  and 
please  not  God  and  are  adversaries  to  all  men;  prohibiting 


THE   MORALS  99 

us  to  speak  to  the  Gentiles  that  they  may  be  saved,  to  fill  up 
their  sins  always;  for  the  wrath  is  come  upon  them  to  the  end.9 

That  he  should  not  be  prevented  who  carries  out  a  com- 
mand of  God  without  sincerity  and  yet  maintains  in  appear- 
ance the  full  integrity  of  the  Lord's  teaching:  because  no  one  is 
wronged  insofar  as  the  act  itself  is  concerned  and  sometimes 
certain  persons  may  be  benefited  by  it;  yet  such  a  one  should 
be  exhorted  to  have  dispositions  worthy  of  his  good  action. 

Cap.  2 

Matthew  [6.2-4] :  Therefore  when  thou  dost  an  almsdeed, 
sound  not  a  trumpet  before  thee  as  the  hypocrites  do  in  the 
synagogues  and  in  the  streets,  that  they  may  be  honored  by 
men.  Amen  I  say  to  you,  they  have  received  their  reward. 
But  when  thou  dost  alms,  let  not  thy  left  hand  know  what  thy 
right  hand  doth;  that  thy  alms  may  be  in  secret  and  thy 
Father  who  seeth  in  secret  will  repay  thee  openly' ;  and,  simi- 
larly, with  regard  to  prayer,  Mark  [9.37-39] :  'John  answered 
him,  saying:  Master,  we  saw  one  casting  out  devils  in  thy 
name,  who  followeth  not  us,  and  we  forbade  him  because  he 
followeth  not  us.  But  Jesus  said:  Do  not  forbid  him.  For 
there  is  no  man  that  doth  a  miracle  in  my  name  and  can 
soon  speak  ill  of  me.  For  he  that  is  not  against  us  is  for  us.' 
Phil  [1.15-18]:  'Some  indeed  even  out  of  envy  and  conten- 
tion ;  but  some  also  for  good  will  preach  Christ.  Some  out  of 
charity,  knowing  that  I  am  set  for  the  defence  of  the  gospel; 
and  some  out  of  contention  preach  Christ  not  sincerely;  sup- 
posing that  they  raise  affliction  to  my  bands.  But  what  then? 
So  that,  by  all  means,  whether  by  occasion,  or  by  truth,  Christ 
be  preached;  in  this  also  I  rejoice,  yea  and  will  rejoice.' 


100  SAINT  BASIL 

RULE  TWENTY 

That  they  who  believe  in  the  Lord  should  be  baptized  in 
the  Name  of  the  Father  and  of  the  Son  and  of  the  Holy 
Ghost. 

Matthew  [28*19]:  'Going  teach  ye  all  nations;  baptizing 
them  in  the  name  of  the  Father  and  of  the  Son  and  of  the 
Holy  Ghost.'  John  [3.3] :  'Amen,  amen  I  say  to  thee,  unless 
a  man  be  born  again,  he  cannot  see  the  kingdom  of  God'; 
and  again  [5] :  'Amen,  amen  I  say  to  thee,  unless  a  man  be 
born  of  water  and  the  Holy  Ghost,  he  cannot  enter  into  the 
kingdom  of  God.' 

What  is  the  nature  or  the  function  of  baptism?  The  chang- 
ing of  the  person  baptized  in  thought  and  word  and  action  and 
his  transformation  according  to  the  power  bestowed  on  him 
into  that  of  which  he  has  been  born. 

Cap.  2 

John  [3.6-8] :  'That  which  is  born  of  the  flesh  is  flesh,  and 
that  which  is  born  of  the  Spirit  is  spirit.  Wonder  not  that  I 
said  to  thee,  you  must  be  born  again.  The  Spirit  breatheth 
where  he  will;  and  thou  hearest  his  voice;  but  thou  knowest 
not  whence  he  cometh  and  whither  he  goeth;  so  is  every  one 
that  is  born  of  the  Spirit.'  Rom.  [6.1 1] :  'Being  dead  to  sin,  but 
alive  unto  God  in  Christ  Jesus.'  [3-7] :  CA11  we  who  are  bap- 
tized in  Christ  Jesus  are  baptized  in  his  death;  for  we  are 
buried  together  with  him  by  baptism  unto  death;  that  as 
Christ  is  risen  from  the  dead  by  the  glory  of  the  Father,  so 
we  also  may  walk  in  newness  of  life.  For  if  we  have  been 
planted  together  in  the  likeness  of  his  death,  we  shall  also 
be  in  the  likeness  of  his  resurrection.  Knowing  this,  that  our 


THE  MORALS  101 

old  man  Is  crucified  with  him,  that  the  body  of  sin  may  be 
destroyed,  to  the  end  that  we  may  serve  sin  no  longer.  For 
he  that  is  dead  is  justified  from  sin.'  Col.  [2.1 1,12] :  filn  whom 
also  you  are  circumcised  with  circumcision  not  made  by  hand, 
In  despoiling  of  the  body  of  the  sins  of  the  flesh,  but  in  the  cir- 
cumcision of  Christ;  buried  with  him  in  baptism  in  whom  also 
you  are  risen  again  by  the  faith  of  the  operation  of  God  who 
hath  raised  him  up  from  the  dead.'  Gal.  [3.27-29] :  Tor  as 
many  of  you  as  have  been  baptized  in  Christ  have  put  on 
Christ.  There  is  neither  Jew  nor  Greek :  there  is  neither  bond 
nor  free :  there  is  neither  male  nor  female.  For  you  are  all  one 
in  Christ  Jesus.'  Col.  [3.9-12]:  'Stripping  yourselves  of  the 
old  man  with  his  deeds,  and  putting  on  the  new,  him  who  is 
renewed  unto  knowledge,  according  to  the  image  of  him  that 
created  him.  Where  there  is  neither  Gentile  nor  Jew,  circum- 
cision nor  uncircumcision,  barbarian  nor  Scythian,  bond  nor 
free.  But  Christ  is  all,  and  in  all.' 

RULE  TWENTY-ONE 

That  the  receiving  of  the  Body  and  Blood  of  Christ  is  also 
necessary  for  life  everlasting. 

Cap.  1 

John  [6.54,55]:  'Amen,  amen  I  say  unto  you:  Except  you 
eat  the  flesh  of  the  Son  of  man  and  drink  his  blood,  you  shall 
not  have  life  in  you.  He  that  eateth  my  flesh  and  drinketh 

my  blood  hath  everlasting  life,'  etc. 

That  he  who  undertakes  to  receive  Communion,  without 
observing  the  manner  in  which  participation  in  the  Body  and 
Blood  of  Christ  has  been  granted,  derives  no  benefit  there- 
from; and  he  who  communicates  unworthily  is  condemned. 


102  SAINT  BASIL 

Cap.  2 

John  [6.54,55]:  'Amen,  amen  I  say  unto  you:  Except  you 
eat  the  flesh  of  the  Son  of  man  and  drink  his  blood,  you  shall 
not  have  life  in  you';  and  a  little  further  on  [6.62-64] :  'But 
Jesus,  knowing  in  himself  that  his  disciples  murmured  at 
this,  said  to  them:  Doth  this  scandalize  you?  If  then  you 
shall  see  the  Son  of  man  ascend  up  where  he  was  before? 
It  is  the  spirit  that  quickeneth:  the  flesh  profiteth  nothing. 
The  words  that  I  have  spoken  to  you  are  spirit  and  life.' 
/  Cor.  [11.27-29]:  'Therefore,  whosoever  shall  eat  this  bread, 
or  drink  this  chalice  of  the  Lord  unworthily,  shall  be  guilty 
of  the  body  and  of  the  blood  of  the  Lord.  But  let  a  man  prove 
himself:  and  so  let  him  eat  of  the  bread  and  drink  of  the 
chalice.  For  he  that  eateth  and  drinketh  unworthily,  eateth 
and  drinketh  judgment  to  himself,  not  discerning  the  body 
of  the  Lord.' 

The  manner  in  which  we  should  eat  the  Body  and  drink 
the  Blood  of  the  Lord,  for  a  commemoration  of  the  obedience 
of  the  Lord  even  unto  death,  that  they  who  live  may  no 
longer  live  for  themselves  but  unto  Him  who  died  for  them 
and  rose  again. 

Cap.  3 

Luke  [22.19-20]:  'And  taking  bread  he  gave  thanks  and 
brake,  and  gave  to  them,  saying:  This  is  my  body,  which  is 
given  for  you.  Do  this  for  a  commemoration  of  me.  In  like 
manner  the  chalice  also,  after  he  had  supped,  saying:  This 
is  the  chalice,  the  new  testament  in  my  blood,  which  shall  be 
shed  for  you.'  1  Cor.  [11.23-26]:  'that  the  Lord  Jesus,  the 
same  night  in  which  he  was  betrayed,  took  bread,  and  giving 
thanks,  broke,  and  said:  Take  ye,  and  eat:  this  is  my  body 


THE   MORALS  103 

which  is  broken  for  you:  this  do  for  the  commemoration  of 
me.  In  like  manner  also  the  chalice,  after  he  had  supped,  say- 
ing: This  chalice  is  the  new  testament  in  my  blood:  this  do 
ye,  as  often  as  you  shall  drink,  for  the  commemoration  of  me. 
For  as  often  as  you  shall  eat  this  bread  and  drink  the  chalice, 
you  shall  show  the  death  of  the  Lord,  until  he  come.'  2  Cor. 
[5.14,15] :  Tor  the  charity  of  Christ  presseth  us:  judging  this, 
that  if  one  died  for  all,  then  all  were  dead.  And  he  died  for 
all;  that  they  also  who  live  may  not  now  live  to  themselves, 
but  unto  him  who  died  for  them  and  rose  again1  so  that  many 
may  become  one  body  in  Christ  .  .  .  1  Cor.  [10.16,17]:  'The 
bread  which  we  break,  is  it  not  the  partaking  of  the  body  of 
Christ?  For  we  being  many  are  one  bread,  one  body,  all  that 
partake  of  one  bread.' 

That  he  who  partakes  of  the  Sacred  Species  should  praise 
the  Lord  with  hymns. 

Cap.  4 

Matthew  [26.26]:.  'And  whilst  they  were  at  supper,  Jesus 
took  bread,  and  blessed  and  broke :  and  gave  to  his  disciples,* 
etc.  To  which  he  adds  [30] :  'And  a  hymn  being  said,  they 
went  out  unto  Mount  Olivet.' 

RULE  TWENTY-TWO 

That  committing  sin  estranges  us  from  the  Lord  and  leagues 
us  with  the  Devil. 

Cap.  1 

John  [8.34] :  'Amen,  amen  I  say  unto  you:  that  whosoever 
committeth  sin,  is  the  servant  of  sin,'  [44] :  'You  are  of  your 


104  SAINT  BASIL 

father  the  devil,  and  the  desires  of  your  father  you  will  do.5 
Rom.  [6.20] :  Tor  when  you  were  the  servants  of  sin,  you 
were  free  men  to  justice.5 

That  intimacy  with  the  Lord  is  not  to  be  explained  in 
terms  of  kinship  according  to  the  flesh  but  it  is  achieved  by 
alacrity  in  doing  the  will  of  God. 

Cap.  2 

John  [8.47] :  'He  that  is  of  God,  heareth  the  words  of  God.5 
Luke  [8.20-22]:  'And  it  was  told  him:  Thy  mother  and  thy 
brethren  stand  without,  desiring  to  see  thee.  Who  answering, 
said  to  them:  My  mother  and  my  brethren  are  they  who 
hear  the  word  of  God  and  do  it.'  John  [15.14] :  'You  are  my 
friends,  if  you  do  the  things  that  I  command  you.'  Rom. 
[8.14] :  'For  whosoever  are  led  by  the  Spirit  of  God,  they  are 
the  sons  of  God.' 

RULE  TWENTY-THREE 

That  he  who  is  drawn  into  sin  against  his  will  should  under- 
stand that,  because  he  was  voluntarily  mastered  by  another 
sin  committed  previously,  he  is  now,  as  a  consequence  of  this 
first  sin,  led  into  another  against  his  will. 

Cap.  1 

Rom.  [7.14-20]:  Tor  we  know  that  the  law  is  spiritual; 
but  I  am  carnal,  sold  under  sin.  For  that  which  I  work,  I 
understand  not.  For  I  do  not  that  good  which  I  will;  but  the 
evil  which  I  hate,  that  I  do.  If  then  I  do  that  which  I  will 
not,  I  consent  to  the  law,  that  it  is  good.  Now  then  it  is  no 
more  I  that  do  it,  but  sin  that  dwelleth  in  me.  For  I  know  that 


THE    MORALS  105 

there  dwelleth  not  in  me,  that  is  to  say,  in  my  flesh,  that  which 
is  good.  For  to  will,  is  present  with  me;  but  to  accomplish 
that  which  is  good  I  find  not.  For  the  good  which  I  will  I  do 
not;  but  the  evil  which  I  will  not,  that  I  do.  Now  if  I  do  that 
which  I  will  not,  it  is  no  more  I  that  do  it,  but  sin  that  dwell- 
eth in  me.5 

RULE  TWENTY-FOUR 

That  we  must  not  lie,  but  in  all  things  tell  the  truth. 

Cap.  1 

Matthew  [5.37]:  'But  let  your  speech  be  yea,  yea:  no,  no; 
and  that  which  is  over  and  above  these,  is  of  evil.'  Eph.  [4.25] : 
Tutting  away  lying,  speak  ye  the  truth  every  man  with  his 
neighbor  .  .  .'  CoL  [3.9]:  'Lie  not  one  to  another.5 

RULE  TWENTY-FIVE 

That  we  should  not  engage  in  fruitless  or  controversial 
discussions. 

Cap.  1 

2  Tim.  [2.14]:  'Of  these  things  put  them  in  mind,  charg- 
ing them  before  the  Lord :  Contend  not  in  words,  for  it  is  to 
no  profit,  but  to  the  subverting  of  the  hearers/  [23] :  'And 
avoid  foolish  and  unlearned  questions,  knowing  that  they  be- 
get strifes.3 

That  idle  words  in  which  there  is  nothing  beneficial  ought 
not  be  spoken;  for  to  speak  or  to  perform  even  a  good  action 
without  aiming  to  give  edification  is  to  grieve  the  Holy  Spirit 
of  God. 


106  SAINT  BASIL 

Cap.  2 

Matthew  [12.36]:  'But  I  say  unto  you,  that  every  idle 
word  that  men  shall  speak,  they  shall  render  an  account  for 
It  in  the  day  of  judgment.5  Eph.  [4.29,30] :  cLet  no  evil  speech 
proceed  from  your  mouth;  but  that  which  is  good,  to  the  edi- 
fication of  faith,  that  it  may  administer  grace  to  the  hearers. 
And  grieve  not  the  holy  Spirit  of  God;  whereby  you  are  sealed 
unto  the  day  of  redemption.' 

RULE   TWENTY-SIX 

That  every  word  and  deed  should  be  ratified  by  the  testi- 
mony of  the  Holy  Scripture  to  confirm  the  good  and  cause 
shame  to  the  wicked. 

Cap.  1 

Matthew  [4.3,4] :  'And  the  tempter  coming  to  him  said:  If 
thou  be  the  Son  of  God,  command  that  these  stones  be  made 
bread.  Who  answered  and  said:  It  is  written:  Not  in  bread 
alone  doth  man  live,  but  in  every  word  that  proceedeth  from 
the  mouth  of  God.5  Acts  [2.4] :  'And  they  were  all  filled  with 
the  Holy  Ghost,  and  they  began  to  speak  with  divers  tongues, 
according  as  the  Holy  Ghost  gave  them  to  speak,'  [12-17]: 
'And  they  were  all  astonished  and  wondered,  saying  one  to 
another:  What  meaneth  this?  But  others  mocking,  said: 
These  men  are  full  of  new  wine.  But  Peter  standing  up  with 
the  eleven,  lifted  up  his  voice  and  spoke  to  them:  Ye  men  of 
Judas,  and  all  you  that  dwell  in  Jerusalem,  be  this  known  to 
you,  and  with  your  ears  receive  my  words.  For  these  are  not 
drunk,  as  you  suppose,  seeing  it  is  but  the  third  hour  of  the 
day.  But  this  is  that  which  was  spoken  of  by  the  prophet  Joel : 
And  it  shall  come  to  pass  in  the  last  days,  (saith  the  Lord), 


THE   MORALS  107 

I  will  pour  out  my  spirit  upon  all  flesh,  and  they  shall  prophe- 
sy,3 etc. 

That  appeals  to  what  is  natural  or  customary  should  also 
be  employed  for  the  ratification  of  what  we  do  or  say. 

Cap.  2 

Matthew  [7.15-17]:  'Beware  of  false  prophets,  who  come 
to  you  in  the  clothing  of  sheep,  but  inwardly  they  are  raven- 
ing wolves.  By  their  fruits  you  shall  know  them.  Do  men 
gather  grapes  of  thorns  or  figs  of  thistles?  Even  so  every  good 
tree  bringeth  forth  good  fruit  and  the  evil  tree  bringeth  forth 
evil  fruit.'  etc.  Luke  [5.30,31]:  'But  their  scribes  and  Phari- 
sees murmured,  saying  to  his  disciples:  Why  do  you  eat  and 
drink  with  publicans  and  sinners?  And  Jesus  answering,  said 
to  them:  They  that  are  whole  need  not  the  physician,  but 
they  that  are  sick.5  2  Tim.  [2.4,5] :  'No  man,  being  a  soldier  to 
God,  entangleth  himself  with  secular  businesses;  that  he  may 
please  him  to  whom  he  hath  engaged  himself.  For  he  also 
that  striveth  for  the  mastery,  is  not  crowned,  except  he  strive 
lawfully.' 

RULE    TWENTY-SEVEN 

That  we  should  not  be  like  those  who  are  hostile  to  the 
Lord's  teaching,  but  imitate  God  and  His  saints  according 
to  the  power  given  us  by  Him. 

Cap.  1 

Matthew  [20.25-28] :  'You  know  that  the  princes  of  the 
Gentiles  lord  it  over  them;  and  they  that  are  the  greater, 
exercise  power  upon  them.  It  shall  not  be  so  among  you :  but 


108  SAINT  BASIL 

whosoever  will  be  the  greater  among  you,  let  him  be  your 
minister;  and  he  that  will  be  first  among  you,  shall  be  your 
servant,  even  as  the  Son  of  man  is  not  come  to  be  ministered 
unto,  but  to  minister,  and  to  give  his  life  a  redemption  for 
many.'  Rom.  [12.2]:  'And  be  not  conformed  to  this  world; 
but  be  reformed  in  the  newness  of  your  mind,  that  you  may 
prove  what  is  the  will  of  God.5  1  Cor.  [11.1]:  'Be  ye  follow- 
ers of  me,  as  I  also  am  of  Christ.' 

RULE  TWENTY-EIGHT 

That  we  should  not  be  readily  and  thoughtlessly  carried 
away  by  those  who  make  pretense  of  the  truth,  but  we  should 
recognize  each  from  the  sign  given  us  by  the  Scriptures, 

Cap.  1 

Matthew  [7.15,16]:  'Beware  of  false  prophets,  who  come 
to  you  in  the  clothing  of  sheep,  but  inwardly  they  are  raven- 
ing wolves.  By  their  fruits  you  shall  know  them.'  John  [13.35] : 
'By  this  shall  all  men  know  that  you  are  my  disciples,  if 
you  have  love  one  for  another.'  Jf  Cor.  [12.3]:  'Wherefore  I 
give  you  to  understand,  that  no  man,  speaking  by  the  spirit  of 
God,  saith  Anathema  to  Jesus.' 

RULE  TWENTY-NINE 

That  everyone  should  give  evidence  of  his  calling  by  his 
own  works. 

Cap.  1 

John  [5.36] :  'The  works  themselves  which  I  do,  give  testi- 
mony of  me,  that  the  Father  hath  sent  me.'  [10.37,38] :  'If  I 
do  not  the  works  of  my  Father,  believe  me  not.  But  if  I  do. 


THE    MORALS  109 

though  you  will  not  believe  me,  believe  my  works;  that  you 
may  know  and  believe  that  the  Father  is  in  me,  and  I  in  the 
Father.5  2  Cor.  [6.3,4] :  'Giving  no  offense  to  any  man,  that 
our  ministry  be  not  blamed.  But  in  all  things  let  us  exhibit 
ourselves  as  the  ministers  of  God  in  much  patience,  in  tribu- 
lations/ etc. 

RULE   THIRTY 

That  we  should  not  profane  holy  things  by  mingling  them 
with  those  meant  for  ordinary  use. 

Cap.  1 

Matthew  [21.12,13]:  'And  Jesus  went  into  the  temple  of 
God,  and  cast  out  all  them  that  sold  and  bought  in  the  temple 
and  overthrew  the  tables  of  the  money  changers,  and  the 
chairs  of  them  that  sold  doves;  and  he  saith  to  them:  It  is 
written,  My  house  shall  be  called  the  house  of  prayer;  but 
you  have  made  it  a  den  of  thieves.'  /  Cor.  [11.22]:  'What, 
have  you  not  houses  to  eat  and  to  drink  in?  Or  despise  ye  the 
church  of  God;  and  put  them  to  shame  that  have  not?'  [34] : 
'If  any  man  be  hungry,  let  him  eat  at  home;  that  you  come 
not  together  unto  judgment/ 

That  which  is  consecrated  to  God  should  be  honored  as 
holy  as  long  as  the  will  of  God  is  fulfilled  in  it. 

Cap.  2 

Matthew  [23.37,38] :  'Jerusalem,  Jerusalem,  thou  that  kill- 
est  the  prophets,  and  stonest  them  that  are  sent  unto  thee, 
how  often  would  I  have  gathered  together  thy  children,  as 
the  hen  doth  gather  her  chickens  under  her  wings,  and  thou 
wouldst  not?  Behold,  your  house  shall  be  left  to  you,  desolate/ 


110  SAINT  BASIL 

RULE   THIRTY-ONE 

That  objects  set  aside  for  those  consecrated  to  God  should 
not  be  usurped  for  others'  use  unless  there  be  something 
superfluous. 

Cap.  1 

Mark  [7.26-29] :  Tor  the  woman  was  a  Gentile,  a  Syro- 
phoenician  born.  And  she  besought  him  that  he  would  cast 
forth  the  devil  out  of  her  daughter.  Who  said :  Suffer  first  the 
children  to  be  filled;  for  it  is  not  good  to  take  the  bread  of 
the  children,  and  cast  it  to  the  dogs.  But  she  answered  and  said 
to  him:  Yea,  Lord;  for  the  whelps  also  eat  under  the  table  of 
the  crumbs  of  the  children.  And  he  said  to  her:  For  this  saying 
go  thy  way,  the  devil  is  gone  out  of  thy  daughter.5 

RULE   THIRTY-TWO 

That  to  everyone  should  be  rendered  what  is  reasonably 
and  fairly  due  him. 

Cap.  1 

Luke  [20.21-25]:  'And  they  asked  him,  saying:  Master,  we 
know  that  thou  speakest  and  teachest  rightly;  and  thou  dost 
not  respect  any  person,  but  teachest  the  way  of  God  in  truth. 
Is  it  lawful  for  us  to  give  tribute  to  Caesar,  or  no?  But  he  con- 
sidering their  guile,  said  to  them:  Why  tempt  you  me?  Show 
me  a  penny.  Whose  image  and  inscription  hath  it?  They 
answering,  said  to  him,  Caesar's.  And  he  said  to  them :  Ren- 
der therefore  to  Caesar  the  things  that  are  Caesar's:  and  to 
God  the  things  that  are  God's.5  Rom.  [13.7,8] :  'Render  there- 
fore to  all  men  their  dues.  Tribute,  to  whom  tribute  is  due;  cus- 
tom, to  whom  custom :  fear,  to  whom  fear :  honour,  to  whom 
honour.  Owe  no  man  anything,  but  to  love  one  another.' 


THE   MORALS  111 

RULE  THIRTY-THREE 

That  we  should  not  give  scandal. 

Cap.  1 

Matthew  [18.6] :  'But  he  that  shall  scandalize  one  of  these 
little  ones  that  believe  in  me,  it  were  better  for  him  that  a 
mill-stone  should  be  hanged  about  his  neck,  and  that  he 
should  be  drowned  in  the  depth  of  the  sea.3  And  again  [7] : 
'Woe  to  that  man  by  whom  the  scandal  cometh.5  Rom. 
[14.13] :  'But  judge  this  rather,  that  you  put  not  a  stumbling 
block  or  a  scandal  in  your  brother's  way.5 

That  whatever  is  opposed  to  the  will  of  the  Lord  is  scandal. 

Cap.  2 

Matthew  [16.21-23] :  Trom  that  time  Jesus  began  to  show 
to  his  disciples,  that  he  must  go  to  Jerusalem,  and  suffer 
many  things  from  the  ancients  and  chief  priests  and  scribes 
and  be  put  to  death,  and  the  third  day  rise  again.  And  Peter 
taking  him,  began  to  rebuke  him,  saying:  Lord,  be  it  far 
from  thee,  this  shall  not  be  unto  thee.  Who  turning,  said  to 
Peter:  Go  behind  me,  Satan,  thou  art  a  scandal  unto  me: 
because  thou  savorest  not  the  things  that  are  of  God,  but  the 
things  that  are  of  men.' 

That  even  a  deed  or  word  countenanced  by  the  Scripture 
should  be  avoided  whenever  others  would  be  emboldened 
thereby  to  commit  sin  by  a  similar  act,  or  to  relax  their  zeal 
for  virtue. 


112  SAINT  BASIL 

Cap.  3 

1  Cor.  [8.4-13] :  'But  as  for  the  meats  that  are  sacrificed  to 
idols,  we  know  that  an  idol  is  nothing  in  the  world,  and  that 
there  is  no  God  but  one.  For  although  there  be  that  are  called 
gods,  either  in  heaven  or  on  earth  (for  there  be  gods  many, 
and  lords  many) ;  yet  to  us  there  is  but  one  God,  the  Father, 
of  whom  are  all  things,  and  we  unto  him;  and  one  Lord,  Jesus 
Christ,  by  whom  are  all  things  and  we  by  him.  But  there  is 
not  knowledge  in  every  one.  For  some  until  this  present,  with 
conscience  of  the  idol,  eat  as  a  thing  sacrificed  to  an  idol, 
and  their  conscience,  being  weak,  is  defiled.  But  meat  doth 
not  commend  us  to  God.  For  neither,  if  we  eat,  shall  we 
have  the  more;  nor,  if  we  eat  not,  shall  we  have  the  less.  But 
take  heed  lest  perhaps  this  your  liberty  become  a  stumbling 
block  to  the  weak.  For  if  a  man  see  him  that  hath  knowledge 
sit  at  meat  in  the  idol's  temple,  shall  not  his  conscience,  being 
weak,  be  emboldened  to  eat  those  things  which  are  sacrificed 
to  idols?  And  through  thy  knowledge  shall  the  weak  brother 
perish,  for  whom  Christ  hath  died?  Now  when  you  sin  thus 
against  the  brethren,  and  wound  their  weak  conscience,  you 
sin  against  Christ.  Wherefore  if  meat  scandalize  my  brother, 
I  will  never  eat  flesh,  lest  I  should  scandalize  my  brother.' 
[9.4-7] :  'Have  not  we  power  to  eat  and  drink?  Have  we  not 
power  to  carry  about  a  woman,  a  sister,  as  well  as  the  rest  of 
the  apostles,  and  the  brethren  of  the  Lord,  and  Cephas?  Or 
I  only  and  Barnabas,  have  not  we  power  to  do  this?  Who 
serveth  as  a  soldier  at  any  time,  at  his  own  charges?  Who 
planteth  a  vineyard,  and  eateth  not  of  the  fruit  thereof?  Who 
feedeth  the  flock,  and  eateth  not  of  the  milk  of  the  flock?'  etc. 

That  to  avoid  scandal  even  that  which  is  not  of  necessity 
should  be  done. 


THE    MORALS  113 

Cap.  4 

Matthew  [17.23-36]:  'And  when  they  were  come  to 
Capharnaum,  they  that  received  the  didrachmas,  came  to 
Peter  and  said  to  him:  Doth  not  your  master  pay  the  di- 
drachmas? He  said:  Yes.  And  when  he  was  come  into  the 
house,  Jesus  prevented  him,  saying:  What  is  thy  opinion, 
Simon?  The  kings  of  the  earth,  of  whom  do  they  receive 
tribute  or  custom?  Of  their  own  children,  or  of  strangers? 
And  he  said:  Of  strangers.  Jesus  said  to  him:  Then  the 
children  are  free.  But  that  we  may  not  scandalize  them,  go 
to  the  sea,  and  cast  in  a  hook :  and  that  fish  which  shall  first 
come  up,  take:  and  when  thou  hast  opened  its  mouth,  thou 
shalt  find  a  stater :  take  that,  and  give  it  to  them  for  me  and 
thec/ 

That  as  regards  the  will  of  the  Lord,  even  if  some  take 
scandal,  we  must  not  let  this  hamper  our  freedom  of  action. 

Cap.  5 

Matthew  [15.11-15]:  'Not  that  which  goeth  into  the  mouth 
defileth  a  man:  but  what  cometh  out  of  the  mouth,  this  de- 
fileth  a  man.  Then  came  his  disciples,  and  said  to  him :  Dost 
thou  know  that  the  Pharisees,  when  they  heard  this  word 
were  scandalized?  But  he  answering,  said:  Every  plant  which 
my  heavenly  Father  hath  not  planted,  shall  be  rooted  up. 
Let  them  alone;  they  are  blind,  and  leaders  of  the  blind. 
And  if  the  blind  lead  the  blind,  both  fall  into  the  pit/  John 
[6.54]:  'Amen,  amen  1  say  unto  you:  Except  you  eat  the 
flesh  of  the  Son  of  man,  and  drink  his  blood,  you  shall  not 
have  life  in  you,'  and  a  little  further  on  [67,68]:  'After  this, 
many  of  his  disciples  went  back  and  walked  no  more  with 
him.  Then  Jesus  said  to  the  twelve:  Will  you  also  go  away?* 


114  SAINT  BASIL 

2  Cor.  [2.15,16]:  'For  we  are  the  good  odour  of  Christ  unto 
God,  in  them  that  are  saved,  and  in  them  that  perish.  To  the 
one  indeed  the  odour  of  death  unto  death;  but  to  the  others 
the  odour  of  life  unto  life.  And  for  these  things  who  is  suf- 
ficient?5 

RULE  THIRTY-FOUR 

That  each  in  his  own  degree  should  be  as  a  pattern  of  good 
to  others. 

Cap.  1 

Matthew  [11.29]:  'Learn  of  me,  because  I  am  meek  and 
humble  of  heart.'  2  Cor.  [9.2] :  Tor  I  know  your  forward 
mind,  for  which  I  boast  of  you  to  the  Macedonians.  That 
Achaia  also  is  ready  from  the  year  past,  and  your  emulation 
hath  provoked  very  many.'  1  Thess.  [1.6,7]:  'And  you  be- 
came followers  of  us,  and  of  the  Lord,  receiving  the  word  in 
much  tribulation,  with  joy  of  the  Holy  Ghost;  so  that  you 
were  made  a  pattern  to  all  that  believe  in  Macedonia  and  in 
Achaia.' 

RULE  THIRTY-FIVE 

That  they  who  behold  the  fruit  of  the  Holy  Spirit  in  a 
man,  who  on  every  occasion  maintains  in  his  life  a  consistency 
with  true  piety,  and  do  not  ascribe  this  to  the  Holy  Spirit  but 
attribute  it  to  the  Adversary,  commit  blasphemy  against  the 
Holy  Spirit  Himself. 

Cap.  1 

Matthew  [12.22-24,  28]:  Then  was  offered  to  him  one 
possessed  with  a  devil,  blind  and  dumb;  and  he  healed  him 
so  that  he  spoke  and  saw.  And  all  the  multitudes  were  amazed, 
and  said:  Is  not  this  the  son  of  David?  But  the  Pharisees 


THE    MORALS  115 

hearing  it,  said:  This  man  casteth  not  out  devils  but  by 
Beezlebub,  the  prince  of  the  devils.  And  Jesus,  knowing  their 
thoughts,  said  to  them:  If  I  by  the  Spirit  of  God  cast  out 
devils,  then  is  the  kingdom  of  God  come  among  you.'  To 
these  words  He  adds  subsequently  [31,32]:  'Therefore  I  say 
to  you:  Every  sin  and  blasphemy  shall  be  forgiven  men,  but 
the  blasphemy  of  the  Spirit  shall  not  be  forgiven.  And  who- 
soever shall  speak  a  word  against  the  Son  of  man,  it  shall  be 
forgiven  him;  but  he  that  shall  speak  against  the  Holy  Ghost, 
It  shall  not  be  forgiven  him,  neither  in  this  world  nor  in  the 
world  to  come.' 

RULE    THIRTY-SIX 

That  they  who  follow  the  Lord's  teaching  as  their  model 
should  be  received  with  all  honor  and  carefulness  for  the 
glory  of  the  Lord  Himself;  and  he  who  neither  hearkens  to 
them  nor  receives  them  is  condemned. 

Cap.  1 

Matthew  [10.40]:  'He  that  receiveth  you,  receiveth  me; 
and  he  that  receiveth  me,  receiveth  him  that  sent  me.' 
[14,15] :  'And  whosoever  shall  not  receive  you,  nor  hear  your 
words,  going  forth  out  of  that  house  or  city  shake  off  the 
dust  from  your  feet.  Amen,  I  say  to  you,  it  shall  be  more 
tolerable  for  the  land  of  Sodom  and  Gomorrha  in  the  day 
of  judgement  than  for  that  city.'  John  [13.20]:  £He  that  re- 
ceiveth whomsoever  I  send,  receiveth  me,  and  he  that  re- 
ceiveth me  receiveth  him  that  sent  me.5  Phil  [2.25]:  'But 
I  have  thought  it  necessary  to  send  to  you  Epaphroditus,  rny 
brother  and  fellow  labourer,  and  fellow  soldier,  but  your 
apostle,  and  he  that  hath  ministered  to  my  wants';  and 
shortly  after  [29]:  'Receive  him  therefore  with  all  joy  in 
the  Lord :  and  treat  with  honour  such  as  he  is.' 


116  SAINT  BASIL 

RULE  THIRTY-SEVEN 

That  ready  service,  according  to  our  ability,  even  in  very 
small  things  and  even  if  it  be  rendered  by  women,  is  accept- 
able to  God. 

Cap.  1 

Matthew  [10.42]:  'And  whosoever  shall  give  to  drink  to 
one  of  these  little  ones  a  cup  of  cold  water  only  in  the  name  of 
a  disciple,  amen  I  say  to  you,  he  shall  not  lose  his  reward/ 
Luke  [21.1-4]:  'And  looking  on,  he  saw  the  rich  men  cast 
their  gifts  into  the  treasury.  And  he  saw  also  a  certain  poor 
widow  casting  in  two  brass  mites.  And  he  said:  Verily  I  say 
to  you,  that  this  poor  widow  hath  cast  in  more  than  they  all. 
For  all  these  have  of  their  abundance  cast  into  the  offerings  of 
God;  but  she  of  her  want,  hath  cast  in  all  the  living  that  she 
had.5  Matthew  [26.6-10]:  'And  when  Jesus  was  in  Bethania, 
in  the  house  of  Simon  the  leper,  there  came  to  him  a  woman 
having  an  alabaster  box  of  precious  ointment,  and  poured  it 
on  his  head  as  he  was  at  table.  And  the  disciples  seeing  it, 
had  indignation,  saying:  To  what  purpose  is  this  waste?  For 
this  might  have  been  sold  for  much,  and  given  to  the  poor, 
and  Jesus  knowing  it,  said  to  them :  Why  do  you  trouble  this 
woman?  for  she  hath  wrought  a  good  work  upon  me.'  Acts 
(Concerning  Lydia)  [16.15]:  'And  when  she  was  baptized 
and  her  household,  she  besought  us,  saying:  If  you  have 
judged  me  to  be  faithful  to  the  Lord,  come  into  my  house  and 
abide  there.  And  she  constrained  us.' 

RULE   THIRTY-EIGHT 

That  the  Christian  should  offer  his  brethren  simple  and  un- 
pretentious hospitality. 


THE    MORALS  117 

Cap.  1 

John  [6.8-11]:  'One  of  his  disciples,  Andrew,  the  brother 
of  Simon,  saith  to  him:  There  is  a  boy  here,  that  hath  five 
barley  loaves  and  two  fishes;  but  what  are  these  among  so 
many?  Then  Jesus  said:  Make  the  men  sit  down.  Now  there 
was  much  grass  in  the  place.  The  men  therefore  sat  down,  in 
number  about  five  thousand.  And  Jesus  took  the  loaves;  and 
when  he  had  given  thanks,  he  distributed  to  them  that  were 
set  down.  In  like  manner  also  of  the  fishes,  as  much  as  they 
would.'  Luke  [10.38-42]:  'And  a  certain  woman  named 
Martha  received  him  into  her  house.  And  she  had  a  sister 
called  Mary,  who  sitting  also  at  the  Lord's  feet,  heard  his 
word.  But  Martha  was  busy  about  much  serving.  Who  stood 
and  said:  Lord,  hast  thou  no  care  that  my  sister  hath  left 
me  alone  to  serve?  Speak  to  her,  therefore,  that  she  help  me. 
And  Jesus  answering,  said  to  her:  Martha,  Martha,  thou  art 
careful  and  art  troubled  about  many  things:  few  things — 
nay,  one  thing  only  is  necessary.  Mary  hath  chosen  the  best 
part  which  shall  not  be  taken  away  from  her.' 

RULE  THIRTY-NINE 

That  we  should  not  be  vacillating  but  steadfast  in  the  faith 
and  staunch  in  cleaving  to  the  good  things  which  are  in  the 
Lord. 

Cap.  1 

Matthew  [13.20-21]:  'And  he  that  received  the  seed  upon 
stony  ground  is  he  that  heareth  the  word,  and  immediately 
receiveth  it  with  joy.  Yet  hath  he  not  root  in  himself,  but  is 
only  for  a  time:  and  when  there  ariseth  tribulation  and  per- 
secution because  of  the  word,  he  is  presently  scandalized.* 
1  Cor.  [15.58] :  'Therefore,  my  beloved  brethren,  be  ye  stead- 


118  SAINT  BASIL 

fast  and  unmoveable ;  always  abounding  In  the  work  of  the 
Lord.'  Gal.  [1.6]:  'I  wonder  that  you  are  so  soon  removed 
from  him  that  called  you  into  the  grace  of  Christ,  unto 
another  gospel.' 

RULE    FORTY 

That  they  who  introduce  erroneous  doctrines,  however 
subtly,  to  delude  or  confound  the  unstable  should  not  be 
tolerated. 

Cap.  1 

Matthew  [24.4,5]:  Take  heed  that  no  man  seduce  you; 
for  many  will  come  in  my  name  saying,  I  am  Christ:  and 
they  will  seduce  many.'  Luke  [20.46,47]:  'Beware  of  the 
scribes  who  desire  to  walk  in  long  robes,  and  love  salutations 
in  the  marketplace,  and  the  first  chairs  in  the  synagogues,  and 
the  chief  rooms  at  feasts;  who  devour  the  houses  of  widows, 
feigning  long  prayer.  These  shall  receive  greater  damnation.3 
Gal.  [1.8,9] :  'But  though  we,  or  an  angel  from  heaven,  preach 
a  gospel  to  you  besides  that  which  we  have  preached  to  you, 
let  him  be  anathema.  As  we  said  before,  so  now  I  saj  again : 
If  any  one  preach  to  you  a  gospel  besides  that  which  you  have 
received,  let  him  be  anathema.' 

RULE   FORTY-ONE 

That  whatsoever  gives  scandal  must  be   eradicated,   no 
matter  how  essential  and  indispensable  it  may  seem  to  be. 

Cap.  1 

Matthew  [18.7-9]:  'Woe  to  that  man  by  whom  the  scan- 
dal cometh.  And  if  thy  hand  or  thy  foot  scandalize  thee,  cut 


THE    MORALS  119 

It  off  and  cast  it  from  thee.  It  is  better  for  thee  to  go  into  life 
maimed  or  lame,  than  having  two  hands  or  two  feet  to  be 
cast  into  everlasting  fire.  And  if  thy  eye  scandalize  thee,  pluck 
it  out  and  cast  it  from  thee.' 

That  we  should  be  indulgent  to  those  who  are  somewhat 
weak  in  faith  and  carefully  lead  them  on  to  perfection;  but 
our  indulgence,  of  course,  should  not  cause  us  to  fail  in  the 
observance  of  God's  command. 

Cap.  2 

Matthew  [12.20,21] :  The  bruised  reed  he  shall  not  break: 
and  the  smoking  flax  he  shall  not  extinguish:  till  he  send  forth 
judgment  unto  victory.  And  in  his  name  the  Gentiles  shall 
hope.5  Rom  [14.1]:  'Now  him  that  is  weak  in  faith,  take 
unto  you.'  Gal.  [6.1,2]:  'And  if  a  man  be  overtaken  in  any 
fault,  you,  who  are  spiritual,  instruct  such  a  one  in  the  spirit 
of  meekness,  considering  thyself,  lest  thou  also  be  tempted. 
Bear  ye  one  another's  burdens  and  so  you  shall  fulfill  the  law 
of  Christ.' 

RULE  FORTY-TWO 

That  it  is  not  to  be  thought  that  the  Lord  came  to  destroy 
the  Law  and  the  Prophets,  but  to  fulfill  them  and  to  add  that 
which  is  more  perfect. 

Cap.  1 

Matthew  [5.17] :  'Do  not  think  that  I  am  come  to  destroy 
the  law  or  the  prophets.  I  am  not  come  to  destroy  but 
to  fulfill.'  Rom.  [3.31]:  'Do  we,  then,  destroy  the  law 
through  faith?  God  forbid:  but  we  establish  the  law.' 


120  SAINT  BASIL 

RULE  FORTY-THREE 

That  as  the  Law  prohibits  wicked  deeds,  so  the  Gospel 
forbids  harboring  the  vices  themselves  concealed  in  the 
soul. 

Cap.  1 

Matthew  [5.21,22]:  'You  have  heard  that  it  was  said  to 
them  of  old:  Thou  shalt  not  kill.  And  whosoever  shall  kill 
shall  be  in  danger  of  the  judgment.  But  I  say  to  you,  that 
whosoever  is  angry  with  his  brother  rashly  shall  be  in  danger 
of  the  judgement.5  Rom.  [2.28,29] :  Tor  it  is  not  he  is  a  Jew, 
who  is  so  outwardly;  nor  is  that  circumcision  which  is  out- 
wardly in  the  flesh ;  but  he  is  a  Jew,  that  is  one  inwardly  and 
the  circumcision  is  that  of  the  heart,  in  the  spirit,  not  in  the 
letter;  whose  praise  is  not  of  men,  but  of  God.' 

That  as  the  law  requires  a  partial,  so  the  Gospel  demands 
a  full  integrity  for  every  good  deed. 

Cap.  2 

Luke  [18.22]:  'Sell  all  whatever  thou  hast,  and  give  to  the 
poor,  and  thou  shalt  have  treasure  in  heaven;  and  come,  fol- 
low me.5  Col.  [2.1 1] :  In  whom  also  you  are  circumcised  with 
circumcision  not  made  by  hand,  in  despoiling  of  the  body 
of  the  sins  of  the  flesh,  in  the  circumcision  of  Christ.5 

That  they  who  do  not  show  forth  a  righteousness  according 
to  the  Gospel  greater  than  that  prescribed  by  the  Law  cannot 
be  accounted  worthy  of  the  kingdom  of  heaven. 


THE   MORALS  121 

Cap.  3 

Matthew  [5.20]:  'Unless  your  justice  abound  more  than 
that  of  the  scribes  and  Pharisees,  you  shall  not  enter  into  the 
kingdom  of  heaven.'  Phil.  [3.4-9] :  'If  any  other  thinketh  he 
may  have  confidence  in  the  flesh,  I  more,  being  circumcised 
the  eighth  day,  of  the  stock  of  Israel,  of  the  tribe  of  Benjamin, 
an  Hebrew  of  the  Hebrews;  according  to  the  law,  a  Pharisee; 
according  to  zeal,  persecuting  the  church;  according  to  the 
justice  that  is  in  the  law,  conversing  without  blame.  But  the 
things  that  were  gain  to  me,  the  same  I  have  counted  loss 
for  Christ.  Furthermore  I  count  all  things  to  be  but  loss  for 
the  excellent  knowledge  of  Jesus  Christ  our  Lord;  for  whom 
I  have  suffered  the  loss  of  all  things,  and  count  them  but  as 
dung  that  I  may  gain  Christ  and  may  be  found  in  him,  not 
having  my  justice,  which  is  of  the  law,  but  that  which  is  by 
the  faith  of  Christ,  which  is  the  justice  of  God.' 

RULE   FORTY-FOUR 

That  the  yoke  of  Christ  is  sweet  and  His  burden  light  unto 
refreshment  for  those  who  submit  to  it;  but  all  things  alien 
to  the  teaching  of  the  Gospel  are  heavy  and  burdensome. 

Cap.  1 

Matthew  [11.28-30]:  'Come  to  me,  all  you  that  labor  and 
are  burdened,  and  I  will  refresh  you.  Take  up  my  yoke  upon 
you  and  learn  of  me,  because  I  am  meek  and  humble  of 
heart,  and  you  shall  find  rest  to  your  souls.  For  my  yoke  is 
sweet  and  my  burden  light.' 


122  SAINT  BASIL 

RULE    FORTY-FIVE 

That  they  cannot  be  deemed  worthy  of  the  kingdom  of 
heaven  who  do  not  imitate  in  their  relations  with  one  another 
the  equality  which  is  observed  by  children  among  themselves. 

Cap.  1 

Matthew  [18.3]:  'Amen  I  say  to  you,  unless  you  be  con- 
verted and  become  as  little  children,  you  shall  not  enter  into 
the  kingdom  of  heaven.' 

That  he  who  desires  to  be  deemed  worthy  of  greater  glory 
in  the  kingdom  of  heaven  ought  to  love  here  on  earth  that 
which  is  lowly  and  meanest  of  all. 

Cap.  2 

Matthew  [18.4]:  'Whosoever  therefore  shall  humble  him- 
self, as  this  little  child,  he  is  the  greater  in  the  kingdom  of 
heaven.'  [20.26] :  'But  whosoever  will  be  the  greater  among 
you,  let  him  be  your  minister.'  Mark  [10.44] :  'And  whosoever 
will  be  first  among  you,  shall  be  the  servant  of  all.'  Phil  [2.3] : 
'Let  nothing  be  done  through  contention,  neither  by  vainglory; 
but  in  humility,  let  each  esteem  others  better  than  themselves.' 

RULE   FORTY-SIX 

That  we  are  obliged  to  show  in  more  important  matters 
a  greater  zeal,  proportioned  to  that  displayed  in  lesser  ones- 
Cap.  / 

Luke  [13.15-17]:  'Doth  not  every  one  of  you,  on  the  sab- 
bath day,  loose  his  ox  or  his  ass  from  the  manger,  and  lead 


THE   MORALS  123 

them  to  water?  And  ought  not  this  daughter  of  Abraham, 
whom  Satan  hath  bound,  lo,  these  eighteen  years,  be  loosed 
from  this  bond  on  the  sabbath  day?'  [18.1-7] :  'And  he  spoke 
a  parable  to  them,  that  we  ought  always  to  pray  and  not  to 
faint.  There  was  a  judge  in  a  certain  city,  who  feared  not  God 
nor  regarded  man.  And  there  was  a  certain  widow  in  that 
city,  and  she  came  to  him,  saying:  Avenge  me  of  my  adver- 
sary. And  he  would  not  for  a  long  time.  But  afterward  he 
said  within  himself:  Although  I  fear  not  God,  nor  regard 
man,  yet  because  this  widow  is  troublesome  to  me,  I  will 
avenge  her,  lest  continually  coming  she  weary  me.  And  the 
Lord  said:  Hear  what  the  unjust  judge  saith.  And  will  not 
God  revenge  his  elect  who  cry  to  him  day  and  night?'  2  Tim. 
[2.4,5] :  'No  man,  being  a  soldier  to  God,  entangleth  himself 
with  secular  businesses;  that  he  may  please  him  to  whom  he 
hath  engaged  himself.  For  he  also  that  striveth  for  the  mastery, 
is  not  crowned,  except  he  strive  lawfully.' 

That  relatively  to  those  who  manifest  in  lesser  matters  a 
fear  born  of  faith  and  an  alacrity  proceeding  from  laudable 
desire,  they  who  show  themselves  negligent  or  disdainful  in 
concerns  of  greater  moment  shall  be  the  more  rigorously  con- 
demned. 

Cap.  2 

Luke  [11.31]:  'The  queen  of  the  south  shall  rise  in  the 
judgment  with  the  men  of  this  generation,  and  shall  condemn 
them;  because  she  came  from  the  ends  of  the  earth  to  hear 
the  wisdom  of  Solomon:  and  behold  more  than  Solomon 
here.5  Matthew  [12.41]:  The  men  of  Ninive  shall  rise  in 
judgment  with  this  generation,  and  shall  condemn  it:  because 
they  did  penance  at  the  preaching  of  Jonas.  And  behold  a 
greater  than  Jonas  here.' 


124  SAINT  BASIL 

That  he  who  exercises  zeal  in  lesser  matters  should  not 
regard  lightly  the  more  important  ones;  but  he  ought  to  ob- 
serve the  greater  precepts  in  a  preeminent  manner  and 
accomplish  the  lesser  ones  as  well. 

Cap.  3 

Matthew  [23.23,24]:  'Woe  to  you,  scribes  and  Pharisees, 
hypocrites;  because  you  tithe  mint,  and  anise,  and  cummin, 
and  have  left  the  weightier  things  of  the  law:  judgment  and 
mercy  and  faith.  These  things  you  ought  to  have  done,  and 
not  to  leave  those  undone.  Blind  guides,  who  strain  out  a 
gnat  and  swallow  a  camel.3 

RULE    FORTY-SEVEN 

That  one  ought  not  lay  up  treasure  for  himself  on  earth 
but  in  heaven;  and  the  method  to  be  followed  in  laying  up 
treasure  in  heaven. 

Cap.  1 

Matthew  [6.19,20]:  'Lay  not  up  to  yourselves  treasures  on 
earth:  where  the  rust  and  moth  consume,  and  where  thieves 
break  through  and  steal.  But  lay  up  to  yourselves  treasures 
in  heaven:  where  neither  the  rust  nor  moth  doth  consume, 
and  where  thieves  do  not  break  through  nor  steal.'  Luke 
[12.33]:  'Sell  what  you  possess  and  give  alms.  Make  to  your- 
selves bags  which  grow  not  old,  a  treasure  in  heaven  which 
faileth  not.3  Luke  [18.22]:  'Sell  all,  whatever  thou  hast,  and 
give  to  the  poor  and  thou  shalt  have  treasure  in  heaven/ 
/  Tim.  [6.18,19]:  *To  give  easily,  to  communicate  to  others, 
to  lay  up  in  store  for  themselves  a  good  foundation  against  the 
time  to  come,  that  they  may  lay  hold  on  the  true  life.' 


THE    MORALS  125 

RULE  FORTY-EIGHT 

That  we  should  be  compassionate  and  generous;  for  they 
who  are  not  such  are  denounced. 

Cap.  1 

Matthew  [5.7]:  'Blessed  are  the  merciful,  for  they  shall 
obtain  mercy.'  Luke  [6.30]:  'Give  to  everyone  that  asketh 
thee.5  Rom.  [1.31,32]:  'Without  affection,  without  mercy, 
who  having  known  the  justice  of  God  did  not  understand  that 
they  who  do  such  things  are  worthy  of  death.'  /  Tim. [6. 18]: 
'To  give  easily,  to  communicate  to  others.* 

That  whatever  a  man  may  possess  over  and  above  what  is 
necessary  for  life,  he  is  obliged  to  do  good  with,  according  to 
the  command  of  the  Lord  who  has  bestowed  on  us  the  things 
we  possess. 

Cap.  2 

Luke  [3.11] :  'He  that  hath  two  coats,  let  him  give  to  him 
that  hath  none:  and  he  that  hath  meat,  let  him  do  in  like 
manner.5  /  Cor.  [4.7] :  'For  what  hast  thou  that  thou  hast 
not  received?'  2  Cor.  [8.14,15]:  'Let  your  abundance  supply 
their  want,  that  their  abundance  also  may  supply  your  want 
so  that  there  may  be  an  equality,  as  it  is  written :  He  that  had 
much,  had  nothing  over;  and  he  that  had  little,  had  no  want.* 

That  we  should  not  be  rich  but  poor  according  to  the  word 

of  the  Lord, 

Cap.  3 
Luke  [6.20] :  'Blessed  are  ye  poor,  for  yours  is  the  kingdom 


126  SAINT  BASIL 

of  God.3  [24] :  'Woe  to  you  that  are  rich,  for  you  have  your 
consolation.'  2  Cor.  [8.2]:  'Their  very  deep  poverty  hath 
abounded  unto  the  riches  of  their  simplicity.'  1  Tim.  [6.9,10] : 
Tor  they  that  will  become  rich,  fall  into  temptation  and  into 
the  snare  [of  the  devil],  and  into  many  unprofitable  and  hurt- 
ful desires,  which  drown  men  into  destruction  and  perdition. 
For  the  desire  of  money  is  the  root  of  all  evils;  which  some 
coveting  have  erred  from  the  faith  and  have  entangled  them- 
selves in  many  sorrows.' 

That  we  should  not  be  eager  to  have  the  necessities  of  life 
in  abundance,  nor  seek  after  luxury  or  satiety;  but  we  should 
be  free  from  every  form  of  avarice  and  ostentation. 

Cap.  4 

Luke  [12.15]:  'Take  heed  and  beware  of  all  covetousness; 
for  a  man's  life  doth  not  consist  in  the  abundance  of  things 
which  he  possesseth.'  /  Tim.  [2.9] :  'Adorning  themselves  not 
with  plaited  hair,  or  gold,  or  pearls,  or  costly  attire.'  [6.8] : 
'Having  food  and  wherewith  to  be  covered,  with  these  we  are 
content.' 

That  no  one  should  be  anxious  on  account  of  his  own  need, 
nor  place  his  hope  in  the  appurtenances  of  this  life,  but  com- 
mend his  affairs  to  God. 

Cap.  5 

Matthew  [6.24-34] :  'You  cannot  serve  God  and  mammon. 
Therefore  I  say  to  you,  be  not  solicitous  for  your  life,  what 
you  shall  eat,  nor  for  your  body,  what  you  shall  put  on.  Is  not 
the  life  more  than  the  meat:  and  the  body  more  than  the 


THE    MORALS  127 

raiment?  Behold  the  birds  of  the  air,  for  they  neither  sow, 
nor  do  they  reap,  nor  gather  into  barns:  and  your  heavenly 
Father  feedeth  them.  Are  not  you  of  much  more  value  than 
they?  And  which  of  you  by  taking  thought,  can  add  to  his 
stature  one  cubit?  And  for  raiment  why  are  you  solicitous? 
Consider  the  lilies  of  the  field,  how  they  grow:  they  labour 
not,  neither  do  they  spin.  But  I  say  to  you,  that  not  even 
Solomon  in  all  his  glory  was  arrayed  as  one  of  these.  And  if 
the  grass  of  the  field  which  is  today  and  tomorrow  is  cast  into 
the  oven,  God  doth  so  clothe:  how  much  more  you,  O  ye  of 
little  faith?  Be  not  solicitous  therefore,  saying,  What  shall  we 
eat,  or  what  shall  we  drink,  or  wherewith  shall  we  be  clothed? 
For  after  all  these  things  do  the  heathens  seek.  For  your 
Father  knoweth  that  you  have  need  of  all  these  things.  Seek 
ye  therefore  first  the  kingdom  of  God  and  his  justice,  and  all 
these  things  shall  be  added  unto  you.  Be  not  therefore  solici- 
tous for  tomorrow;  for  the  morrow  will  be  solicitous  for  itself. 
Sufficient  for  the  day  is  the  evil  thereof.'  Luke  [12.16-19]: 
'The  land  of  a  certain  rich  man  brought  forth  plenty  of 
fruits.  And  he  thought  within  himself,  saying:  What  shall  I 
do,  because  I  have  no  room  where  to  bestow  my  fruits?  And 
he  said:  This  will  I  do:  I  will  pull  down  my  barns,  and  will 
build  greater;  and  unto  them  will  I  gather  up  all  things  that 
are  grown  to  me,  and  my  goods.  And  I  will  say  to  my  soul : 
Soul,  thou  hast  much  goods  laid  up  for  many  years,  take  thy 
rest;  eat,  drink,  make  good  cheer,5  etc.  1  Tim.  [6.17] :  'Charge 
the  rich  of  this  world  not  to  be  highminded  nor  to  trust  in 
the  uncertainty  of  riches,  but  in  God  (who  giveth  us  abun- 
dantly all  things  to  enjoy) .' 

That  we  must  be  careful  and  solicitous  regarding  the  needs 
of  the  brethren  in  accordance  with  the  will  of  God. 


128  SAINT  BASIL 

Cap.  6 

Matthew  [25.34-36]:  'Come,  ye  blessed  of  my  Father, 
possess  you  the  kingdom  prepared  for  you  from  the  foundation 
of  the  world.  For  I  was  hungry  and  you  gave  me  to  eat;  I 
was  thirsty,  and  you  gave  me  to  drink;  I  was  a  stranger,  and 
you  took  me  in;  naked,  and  you  covered  me;  sick,  and  you 
visited  me ;  I  was  in  prison  and  you  came  to  me' ;  and  a  little 
later  [40] :  'Amen  I  say  to  you,  as  long  as  you  did  it  to  one 
of  these  my  least  brethren,  you  did  it  to  me.'  John  [6.5]  : 
'When  Jesus  therefore  had  lifted  up  his  eyes  and  seen  that 
a  very  great  multitude  cometh  to  him,  he  said  to  Philip: 
Whence  shall  we  buy  bread  that  these  may  eat,'  etc.  1  Cor. 
[16.1,2]:  'Now  concerning  the  collections  that  are  made  for 
the  saints,  as  I  have  given  order  to  the  churches  of  Galatia,  so 
do  ye  also.  On  the  first  day  of  the  week  let  every  one  of  you 
put  apart  with  himself,  laying  up  what  it  shall  well  please 
him;  that  when  I  come,  the  collections  be  not  then  to  be 
made.' 

That  he  who  is  able  should  work  and  give  to  those  in  need; 
for  he  who  was  unwilling  to  work  was  judged  unworthy  even 
to  eat. 

Cap.  7 

Matthew  [10.10]:  'The  workman  is  worthy  of  his  meat.' 
Acts  [20.35]:  4I  have  showed  you  all  things,  how  that  so 
labouring  you  ought  to  support  the  weak,  and  to  remember 
the  word  of  the  Lord,  how  he  said :  It  is  a  more  blessed  thing 
to  give  rather  than  to  receive.'  Eph.  [4.28] :  'He  that  stole,  let 
him  now  steal  no  more;  but  rather  let  him  labor,  working 
with  his  hands  the  thing  which  is  good,  that  he  may  have 


THE    MORALS  129 

something  to  give  to  him  that  stiff ereth  need'  2  Thess.  [3.10] : 
'When  we  were  with  you,  this  we  declared  to  you :  that  if  any 

man  will  not  work,  neither  let  him  eat.' 

RULE  FORTY-NINE 

That  we  should  not  resort  to  legal  disputes  with  regard  to 
the  things  of  the  body,  even  where  its  necessary  covering  is 
concerned. 

Cap.  1 

Luke  [6.29,30]:  To  him  that  striketh  thee  on  the  right 
cheek,  offer  also  the  other.  And  him  that  taketh  away  from 
thee  thy  cloak,  forbid  not  to  take  thy  coat  also.  Give  to  every- 
one that  asketh  thee,  and  of  him  that  taketh  away  thy  goods, 
ask  them  not  again.'  1  Cor.  [6.1]:  'Dare  any  man,  having  a 
matter  against  another,  go  to  be  judged  before  the  unjust, 
and  not  before  the  saints?'  And  a  little  further  on  [7,8] :  'Al- 
ready indeed  there  is  plainly  a  fault  among  you,  that  you  have 
lawsuits  one  with  another.  Why  do  you  not  rather  take  wrong? 
Why  do  you  not  rather  suffer  yourselves  to  be  defrauded?  But 
you  do  wrong  and  defraud,  and  that  to  your  brethren.' 

That  we  should  not  contend  with  another  nor  take  revenge, 
but,  if  possible,  live  in  peace  with  all  men,  as  the  Lord 
commands. 

Cap.  2 

Matthew  [5.38,39] :  'You  have  heard  that  it  hath  been  said, 
An  eye  for  an  eye,  and  a  tooth  for  a  tooth.  But  I  say  to  you 
not  to  resist  evil;  but  if  one  strike  thee  on  thy  right  cheek, 
turn  to  him  also  the  other,'  etc.  Mark  [9.49] :  'Have  charity 


130  SAINT  BASIL 

among  you;  and  also  be  at  peace  with  one  another.'  Rom. 
[12.17-19]:  'To  no  man  rendering  evil  for  evil.  Providing 
good  things  in  the  sight  of  all  men.  If  possible,  have  peace 
with  all  men.  Revenge  not  yourselves,  my  dearly  beloved,  but 
give  place  unto  wrath.'  2  Tim.  [2.24] :  'But  the  servant  of 
the  Lord  must  not  wrangle,  but  be  mild  toward  all  men.' 

That  we  ought  not  exact  vengeance  even  for  wrong  done 
to  another  from  him  who  does  the  injury. 

Cap.  3 

Matthew  [26.50-52]:  'Then  they  came  up  and  laid  hands 
on  Jesus  and  held  him.  And  behold  one  of  them  that  were 
with  Jesus,  stretching  forth  his  hand,  drew  out  his  sword; 
and  striking  the  servant  of  the  high  priest,  cut  off  his  ear. 
Then  Jesus  saith  to  him:  Put  up  again  thy  sword  into  its 
place,  for  all  that  take  the  sword  shall  perish  with  the  sword/ 
Luke  [9.52-56]:  'And  he  sent  messengers  before  his  face; 
and  going  they  entered  into  a  city  of  the  Samaritans,  to 
prepare  for  him.  And  they  received  him  not,  because  his  face 
was  of  one  going  to  Jerusalem.  And  when  his  disciples,  James 
and  John  had  seen  this,  they  said:  Lord,  wilt  thou  that  we 
command  fire  to  come  down  from  heaven  and  consume  them 
as  it  also  did  Elias?  And  turning  he  rebuked  them,  and  they 
went  into  another  town.' 

RULE    FIFTY 

That  we  should  lead  others  along  with  ourselves  to  the 
peace  that  is  in  Christ. 

Cap.  1 
Matthew  [5.9] :  'Blessed  are  the  peacemakers,  for  they  shall 


THE    MORALS  131 

be  called  the  children  of  God.'  John  [14.27]:  'Peace  I  leave 
with  you,  my  peace  I  give  unto  you.' 

RULE   FIFTY-ONE 

That  it  is  necessary  to  correct  every  fault  in  ourselves  be- 
fore we  bring  charges  against  another. 

Cap.  1 

Matthew  [7.3-5] :  'And  why  seest  thou  the  mote  that  is  in 
thy  brother's  eye,  and  seest  not  the  beam  that  is  in  thy  own 
eye?  Or  how  sayest  thou  to  thy  brother:  Let  me  cast  the  mote 
out  of  thy  eye;  and  behold  a  beam  is  in  thy  own  eye?  Thou 
hypocrite,  cast  out  first  the  beam  out  of  thy  own  eye,  and  then 
shalt  thou  see  to  cast  out  the  mote  out  of  thy  brother's  eye.' 
Rom.  [2.1-3]:  'Wherefore  thou  art  inexcusable,  O  man, 
whosoever  thou  art  that  judgest.  For  wherein  thou  judgest 
another,  thou  condemnest  thyself.  For  thou  dost  the  same 
things  which  thou  judgest.  For  we  know  that  the  judgment  of 
God  is,  according  to  truth,  against  them  that  do  such  things. 
And  thinkest  thou  this,  O  man,  that  judgest  them  who  do  such 
things  and  dost  the  same,  that  thou  shalt  escape  the  judgment 
of  God?' 

RULE   FIFTY-TWO 

That  we  should  not  be  indifferent  to  sinners,  but  mourn 
and  grieve  over  them. 

Cap.  1 

Luke  [19.41-43]:  'And  when  he  drew  near,  seeing  the 
city,  he  wept  over  it,  saying:  If  thou  also  hadst  known  and 
that  in  this  thy  day,  the  things  that  are  to  thy  peace;  but 
now  they  are  hidden  from  thy  eyes.'  1  Cor.  [5.1-2]:  'It  is 


132  SAINT  BASIL 

absolutely  heard  that  there  is  fornication  among  you,  and 
such  fornication  as  the  like  is  not  even  mentioned  among 
the  heathens;  that  one  should  have  his  father's  wife.  And 
you  are  puffed  up;  and  have  not  rather  mourned,  that  he 
might  be  taken  away  from  among  you,  that  hath  done  this 
deed.'  2  Cor.  [12.21]:  'Lest  again  when  I  come  to  you,  my 
God  humble  me;  and  I  mourn  many  of  them  that  sinned 
before,  and  have  not  done  penance.' 

That  we  should  not  bear  with  sinners  in  silence. 

Cap.  2 

Luke  [17.3] :  'If  thy  brother  sin  against  thee,  reprove  him,5 
etc.  Eph.  [5.11] :  'And  have  no  fellowship  with  the  unfruitful 
works  of  darkness,  but  rather  reprove  them.' 

That  we  should  tolerate  association  with  sinners  only  for 
the  purpose  of  recalling  them  to  penitence,  by  every  means 
short  of  sin. 

Cap.  3 

Matthew  [9.10-13]:  'And  behold  many  publicans  and 
sinners  came  and  sat  down  with  Jesus  and  his  dbciples.  And 
the  Pharisees  seeing  it,  said  to  his  disciples:  Why  doth  your 
master  eat  with  publicans  and  sinners?  But  Jesus  hearing  it, 
said:  They  that  are  in  health  need  not  a  physician,  but  they 
that  are  ill.  Go  then  and  learn  what  this  meaneth,  I  will  have 
mercy  and  not  sacrifice.  For  I  am  not  come  to  call  the  just 
but  sinners  to  repentance.'  Luke  [15.1-4] :  'Now  all  the  publi- 
cans and  sinners  drew  near  unto  him  to  hear  him.  And  the 
Pharisees  and  the  scribes  murmured,  saying :  'This  man  receiv- 
eth  sinners,  and  eateth  with  them.  And  he  spoke  to  them  this 


THE   MORALS  133 

parable,  saying:  What  man  of  you  that  hath  an  hundred 
sheep;  and  if  he  shall  lose  one  of  them,  doth  he  not  leave  the 
ninety-nine  in  the  desert,  and  go  after  that  which  was  lost 
until  he  find  it?'  2  Thess.  [3.14,15]:  'And  if  any  man  obey 
not  our  word  by  this  epistle,  note  that  man  and  do  not  keep 
company  with  him,  that  he  may  be  ashamed;  yet  do  not 
esteem  him  as  an  enemy,  but  admonish  him  as  a  brother.' 
2  Cor.  [2.5-7] :  'And  if  anyone  have  caused  grief,  he  hath  not 
grieved  me;  but  in  part,  that  I  may  not  burden  you  all.  To 
him  who  is  such  a  one,  this  rebuke  is  sufficient,  which  is 
given  by  many;  so  that  on  the  contrary,  you  should  rather 
forgive  him  and  comfort  him,  lest  perhaps  such  a  one  be 
swallowed  up  with  overmuch  sorrow/ 

That,  when  every  form  of  solicitude  has  been  applied  in 
their  regard,  we  should  avoid  those  who  persist  in  their  evil 

ways. 

Cap.  4 

Matthew  [18.15-17]:  clf  thy  brother  shall  offend  against 
thee,  go,  and  rebuke  him  between  thee  and  him  alone.  If  he 
shall  hear  thee,  thou  shalt  gain  thy  brother.  And  if  he  will 
not  hear  thee,  take  with  thee  one  or  two  or  more;  that  in  the 
mouth  of  two  or  three  witnesses  every  word  may  stand.  And  if 
he  will  not  hear  them,  tell  the  church.  And  if  he  will  not  hear 
the  church,  let  him  be  to  thee  as  a  heathen  and  a  publican/ 

RULE  FIFTY-THREE 

That  a  Christian  should  not  bear  a  grudge,  but  from  his 
heart  should  forgive  those  who  have  offended  him. 


134  SAINT  BASIL 


Cap.  1 

Matthew  [6.14,15]:  'If  you  will  not  forgive  men  their  of- 
fences, neither  will  your  heavenly  Father  forgive  you  your 
offences;  but  if  you  forgive  men  their  offences,  your  heavenly 
Father  will  also  forgive  you.5 

RULE    FIFTY-FOUR 

That  it  is  not  right  for  us  to  judge  one  another  in  matters 
which  are  countenanced  by  the  Scripture. 

Cap.  1 

Matthew  [7.1,2] :  'Judge  not,  that  you  may  not  be  judged. 
For  with  what  judgment  you  judge,  you  shall  be  judged.' 
Luke  [6.37]:  'Judge  not  and  you  shall  not  be  judged.  Con- 
demn not  and  you  shall  not  be  condemned.'  Rom,  [14.2-6]: 
'For  one  indeed  believeth  that  he  may  eat  all  things;  but  he 
that  is  weak,  let  him  eat  herbs.  Let  not  him  that  eateth  de- 
spise him  that  eateth  not;  and  he  that  eateth  not,  let  him 
not  judge  him  that  eateth;  for  God  hath  taken  him  to  him. 
Who  art  thou  that  judgest  another  man's  servant?  To  his 
own  lord  he  standeth  or  f alleth.  And  he  shall  stand ;  for  God 
is  able  to  make  him  stand.  For  one  judgeth  between  day  and 
day  and  another  judgeth  every  day;  let  every  man  abound 
in  his  own  sense.  He  that  regardeth  the  day,  regardeth  it  un- 
to the  Lord.  And  he  that  doth  not  regard  the  day,  to  the 
Lord  he  regardeth  it  not.  And  he  that  eateth,  eateth  to  the 
Lord;  for  he  giveth  thanks  to  God.  And  he  that  eateth  not, 
to  the  Lord  he  eateth  not,  and  giveth  thanks  to  God;'  and 
shortly  after  [12,13] :  'Therefore  every  one  of  us  shall  render 
account  to  God  for  himself.  Let  us  not  therefore  judge  one 


THE   MORALS  135 

another  any  more.5  Col.  [2.16,17]:  'Let  no  man  therefore 
judge  you  in  meat  or  in  drink,  or  in  respect  of  a  festival  day, 
or  of  the  new  moon,  or  of  the  sabbaths,  which  are  a  shadow 
of  things  to  come.5 

That  we  should  not  quibble  with  regard  to  what  is  per- 
mitted by  the  Scripture. 

Cap.  2 

Rom.  [14.22,23] :  'Blessed  is  he  that  condemneth  not  him- 
self in  that  which  he  alloweth.  But  he  that  discerneth,  if  he 
eat,  is  condemned;  because  not  of  faith.  For  all  that  is  not 
of  faith  is  sin.'  Col  [2.20-22] :  'If  you  be  dead  with  Christ 
from  the  elements  of  the  world,  why  do  you  yet  decree  as 
though  living  in  the  world?  Touch  not,  taste  not,  handle  not; 
which  all  are  unto  destruction  by  the  very  use,  according  to 
the  precepts  and  doctrines  of  men.9 

That  we  must  not  make  judgments  where  doubtful  matters 
are  concerned. 

Cap.  3 

1  Cor.  [4.5] :  Therefore  judge  not  before  the  time;  until 
the  Lord  come,  who  both  will  bring  to  light  the  hidden  things 
of  darkness,  and  will  make  manifest  the  counsels  of  the  hearts; 
and  then  shall  every  man  have  praise  from  God/ 

That  we  should  not  judge  out  of  consideration  of  persons, 

Cap.  4 

John  [7.23,24] :  'If  a  man  receive  circumcision  on  the  sab- 
bath day,  that  the  law  of  Moses  may  not  be  broken,  are  you 


136  SAINT  BASIL 

angry  at  me  because  I  have  healed  the  whole  man  on  the 
sabbath  day?  Judge  not  according  to  the  appearance,  but 
judge  just  judgment.' 

That  we  ought  not  condemn  anyone,  even  if  his  accusers 
be  many,  before  making  a  careful  study  of  his  case  in  his 
presence. 

Cap.  5 

John  [7.50,51] :  'Nicodemus  said  (he  that  came  to  him  by 
night,  who  was  one  of  them) :  Doth  our  law  judge  any  man, 
unless  it  first  hear  him,  and  know  what  he  doth?'  Acts 
[25.14-16]:  'And  as  they  tarried  there  many  days,  Festus 
told  the  king  of  Paul,  saying :  A  certain  man  was  left  prisoner 
by  Felix;  about  whom  when  I  was  at  Jerusalem  the  chief 
priests  and  the  ancients  of  the  Jews,  came  unto  me,  desiring 
condemnation  against  him.  To  whom  I  answered:  It  is  not 
the  custom  of  the  Romans  to  condemn  any  man,  before  that 
he  who  is  accused  have  his  accusers  present  and  have  liberty 
to  make  his  answer,  to  clear  himself  of  the  things  laid  to  his 
charge.5 

RULE  FIFTY-FIVE 

That  we  must  recognize  and  acknowledge  every  good 
as  a  gift  and  that  even  the  patient  endurance  of  suffering  for 
Christ's  sake  is  of  God. 

Cap.  1 

John  [3.27] :  CA  man  cannot  receive  anything,  unless  it  be 
given  him  from  heaven.9  1  Cor.  [4.7] :  'Or  what  hast  thou 
that  thou  hast  not  received?'  Eph.  [2.8,9] :  Tor  by  grace  you 
are  saved  through  faith,  and  that  not  of  yourselves,  for  it  is 


THE    MORALS  137 

a  gift  of  God;  not  of  works,  that  no  man  may  glory.'  PhiL 
[1.28-30]:  'And  this  from  God:  for  unto  you  it  is  given  for 
Christ,  not  only  to  believe  in  him,  but  also  to  suffer  for  him. 
Having  the  same  conflict,'  etc. 

That  we  should  not  accept  in  silence  the  benefactions  of 

God,  but  return  thanks  for  them. 

Cap.  2 

Luke  [8.38,39] :  'Now  the  man,  out  of  whom  the  devils 
were  departed,  besought  him  that  he  might  be  with  him.  But 
Jesus  sent  him  away,  saying:  Return  to  thy  house,  and  tell 
how  great  things  God  hath  done  to  thee.  And  he  went 
through  the  whole  city  publishing  how  great  things  Jesus  had 
done  to  him.'  Luke  [17.12-19] :  'And  as  he  entered  into  a  cer- 
tain town,  there  met  him  ten  men  that  were  lepers,  who 
stood  afar  off  and  lifted  up  their  voice,  saying:  Jesus,  master, 
have  mercy  on  us.  Whom  when  he  saw,  he  said:  Go  show 
yourselves  to  the  priests.  And  it  came  to  pass,  as  they  went, 
they  were  made  clean.  And  one  of  them,  when  he  saw  that 
he  was  made  clean,  went  back,  with  a  loud  voice  glorifying 
God.  And  he  fell  on  his  face  before  his  feet,  giving  thanks; 
and  this  was  a  Samaritan.  And  Jesus  answering,  said,  Were 
not  ten  made  clean?  And  where  are  the  nine?  There  is  no 
one  found  to  return  and  give  glory  to  God  but  this  stranger. 
And  he  said  to  him:  Arise,  go  thy  way;  for  thy  faith  hath 
made  thee  whole.5  1  Cor.  [15.10]:  'But  by  the  grace  of  God, 
I  am  what  I  am.'  1  Tim.  [4.4] :  'Every  creature  of  God  is 
good,  and  nothing  to  be  rejected  that  is  received  with  thanks- 
giving.' 


138  SAINT  BASIL 

RULE   FIFTY-SIX 

That  we  should  persevere  in  watching  and  prayer. 

Cap.  1 

Matthew  [7.7,8]:  'Ask  and  it  shall  be  given  you:  seek  and 
you  shall  find;  knock,  and  It  shall  be  opened  to  you.  For 
everyone  that  asketh,  receiveth:  and  he  that  seeketh  findeth: 
and  to  him  that  knocketh,  it  shall  be  opened,  etc.  Luke 
[18.1,2] :  'And  he  spoke  also  a  parable  to  them,  that  we  ought 
always  to  pray,  and  not  to  faint,  saying:  There  was  a  judge 
in  a  certain  city/  etc.  Luke  [21.34-36]:  'And  take  heed  to 
yourselves,  lest  perhaps  your  hearts  be  overcharged  with  sur- 
feiting and  drunkenness,  and  the  cares  of  this  life,  and  that 
day  "come  upon  you  suddenly.  For  as  a  snare  shall  it  come 
upon  all  that  sit  upon  the  face  of  the  whole  earth.  Watch  ye 
therefore,  praying  at  all  times,  that  you  may  be  accounted 
worthy  to  escape  these  things  that  are  to  come,  and  to  stand 
before  the  Son  of  man.3  Col.  [4.2] :  'Be  instant  in  prayer, 
watching  in  it  with  thanksgiving.5  /  Thess.  [5.16,17] :  'Always 
rejoice.  Pray  without  ceasing.5 

That  we  should  give  thanks  to  God  even  for  the  daily  sus- 
tenance required  by  the  body,  before  we  partake  of  it. 

Cap.  2 

Matthew  [14.19]:  'And  taking  the  five  loaves  and  the  two 
fishes,  giving  thanks,  he  broke  and  gave  to  his  disciples:  and 
the  disciples  to  the  multitude.5  Acts  [27.35];  'And  when  he 
had  said  these  things,  taking  bread,  he  gave  thanks  to  God 
in  the  sight  of  them  all;  and  when  he  had  broken  it,  he  began 
to  eat.'  /  Tim.  [4.4] :  'Every  creature  of  God  is  good,  and 
nothing  to  be  rejected  that  is  received  with  thanksgiving.' 


THE    MORALS  139 

That  we  should  not  recite  long  and  repetitious  prayers  for 

things  that  are  perishable  and  unworthy  of  the  Lord. 

Cap.  3 

Matthew  [6.7,8] :  'And  when  you  are  praying,  speak  not 
much,  as  the  heathens.  For  they  think  that  in  their  much 
speaking  they  may  be  heard.  Be  not  you  therefore  like  to 
them,  for  your  heavenly  Father  knoweth  what  is  needful  for 
you,  before  you  ask  him.'  Luke  [12.29,30] :  'And  seek  not  you 
what  you  shall  eat,  or  what  you  shall  drink;  and  be  not  lifted 
up  on  high.  For  all  these  things  do  the  nations  of  the  world 
seek.  But  your  Father  knoweth  that  you  have  need  of  these 
things.' 

How  we  should  pray,  and  with  what  dispositions  of  soul. 

Cap.  4 

Matthew  [6.9,10]:  'Our  Father  who  art  in  heaven,  hal- 
lowed be  thy  name,  Thy  kingdom  come,  thy  will  be  done,5 
etc.  Matthew  [6.33] :  'Seek  ye  therefore  first  the  kingdom  of 
God  and  his  justice.5*  Mark  [11.25]:  'When  you  shall  stand 
to  pray,  forgive,  if  you  have  aught  against  any  man.5  1  Tim. 
[2.8] :  'I  will  therefore  that  men  pray  in  every  place,  lifting 
up  pure  hands,  without  anger  and  contention.5 

That  we  should  pray  for  one  another  and  for  those  who  are 
preachers  of  the  Word  of  Truth. 

Cap.  5 

Luke  [22.31,32]:  'And  the  Lord  said:  Simon,  Simon,  behold 
Satan  hath  desired  to  have  you,  that  he  may  sift  you  as  wheat; 


140  SAINT  BASIL 

but  I  have  prayed  for  thee,  that  thy  faith  fail  not.'  Eph. 
[6.18-20] :  'Praying  at  all  times  in  the  spirit;  and  in  the  same 
watching  with  all  instance  and  supplication  for  all  the  saints 
and  for  me,  that  speech  may  be  given  me,  that  I  may  open  my 
mouth  with  confidence  to  make  known  the  mystery  of  the 
gospel.  For  which  I  am  an  ambassador  in  a  chain,  so  that 
therein  I  may  be  bold  to  speak  according  as  I  ought.'  2  Thess. 
[3.1]:  Tor  the  rest,  pray  for  us  that  the  word  of  God  may 
run  and  may  be  glorified  in  all,  even  as  among  you.' 

That  we  should  pray  even  for  our  enemies. 

Cap.  6 

Matthew  [5.44,45] :  Tray  for  them  that  persecute  and  cal- 
umniate you,  that  you  may  be  the  children  of  your  Father  who 
is  in  heaven.' 

That  no  man  ought  to  pray  or  prophesy  with  his  head 
covered;  and  no  woman,  with  uncovered  head. 

Cap.  7 

1  Cor.  [1 1.3-5] :  'But  I  would  have  you  know  that  the  head 
of  every  man  is  Christ;  and  the  head  of  the  woman  is  the 
man;  and  the  head  of  Christ  is  God.  Every  man  praying  or 
prophesying  with  his  head  covered,  disgraceth  his  head.  But 
every  woman  praying  or  prophesying  with  her  head  not  cov- 
ered, disgraceth  her  head,3  etc. 

RULE  FIFTY-SEVEN 

That  no  one  should  entertain  exalted  notions  of  himself 
because  of  his  own  good  deeds  and  hold  others  in  disdain. 


THE    MORALS  141 

Cap.  1 

Luke  [18.9-14]:  'And  to  some  who  trusted  in  themselves 
as  just  and  despised  others,  he  spoke  also  this  parable:  Two 
men  went  up  into  the  temple  to  pray,  the  one  a  Pharisee  and 
the  other  a  publican.  The  Pharisee  standing  prayed  thus  with 
himself :  O  God,  I  give  thee  thanks  that  I  am  not  as  the  rest 
of  men,  extortioners,  unjust,  adulterers,  as  also  is  this  publi- 
can. I  fast  twice  in  a  week;  I  give  tithes  of  all  that  I  possess. 
And  the  publican,  standing  afar  off,  would  not  so  much  as  lift 
up  his  eyes  towards  heaven,  but  struck  his  breast,  saying:  O 
God,  be  merciful  to  me  a  sinner.  I  say  unto  you,  this  man 
went  down  into  his  house  justified  rather  than  the  other; 
because  every  one  that  exalteth  himself  shall  be  humbled; 
and  he  that  humbleth  himself  shall  be  exalted/ 

RULE   FIFTY-EIGHT 

That  it  must  not  be  thought  that  the  gift  of  God  is  pur- 
chased by  money  or  by  any  other  device. 

Cap.  1 

Acts  [8.18-23] :  cAnd  when  Simon  saw  that  by  the  imposi- 
tion of  the  hands  of  the  apostles,  the  Holy  Ghost  was  given,, 
he  offered  them  money,  saying:  Give  me  also  this  power  that 
on  whomsoever  I  shall  lay  my  hands,  he  may  receive  the 
Holy  Ghost.  But  Peter  said  to  him:  Keep  thy  money  to  thy- 
self, to  perish  with  thee,  because  thou  hast  thought  that  the 
gift  of  God  may  be  purchased  with  money.  Thou  hast  no 
part  nor  lot  in  this  matter.  For  thy  heart  is  not  right  in  the 
sight  of  God.  Do  penance  therefore  for  this  thy  wickedness; 
and  pray  to  the  Lord  that  perhaps  this  thought  of  thy  heart 
may  be  forgiven  thee.  For  I  see  thou  art  in  the  gall  of  bitter- 
ness and  in  the  bonds  of  iniquity.' 


142  SAINT  BASIL 

That  according  to  the  rule  of  faith  God  bestows  gifts  upon 
each  man  unto  profit. 

Cap.  2 

Rom.  [12.6]:  'And  having  different  gifts,  according  to 
the  grace  that  is  given  us,  either  prophecy,  to  be  used  accord- 
ing to  the  rule  of  faith.3  1  Cor.  [12.7-10]:  'And  the  manifes- 
tation of  the  Spirit  is  given  to  every  man  unto  profit.  To  one 
indeed,  by  the  Spirit,  is  given  the  word  of  wisdom;  and  to 
another,  the  word  of  knowledge,  according  to  the  same 
Spirit;  to  another,  faith  in  the  same  Spirit;  to  another,  the 
grace  of  healing;  to  another,  prophecy;  to  another,  the  dis- 
cerning of  spirits;  to  another,  divers  kinds  of  tongues;  to 
another,  interpretation  of  speeches.' 

That,  since  the  gift  of  God  is  received  as  a  free  gift,  it  is  our 
duty  to  share  it  freely  and  not  make  it  a  means  of  profit  for 
self-gratification . 

Cap.  3 

Matthew  [10.8,9]:  'Heal  the  sick,  cleanse  the  lepers,  cast 
out  devils;  freely  have  you  received,  freely  give.  Do  not  pos- 
sess gold,  nor  silver,  nor  money  in  your  purses.'  Acts  [3.6,7] : 
'But  Peter  said :  Silver  and  gold  I  have  none ;  but  what  I  have, 
I  give  thee:  In  the  name  of  Jesus  Christ  of  Nazareth,  arise 
and  walk.  And  taking  him  by  the  right  hand,  he  lifted  him 
up.3  1  Thess.  [2.5-8] :  'For  neither  have  we  used  at  any  time 
the  speech  of  flattery,  as  you  know;  nor  taken  an  occasion  of 
covetousness,  God  is  witness;  nor  sought  we  glory  of  men, 
neither  of  you  nor  of  others.  Whereas  we  might  have  been 
burdensome  to  you,  as  the  apostles  of  Christ;  but  we  became 
little  ones  in  the  midst  of  you,  as  if  a  nurse  should  cherish 
her  children :  so  desirous  of  you,  we  would  gladly  impart  unto 


THE    MORALS  143 

you  not  only  the  gospel  of  God  but  also  our  own  souls,  because 
you  were  become  most  dear  unto  us.5 

That  he  who  has  received  the  first  gift  of  God  in  a  prudent 
manner  and  has  diligently  fostered  it  for  the  glory  of  God  is 
deserving  of  other  gifts  also;  but  one  who  does  not  so  is  both 
deprived  of  the  original  gift  and  is  not  deemed  worthy  of  that 
which  has  been  prepared,  and  is  delivered  up  to  punishment. 

Cap.  4 

Matthew  [13.10-14]:  'And  his  disciples  came  and  said  to 
him :  Why  speakest  thou  to  them  in  parables?  Who  answered 
and  said  to  them:  Because  to  you  it  is  given  to  know  the 
mysteries  of  the  kingdom  of  heaven;  but  to  them  it  is  not 
given.  For  he  that  hath,  to  him  shall  be  given,  and  he  shall 
abound :  but  he  that  hath  not,  from  him  shall  be  taken  away 
that  also  which  he  hath.  Therefore  do  I  speak  to  them  in 
parables,  because  seeing  they  see  not,  and  hearing  they  hear 
not,  neither  do  they  understand.  And  the  prophecy  of  Isaias 
is  fulfilled  in  them.'  [25.14-17]:  Tor  even  as  a  man  going 
into  a  far  country,  called  his  servants  and  delivered  to  them 
his  goods;  and  to  one  he  gave  five  talents,  and  to  another 
two,  and  to  another  one,  to  every  one  according  to  his  proper 
ability:  and  immediately  he  took  his  journey.  And  he  that 
had  received  the  five  talents  went  his  way,  and  traded  with 
the  same  and  gained  other  five.  And. in  like  manner  he  that 
had  received  the  two  gained  other  two9;  and  shortly  after 
[29,30] :  Tor  to  every  one  that  hath  shall  be  given;  but  from 
him  that  hath  not,  that  also  which  he  hath  shall  be  taken 
away.  And  the  unprofitable  servant  cast  ye  out  into  the 
exterior  darkness.  There  shall  be  weeping  and  gnashing  of 
teeth.' 


144  SAINT  BASIL 

RULE   FIFTY-NINE 

That  the  Christian  should  not  be  attached  to  that  glory 
which  comes  from  men,  nor  claim  for  himself  special  honor, 
but  should  correct  those  who  accord  him  such  honor  or  who 
think  too  highly  of  him. 

Cap.  1 

Matthew  [19.16,17]:  'And  behold  one  came  and  said  to 
him :  Good  master,  what  good  shall  I  do  that  I  may  have  life 
everlasting?  Who  said  to  him:  Why  callest  thou  me  good? 
No  one  is  good  except  one,  God.'  John  [5.41] :  'I  receive  not 
glory  from  men';  and  a  little  further  on  [44] :  'How  can  you 
believe,  who  receive  glory  one  from  another;  and  the  glory 
which  is  from  God  alone,  you  do  not  seek?  Luke  [11.43]: 
'Woe  to  you,  Pharisees,  because  you  love  the  uppermost 
seats  in  the  synagogues,  and  salutations  in  the  marketplace.' 
1  Thess.  [2.5,6] :  Tor  neither  have  we  used  at  any  time  the 
speech  of  flattery  as  you  know;  nor  taken  an  occasion  of  covet- 
ousness,  God  is  witness :  nor  sought  we  glory  of  men,  neither 
of  you  nor  of  others.'  Acts  [10.25,26]:  'And  it  came  to  pass 
that  when  Peter  was  come  in,  Cornelius  came  to  meet  him, 
and  falling  at  his  feet  adored.  But  Peter  lifted  him  up,  saying : 
Arise,  I  myself  also  am  a  man.'  Acts  [12.21-23] :  'And  upon  a 
day  appointed,  Herod  being  arrayed  in  kingly  apparel,  sat  in 
the  judgment  seat  and  made  an  oration  to  them.  And  the 
people  made  acclamation,  saying :  It  is  the  voice  of  a  god  and 
not  of  a  man.  And  forthwith  an  angel  of  the  Lord  struck  him, 
because  he  had  not  given  the  honour  to  God:  and  being 
eaten  up  by  worms,  he  gave  up  the  ghost.' 

RULE  SIXTY 
That,  inasmuch  as  the  gifts  of  the  Spirit  are  varied  and 


THE    MORALS  145 

one  individual  cannot  receive  them  all,  nor  all  receive  the 
same  gift,  everyone  should  soberly  and  thankfully  remain  con- 
tent with  the  gift  granted  to  him  and  all  should  be  in  accord 
with  one  another  in  the  charity  of  Christ,  as  are  the  members 
of  the  body.  Thus,  he  who  is  less  richly  endowed  with  gifts 
will  not  suffer  discouragement  by  comparison  with  his  superi- 
or in  this  regard;  nor,  indeed,  should  the  more  gifted  be  dis- 
dainful of  his  inferior.  For  they  who  are  divided  and  at  vari- 
ance with  one  another  are  worthy  of  destruction. 

Cap.  1 

Matthew  [12.25]:  'Every  kingdom  divided  against  itself 
shall  be  made  desolate:  and  every  city  or  house  divided 
against  itself  shall  not  stand.3  Gal.  [5.15]:  'But  if  you  bite 
and  devour  one  another;  take  heed  you  be  not  consumed  one 
of  another.'  John  [17.20,21]:  'Not  for  them  only  do  I  pray, 
but  for  them  also  who  through  their  word  shall  believe  in  me : 
that  they  all  may  be  one,  as  thou,  Father,  in  me  and  I  in  thee; 
that  they  also  may  be  one  in  us.5  Acts  [4.32] :  'And  the  multi- 
tude of  believers  had  but  one  heart  and  one  soul;  neither  did 
any  one  say  that  aught  of  the  things  which  he  possessed  was 
his  own,  but  all  things  were  common  unto  them.'  Rom. 
[12,3-6] :  'For  I  say,  by  the  grace  that  is  given  me,  to  all  that 
are  among  you,  not  to  be  more  wise  than  it  behoveth  to  be 
wise,  but  to  be  wise  unto  sobriety,  and  according  as  God  hath 
divided  to  every  one  the  measure  of  faith.  For  as  in  one  body, 
we  have  many  members,  but  all  the  members  have  not  the 
same  office;  so  we  being  many,  are  one  body  in  Christ,  and 
every  one  members  one  of  another;  and  having  different  gifts, 
according  to  the  grace  that  is  given  us,'  etc.  1  Cor.  [1.10]: 
*Now  I  beseech  you,  by  the  name  of  our  Lord  Jesus  Christ,, 
that  you  all  speak  the  same  thing,  and  that  there  be  no  schisms 


146  SAINT  BASIL 

among  you ;  but  that  you  be  perfect  in  the  same  mind  and  in 
the  same  judgment.'  1  Cor.  [12.12,13] :  Tor  as  the  body  is  one 
and  hath  many  members;  and  all  the  members  of  the  body, 
whereas  they  are  many,  belonging  to  the  one  body,  yet  are 
one  body,  so  also  is  Christ.  For  in  one  Spirit  were  we  all 
baptized  into  one  body,  whether  Jews  or  Gentiles,  whether 
bond  or  free,5  etc.  PhiL  [2.2-4] :  'That  you  all  be  of  one  mind, 
having  the  same  charity,  being  of  one  accord,  agreeing  in 
sentiment.  Let  nothing  be  done  through  contention,  neither 
by  vain  glory;  but  in  humility,  let  each  esteem  others  better 
than  themselves;  each  one  not  considering  the  things  that  are 
his  own,  but  those  that  are  other  men's.3 

RULE    SIXTY-ONE 

That  we  should  not  be  disdainful  of  those  who  administer 
the  Lord's  bounty,  having  regard  to  their  lowliness,  for  with 
these  especially  God  is  well  pleased. 

Cap.  1 

Matthew  [11.25,26] :  'I  confess  to  thee,  O  Father,  Lord  of 
heaven  and  earth,  because  thou  hast  hid  these  things  from 
the  wise  and  prudent,  and  hast  revealed  them  to  little  ones. 
Yea,  Father,  for  so  hath  it  seemed  good  in  thy  sight/ 
[13.54-58]:  'Coming  into  his  own  country,  he  taught  them 
in  their  synagogue,  so  that  they  wondered  and  said:  How 
come  this  man  by  this  wisdom  and  miracles?  Is  not  this  the 
carpenter's  son?  Is  not  his  mother  called  Mary,  and  his 
brethren  James  and  Joseph  and  Simon  and  Jude?  And  his 
sisters,  are  they  not  all  with  us?  Whence  therefore  hath  he 
all  these  things?  And  they  were  scandalized  in  his  regard. 
But  Jesus  said  to  them:  A  prophet  is  not  without  honor,  save 
in  his  own  country,  and  in  his  own  house.  And  he  wrought  not 


THE    MORALS  147 

many  miracles,  because  of  their  unbelief.5  /  Cor.  [1.26-29]: 
Tor  see  your  vocation,  brethren,  that  there  are  not  many 
wise  according  to  the  flesh,  not  many  mighty,  not  many  noble; 
but  the  foolish  things  of  the  world  hath  God  chosen,  that  he 
may  confound  the  wise;  and  the  weak  things  of  the  world 
hath  God  chosen  that  he  may  confound  the  strong.  And  the 
base  things  of  the  world  and  the  things  that  are  contemptible 
hath  God  chosen,  and  things  that  are  not,  that  he  might 
bring  to  nought  things  that  are,  that  no  flesh  should  glory 
in  the  sight  of  God.' 

RULE   SIXTY-TWO 

That  they  who  believe  in  God  and  are  baptized  should 
straightway  prepare  themselves  for  temptation  even  from  their 
own  relatives  and  friends  and  even  unto  death,  for  one  who  is 
not  thus  prepared  is  easily  shaken  in  a  sudden  crisis. 

Cap.  1 

Matthew  [3.16-4.1]:  'And  Jesus  being  baptized,  forthwith 
came  out  of  the  water;  and  lo,  the  heavens  were  opened  to 
him,  and  he  saw  the  Spirit  of  God  descending  as  a  dove  and 
coming  upon  him.  And  behold  a  voice  from  heaven,  saying: 
This  is  my  beloved  Son  in  whom  I  am  well  pleased.  Then 
Jesus  was  led  by  the  Spirit  into  the  desert,  to  be  tempted  by 
the  devil.'  [10.16-18]:  'Behold  I  send  you  as  sheep  in  the 
midst  of  wolves.  Be  ye  therefore  wise  as  serpents  and  simple 
as  doves.  But  beware  of  men.  For  they  will  deliver  you  up 
in  councils  and  they  will  scourge  you  in  their  synagogues. 
And  you  shall  be  brought  before  governors,  and  before  kings 
for  my  sake,  for  a  testimony  to  them  and  to  the  Gentiles'; 
and,  after  a  few  intervening  verses  [21,22]:  The  brother 
also  shall  deliver  up  the  brother  to  death,  and  the  father,  the 


148  SAINT  BASIL 

son;  and  the  children  shall  rise  up  against  their  parents,  and 
shall  put  them  to  death.  And  you  shall  be  hated  by  all  men 
for  my  name's  sake;  but  he  that  shall  persevere  unto  the  end, 
he  shall  be  saved.'  [38] :  'And  he  that  taketh  not  up  his  cross 
and  followeth  me,  is  not  worthy  of  me.5  John  [16.1-3] :  'These 
things  have  I  spoken  to  you,  that  you  may  not  be  scandalized. 
They  will  put  you  out  of  the  synagogue;  yea,  the  hour  cometh 
that  whosoever  killeth  you  will  think  that  he  doth  a  service 
to  God.  And  these  things  will  they  do  to  you;  because  they 
have  not  known  the  Father,  nor  me,3  etc.  Luke  [8.13] :  'Now 
they  upon  the  rock,  are  they  who  when  they  hear,  receive 
the  word  with  joy;  and  these  have  no  roots,  for  they  believe 
for  a  while,  and  in  time  of  temptation  they  fall  away.'  2  Cor. 
[1.8,9]:  Tor  I  would  not  have  you  ignorant,  brethren,  of  our 
tribulation  which  came  to  us  in  Asia  that  we  were  pressed 
out  of  measure  above  our  strength,  so  that  we  were  weary  even 
of  life.  But  we  had  in  ourselves  the  answer  of  death,  that  we 
should  not  trust  in  ourselves  but  in  God  who  raiseth  the  dead.' 
2  Tim.  [3.12]:  'And  all  that  will  live  godly  in  Christ  Jesus, 
shall  suffer  persecution.' 

That  no  one  should  place  himself  in  the  way  of  temptation 
before  God  permits,  but  we  should  pray  not  to  fall  into  tem- 
tation. 

Cap.  2 

Matthew  [6.9,10]:  'Thus  therefore  shall  you  pray:  Our 
Father  who  art  in  heaven,  hallowed  be  thy  name.  Thy  king- 
dom come';  and  shortly  after  [13]:  'And  lead  us  not  into 
temptation  but  deliver  us  from  evil.'  John  [7.1-10]:  'After 
these  things,  Jesus  walked  in  Galilee;  for  he  would  not  walk 
in  Judea,  because  the  Jews  sought  to  kill  him.  Now  the  Jews' 
feast  of  tabernacles  was  at  hand.  And  his  brethren  said  to 


THE    MORALS  149 

him:  Pass  from  hence  and  go  Into  Judea,  that  thy  disciples 
also  may  see  thy  works  which  thou  dost.  For  there  is  no  man 
that  doth  any  thing  in  secret,  and  he  himself  seeketh  to  be 
known  openly.  If  thou  do  these  things,  manifest  thyself  to  the 
world.  For  neither  did  his  brethren  believe  in  him.  Then  Jesus 
said  to  them:  My  time  is  not  yet  come;  but  your  time  is 
always  ready.  The  world  cannot  hate  you;  but  me  it  hateth, 
because  I  give  testimony  to  it,  that  the  works  thereof  are  eviL 
Go  you  up  to  this  festival  day,  but  I  go  not  up  to  this  festival 
day,  because  my  time  is  not  accomplished.  When  he  had  said 
these  things,  he  himself  stayed  in  Galilee.  But  after  his  breth- 
ren were  gone  up,  then  he  also  went  up  to  the  feast,  not 
openly,  but,  as  it  were,  in  secret.3  Luke  [22.46] :  'Arise,  pray, 
lest  you  enter  into  temptation.3 

That  we  should  retreat  in  good  time  before  those  who 
seek  to  ensnare  us;  yet,  if  any  one  be  permitted  to  fall  into 
temptation,  he  should  pray  for  issue  that  he  may  be  able  to 
bear  it  and  that  the  will  of  God  may  be  done. 

Cap.  3 

Matthew  [10.23]:  'And  when  they  shall  persecute  you  in 
this  city,  flee  into  another.'  [12.14,15]:  'And  the  Pharisees, 
going  out,  made  a  consultation  against  him,  how  they  might 
destroy  him.  But  Jesus  knowing  it,  retired  from  thence.'  John 
[11.53,54]:  'From  that  day,  therefore,  they  devised  to  put 
him  to  death.  Wherefore  Jesus  walked  no  more  openly  among 
the  Jews.'  Luke  [22.41,42]:  'And  kneeling  down,  he  prayed, 
saying:  Father,  if  thou  wilt,  remove  this  chalice  from  me; 
but  yet  not  my  will  but  thine  be  done.'  /  Cor.  [10.13]:  'Let 
no  temptation  take  hold  on  you  but  such  as  is  human.  And 
God  is  faithful  who  will  not  suffer  you  to  be  tempted  above 


150  SAINT  BASIL 

that  which  you  are  able;  but  will  make  also  with  temptation 
issue,  that  you  may  be  able  to  bear  it.' 

That,  in  every  temptation  which  assails  him,  the  Christian 
should  remember  what  is  said  in  Holy  Scripture  regarding 
the  evil  which  confronts  him  and  so  keep  himself  unharmed 
and  set  his  adversaries  at  naught. 

Cap.  4 

Matthew  [4.1-4]:  'Then  Jesus  was  led  by  the  spirit  into 
the  desert  to  be  tempted  by  the  devil.  And  when  he  had  fasted 
forty  days  and  forty  nights,  afterwards  he  was  hungry.  And 
the  tempter  coming  said  to  him :  If  thou  be  the  Son  of  God 
command  that  these  stones  be  made  bread.  Who  answered 
and  said:  It  is  written:  Not  in  bread  alone  doth  man  live, 
but  in  every  word  that  proceedeth  from  the  mouth  of  God,* 
etc. 

RULE  SIXTY-THREE 

That  the  Christian  should  not  fear  nor  be  distressed  in 
difficult  circumstances,  and  thus  be  distracted  from  his  trust 
in  God;  but  he  should  take  courage  as  if  the  Lord  were  at 
hand  directing  his  affairs  and  strengthening  him  against  all 
his  adversaries  and  as  if  the  Holy  Spirit  were  instructing  him 
even  as  to  the  very  replies  he  should  make  to  his  foes. 

Cap.  1 
Matthew  [10,28-31]:  Tear  ye  not  them  that  kill  the  body, 


THE   MORALS  151 

and  are  not  able  to  kill  the  soul,  but  rather  fear  him  that  can 
destroy  both  soul  and  body  in  hell.  Are  not  two  sparrows  sold 
for  a  farthing?  And  not  one  of  them  shall  fall  on  the  ground 
without  your  Father.  But  the  very  hairs  of  your  head  are  all 
numbered.  Fear  not  therefore;  better  are  you  than  many 
sparrows.'  Luke  [12.11,12]:  'And  when  they  shall  bring 
you  into  the  synagogues,  and  to  magistrates  and  powers,  be 
not  solicitous  how  or  what  you  shall  answer,  or  what  you  shall 
say.  For  the  Holy  Ghost  shall  teach  you  in  the  same  hour 
what  you  must  say.'  Mark  [4.37-40] :  'And  there  arose  a  great 
storm  of  wind,  and  the  waves  beat  into  the  ship,  so  that  the 
ship  was  filled.  And  he  was  in  the  hinder  part  of  the  ship, 
sleeping  upon  a  pillow;  and  they  awake  him,  and  say  to  him: 
Master,  doth  it  not  concern  thee  that  we  perish?  And  rising 
up,  he  rebuked  the  wind,  and  said  to  the  sea :  Peace,  be  still. 
And  the  wind  ceased,  and  there  was  made  a  great  calm.  And 
he  said  to  them:  Why  are  you  fearful?  Have  you  not  faith 
yet?'  Acts  [5.17-21]:  Then  the  high  priest  rising  up  and  all 
they  that  were  with  him  (which  is  the  heresy  of  the  Saddu- 
cees)  were  filled  with  envy.  And  they  laid  their  hands  on  the 
apostles  and  put  them  in  the  common  prison.  But  an  angel 
of  the  Lord  by  night  opening  the  doors  of  the  prison  and 
leading  them  out,  said :  Go,  and  standing  speak  in  the  temple 
to  the  people  all  the  words  of  this  life.  Who,  having  heard 
this  early  in  the  morning,  entered  into  the  temple  and  taught.' 
2  Cor.  [1.8] :  'For  we  would  not  have  you  ignorant,  brethren, 
of  our  tribulation,  which  came  to  us  in  Asia';  and  shortly 
after  [10]:  'Who  hath  delivered  and  doth  deliver  us  out  of 
so  great  dangers:  in  whom  we  trust  that  he  will  yet  also  de- 
liver us.' 


152  SAINT  BASIL 

RULE  SIXTY-FOUR 

That  we  should  rejoice  to  suffer  all  things  even  unto  death 
for  the  name  of  the  Lord  and  for  His  commandments. 

Cap.  1 

Matthew  [5.10-12]:  'Blessed  are  they  that  suffer  persecu- 
tion for  justice'  sake;  for  theirs  is  the  kingdom  of  heaven. 
Blessed  are  ye  when  they  shall  revile  you  and  persecute  you 
and  speak  all  that  is  evil  against  you,  untruly,  for  my  sake. 
Be  glad  and  rejoice,  for  your  reward  is  very  great  in  heaven.' 
Luke  [6.22,23] :  'Blessed  shall  you  be  when  men  shall  hate 
you  and  when  they  shall  separate  you,  and  shall  reproach  you, 
and  cast  out  your  name  as  evil,  for  the  Son  of  man's  sake.  Be 
glad  in  that  day  and  rejoice;  for  behold  your  reward  is  great 
in  heaven.'  Acts  [5.40-42] :  'And  calling  in  the  apostles,  after 
they  had  scourged  them,  they  charged  them  that  they  should 
not  speak  at  all  in  the  name  of  Jesus;  and  they  dismissed  them. 
And  they  indeed  went  from  the  presence  of  the  council,  re- 
joicing that  they  were  accounted  worthy  to  suffer  reproach 
for  the  name  of  the  Lord.  And  every  day  they  ceased  not  in 
the  temple  and  from  house  to  house  to  teach  and  preach 
Christ  Jesus.'  Col  [1.23-25]:  'Whereof  I,  Paul,  am  made  a 
minister.  Who  now  rejoice  in  my  sufferings  for  you,  and  fill 
up  those  things  that  are  wanting  of  the  sufferings  of  Christ  in 
my  flesh,  for  his  body,  which  is  the  church.' 

RULE    SIXTY-FIVE 

That  it  behooves  us  to  make  suitable  requests  in  prayer, 
even  if  we  are  at  the  very  point  of  death. 


THE    MORALS  153 

Cap  1 

Matthew  [27.46] :  'And  about  the  ninth  hour  Jesus  cried 
with  a  loud  voice,  saying:  Eli,,  Eli,  lamma  sabacthani?  That 
is.  My  God,  my  God,  why  hast  thou  forsaken  me?'  [Luke 
23.46]:  'And  Jesus,  crying  with  a  loud  voice,  said:  Father, 
into  thy  hands  I  commend  my  spirit.  And  saying  this,  he  gave 
up  the  ghost.'  Acts  [7.58,59]:  'And  they  stoned  Stephen 
Invoking  and  saying:  Lord,  lay  not  this  sin  to  their  charge. 
And  when  he  had  said  this,  he  fell  asleep/ 

RULE    SIXTY-SIX 

That  we  must  not  fail  those  who  fight  in  behalf  of  religion. 

Cap.  1 

John  [16.31,32]:  'Jesus  answered  them:  Do  you  now  be- 
lieve? Behold,  the  hour  cometh  and  it  is  now  come  that  you 
shall  be  scattered  every  man  to  his  own,  and  shall  leave  me 
alone.5  2  Tim.  [1.15-18]:  Thou  knowest  this,  that  all  they 
who  are  in  Asia,  are  turned  away  from  me,  of  whom  are 
Phigellus  and  Hermogenes.  The  Lord  give  mercy  to  the 
house  of  Onesiphorus,  because  he  hath  often  refreshed  me 
and  hath  not  been  ashamed  of  my  chain;  but  when  he  was 
come  to  Rome,  he  carefully  sought  me  and  found  me.  The 
Lord  grant  unto  him  to  find  mercy  of  the  Lord  in  that  day; 
and  in  how  many  things  he  ministered  unto  me  in  Ephesus, 
thou  very  well  knowest.'  2  Tim.  [4.16]:  'At  my  first  answer 
no  man  stood  with  me,  but  all  forsook  me;  may  it  not  be 
laid  to  their  charge.' 

That  we  must  pray  for  those  who  are  tried  by  temptation. 


154  SAINT  BASIL 

Cap.  2 

Luke  [22.31,32]:  'Simon,  Simon,  behold  Satan  hath  de- 
sired to  have  you,  that  he  may  sift  you  as  wheat;  but  I  have 
prayed  for  thee,  that  thy  faith  fail  not.'  Acts  [12.5]:  *  Peter 
therefore  was  kept  in  prison.  But  prayer  was  made  without 
ceasing  by  the  church  unto  God  for  him/ 

RULE   SIXTY-SEVEN 

That  to  grieve  for  them  that  sleep  ill  befits  those  who  have 
the  assurance  of  the  resurrection  from  the  dead. 

Cap.  1 

Luke  [23.27-28] :  'And  there  followed  him  a  great  multi- 
tude of  people  and  of  women,  who  bewailed  and  lamented 
him.  But  turning,  he  said  to  them:  Daughters  of  Jerusalem, 
weep  not  over  me.'  1  Thess.  [4.12,13] :  'And  we  will  not  have 
you  ignorant,  brethren,  concerning  them  that  are  asleep,  that 
you  be  not  sorrowful  even  as  others  who  have  no  hope.  For 
if  we  believe  that  Jesus  died,  and  rose  again;  even  so  them 
who  have  slept  through  Jesus,  will  God  bring  with  him.' 

RULE   SIXTY-EIGHT 

That  we  should  not  expect  the  needs  peculiar  to  this  life  to 
continue  after  the  resurrection;  but  we  should  realize  that  life 
in  the  next  world  is  angelic  and  free  from  want. 

Cap.  1 

Luke  [20.34-36]:  'Jesus  answered  and  said  to  them:  The 
children  of  this  world  marry  and  are  given  in  marriage:  but 
they  that  shall  be  accounted  worthy  of  that  world  and  of  the 


THE    MORALS  155 

resurrection  from  the  dead  shall  neither  be  married  nor  take 
wives.  Neither  can  they  die  any  more;  for  they  are  equal  to 
the  angels  and  are  the  children  of  God,  being  children  of  the 
resurrection.'  /  Cor.  [15.35-38]:  'But  some  man  will  say: 
How  do  the  dead  rise  again?  or  with  what  manner  of  body 
shall  they  come?  Senseless  man,  that  which  thou  so  west  is  not 
quickened  except  it  die  first.  And  that  which  thou  sowest, 
thou  sowest  not  the  body  that  shall  be;  but  bare  grain,  as  of 
wheat,  or  of  some  of  the  rest.  But  God  giveth  it  a  body  as 
he  will' ;  and  shortly  after  [42-44] :  'So  also  is  the  resurrection 
of  the  dead.  It  is  sown  in  corruption,  it  shall  rise  in  incor- 
ruption.  It  is  sown  in  dishonour,  it  shall  rise  in  glory.  It  is 
sown  in  weakness,  it  shall  rise  in  power.  It  is  sown  a  natural 
body,  it  shall  rise  a  spiritual  body.' 

That  we  must  not  expect  the  coming  of  th^  Lord  to  be 
in  a  certain  place  or  in  a  manner  according  to  the  flesh,  but 
suddenly  throughout  the  whole  world  in  the  glory  of  the 
Father. 

Cap.  2 

Matthew  [24.23,24]:  'Then  if  any  man  shall  say  to  you: 
Lo!  here  is  Christ,  or  there,  do  not  believe  him;  for  there 
shall  arise  false  Christs  and  false  prophets  and  shall  show 
great  signs  and  wonders,  insomuch  as  to  deceive  (if  possible) 
even  the  elect.5  Mark  [13.23-26]:  Take  you  heed,  therefore; 
behold  I  have  foretold  you  all  things.  But  in  those  days  after 
that  tribulation,  the  sun  shall  be  darkened  and  the  moon  shall 
not  give  her  light.  And  the  stars  of  heaven  shall  be  falling 
down  and  the  powers  that  are  in  heaven  shall  be  moved.  And 
then  shall  they  see  the  Son  of  man  coming  in  the  clouds 
with  great  power  and  glory/  1  Thess.  [4.14,15] :  Tor  this  we 
say  unto  you  in  the  word  of  the  Lord,  that  we  who  are  alive, 


156  SAINT  BASIL 

who  remain  unto  the  coming  of  the  Lord,  shall  not  prevent 
them  who  have  slept.  For  the  Lord  himself  shall  come  down 
from  heaven  with  commandment  and  with  the  voice  of  an 
archangel  and  with  the  trumpet  of  God;  and  the  dead  who 

are  in  Christ,  shall  rise  first/ 

RULE    SIXTY-NINE 

A  list  of  acts  which  are  forbidden  and  have  a  threat  at- 
tached to  them. 

Cap.  1 

Matthew  [15.19,20]:  Tor  from  the  heart  come  forth  evil 
thoughts,  murders,  adulteries,  fornications,  thefts,  false  testi- 
monies, blasphemies.  These  are  the  things  that  defile  a  man.' 
[25.41-43]:  'Depart  from  me,  you  cursed,  into  everlasting 
firi|  which  was  prepared  for  the  devil  and  his  angels.  For  I  was 
hongry  and  you  gave  me  not  to  eat;  I  was  thirsty  and  you 
gave  me  not  to  drink;  I  was  a  stranger,  and  you  took  me  not 
in;  naked,  and  you  covered  me  not;  sick  and  in  prison,  and 
you  did  not  visit  me.5  Luke  [6.24-26] :  'Woe  to  you  that  are 
rich;  for  you  have  your  consolation.  Woe  to  you  that  are 
filled;  for  you  shall  hunger.  Woe  to  you  that  laugh;  for  you 
shall  mourn  and  weep.  Woe  to  you  when  all  men  shall  bless 
you.5  [21.34] :  'And  take  heed  to  yourselves,  lest  perhaps  your 
hearts  be  overcharged  with  surfeiting  and  drunkenness,  and 
the  cares  of  this  life  and  that  day  come  upon  you  suddenly.* 
Rom.  [1.28-30] :  'And  as  they  liked  not  to  have  God  in  their 
knowledge,  God  delivered  them  up  to  a  reprobate  sense,  to 
do  those  things  which  are  not  convenient;  being  filled  with 
all  iniquity,  fornication,  avarice,  wickedness,'  etc.  [13.9]: 
Tor:  Thou  shalt  not  commit  adultery:  Thou  shalt  not  kill: 
Thou  shalt  not  steal:  Thou  shalt  not  covet:  and  if  there  be 


THE    MORALS  157 

any  other  commandment,'  etc.  1  Cor.  [6.9,10]:  'Do  not  err: 
neither  fornicators,  nor  idolators,  nor  adulterers,  nor  effemin- 
ate, nor  Hers  with  mankind.,  nor  covetous,  nor  drunkards,  nor 
railers,  nor  extortioners,  shall  possess  the  kingdom  of  God/ 
2  Cor.  [12.20]:  'Lest  perhaps  contention,  envyings,  ani- 
mosities, dissensions,  detractions,  whisperings,  swellings,  sedi- 
tions, be  among  you.'  Gal,  [5.19-21] :  'Now  the  works  of  the 
flesh  are  manifest,  which  are  adultery,  fornication,  unclean- 
ness,  luxury,  idolatry,  witchcrafts,  enmities,  contention,  emu- 
lations, wraths,  quarrels,  dissensions,  sects,  envies,  murders,, 
drunkenness,  revellings,  and  such  like.  Of  the  which  I  fore- 
tell you,  as  I  have  foretold,  that  they  who  do  such  things 
shall  not  obtain  the  kingdom  of  God.'  Gal.  [5.26]:  'Let  us 
not  be  made  desirous  of  vain  glory,  provoking  one  another, 
envying  one  another.'  Eph.  [4.31]:  'Let  all  bitterness  and 
anger,  and  indignation,  and  clamour,  and  blasphemy,  be  put 
away  from  you,  with  all  malice.'  [5.3,4]:  'But  fornication 
and  all  uncleanness,  or  covetousness,  let  it  not  so  much  as  be 
named  among  you,  as  becometh  saints;  or  obscenity,  or  fool- 
ish talking,  or  scurrility,  which  is  to  no  purpose.3  Col. 
[3,5,6,8,9] :  'Mortify,  therefore,  your  members  which  are 
upon  the  earth;  fornication,  uncleanness,  lust,  evil  concu- 
piscence, and  covetousness,  which  is  the  service  of  idols. 
For  which  things  the  wrath  of  God  cometh  upon  the  chil- 
dren of  unbelief.  But  now  put  you  also  all  away:  anger,  in- 
dignation, malice,  blasphemy,  filthy  speech  out  of  your 
mouth.  Lie  not  to  one  another.'  1  Tim.  [1.9-11]:  'But  for 
the  unjust  and  disobedient,  for  the  ungodly,  and  for 
sinners,  for  the  wicked  and  defiled,  for  murderers  of 
fathers,  and  murderers  of  mothers,  for  manslayers,  for  for- 
nicators, for  them  who  defile  themselves  with  mankind, 
for  men-stealers,  for  liars,  for  perjured  persons,  and  whatever 
other  thing  is  contrary  to  sound  doctrine,  which  is  according 


158  SAINT  BASIL 

to  the  gospel  of  the  glory  of  the  blessed  God,  which  hath 
been  committed  to  my  trust.'  /  Tim.  [4.1-3J :  'In  the  last  times 
some  shall  depart  from  the  faith,  giving  heed  to  spirits  of  error 
and  doctrines  of  devils,  speaking  lies  in  hypocrisy,  and  having 
their  conscience  seared,  forbidding  to  marry,  to  abstain  from 
meats  which  God  hath  created  to  be  received  with  thanks- 
giving by  the  faithful,  and  by  them  that  have  known  the 
truth.'  /  Tim.  [6.3-5] :  'If  any  man  teach  otherwise,  and  con- 
sent not  to  the  sound  words  of  our  Lord  Jesus  Christ  and  to 
that  doctrine  which  is  according  to  godliness,  he  is  proud, 
knowing  nothing,  but  sick  about  questions  and  strifes  of 
words;  from  which  arise  envy,  contention,  blasphemies,  evil 
suspicions,  conflicts  of  men  corrupted  in  mind,  and  who  are 
destitute  of  the  truth,  supposing  gain  to  be  godliness.  Fly 
such  as  these.'  2  Tim.  [3.1-5]:  'In  the  last  days  shall  come 
dangerous  times.  For  men  shall  be  lovers  of  themselves,, 
covetous,  haughty,  proud,  blasphemers,  disobedient  to  par- 
ents, ungrateful,  wicked,  without  affection,  without  peace, 
slanderers,  incontinent,  unmerciful,  without  kindness,  traitors, 
stubborn,  puffed  up,  and  lovers  of  pleasures  more  than  of 
God;  having  an  appearance  indeed  of  godliness,  by  denying 
the  power  thereof.  Now  these  avoid.5  Tit.  [3.3] :  Tor  we  our- 
selves also  were  some  time  unwise,  incredulous,  erring,  slaves 
to  divers  desires  and  pleasures,  living  in  malice  and  envy,  hate- 
ful and  hating  one  another.' 

A  list  of  acts  that  are  approved  and  carry  with  them  certain 
promise  of  blessing. 

Cap.  2 

Matthew  [5.3-12] :  'Blessed  are  the  poor  in  spirit,  for  theirs 
is  the  kingdom  of  heaven.  Blessed  are  they  that  mourn,  for 


THE    MORALS  159 

they  shall  be  comforted.  Blessed  are  the  meek,  for  they  shall 
possess  the  land.  Blessed  are  they  that  hunger  and  thirst  after 
justice,  for  they  shall  have  their  fill.  Blessed  are  the  merciful, 
for  they  shall  obtain  mercy.  Blessed  are  the  clean  of  heart, 
for  they  shall  see  God.  Blessed  are  the  peacemakers,  for  they 
shall  be  called  the  children  of  God.  Blessed  are  they  that  suffer 
persecution  for  justice'  sake,  for  theirs  is  the  kingdom  of 
heaven.  Blessed  are  ye,  when  they  shall  revile  you  and  perse- 
cute you  and  speak  all  that  is  evil  against  you  untruly  for 
my  sake.  Be  glad  and  rejoice,  for  your  reward  is  great  in 
heaven.3  Matthew  [25.34-36]:  £Come,  ye  blessed  of  my 
Father,  possess  you  the  kingdom  prepared  for  you  from  the 
foundation  of  the  world.  For  I  was  hungry,  and  you  gave 
me  to  eat;  I  was  thirsty,  and  you  gave  me  to  drink;  I  was  a 
stranger,  and  you  took  me  in ;  naked  and  you  covered  me ;  sick 
and  you  visited  me;  I  was  in  prison,  and  you  came  to  me.5 
Rom.  [12.7-21] :  'Or  ministry  in  ministering;  or  he  that  teach- 
eth,  in  doctrine;  he  that  exhorteth,  in  exhorting;  he  that 
giveth,  with  simplicity;  he  that  ruleth,  with  carefulness;  he 
that  showeth  mercy,  with  cheerfulness.  Let  love  be  without 
dissimulation,  hating  that  which  is  evil,  cleaving  to  that  which 
is  good.  Loving  one  another  with  the  charity  of  brotherhood, 
with  honour  preventing  one  another.  In  carefulness,  not  sloth- 
ful. In  spirit  fervent.  Serving  the  Lord,  Rejoicing  in  hope. 
Patient  in  tribulation.  Instant  in  prayer.  Communicating  to 
the  necessities  of  the  saints.  Pursuing  hospitality.  Bless  them 
that  persecute  you;  bless  and  curse  not.  Rejoice  with  them  that 
rejoice;  weep  with  them  that  weep.  Being  of  one  mind  one 
towards  another.  Not  minding  high  things  but  consenting  to 
the  humble.  Be  not  wise  in  your  own  conceits.  To  no  man 
rendering  evil  for  evil.  Providing  good  things  in  the  sight  of 
all  men.  If  it  be  possible,  as  much  as  is  in  you,  have  peace  with 
all  men.  Revenge  not  yourselves,  my  dearly  beloved;  but  give 


160  SAINT  BASIL 

place  unto  wrath,  for  it  is  written:  Revenge  is  mine,  I  will 
repay,  saith  the  Lord.  But  if  thy  enemy  is  hungry,  give  him 
to  eat;  if  he  thirst,  give  him  to  drink.  Be  not  overcome  by 
evil,  but  overcome  evil  by  good/  2  Cor.  [6.3-10]:  'Giving 
no  offence  to  any  man,  that  our  ministry  be  not  blamed;  but 
in  all  things  let  us  exhibit  ourselves  as  the  ministers  of  God, 
in  much  patience,  in  tribulations,  in  necessities,  in  distresses, 
in  stripes,  in  prisons,  in  seditions,  in  labours,  in  watchings,  in 
fastings,  in  chastity,  in  knowledge,  in  longsuffering,  in  sweet- 
ness, in  the  Holy  Ghost,  in  charity  unfeigned,  in  the  word  of 
truth,  in  the  power  of  God;  by  the  armour  of  justice  on  the 
right  hand  and  on  the  left;  by  honour  and  dishonour,  by  evil 
report  and  good  report;  as  deceivers,  and  yet  true;  as  un- 
known, and  yet  known;  as  dying,  and  behold  we  live;  as 
chastised  and  not  killed;  as  sorrowful,  yet  always  rejoicing; 
as  needy,  yet  enrichiag  many ;  as  having  nothing  and  possess- 
ing all  things.'  2  Cor.  [13.11] :  Tor  the  rest,  brethren,  rejoice, 
be  perfect,  take  exhortation;  be  of  one  mind,  have  peace.' 
Gal.  [5.22] :  'But  the  fruit  of  the  Spirit  is  charity,  joy,  peace, 
patience,  benignity,  goodness,  faith,  mildness,  continency, 
chastity.5  Eph.  [4.1-4]:  'I  therefore,  a  prisoner  in  the  Lord, 
beseech  you  that  you  walk  worthy  of  the  vocation  in  which 
you  are  called,  with  all  humility  and  mildness,  with  patience 
supporting  one  another  in  charity;  careful  to  keep  the  unity 
of  the  Spirit  in  the  bond  of  peace.  One  body  and  one  Spirit; 
as  you  are  called  in  one  hope  of  your  calling.'  Eph.  [4.32]: 
'And  be  ye  kind  to  one  another;  merciful,  forgiving  one 
another,  even  as  God  hath  forgiven  you  in  Christ.'  [5.1,2]: 
'Be  ye  therefore  followers  of  God,  as  most  dear  children;  and 
walk  in  love  as  Christ  also  hath  loved  us,  and  hath  delivered 
himself  for  us,  an  oblation  and  a  sacrifice  to  God  for  an  odour 
of  sweetness.'  Phil.  [2.1-3]:  clf  there  be  therefore  any  conso- 
lation in  Christ,  if  any  comfort  of  charity,  if  any  society  of  the 


THE   MORALS  161 

spirit,  if  any  bowels  of  commiseration,  fulfill  ye  my  joy,  that 
you  be  of  one  mind,  having  the  same  charity,  being  of  one 
accord,  agreeing  in  sentiment.  Let  nothing  be  done  through 
contention,  neither  by  vain  glory.'  Phil.  [4.8,9] :  Tor  the  rest, 
brethren,  whatsoever  things  are  true,  whatsoever  modest,, 
whatsoever  just,  whatsoever  holy,  whatsoever  lovely,  whatso- 
ever of  good  fame,  if  there  be  any  virtue,  and  if  there  be  any 
praise,  think  on  these  things.  The  things  which  you  have 
both  learned  and  received  and  heard  and  seen  in  me,  these 
do  ye.'  Col.  [3.1-3]:  'Therefore  if  you  be  risen  with  Christ, 
seek  the  things  that  are  above;  where  Christ  is  sitting  at  the 
right  hand  of  God.  Mind  the  things  that  are  above,  not  the 
things  that  are  upon  the  earth.  For  you  are  dead,  and  your 
life  is  hid  with  Christ  in  God.'  [12] :  Tut  ye  one  therefore,  as 
the  elect  of  God,  holy  and  beloved,  the  bowels  of  mercy,  be- 
nignity, humility,  mildness,  patience.5  1  Thess.  [5.14-22]: 
'Rebuke  the  unquiet,  comfort  the  timorous,  support  the  weak, 
be  patient  toward  all  men.  See  that  none  renders  evil  for 
evil  to  any  man,  but  ever  follow  that  which  is  good  towards 
each  other  and  towards  all  men.  Always  rejoice.  Pray  with- 
out ceasing.  In  all  things  give  thanks;  for  this  is  the  will  of 
God  in  Christ  Jesus  concerning  you  all.  Extinguish  not  the 
spirit.  Despise  not  prophecies.  But  prove  all  things;  hold  fast 
that  which  is  good.  From  all  appearance  of  evil  refrain  your- 
selves.' Tit.  [2.2-5] :  'That  the  aged  men  be  sober,  chaste,  pru- 
dent, sound  in  faith,  in  love,  in  patience.  The  aged  women,  in 
like  manner,  in  holy  attire,  not  false  accusers,  not  given  to 
much  wine,  teaching  well;  that  they  may  teach  the  young 
women  to  be  wise,  to  love  their  husbands,  to  love  their  chil- 
dren, to  be  discreet,  chaste,  gentle,  having  a  care  of  the  house, 
obedient  to  their  husbands,  that  the  word  of  God  be  not 
blasphemed.'  Tit.  [3.1,2]:  'Admonish  them  to  be  subject  to 
princes  and  powers,  to  obey  at  a  word,  to  be  ready  to  every 


162  SAINT  BASIL 

good  work,  to  speak  evil  of  no  man,  not  to  be  litigious,  but 
gentle;  showing  all  mildness  toward  all  men.'  Heb.  [13.1-5] : 
'Let  the  charity  of  the  brotherhood  abide  in  you,  and  hospi- 
tality do  not  forget;  for  by  this  some,  being  not  aware  of  it, 
have  entertained  angels.  Remember  them  that  are  in  bands, 
as  if  you  were  bound  with  them;  and  them  that  labour,  as 
being  yourselves  also  in  the  body.  Marriage  honourable  in  all, 
and  the  bed  undefiled.  For  fornicators  and  adulterers  God 
will  judge.  Let  your  manners  be  without  covetousness,  con- 
tented with  such  things  as  you  have.' 

RULE  SEVENTY 

They  who  are  entrusted  with  the  preaching  of  the  Gospel 
ought,  after  prayer  and  supplication,  to  appoint  as  deacons 
or  priests  blameless  men  whose  past  life  has  been  investigated 
and  found  worthy. 

Cap.  1 

Matthew  [9.37,38]:  Then  he  saith  to  his  disciples:  The 
harvest  indeed  is  great,  but  the  labourers  are  few.  Pray  ye 
therefore  the  Lord  of  the  harvest,  that  he  send  forth  labourers 
into  his  harvest.'  Luke  [6,13-16]:  'And  when  day  was  come, 
he  called  unto  him  his  disciples;  and  he  chose  twelve  of  them 
(whom  also  he  named  apostles) :  Simon,  whom  he  surnamed 
Peter,  ai}d  Andrew,  his  brother,  James  and  John,  Philip  and 
Bartholomew,  Matthew  and  Thomas,  James  the  son  of  Al- 
pheus,  and  Simon  who  is  called  Zelotes  and  Jude  the  brother 
of  James,  and  Judas  Iscariot,  who  was  the  traitor.'  Luke 
[10.1,2]:  'And  after  these  things  the  Lord  appointed  also 
other  seventy-two;  and  he  sent  them  two  and  two  before  his 
face  into  every  city  and  place  whither  he  himself,  was  to  come. 
And  he  said  to  them:  The  harvest  indeed  is  great  but  the 


THE    MORALS  163 

labourers  are  few.  Pray  ye  therefore  the  Lord  of  the  harvest, 
that  he  send  labourers  into  his  harvest.'  Acts  [1.1,2]:  The 
former  treatise  I  made,  O  Theophilus,  of  all  things  which 
Jesus  began  to  do  and  to  teach,  until  the  day  on  which  giv- 
ing commandments  by  the  Holy  Ghost  to  the  apostles  whom 
he  had  chosen,  he  was  taken  up.5  Acts  [1.23-26:]  'And  they 
appointed  two,  Joseph,  called  Barsabas,  who  was  surnarned 
Justus,  and  Matthias.  And  praying  they  said:  Thou,  Lord, 
who  knowest  the  hearts  of  all  men,  show  whether  of  these 
two  thou  hast  chosen  to  take  the  place  of  this  ministry  and 
apostleship  from  which  Judas  hath  by  transgression  fallen, 
that  he  might  go  to  his  own  place.  And  they  gave  them  lots 
and  the  lot  fell  upon  Matthias,  and  he  was  numbered  with 
the  eleven  apostles.'  1  Tim.  [3.1-10]:  'If  a  man  desire  the 
office  of  a  bishop,  he  desireth  a  good  work.  It  behoveth  there- 
fore a  bishop  to  be  blameless,  the  husband  of  one  wife,  sober, 
prudent,  of  good  behaviour,  given  to  hospitality,  a  teacher, 
not  given  to  wine,  no  striker,  not  greedy  of  filthy  lucre  but 
equitable,  not  quarrelsome,  not  covetous,  but  one  that  ruleth 
well  his  own  house,  having  his  children  in  subjection  with  all 
gravity.  (But  if  a  man  know  not  how  to  rule  his  own  house, 
how  shall  he  take  care  of  the  church  of  God?)  Not  a  neo- 
phyte, lest  being  puffed  up  with  pride,  he  fall  into  the  judg- 
ment and  snare  of  the  devil.  Moreover,  he  must  have  a  good 
testimony  of  them  who  are  without,  lest  he  fall  into  reproach 
and  the  snare  of  the  devil.  Deacons  in  like  manner  chaste,  not 
double-tongued,  not  given  to  much  wine,  not  greedy  of  filthy 
lucre;  holding  the  mystery  of  faith  in  a  pure  conscience.  And 
let  these  also  first  be  proved ;  and  so  let  them  minister,  having 
no  crime.'  Tit.  [1.5-9]:  Tor  this  cause  I  left  thee  in  Crete, 
that  thou  shouldst  set  in  order  the  things  that  are  wanting 
and  shouldst  ordain  priests  in  every  city,  as  I  also  appointed 
thee;  if  any  be  without  crime,  the  husband  of  one  wife. 


164  SAINT  BASIL 

having  faithful  children,  not  accused  of  riot,  or  unruly.  For 
a  bishop  must  be  without  crime,  as  the  steward  of  God:  not 
proud,  not  subject  to  anger,  not  given  to  wine,  no  striker, 
not  greedy  of  filthy  lucre,  but  given  to  hospitality,  gentle, 
sober,  just,  holy,  continent:  embracing  that  faithful  word 
which  is  according  to  doctrine  that  he  may  be  able  to  exhort 
in  sound  doctrine  and  to  convince  the  gainsayers.' 

That  we  should  not  be  careless  with  regard  to  ordinations 
and  that  they  should  not  be  held  without  careful  deliberation ; 
for  that  which  has  not  been  put  to  the  test  involves  risk;  also, 
that  it  is  necessary  to  expose  one  who  is  detected  in  any  mis- 
demeanor so  that  he  who  has  discovered  this  may  not  be 
an  accomplice  to  the  sin  and  that  others  may  not  be  scan- 
dalized but  may  rather  learn  to  fear. 

Cap.  2 

1  Tim,  [5.22]:  'Impose  not  hands  lightly  upon  any  man, 
neither  be  partaker  of  other  men's  sins.'  1  Tim.  [5.19,20]: 
'Against  a  priest  receive  not  an  accusation  but  under  two  or 
three  witnesses.  Then  that  sin  reprove  before  all,  that  the  rest 
also  may  have  fear.' 

That  he  who  has  been  chosen  should  not  of  his  own  accord 
undertake  the  preaching  of  the  Gospel,  but  wait  for  the  time 
acceptable  to  God  and  begin  his  preaching  when  he  has  been 
assigned  this  duty;  that,  furthermore,  he  should  preach  to 
those  to  whom  he  has  been  sent. 

Cap.  3 

Matthew  [10.5,6]:  'These  twelve  Jesus  sent,  commanding 
them,  saying:  Go  yet  not  into  the  way  of  the  Gentiles  and 


THE   MORALS  165 

into  the  city  of  the  Samaritans  enter  ye  not;  but  go  ye  rather 
to  the  lost  sheep  of  the  house  of  Israel.'  Matthew  [15.22-24] : 
'And  behold  a  woman  of  Canaan  who  came  out  of  those 
coasts,  crying  out,  said  to  him:  Have  mercy  on  me,  O  Lord, 
thou  son  of  David;  my  daughter  is  grievously  troubled  by  a 
devil.  Who  answered  her  not  a  word.  And  his  disciples  came 
and  besought  him,  saying :  Send  her  away  for  she  crieth  after 
us;  and  he  answering,  said:  I  was  not  sent  but  to  the  sheep 
that  are  lost  of  the  house  of  Israel.'  John  [8.42] :  Tor  from 
God  I  proceeded  and  came;  for  1  came  not  of  myself  but  he 
sent  me.'  Acts  [11.19]:  'Now  they  who  had  been  dispersed 
by  the  persecution  that  arose  on  occasion  of  Stephen,  went 
about  as  far  as  Phoenice  and  Cyprus  and  Antioch,  speaking 
the  word  to  none,  but  to  the  Jews  only.'  Rom.  [1.1] :  'Paul,  a 
servant  of  Jesus  Christ,  called  to  be  an  apostle,  separated 
unto  the  gospel  of  God.'  Rom.  [10.14,15] :  'And  how  shall  they 
hear  without  a  preacher?  And  how  shall  they  preach  unless 
they  be  sent.'  /  Tim.  [1.1]:  'Paul,  an  apostle  of  Jesus  Christ, 
according  to  the  commandment  of  God  our  Saviour,  and  of 
Christ  Jesus  our  hope.'3 

That  he  who  has  been  called  to  the  preaching  of  the  Gospel 
should  obey  instantly  and  without  delay. 

Cap.  4 

Luke  [9.59-60]:  'But  he  said  to  another:  Follow  me.  And 
he  said:  Lord,  suffer  me  first  to  go  out  and  to  bury  my 
father.  And  the  Lord  said  to  him:  Let  the  dead  bury  their 
dead;  but  go  thou  and  preach  the  kingdom  of  God.'  Gal. 
[1.15-17]:  'But  when  it  pleased  God  who  separated  me  from 
my  mother's  womb  and  called  me  by  his  grace  to  reveal  his 
Son  in  me  that  I  might  preach  him  among  the  Gentiles, 


166  SAINT  BASIL 

immediately  I  condescended  not  to  flesh  and  blood,  neither 
went  I  to  Jerusalem  to  the  apostles  who  were  before  me ;  but 
I  went  to  Arabia  and  again  I  returned  to  Damascus.' 

That  heterodoxy  is  forbidden. 

Cap.  5 

John  [10.1,2]:  'Amen,  amen  I  say  to  you:  He  that  enter- 
eth  not  by  the  door  into  the  sheepfold  but  climbeth  up  another 
way,  the  same  is  a  thief  and  a  robber.  But  he  that  entereth 
in  by  the  door  is  the  shepherd  of  the  sheep3 ;  and  a  little  further 
on  [7,8] :  'I  am  the  door  of  the  sheep.  All  others  as  many  as 
have  come  are  thieves  and  robbers;  and  the  sheep  heard  them 
not.'  Gal.  [1.8,9]:  'But  though  we  or  an  angel  from  heaven 
preach  a  gospel  to  you  besides  that  which  we  have  preached 
to  you,  let  him  be  anathema.  As  we  said  before,  so  now  I 
say  again:  If  anyone  preach  to  you  a  gospel,  besides  that 
which  you  have  received,  let  him  be  anathema.'  1  Tim. 
[6.3,4]:  'If  any  man  teach  otherwise  and  consent  not  to  the 
sound  words  of  our  Lord  Jesus  Christ  and  to  that  doctrine 
which  is  according  to  godliness,  he  is  proud,  knowing  nothing/ 
etc. 

That  the  faithful  should  be  instructed  in  all  the  precepts  of 
the  Lord  in  the  Gospel  and  also  those  transmitted  to  us 
through  the  Apostles  as  well  as  all  that  are  to  be  inferred 
therefrom. 

Cap.  6 

Matthew  [28.19,20] :  'Going  teach  ye  all  nations,  baptizing 
them  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost;  teaching  them  to  observe  all  things  whatsoever 


THE    MORALS  167 

I  have  commanded  you.'  Acts  [16.4]:  'And  as  they  passed 
through  the  cities,  they  delivered  unto  them  the  decrees  for 
to  keep,  that  were  decreed  by  the  apostles  and  ancients  who 
were  at  Jerusalem.'  /  Tim.  [6.2]:  These  things  teach  and 
exhort.5  Tit.  [2.1]:  'But  speak  thou  the  things  that  become 
sound  doctrine.' 

That,  if  he  who  has  been  appointed  to  preach  the  doctrine 
of  the  Lord  keep  silence  respecting  anything  which  is  neces- 
sary in  order  to  please  God,  he  is  guilty  of  the  blood  of  those 
who  are  thus  endangered,  whether  by  reason  of  their  doing 
what  is  forbidden  or  of  omitting  the  good  they  are  obliged 
to  do. 

Cap.  7 

Luke  [11.52]:  'Woe  to  you,  lawyers,  for  you  have  taken 
away  the  key  of  knowledge;  you  yourselves  have  not  entered 
in,  and  those  that  were  entering  in,  you  hindered.3  Acts. 
[18.5,6]:  'And  when  Silas  and  Timothy  were  come  from 
Macedonia,  Paul  was  earnest  in  preaching,  testifying  to  the 
Jews,  that  Jesus  is  the  Christ.  But  they  gainsaying  and  blas- 
pheming, he  shook  his  garments  and  said  to  them:  Your 
blood  be  upon  your  own  heads.  I  am  clean;  from  hence- 
forth I  will  go  unto  the  Gentiles.'  Acts  [20.26,27] :  'Where- 
fore I  take  you  to  witness  this  day,  that  I  am  clear  from  the 
blood  of  all  men;  for  I  have  not  spared  to  declare  unto  you 
all  the  counsel  of  God.' 

That,  when  there  is  question  of  something  not  expressly 
commanded  in  the  Scripture,  each  should  be  exhorted  to 
follow  the  better  course. 


168  SAINT  BASIL 

Cap.  8 

Matthew  [19.12]:  'There  are  eunuchs  who  were  born  so 
from  their  mother's  womb;  and  there  are  eunuchs  who  were 
made  so  by  men;  and  there  are  eunuchs  who  have  made  them- 
selves eunuchs  for  the  kingdom  of  heaven.  He  that  can  take, 
let  him  take  it.*  1  Cor.  [7.25-27]:  'Now  concerning  virgins, 
I  have  no  commandment  of  the  Lord;  but  I  give  counsel, 
as  having  obtained  mercy  of  the  Lord  to  be  faithful.  I  think, 
therefore,  that  this  is  good  for  the  present  necessity,  that  it  is 
good  for  a  man  so  to  be.  Art  thou  bound  to  a  wife?  Seek  not 
to  be  loosed.  Art  thou  loosed  from  a  wife?  Seek  not  a  wife,5 
etc. 

That  no  one  is  permitted  to  force  others  to  do  what  he 
himself  has  not  succeeded  in  accomplishing. 

Cap.  9 

Luke  [11.46]:  'Woe  to  you  lawyers  also,  because  you  load 
men  with  burdens  which  they  cannot  bear,  and  you  your- 
selves touch  not  the  packs  with  one  of  your  fingers.' 

That  he  who  is  a  preacher  of  the  Word  should  be  proposed 
to  the  rest  as  a  model  of  every  virtue  by  first  practicing  what 
he  teaches. 

Cap.  10 

Matthew  [11.28,29] :  'Come  to  me,  all  you  that  labour  and 
are  burdened,  and  I  will  refresh  you.  Take  up  my  yoke  upon 
you  and  learn  of  me  because  I  am  meek  and  humble  of  heart.9 
John  [13.12-15]:  Then  after  he  had  washed  the  feet  of  his 
disciples,  and  taken  his  garments,  being  set  down  again,  he 
said  to  them:  Know  you  what  I  have  done  to  you?  You  call 


THE    MORALS  169 

me  Master  and  Lord;  and  you  say  well,  for  so  I  am.  If  then 
I  being  your  Lord  and  Master  have  washed  your  feet;  you 
also  ought  to  wash  one  another's  feet.  For  I  have  given  you 
an  example,  that  as  I  have  done  to  you,  so  you  do  also  to 
one  another.9  Acts  [20.35] :  'I  have  showed  you  all  things, 
how  that  so  labouring  you  ought  to  support  the  weak/  /  Cor. 
[11.1]:  'Be  ye  followers  of  me,  as  I  also  am  of  Christ.5  1  Tim. 
[4.12]:  'Let  no  man  despise  thy  youth;  but  be  thou  an  ex- 
ample of  the  faithful  in  word,  in  conversation,5  etc. 

That  he  who  is  a  preacher  of  the  Word  should  not  feel 
secure  in  his  own  righteousness,  but  should  realize  that  the 
moral  improvement  of  the  faithful  is  the  specific  and  pre- 
eminent function  of  the  office  committed  to  him. 

Cap.  11 

Matthew  [5.13] :  'You  are  the  salt  of  the  earth.  But  if  the 
salt  lose  its  savor,  wherewith  shall  it  be  salted?  It  is  good  for 
nothing  any  more  but  to  be  cast  out  and  to  be  trodden  on 
by  men.5  John  [6.37-40]:  'All  that  the  Father  giveth  to  me 
shall  come  to  me;  and  him  that  cometh  to  me,  I  will  not  cast 
out.  Because  I  came  down  from  heaven  not  to  do  my  own 
will  but  the  will  of  him  that  sent  me,  the  Father.  Now  this 
is  the  will  of  him  who  sent  me :  that  every  one  who  seeth  the 
Son  and  believeth  in  him,  may  have  life  everlasting.'  1  Thess. 
[2.19,20]:  'For  what  is  our  hope,  or  joy,  or  crown  of  glory? 
Are  not  you  in  the  presence  of  our  Lord  Jesus  Christ  at  his 
coming?  For  you  are  our  glory  and  joy.* 

That  the  preacher  of  the  Word  should  visit  all  the  towns 
and  cities  in  his  charge. 


170  SAINT  BASIL 

Cap.  12 

Matthew  [4.23] :  'And  Jesus  went  about  all  Galilee  teach- 
ing in  the  synagogues  and  preaching  the  gospel  of  the  king- 
dom, and  healing  all  manner  of  sickness  and  every  infirmity/ 
Luke  [8.1]:  'And  he  travelled  through  the  cities  and  towns 
preaching  the  kingdom  of  God  and  evangelizing;  and  the 
twelve  with  him.' 

That  all  should  be  summoned  to  the  hearing  of  the  Gos- 
pel, that  the  Word  must  be  preached  with  all  candor,  that  the 
truth  must  be  upheld  even  at  the  cost  of  opposition  and  per- 
secution of  whatever  sort,  unto  death. 

Cap.  13 

Matthew  [10.27,28]:  'That  which  I  tell  you  in  the  dark, 
speak  ye  in  the  light:  and  that  which  you  hear  in  the  ear, 
preach  ye  upon  the  housetops.  And  fear  ye  not  them  that  kill 
the  body  and  are  not  able  to  kill  the  soul.'  Matthew  [22.8,9]  : 
'The  marriage  indeed  is  ready,  but  they  that  were  invited 
were  not  worthy.  Go  ye  therefore  into  the  highways  and  as 
many  as  you  shall  find,  call  to  the  marriage.5  John  [18.20]: 
'Jesus  answered  him:  I  have  spoken  openly  to  the  world;  I 
have  always  taught  in  the  synagogue  and  in  the  temple, 
whither  all  the  Jews  resort;  and  in  secret  I  have  spoken 
nothing.3  Acts  [5.27-29] :  'And  when  they  had  brought  them, 
they  set  them  before  the  council.  And  the  high  priest  asked 
them,  saying:  Commanding  we  commanded  you,  that  you 
should  not  teach  in  this  name;  and  behold,  you  have  filled 
Jerusalem  with  your  doctrine  and  you  have  a  mind  to  bring 
the  blood  of  this  man  upon  us.  But  Peter  and  the  apostles 
answering,  said:  We  ought  to  obey  God  rather  than  men.' 
Acts  [20.23,24] :  'Save  that  the  Holy  Ghost  in  every  city  wit- 


THE    MORALS  171 

nesseth  to  me,  saying  that  bands  and  afflictions  wait  for  me. 
But  I  fear  none  of  these  things,  neither  do  I  count  my  life 
more  precious  than  myself  so  that  I  may  consummate  my 
course  and  the  ministry  of  the  word  which  I  received  from 
the  Lord  Jesus  to  testify  the  gospel  of  the  grace  of  God,' 
1  Thess.  [2.1,2] :  Tor  yourselves  know,  brethren,  our  entrance 
in  unto  you,  that  it  was  not  in  vain ;  but  having  suffered  many 
things  before  and  been  shamefully  treated  (as  you  know)  at 
Philippi,  we  had  confidence  in  our  God  to  speak  unto  you 
the  gospel  of  God  in  much  carefulness.' 

That  we  should  pray  for  the  spiritual  advancement  of  the 
faithful  and  also  return  thanks  for  this  favor. 

Cap.  14 

John  [17.20,21]:  'And  not  for  them  only  do  I  pray,  but 
for  them  also  who  through  their  word  shall  believe  in  me;  that 
they  all  may  be  one  as  thou,  Father,  in  me  and  I  in  thee: 
that  they  also  may  be  one  in  us';  and  again  [17.24]:  'Father, 
I  will  that  where  I  am,  they  also  whom  thou  hast  given  me 
may  be  with  me.'  Luke  [10.21]:  'In  that  same  hour,  Jesus 
rejoiced  in  the  Spirit  and  said:  I  confess  to  thee,  O  Father, 
Lord  of  heaven  and  earth,  because  thou  hast  hidden  these 
things  from  the  wise  and  prudent  and  hast  revealed  them  to 
little  ones.  Yea,  Father,  for  so  it  hath  seemed  good  in  thy 
sight.'  Rom.  [1.8,9]:  'First  I  give  thanks  to  my  God  through 
Jesus  Christ  for  you  all,  because  your  faith  is  spoken  of  in  the 
whole  world.  For  God  is  my  witness  whom  I  serve  in  my  spirit 
in  the  gospel  of  his  Son,  that  without  ceasing  I  make  a  com- 
memoration of  you  always  in  my  prayers.'  Phil.  [1,8-11]:  Tor 
God  is  my  witness  how  I  long  after  you  in  the  bowels  of 
Jesus  Christ.  And  this  I  pray,  that  your  charity  may  more 


172  SAINT  BASIL 

and  more  abound  in  knowledge  and  in  all  understanding; 
that  you  may  approve  the  better  things,  that  you  may  be  sin- 
cere and  without  offence  unto  the  day  of  Christ,  filled  with 
the  fruit  of  justice,  through  Jesus  Christ,  unto  the  glory  and 
praise  of  God.' 

That  good  actions  performed  with  the  grace  of  God  ought 
to  be  made  known  also  to  others  for  His  glory. 

Cap.  15 

Luke  [9.10]:  £And  the  apostles,  when  they  were  returned, 
told  him  all  they  had  done.'  Acts  [14.26]:  'And  when  they 
were  come  and  had  assembled  the  church,  they  related  what 
great  things  God  had  done  with  them.'  Eph.  [6.21,22]:  'But 
that  you  also  may  know  the  things  that  concern  me  and  what 
I  am  doing,  Tychichus,  my  dearest  brother  and  faithful  minis- 
ter in  the  Lord,  will  make  known  to  you  all  things;  whom  I 
have  sent  to  you  for  this  same  purpose  that  you  may  know 
the  things  concerning  us.' 

That  we  must  be  solicitous  not  only  for  those  who  are 
present  but  also  for  the  absent  and  do  all  things  as  the  work 
of  edification  may  require. 

Cap.  16 

John  [10.16] :  'And  other  sheep  I  have  that  are  not  of  this 
fold;  them  also  I  must  bring  and  they  shall  hear  my  voice, 
and  there  shall  be  one  fold  and  one  shepherd.'  /  Thess. 
[3.1,2]:  Tor  which  cause,  forbearing  no  longer,  we  thought 
it  good  to  remain  at  Athens  alone;  and  we  sent  Timothy, 


THE    MORALS  173 

our  brother,  and  the  minister  of  God  in  the  gospel  of  Christ 
to  confirm  you  and  exhort  you  concerning  your  faith.' 

That  we  should  hearken  to  those  who  ask  us  to  confer  a 
benefit. 

Chap.  17 

Matthew  [9.18,19]:  'As  he  was  speaking  these  things,  be- 
hold a  certain  ruler  came  up  and  adored  him,  saying:  Lord> 
my  daughter  is  even  now  dead;  but  come,  lay  thy  hand  upon 
her  and  she  shall  live.  And  Jesus  rising  up,  followed  him.' 
Acts  [9.38,39] :  'And  forasmuch  as  Lydda  was  nigh  to  Joppe, 
the  disciples  hearing  that  Peter  was  there,  sent  unto  him  two 
men,  desiring  him  that  he  would  not  be  slack  to  come  unto 
them.  And  Peter  rising  up,  went  with  them.' 

That  they  who  accept  the  doctrine  of  truth  should  be  con- 
firmed in  it  by  our  visits. 

Cap.  18 

Acts  [15.36] :  'And  after  some  days,  Paul  said  to  Barnabas: 
Let  us  return  and  visit  our  brethren  in  all  the  cities  wherein 
we  have  preached  the  word  of  the  Lord  to  see  how  they  do.' 
1  Thess.  [2.17,18]:  'But  we,  brethren,  being  taken  away 
from  you  for  a  short  time,  in  sight,  not  in  heart,  have  hastened 
the  more  abundantly  to  see  your  face  with  great  desire.  For 
we  would  have  come  unto  you,  I,  Paul,  indeed  once  and  again, 
but  Satan  hath  hindered  us';  and  a  little  further  on  [3.1-3]: 
'For  which  cause,  forbearing  no  longer,  we  thought  it  good 
to  remain  at  Athens  alone;  and  we  sent  Timothy,  our  brother 
and  the  minister  of  God  in  the  gospel  of  Christ,  to  confirm 
you  and  exhort  you  concerning  your  faith;  that  no  man  should 


174  SAINT  BASIL 

be  moved  in  these  tribulations;  for  yourselves  know  that  we 
are  appointed  thereunto.3 

That  it  behooves  him  who  loves  the  Lord  to  be  solicitous 
in  all  charity  and  with  every  manifestation  of  zeal  for  those 
whom  he  teaches,  even  though  it  should  be  necessary  for  him 
to  persevere  unto  death  itself  in  his  teaching  both  public  and 
private. 

Cap.  19 

John  [10.11]:  The  good  shepherd  giveth  his  life  for  his 
sheep.3  John  [21.15-17]:  'When  therefore  they  had  dined, 
Jesus  saith  to  Simon  Peter:  Simon,  son  of  John,  lovest  thou 
me  more  than  these?  He  saith  to  him:  Yes,  Lord,  thou  know- 
est  that  I  love  thee.  He  saith  to  him:  Feed  my  lambs.  He 
saith  to  him  again:  Simon,  son  of  John,  lovest  thou  me?  He 
saith  to  him:  Yea,  Lord,  thou  knowest  that  I  love  thee.  He 
saith  to  him:  Tend  my  sheep.  He  saith  to  him  the  third  time: 
Simon,  son  of  John,  lovest  thou  me?  Peter  was  grieved  be- 
cause he  had  said  to  him  the  third  time:  Lovest  thou  me? 
And  he  said  to  him:  Lord,  thou  knowest  all  things;  thou 
knowest  that  I  love  thee.  Jesus  saith  to  him:  Feed  my  sheep.5 
Acts  [20.7]:  'And  on  the  first  day  of  the  week,  when  the  dis- 
ciples were  assembled  to  break  bread,  Paul  discoursed  with 
them,  being  to  depart  on  the  morrow:  and  he  continued  his 
speech  until  midnight3;  and  shortly  after  [11]:  'Then  going 
up  and  breaking  bread  and  tasting,  and  having  talked  a  long 
time  to  them,  until  daylight,  so  he  departed.'  [20-21]:  'How 
I  have  kept  back  nothing  that  was  profitable  to  you,  but  have 
preached  it  to  you,  and  taught  you  publicly,  and  from  house 
to  house,  testifying  both  to  Jews  and  Gentiles  penance  towards 
God,  and  faith  in  our  Lord  Jesus.'  [31]:  Therefore  watch, 


THE    MORALS  175 

keeping  in  memory  that  for  three  years  I  ceased  not  with  tears 
to  admonish  every  one  of  you  night  and  day.'  1  Thess.  [2.9] : 
Tor  you  remember,  brethren,  our  labour  and  toil;  working 
night  and  day,  lest  we  should  be  chargeable  to  any  of  you, 
we  preached  among  you  the  gospel  of  God,3  etc. 

That  the  preacher  of  the  Word  should  be  compassionate 
and  merciful,  especially  toward  those  who  are  suffering  distress 
of  soul. 

Cap.  20 

Matthew  [9.11-13]:  'And  the  Pharisees  seeing  it,  said  to 
his  disciples:  Why  doth  your  master  eat  with  publicans  and 
sinners?  But  Jesus  hearing  it,  said:  They  that  are  in  health 
need  not  a  physician,  but  they  that  are  ill.  Go  then  and  learn 
what  this  meaneth:  I  will  have  mercy  and  not  sacrifice.  For 
I  am  not  come  to  call  the  just,  but  sinners  to  repentance.' 
Matthew  [9.36] :  'And  seeing  the  multitudes,  he  had  com- 
passion on  them,  because  they  were  distressed,  like  sheep  that 
have  no  shepherd.' 

That  it  is  right  to  be  kind  and  solicitous  even  with  regard 
to  the  bodily  needs  of  those  in  our  charge. 

Cap.  21 

Matthew  [15.32]:  CI  have  compassion  on  the  multitudes, 
because  they  continue  with  me  now  three  days,  and  have  not 
what  to  eat,  and  I  will  not  send  them  away  fasting  lest  they 
faint  on  the  way.'  Mark  [1.40,41] :  'And  there  came  a  leper 
to  him,  beseeching  him,  and  kneeling  down  said  to  him:  If 
thou  wilt,  thou  canst  make  me  clean.  And  Jesus,  having 
compassion  on  him,  stretched  forth  his  hand  and  touching 


176  SAINT   BASIL 

him,  saith  to  him:  I  will.  Be  thou  made  clean.5  Acts  [6.1-3]  : 
'And  in  those  days,  the  number  of  disciples  increasing,  there 
arose  a  murmuring  of  the  Greeks  against  the  Hebrews  for 
that  their  widows  were  neglected  in  the  daily  ministrations. 
Then  the  twelve,  calling  together  the  multitude  of  the  dis- 
ciples, said:  It  is  not  reason  that  we  should  leave  the  word 
of  God  and  serve  tables.  Look  ye  out  from  among  you,  breth- 
ren, seven  men  of  good  reputation,  full  of  the  Holy  Ghost  and 
wisdom,  whom  we  may  appoint  over  this  business.' 

That  the  preacher  of  the  Word  should  not  be  eager  to  busy 
himself  with  minor  matters,  relaxing,  meanwhile,  the  zeal 
he  is  obliged  to  show  in  more  important  ones. 

Cap.  22 

Acts  [6.2] :  'Then  the  twelve,  calling  together  the  multi- 
tudes of  the  disciples,  said:  It  is  not  reason  that  we  should 
leave  the  word  of  God  and  serve  tables';  and  a  little  farther 
on  [4] :  'But  we  will  give  ourselves  continually  to  prayer  and 
to  the  ministry  of  the  word,3 

That  we  should  not  be  ostentatious  nor  traffic  in  the  word 
of  doctrine  by  flattering  our  hearers  in  the  interest  of  our 
own  pleasure  or  convenience;  but  it  befits  us  to  act  as  if  we 
were  speaking  for  the  glory  of  God  in  His  very  presence. 

Cap.  23 

Matthew  [23.5-10] :  'And  all  their  works  they  do  for  to  be 
seen  of  men.  For  they  make  their  phylacteries  broad  and  en- 
large their  fringes.  And  they  love  the  first  places  at  feasts  and 
the  first  chairs  in  the  synagogues,  and  salutations  in  the 
market  place  and  to  be  called  by  men,  Rabbi,  Rabbi.  Be  not 


THE    MORALS  177 

you  called  Rabbi;  for  one  is  your  master  and  all  you  are 
brethren.  And  call  none  your  father  upon  earth;  for  one  is 
your  Father,  who  is  in  heaven;  neither  be  ye  called  masters; 
for  one  is  your  master,  Christ.5  John  [7.16-18]:  'My  doctrine 
is  not  mine  but  his  that  sent  me.  If  any  man  will  do  the  will 
of  him,  he  shall  know  of  the  doctrine,  whether  it  be  of  God 
or  whether  I  speak  of  myself.  He  that  speaketh  of  himself 
seeketh  his  own  glory:  but  he  that  seeketh  the  glory  of  him 
that  sent  him,  he  is  true  and  there  is  no  injustice  in  him/ 
2  Cor.  [2.17]:  Tor  we  are  not,  as  many,  adulterating  the 
word  of  God:  but  with  sincerity,  but  as  from  God,  before 
God,  in  Christ  we  speak.5  1  Thess.  [2.3-7] :  Tor  our  exhor- 
tation was  not  of  error  nor  of  uncleanness,  nor  in  deceit;  but 
as  we  were  approved  by  God  that  the  gospel  should  be  com- 
mitted to  us,  even  so  we  speak,  not  as  pleasing  men,  but  God, 
who  proveth  our  hearts.  For  neither  have  we  used  at  any  time 
the  speech  of  flattery  as  you  know,  nor  taken  an  occasion  of 
covetousness,  God  is  witness;  nor  sought  we  glory  of  men, 
neither  of  you  nor  of  others,  whence  we  might  have  been 
burdensome  to  you,  as  the  apostles  of  Christ.' 

That  the  preacher  of  the  Word  should  not  abuse  his  power 
by  insolent  or  high-minded  treatment  of  those  in  his  care;  but 
he  should  rather  regard  his  position  as  a  reason  for  showing 
humility  toward  them. 

Cap.  24 

Matthew  [24.45-51]:  'Who,  thinkest  thou,  is  a  faithful  and 
wise  servant  whom  his  lord  hath  appointed  over  his  family  to 
give  them  meat  in  season?  Blessed  is  that  servant  whom  when 
his  lord  shall  come  he  shall  find  so  doing.  Amen  I  say  to  you, 
he  shall  place  him  over  all  his  goods.  But  if  that  evil  servant 
shall  say  in  his  heart:  My  lord  is  long  a-coming,  and  shall 


178  SAINT  BASIL 

begin  to  strike  his  fellow-servants  and  shall  eat  and  drink 
with  drunkards;  the  lord  of  that  servant  shall  come  in  a  day 
that  he  hopeth  not,  and  at  an  hour  that  he  knoweth  not :  and 
shall  separate  him  and  appoint  his  portion  with  the  hypocrites. 
There  shall  be  weeping  and  gnashing  of  teeth/  John 
[13,13,14] :  'You  call  me  Master  and  Lord;  and  you  say  well, 
for  so  I  am.  If  then  I  being  your  Lord  and  Master  have 
washed  your  feet;  you  also  ought  to  wash  one  another's  feet/ 
Luke  [22.24-27 :  'And  there  was  also  a  strife  amongst  them, 
which  of  them  should  seem  to  be  the  greater.  And  Jesus  said 
to  them:  The  kings  of  the  Gentiles  lord  it  over  them  and  they 
that  have  power  over  them  are  called  benefactors.  But  you 
not  so :  but  he  that  is  the  greater  among  you,  let  him  become 
as  the  younger;  and  he  that  is  the  leader  as  he  that  serveth. 
For  which  is  greater,  he  that  sitteth  at  table,  or  he  that 
serveth?  Is  not  he  that  sitteth  at  table?5  Acts  [20.17-20] :  'And 
sending  from  Miletus  to  Ephesus,  he  called  the  ancients  of  the 
church.  And  when  they  were  come  to  him,  he  said  to  them : 
You  know  from  the  first  day  that  I  came  into  Asia,  in  what 
manner  I  have  been  with  you,  for  all  the  time,  serving  the 
Lord  with  all  humility  and  with  many  tears  and  temptations 
which  befell  me  by  the  conspiracies  of  the  Jews.'  2  Cor. 
[11.19-21]:  Tor  you  gladly  suffer  the  foolish;  whereas  you 
yourselves  are  wise.  For  you  suffer  if  a  man  bring  you  into 
bondage,  if  a  man  devour  you,  if  a  man  take  from  you,  if  a 
man  be  lifted  up,  if  a  man  strike  you  on  the  face.  I  speak 
according  to  dishonour,  as  if  we  had  been  weak  in  this  part.' 

That  we  should  not  preach  the  Gospel  in  a  spirit  of  strife 
or  envy,  or  rivalry  with  anyone. 


THE    MORALS  179 

Cap.  25 

Matthew  [12.18,19]:  'Behold  my  servant  whom  I  have 
chosen,  my  beloved,  in  whom  my  soul  hath  been  well-pleased. 
I  will  put  my  spirit  upon  him  and  he  shall  show  judgment 
to  the  Gentiles.  He  shall  not  contend  nor  cry  out,  neither 
shall  any  man  hear  his  voice  in  the  streets.'  Phil.  [1.15-17]: 
'Some,  indeed,  even  out  of  envy  and  contention;  but  some 
also  for  good  will  preach  Christ.  Some  out  of  charity,  knowing 
that  I  am  set  for  the  defence  of  the  gospel.  And  some  out  of 
contention  preach  Christ  not  sincerely;  supposing  that  they 
raise  affliction  to  my  bands.' 

That  human  devices  for  enhancing  style  should  not  be  em- 
ployed in  preaching  the  Gospel,  lest  they  conceal  the  grace  of 
God. 

Cap.  26 

Matthew  [11.25]:  'I  confess  to  thee,  O  Father,  Lord  of 
heaven  and  earth,  because  thou  hast  hid  these  things  from  the 
wise  and  prudent,  and  hast  revealed  them  to  little  ones.' 
1  Cor.  [1.17]:  'For  Christ  sent  me  not  to  baptize,  but  to 
preach  the  gospel :  not  in  wisdom  of  speech,  lest  the  cross  of 
Christ  should  be  made  void.3  [2.1-5] :  'And  I,  brethren,  when 
I  came  to  you,  came  not  in  loftiness  of  speech  or  of  wisdom, 
declaring  unto  you  the  testimony  of  Christ.  For  I  judged  not 
myself  to  know  anything  among  you  but  Jesus  Christ,  and 
him  crucified.  And  I  was  with  you  in  weakness,  and  in  fear, 
and  in  much  trembling.  And  my  speech  and  my  preaching 
was  not  in  the  persuasive  words  of  human  wisdom,  but  in 
showing  of  the  Spirit  and  power;  that  your  faith  might  not 
stand  on  the  wisdom  of  men  but  on  the  power  of  God.' 


180  SAINT  BASIL 

That  we  should  not  think  that  we  achieve  success  in  preach- 
ing through  our  own  devices,  but  we  should  rely  entirely  on 
God. 

Cap.  27 

2  Cor.  [3.4-6]:  'And  such  confidence  we  have  through 
Christ  towards  God.  Not  that  we  are  sufficient  to  think  any- 
thing of  ourselves  as  of  ourselves;  but  our  sufficiency  is  from 
God,  who  also  hath  made  us  fit  ministers  of  the  new  testa- 
ment.' 2  Cor.  [4.7]:  'But  we  have  this  treasure  in  earthen 
vessels,  that  the  excellency  may  be  of  the  power  of  God  and 
not  of  us.' 

That  one  who  is  entrusted  with  the  preaching  of  the  Gospel 
should  possess  nothing  more  than  is  strictly  necessary  for  him. 

Cap.  28 

Matthew  [10.9,10]:  T>o  not  possess  gold  nor  silver  nor 
money  in  your  purses;  nor  scrip  for  your  journey,  nor  two 
coats,  nor  shoes,  nor  a  staff;  for  the  workman  is  worthy  of  his 
meat.'  Luke  [9.3]:  Take  nothing  for  your  journey:  neither 
staff,  nor  scrip,  nor  bread,  nor  money;  neither  have  two  coats/ 
Acts  [20.33,34] :  'I  have  not  coveted  any  man's  silver,  gold, 
or  apparel  as  you  yourselves  know?  2  Tim.  [2.4] :  'No  man, 
being  a  soldier  to  God,  entangleth  himself  with  secular  busi- 
nesses; that  he  may  please  him  to  whom  he  hath  engaged  him- 
self/ 

That  we  should  not  lend  our  mind  to  worldly  affairs  in  the 
interest  of  those  who  are  free  to  occupy  themselves  with  these 
matters. 


THE    MORALS  181 

Cap.  29 

Luke  [12.13,14]:  'And  one  of  the  multitude  said  to  him: 
Master,  speak  to  my  brother  that  he  divide  the  inheritance 
with  me.  But  he  said  to  him:  Man,  who  hath  appointed  me 
judge  or  divider  over  you?'  2  Tim.  [2.4]:  'No  man,  being  a 
soldier  to  God,  entangleth  himself  with  secular  businesses/ 
etc. 

That  they  who,  to  please  their  listeners,  neglect  to  give  a 
frank  presentation  of  the  will  of  God  become  the  slaves  of 
those  they  would  please  and  abandon  the  service  of  God. 

Cap.  30 

John  [5.44]:  'How  can  you  believe,  who  receive  glory  one 
from  another;  and  the  glory  which  is  from  God  alone,  you  do 
not  seek?'  Gal.  [1.10] :  'If  I  yet  pleased  men,  I  should  not  be 
the  servant  of  Christ.3 

That  the  aim  a  teacher  proposes  to  himself  should  be  that 
of  forming  each  one  according  to  his  level  'unto  a  perfect 
man,  unto  the  measure  of  the  age  of  the  fulness  of  Christ.' 

Cap.  31 

Matthew  [5.48] :  'Be  you  therefore  perfect  as  your  heavenly 
Father  is  perfect.'  John  [17.20,21]:  'Not  for  them  only  do  I 
pray,  but  for  them  also  who  through  their  word  shall  believe 
in  me;  that  they  all  may  be  one,  as  thou,  Father,  in  me,  and 
I  in  thee;  that  they  also  may  be  one  in  us.'  Eph.  [4.11-13]: 
'And  he  gave  some  apostles  and  some  prophets,  and  other 
some  pastors  and  doctors,  for  the  perfecting  of  the  saints,  for 
the  work  of  the  ministry,  for  the  edifying  of  the  body  of 


182  SAINT  BASIL 

Christ:  until  we  all  meet  into  the  unity  of  faith  and  of  the 
knowledge  of  the  Son  of  God,  unto  a  perfect  man,  unto  the 
measure  of  the  age  of  the  fullness  of  Christ.' 

That  we  should  instruct  our  adversaries  in  forbearance  and 
mildness  in  the  hope  of  their  conversion  until  the  full  measure 
of  solicitude  has  been  exercised  toward  them. 

Cap.  32 

Matthew  [12.19,20]:  'He  shall  not  contend  nor  cry  out 
neither  shall  any  man  hear  his  voice  in  the  streets.  The  bruised 
reed  he  shall  not  break:  and  smoking  flax  he  shall  not  extin- 
guish: till  he  send  forth  judgment  unto  victory.'  2  Tim. 
[2.24-26]:  'But  the  servant  of  the  Lord  must  not  wrangle; 
but  be  mild  towards  all  men,  apt  to  teach,  patient,  with 
modesty  admonishing  them  that  resist  the  truth ;  if  peradven- 
ture  God  may  give  them  repentance  to  know  the  truth,  and 
they  may  recover  themselves  from  the  snare  of  the  devil.' 

That  it  is  right  to  yield  and  not  insist  obstinately  when, 
through  fear  or  out  of  caution,  some  do  not  tolerate  the  pres- 
ence of  a  preacher  of  the  Word. 

Cap.  33 

Luke  [8.37] :  'And  all  the  multitude  of  the  country  of  the 
Garasens  besought  him  to  depart  from  them,  for  they  were 
taken  with  great  fear.  And  he  going  into  the  ship,  returned 
back  again.' 

That  we  should  depart  from  those  who  through  obstinacy 
do  not  receive  the  Gospel,  not  allowing  ourselves  to  accept 
even  corporeal  necessities  from  them. 


THE    MORALS  183 

Cap.  34 

Matthew  [10.14]:  'And  whosoever  shall  not  receive  you, 
nor  hear  your  words,  going  forth  out  of  that  house  or  city, 
shake  off  the  dust  from  your  feet/  Luke  [10.10,1 1] :  'But  into 
whatsoever  city  you  enter  and  they  receive  you  not,  going 
forth  into  the  streets  thereof,  say :  Even  the  very  dust  of  your 
city  that  cleaveth  to  us,  we  wipe  off  against  you.  Yet  know 
this,  that  the  kingdom  of  God  is  at  hand.'  Acts  [18.5,6] :  'And 
when  Silas  and  Tifnothy  were  come  from  Macedonia,  Paul 
was  earnest  in  preaching,  testifying  to  the  Jews  that  Jesus 
is  the  Christ.  But  they  gainsaying  and  blaspheming,  he  shook 
his  garments  and  said  to  them :  Your  blood  be  upon  your  own 
heads;  I  am  clean;  from  henceforth  I  will  go  unto  the  Gen- 
tiles.' 

That  we  should  abandon  the  incorrigible  when  we  have 
exhausted  all  the  resources  of  our  solicitude  in  their  regard. 

Cap.  35 

Matthew  [23.37,38] :  'Jerusalem,  Jerusalem,  thou  that  kill- 
est  the  prophets  and  stonest  them  that  are  sent  unto  thee,  how 
often  would  I  have  gathered  together  thy  children,  as  the  hen 
doth  gather  her  chickens  under  her  wings,  and  thou  wouldst 
not?  Behold  your  house  shall  be  left  to  you,  desolate.'  Acts 
[13.46,47] :  To  you  it  behoved  us  to  speak  the  word  of  God; 
but  because  you  reject  it  and  judge  yourselves  unworthy  of 
eternal  life,  behold  we  turn  to  the  Gentiles.  For  so  the  Lord 
hath  commanded  us:  I  have  set  thee  to  be  the  light  of  the 
Gentiles,  that  thou  mayest  be  for  salvation  unto  the  utmost 
part  of  the  earth.5  Tit.  [3.10,11]:  'A  man  that  is  a  heretic 
after  the  first  and  second  admonition,  avoid;  knowing  that 


184  SAINT  BASIL 

he  that  is  such  a  one  is  subverted  and  sinneth,  being  con- 
demned by  his  own  judgment.' 

That  the  integrity  of  the  Lord's  words  must  be  maintained 
unswervingly  toward  all  and  in  all  circumstances,  with  no  con- 
cession to  our  preferences. 

Cap.  36 

1  Tim.  [5.21] :  CI  charge  thee  before  God  and  Christ  Jesus 
and  the  elect  angels,  that  thou  observe  these  things  without 
prejudice,  doing  nothing  by  declining  to  either  side.' 

That  the  preacher  of  the  Word  should  say  and  do  each 
thing  after  deliberation  and  close  examination  with  a  view 
to  pleasing  God,  so  as  also  to  gain  the  approval  and  esteem 
due  him  from  those  in  his  care. 

Cap.  37 

Acts  [20.18,19] :  'You  know  from  the  first  day  that  I  came 
into  Asia,  in  what  manner  I  have  been  with  you  for  all  the 
time,  serving  the  Lord  with  all  humility  and  with  many  tears 
and  temptations5;  and  a  little  farther  on  [33,34] :  'I  have  not 
coveted  any  man's  silver,  gold,  or  apparel.  You  yourselves 
know  that  such  things  as  were  needful  for  me  and  them  that 
are  with  me,  these  hands  have  furnished.'  1  Thess.  [2.10,11] : 
'You  are  witnesses,  and  God  also,  how  holily  and  justly  and 
without  blame  we  have  been  to  you  that  believe,  as  you  know.* 

RULE   SEVENTY-ONE 

Prescriptions  which  refer  jointly  to  bishops  and  priests. 


THE    MORALS  185 

Cap.  1 

1  Tim.  [3.1,2] :  'If  a  man  desire  the  office  of  a  bishop,  he 
desireth  a  good  work.  It  behoveth  therefore  a  bishop  to  be 
blameless/  etc.  1  Tim.  [5.1,2]:  'An  ancient  man  rebuke  not, 
but  entreat  him  as  a  father;  young  men,  as  brethren;  old 
women,  as  mothers;  young  women,  as  sisters,  in  all  chastity.' 
2  Tim.  [2.22-24] :  'But  flee  thou  youthful  desires  and  pursue 
justice,  faith,  charity,  and  peace,  with  them  that  call  on  the 
Lord  out  of  a  pure  heart.  And  avoid  foolish  and  unlearned 
questions,  knowing  that  they  beget  strifes.  But  the  servant 
of  the  Lord  must  not  wrangle,  but  be  mild  towards  all  men/ 
etc.  2  Tim.  [3.10,11]:  'But  thou  hast  fully  known  my  faith, 
doctrine,  manner  of  life,  purpose,  longsuffering,  patience,  per- 
secutions, afflictions.'  Tit.  [1.5,6]:  'For  this  cause  I  left  thee 
in  Crete  that  thou  shouldst  set  in  order  the  things  that  are 
wanting  and  shouldst  ordain  priests  in  every  city  as  I  also 
appointed  thee,  if  any  be  without  crime,'  etc. 

Concerning  deacons. 

Cap.  2 

Acts  [6.5,6] :  'And  they  chose  Stephen,  a  man  full  of  faith 
and  of  the  Holy  Ghost,  and  Philip  and  Prochorus  and  Nic- 
anor3  and  the  rest.  'These  they  set  before  the  apostles;  and 
they,  praying,  imposed  hands  upon  them.5  1  Tim.  [3.8]: 
'Deacons  in  like  manner  chaste,  not  double  tongued,  not  given 
to  much  wine,  not  greedy  of  filthy  lucre,'  etc. 

RULE  SEVENTY-TWO 

Concerning  the  hearers:  that  those  hearers  who  are  in- 
structed in  the  Scriptures  should  examine  what  is  said  by  the 
teachers,  receiving  what  is  in  conformity  with  the  Scriptures 


186  SAINT  BASIL 

and  rejecting  what  is  opposed  to  them;  and  that  those  who 
persist  in  teaching  such  doctrines  should  be  strictly  avoided. 

Cap.  1 

Matthew  [18.7-9] :  'Woe  to  that  man  by  whom  the  scandal 
cometh.  And  if  thy  eye  scandalize  thee,  pluck  it  out/  and 
similarly  with  regard  to  the  hand  and  foot.  John  [10.1]: 
'Amen,  amen  I  say  to  you:,  He  that  entereth  not  by  the  door 
into  the  sheepfold  but  climbeth  up  another  way,  the  same  is 
a  thief  and  a  robber5;  and  a  little  further  on  [10.5]:  'But  a 
stranger  they  follow  not,  but  fly  from  him  because  they  know 
not  the  voice  of  strangers.'  Gal.  [1.8]:  'But  though  we  or  an 
angel  from  heaven  preach  a  gospel  to  you  besides  that  which 
you  have  received,  let  him  be  anathema.'  1  Thess.  [5.20-22] : 
'Despise  not  prophecies.  Prove  all  things ;  hold  fast  that  which 
is  good.  From  all  appearance  of  evil  refrain  yourselves.' 

That  they  who  possess  little  knowledge  of  the  Scriptures 
should  recognize  the  distinctive  mark  of  the  saints  by  the 
fruits  of  the  Spirit,  receiving  those  who  bear  this  mark  and 
avoiding  those  who  do  not. 

Cap.  2 

Matthew  [7,15,16] :  'Beware  of  false  prophets  who  come  to 
you  in  the  clothing  of  sheep  but  inwardly  they  are  ravening 
wolves.  By  their  fruits  you  shall  know  them.'  Phil.  [3.17] :  'Be 
ye  followers  of  me,  brethren,  and  observe  them  who  walk  so 
as  you  have  our  model.' 

That  they  who  teach  rightly  the  Word  of  Truth  should  be 
received  even  as  the  Lord,  unto  the  glory  of  Him  who  has  sent 
them,  Jesus  Christ  our  Lord. 


THE    MORALS  187 

Cap.  3 

Matthew  [10.40]:  'He  that  receiveth  you,  receiveth  me.3 
John  [13.20]:  'He  that  receiveth  whomsoever  I  send,  receiv- 
eth me.'  Luke  [10.16]:  'He  that  heareth  you,  heareth  me.' 
Gal.  [4.13,14] :  'And  the  temptation  in  my  flesh,  you  despised 
not  nor  rejected,  but  received  me  as  an  angel  of  God,  even  as 
Christ  Jesus.' 

That  they  who  heed  not  those  who  are  sent  by  the  Lord 
bring  dishonor  not  only  upon  these  latter,  but  upon  Him  also 
who  sent  them,  and  they  draw  down  upon  themselves  a 
harsher  judgment  than  that  pronounced  upon  the  people 
of  Sodom  and  Gomorrha. 

Cap.  4 

Matthew  [10.14,15] :  'And  whosoever  shall  not  receive  you 
nor  hear  your  words,  going  forth  out  of  that  house  or  city, 
shake  off  the  dust  from  your  feet.  Amen  I  say  to  you,  it  -shall 
be  more  tolerable  for  the  land  of  Sodom  and  Gomorrha  in  the 
day  of  judgment  than  for  that  city.'  Luke  [10.16]:  'He  that 
despiseth  you,  despiseth  me.'  /  Thess.  [4.8] :  'Therefore,  he 
that  despiseth  these  things,  despiseth  not  man,  but  God  who 
also  hath  given  his  holy  Spirit  in  us.' 

That  the  teaching  of  the  Lord's  commandments  should  be 
received  as  having  the  power  to  procure  eternal  life  and  the 
kingdom  of  heaven;  and  also  that  we  should  put  it  into  prac- 
tice with  a  good  will,  even  though  it  seem  arduous. 

Cap.  5 
John  [5.24] :    'Amen,  amen  I  say  unto  you,  that  he  who 


188  SAINT  BASIL 

heareth  my  word  and  believeth  him  that  sent  me,  hath  life 
everlasting  and  cometh  not  into  judgment  but  is  passed  from 
death  to  life.5  Acts  [14.20-22] :  'And  when  they  had  preached 
the  gospel  to  that  city  and  had  taught  many,  they  returned 
again  to  Lystra,  and  to  Iconium,  and  to  Antioch,  confirming 
the  souls  of  the  disciples  and  exhorting  them  to  contiriue  in 
the  faith;  and  that  through  many  tribulations  we  must  enter 
into  the  kingdom  of  heaven.' 

That  reprimand  and  censure  should  be  accepted  as  healing 
remedies  for  vice  and  as  conducive  to  health;  whence  it  is 
evident  that  they  who  feign  indulgence  in  a  spirit  of  flattery 
and  do  not  upbraid  the  sinners  cause  them  to  suffer  supreme 
loss  and  plot  the  destruction  of  that  life  which  is  their  true  life. 

Cap.  6 

Matthew  [18.15]:  'But  if  thy  brother  shall  offend  against 
thee,  go,  and  rebuke  him  between  thee  and  him  alone.  If  he 
shall  hear  thee,  thou  shalt  gain  thy  brother.3  1  Cor.  [5.4,5]: 
'You  being  gathered  together  and  my  spirit  with  the  power  of 
our  Lord  Jesus  Christ,  to  deliver  such  a  one  to  Satan  for  the 
destruction  of  the  flesh,  that  the  spirit  may  be  saved  in  the 
day  of  the  Lord  Jesus.5  2  Cor.  [7.8-10] :  'Seeing  that  the  same 
epistle  (although  but  for  a  time)  did  make  you  sorrowful, 
now  I  am  glad,  not  because  you  were  made  sorrowful,  but 
because  you  were  made  sorrowful  unto  penance.  For  you 
were  made  sorrowful  according  to  God,  that  you  might  suffer 
by  us  in  nothing.  For  the  sorrow  that  is  according  to  God 
worketh  penance,  steadfast  unto  salvation/  Tit.  [1.13]: 
'Wherefore  rebuke  them  sharply  that  they  may  be  sound  in 
the  faith.' 


THE    MORALS  189 

RULE   SEVENTY-THREE 

That  a  husband  must  not  separate  from  his  wife  nor  a 
wife  from  her  husband  unless  one  of  them  be  taken  in  adul- 
tery or  is  a  hindrance  to  the  other  in  the  devout  service  of  God. 

Cap.  1 

Matthew  [5.31,32]:  'And  it  hath  been  said,  Whosoever 
shall  put  away  his  wife,  let  him  give  her  a  bill  of  divorce.  But 
I  say  to  you,  that  whosoever  shall  put  away  his  wife,  except- 
ing for  the  cause  of  fornication,  maketh  her  to  commit  adul- 
tery; and  he  that  shall  marry  her  that  is  put  away,  committeth 
adultery.9  Luke  [14.26]:  'If  any  man  come  to  me  and  hate 
not  his  father  and  mother  and  wife  and  children,  and  breth- 
ren, and  sisters,  yea  and  his  own  life  also,  he  cannot  be  my 
disciple.'  Matthew  [19.9]:  'And  I  say  to  you,  that  whosoever 
shall  put  away  his  wife  except  it  be  for  fornication  and  shall 
marry  another,  committeth  adultery;  and  he  that  shall  marry 
her  that  is  put  away,  committeth  adultery.'  1  Cor.  [7.10,11]: 
'But  to  them  that  are  married,  not  I,  but  the  Lord  command- 
eth  that  the  wife  depart  not  from  her  husband;  and  if  she 
depart,  that  she  remain  unmarried,  or  be  reconciled  to  her 
husband;  and  let  not  the  husband  put  away  his  wife.' 

That  the  husband  may  not  put  away  his  wife  and  marry 
another,  nor  may  she  who  is  put  away  by  her  husband  marry 
another. 

Cap.  2 

Matthew  [19.9]:  cAnd  I  say  to  you  that  whosoever  shall 
put  away  his  wife,  except  it  be  for  fornication,  and  shall 
mary  another,  committeth  adultery  and  he  that  shall  marry 
her  that  is  put  away,  committeth  adultery.' 


190  SAINT  BASIL 

That  husbands  should  love  their  wives  with  the  love  where- 
with Christ  has  loved  the  Church,  who  delivered  Himself 
up  for  her,  that  He  might  sanctify  her. 

Cap.  3 

Eph.  [5.25,26]:  'Husbands,  love  your  wives,  as  Christ 
also  loved  the  Church  and  delivered  himself  up  for  it,  that 
he  might  sanctify  it,  cleansing  it  by  the  laver  of  water  in  the 
word  of  life';  and  a  little  later  [28]:  'So  also  ought  men  to 
love  their  wives  as  their  own  bodies,'  etc. 

That  wives  should  be  subject  to  their  husbands,  as  the 
Church  is  to  Christ,  and  thus  do  the  will  of  God. 

Cap.  4 

Eph.  [5.22-24]:  'Let  women  be  subject  to  their  husbands, 
as  to  the  Lord;  because  the  husband  is  the  head  of  the  wife, 
as  Christ  is  the  head  of  the  church;  and  he  is  the  saviour  of 
his  body.  Therefore  as  the  church  is  subject  to  Christ,  so  also 
let  the  wives  be  to  their  husbands  in  all  things.'  Tit.  [2.4,5]: 
That  they  may  teach  the  young  women  to  be  wise,  to  love 
their  husbands,  chaste,  having  a  care  of  the  house,  gentle, 
obedient  to  their  husbands,  that  the  word  of  God  be  not  blas- 
phemed.' 

That  women  should  not  adorn  themselves  for  beauty's  sake, 
but  they  should  be  full  of  zeal  and  solicitude  for  good  works, 
regarding  this  as  the  true  and  appropriate  adornment  for 
Christian  women. 

Cap.  5 
1  Tim.   [2.9,10]:    "In  like  manner  women  also  in  decent 


THE    MORALS  191 

apparel;  adorning  themselves  with  modesty  and  sobriety,  not 
with  plaited  hair,  or  gold,  or  pearls,  or  costly  attire,  but  as  it 
becometh  women  professing  godliness,  with  good  works.' 

That  women  should  keep  silence  in  church,  but  be  zealous 
at  home  to  inquire  about  the  manner  of  pleasing  God. 

Cap.  6 

1  Cor.  [14.34,35] :  'Let  women  keep  silence  in  the  churches; 
for  it  is  not  permitted  to  them  to  speak,  but  to  be  subject. 
But  if  they  would  learn  anything,  let  them  ask  their  husbands 
at  home.  For  it  is  a  shame  for  women  to  speak  in  church/ 
1  Tim.  [2.11-15]:  'Let  the  woman  learn  in  silence,  with  all 
subjection.  But  I  suffer  not  a  woman  to  teach,  nor  to  use 
authority  over  the  man,  but  to  be  in  silence.  For  Adam  was 
first  formed,  then  Eve.  And  Adam  was  not  seduced;  but  the 
woman  being  seduced,  was  in  the  transgression.  Yet  she  shall 
be  saved  through  child-bearing,  if  she  continue  in  faith,  and 
love,  and  sanctification,  with  sobriety.3 

RULE   SEVENTY-FOUR 

That  a  widow  who  enjoys  sufficiently  robust  health  should 
spend  her  life  in  works  of  zeal  and  solicitude,  keeping  in  mind 
the  words  of  the  Apostle  and  the  example  of  Dorcas. 

Cap.  1 

Acts  [9.36] :  'And  in  Joppe  there  was  a  certain  disciple 
named  Tabitha,  which  by  interpretation  is  called  Dorcas.  This 
woman  was  full  of  good  works  and  almsdeeds  which  she  did' ; 
and  a  little  farther  on  [39] :  'And  all  the  widows  stood  about 
him  weeping  and  showing  him  the  coats  and  garments  which 


192  SAINT  BASIL 

Dorcas  made  when  she  was  with  them.'  1  Tim.  [5.9,10] :  'Let 
a  widow  be  chosen  of  no  less  than  three-score  years  of  age, 
who  hath  been  the  wife  of  one  husband;  having  testimony 
for  her  good  works,  if  she  have  brought  up  children,  if  she 
have  received  to  harbour,  if  she  have  washed  the  saints'  feet, 
if  she  have  ministered  to  them  that  suffer  tribulation,  if  she 
have  diligently  followed  every  good  work.' 

That  the  widow  esteemed  for  the  good  works  mentioned 
by  the  Apostle  and  accounted  in  the  number  of  true  widows 
should  persevere  day  and  night  in  prayer  and  supplication, 
with  fasting. 

Cap.  2 

Luke  [2.36,37]:  'And  there  was  Anna,  a  prophetess,  the 
daughter  of  Phanuel,  of  the  tribe  of  Aser;  she  was  far  ad- 
vanced in  years,  and  had  lived  with  her  husband  seven  years 
from  her  virginity.  And  she  was  a  widow  until  fourscore  and 
four  years;  who  departed  not  from  the  temple,  by  fastings  and 
prayers  serving  night  and  day.'  /  Tim.  [5.5,6] :  'But  she  that 
is  a  widow  indeed,  and  desolate,  let  her  trust  in  God  and 
continue  in  supplications  and  prayers  night  and  day.  For  she 
that  liveth  in  pleasures  is  dead  while  she  is  living.' 

RULE  SEVENTY-FIVE 

That  bond-servants  should  obey  their  masters  according  to 
the  flesh  with  a  right  good  will  for  the  glory  of  God  in  what- 
ever does  not  violate  a  commandment  of  God. 

Cap.  1 

Eph.  [6.5-8] :  'Servants,  be  obedient  to  them  that  are  your 
lords  according  to  the  flesh,  with  fear  and  trembling,  in  the 


THE    MORALS  193 

simplicity  of  your  heart,  as  to  Christ:  not  serving  to  the  eye, 
as  it  were  pleasing  men,  but,  as  the  servants  of  Christ  doing 
the  will  of  God  from  the  heart,  with  a  good  will  serving,  as 
to  the  Lord  and  not  to  men.  Knowing  that  whosoever  good 
thing  any  man  shall  do,  the  same  shall  he  receive  from  the 
Lord,  whether  he  be  bond  or  free/  1  Tim.  [6.1,2]:  'Who- 
soever are  servants  under  the  yoke,  let  them  count  their  mas- 
ters worthy  of  all  honour,  lest  the  name  of  the  Lord  and  his 
doctrine  be  blasphemed.  But  they  that  have  believing  masters, 
let  them  not  despise  them  because  they  are  brethren;  but 
serve  them  the  rather,  because  they  are  faithful  and  beloved, 
who  are  partakers  of  the  benefit.5  Tit.  [2.9,10]:  'Exhort  ser- 
vants to  be  obedient  to  their  masters  in  all  things  pleasing, 
not  gainsaying,  not  defrauding,  but  in  all  things  shewing 
good  fidelity,  that  they  may  adorn  the  doctrine  of  God  our 
Saviour  in  all  things.' 

That  masters,  mindful  of  the  true  Master,  should,  after  the 
Lord's  example,  give  in  return  to  their  bond-servants,  insofar 
as  they  can,  in  the  fear  of  God  and  out  of  clemency,  whatever 
benefits  they  may  receive  from  them. 

Cap.  2 

John  [13.3-5]:  'Jesus,  knowing  that  the  Father  had  given 
him  all  things  into  his  hands,  and  that  he  came  from  God  and 
goeth  to  God,  ariseth  from  supper  and  layeth  aside  his  gar- 
ments and  having  taken  a  towel  girded  himself.  After  that,  he 
putteth  water  into  a  basin  and  began  to  wash  the  feet  of  the 
disciples  and  to  wipe  them  with  a  towel  wherewith  he  was 
girded';  and  a  little  farther  on  [13-15] :  'You  call  me  Master 
and  Lord  and  you  say  well,  for  so  I  am.  If  then  I,  being  your 
Lord  and  Master,  have  washed  your  feet,  you  also  ought  to 


194  SAINT  BASIL 

wash  one  another's  feet.  For  I  have  given  you  an  example  that 
as  I  have  done  to  you,  so  you  do  also.3  Eph.  [6.9] :  'You, 
masters,  do  the  same  things  to  them,  forebearing  threatening, 
knowing  that  the  Lord  both  of  them  and  you  is  in  heaven,  and 
there  is  no  respect  of  persons  with  him.5 

RULE  SEVENTY-SIX 

That  children  should  honor  and  obey  their  parents  in  all 
things  wherein  the  command  of  God  would  not  be  violated. 

Cap.  1 

Luke  [2.48] :  'And  his  mother  said  to  him ;  Son,  why  hast 
thou  done  so  to  us?  Behold  thy  father  and  I  have  sought  thee 
sorrowing5;  and  a  little  farther  on  [51]:  'And  he  went  down 
with  them,  and  came  to  Nazareth  and  was  subject  to  them/ 
Eph.  [6.1-3]:  'Children,  obey  your  parents  in  the  Lord,  for 
this  is  just.  Honour  thy  father  and  thy  mother,  which  is  the 
first  commandment  with  a  promise:  that  it  may  be  well 
with  thee  and  thou  mayest  be  long-lived  upon  the  earth.' 

That  parents  should  rear  their  children  with  mildness  and 
forbearance  'in  the  discipline  and  correction  of  the  Lord,'  and, 
insofar  as  may  be,  give  them  no  occasion  for  anger  or  grief. 

Cap.  2 

Eph.  [6.4] :  'And  you,  fathers,  provoke  not  your  children 
to  anger;  but  bring  them  up  in  the  discipline  and  correction 
of  the  Lord.5  Col.  [3.21] :  'Fathers,  provoke  not  your  children 
to  indignation,  lest  they  be  discouraged.5 


THE    MORALS  195 

RULE    SEVENTY-SEVEN 

That  virgins  should  be  free  from  all  solicitude  for  this 
world  so  that  they  may  be  able  to  give  thanks  to  God  without 
distraction  of  mind  or  body,  in  expectation  of  the  kingdom  of 
heaven. 

Cap.  1 

Matthew  [19.12]:  'There  are  eunuchs  who  have  made 
themselves  eunuchs  for  the  kingdom  of  heaven.  He  that  can 
take,  let  him  take  it.'  1  Cor.  [7.32-35] :  'But  I  would  have  you 
to  be  without  solicitude.  He  that  is  without  a  wife  is  solicitous 
for  the  things  that  belong  to  the  Lord,  how  he  may  please  God. 
But  he  that  is  with  a  wife  is  solicitous  for  the  things  of  the 
world,  how  he  may  please  his  wife.  The  married  woman  and 
the  virgin  differ  from  each  other.  The  unmarried  woman 
thinketh  on  the  things  of  the  Lord,  that  she  may  be  holy  both 
in  body  and  in  spirit.  But  she  that  is  married  thinketh  on  the 
things  of  the  world,  how  she  may  please  her  husband.  And 
this  I  speak  for  your  profit:  not  to  cast  a  snare  upon  you,  but 
for  that  which  is  decent  and  which  may  give  you  power  to 
attend  upon  the  Lord  without  impediment.3 

RULE   SEVENTY-EIGHT 

That  soldiers  may  not  perform  deeds  of  violence  nor  make 
false  accusations. 

Cap.  1 

Luke  [3.14] :  'And  the  soldiers  also  asked  him,  saying:  And 
what  shall  we  do?  And  he  said  to  them:  Do  violence  to  no 
man,  neither  calumniate  any  man;  and  be  content  with  your 
pay.' 


196  SAINT  BASIL 

RULE   SEVENTY  NINE 

That  rulers  are  custodians  of  the  decrees  of  God. 

Cap.  1 

Rom.  [13.3,4] :  Tor  princes  are  not  a  terror  to  good  works 
but  to  the  evil.  Wilt  thou  then  not  be  afraid  of  the  power? 
Do  that  which  is  good  and  thou  shalt  have  praise  from  the 
same.  For  he  is  God's  minister  to  thee  for  good.  But  if  thou  do 
that  which  is  evil,  fear;  for  he  beareth  not  the  sword  in  vain. 
For  he  is  God's  minister,  an  avenger  to  execute  wrath  upon 
him  that  doth  evil.' 

That  it  is  right  to  submit  to  higher  authority  wherever  a 
command  of  God  would  not  be  violated. 

Cap.  2 

Rorn.  [13.1-3] ;  'Let  every  soul  be  subject  to  higher  powers; 
for  there  is  no  power  but  from  God;  and  those  that  are,  are 
ordained  of  God.  Therefore,  he  that  resisteth  the  power,  re- 
sisteth  the  ordinance  of  God;  and  they  that  resist,  purchase 
to  themselves  damnation.  For  princes  are  not  a  terror  to  good 
works,  but  to  the  evil,'  etc.  Acts  [5.29]:  'We  ought  to  obey 
God  rather  than  men.3  Tit.  [3.1] :  'Admonish  them  to  be  sub- 
ject to  princes  and  powers,  to  obey,  and  be  ready  to  every 
good  work.' 

RULE   EIGHTY 

The  qualities  which  the  Scripture  would  have  Christians 
possess  as  disciples  of  Christ,  conformed  only  to  the  pattern 
of  what  they  behold  in  Him  or  hear  from  Him. 


THE    MORALS  197 

Cap.  1 

Matthew  [11.29]:  'Take  up  my  yoke  upon  you  and  learn 
of  me.5  John  [13.13-15] :  'You  call  me  Master  and  Lord;  and 
you  say  well,  for  so  I  am.  If  then  I  being  your  Lord  and 
Master  have  washed  your  feet:  you  also  ought  to  wash  one 
another's  feet.  For  I  have  given  you  an  example,  that  as  I 
have  done  to  you,  so  you  do  also.' 

As  sheep  of  Christ  who  hear  the  voice  of  their  own  Shep- 
herd only  and  .follow  Him. 

Cap.  2 

John  [10.27]:  cMy  sheep  hear  my  voice  and  I  know  them 
and  they  follow  me';  and  above  [10.5]:  'But  a  stranger  they 
follow  not,  but  fly  from  him  because  they  know  not  the  voice 
of  strangers.' 

As  vine  branches  of  Christ  rooted  in  Him  and  in  Him 
bringing  forth  fruit,  doing  and  possessing  only  what  is  con- 
formable to  Him  and  worthy  of  Him. 

Cap.  3 
John  [15.5] :  'I  am  the  vine;  you,  the  branches/ 

As  members  of  Christ,  perfect  in  every  observance  of  the 
Lord's  commandments  or  in  showing  forth  the  gifts  of  the 
Holy  Spirit  in  conformity  with  the  dignity  of  their  Head 
which  is  Christ. 

Cap.  4 

1  Cor.  [6.15]:  'Know  you  not  that  your  bodies  are  the 
members  of  Christ?'  Eph.  [4.15,16]:  'But  doing  the  truth  in 


198  SAINT   BASIL 

charity  we  may  in  all  things  grow  up  in  him  who  is  the  head, 
even  Christ;  from  whom  the  whole  body  being  compacted 
and  fitly  joined  together  by  what  every  joint  supplieth,  ac- 
cording to  the  operation  in  the  measure  of  every  part,  maketh 
increase  of  the  body,  unto  the  edifying  of  itself  in  charity.' 

As  a  spouse  of  Christ,  guarding  their  purity  and  walking 
according  to  the  will  of  the  Bridegroom  alone. 

Cap.  5 

John  [3.29] :  'He  that  hath  the  bride  is  the  bridegroom/ 
2  Cor.  [11.2] :  Tor  I  have  esspoused  you  to  one  husband  that 
I  may  present  you  as  a  chaste  virgin  to  Christ.' 

As  temples  of  God,  holy,  pure,  and  filled  only  with  what 
pertains  to  the  worship  of  God. 

Cap.  6 

John  [14.23]:  'If  any  one  love  me  he  will  keep  my  word 
and  my  Father  will  love  him  and  we  will  come  to  him  and 
will  make  our  abode  with  him.'  2  Cor.  [6.16]:  Tor  you  are 
the  temple  of  the  living  God;  for  the  Scripture  saith:  I  will 
dwell  in  them  and  walk  among  them  and  I  will  be  their  God/ 

As  a  sacrifice  unto  God,  blameless  and  unspotted,  in  every 
member  and  part  maintaining  the  integrity  of  divine  wor- 
ship. 

Cap.  7 

Rom.  [12.1]:  'I  beseech  you,  brethren,  by  the  mercy  of 
God  that  you  present  your  bodies  a  living  sacrifice,  holy, 
pleasing  unto  God,  your  reasonable  service.' 


THE    MORALS  199 

As  sons  of  God  formed  to  the  image  of  God  according  to 
the  measure  vouchsafed  to  men. 

Cap.  8 

John  [13.33]:  'Little  children,  yet  a  little  while  I  am  with 
you.'  Gal.  [4.19] :  'My  little  children,  of  whom  I  am  in  labour 
again,  until  Christ  be  formed  in  you.' 

"  As  light  in  the  world,  both  so  as  to  be  non-receptive  of  evil 
and  to  illuminate  those  who  come  to  them  to  receive  knowledge 
of  the  truth,  that  they  may  become  what  they  ought  to  be  or 
give  proof  of  what  they  are. 

Cap.  9 

Matthew  [5.14]:  'You  are  the  light  of  the  world.'  Phil. 
[2.15]:  'Among  whom  you  shine  as  lights  in  the  world.' 

As  salt  in  the  earth,  so  that  they  may  renew  in  spirit  unto 
incorruption  those  who  associate  with  them. 

Cap.  10 
Matthew  [5.13] :  'You  are  the  salt  of  the  earth.' 

As  the  word  of  life,  confirming  the  hope  of  the  true  life 
by  their  mortification  in  the  things  of  this  life. 

Cap.  11 

Phil.  [2.15,16]:  'Among  whom  you  shine  as  lights  in  the 
world,  holding  forth  the  word  of  life  to  my  glory  in  the  day 
of  Christ.' 


200  SAINT  BASIL 

What  the  Scripture  would  have  those  be  who  are  entrusted 
with  the  preaching  of  the  Gospel,  as  apostles  and  ministers  of 
Christ  and  faithful  dispensers  of  the  mysteries  of  God,  fulfilling 
to  the  letter  in  word  and  work  the  precepts  of  the  Lord  alone. 

Cap.  12 

Matthew  [10.16] :  'Behold  I  send  you  as  sheep  in  the  midst 
of  wolves.'  [28.19]:  'Going  teach  ye  all  nations.'  /  Cor. 
[4.1,2]:  'Let  a  man  so  account  of  us  as  of  the  ministers  of 
Christ  and  the  dispensers  of  the  mysteries  of  God;  but  as  for 
the  rest,  it  is  required  among  the  dispensers  that  a  man  be 
found  faithful/ 

As  heralds  of  the  kingdom  of  heaven  unto  the  ruin  of  him 
who  wields  empire  over  one  who  dies  in  sin. 

Cap.  13 

Matthew  [10.7] :  'And  going,  preach,  saying:  The  kingdom 
of  heaven  is  at  hand.'  2  Tim.  [4.1,2]:  'I  charge  thee  before 
God  and  Jesus  Christ,  who  shall  judge  the  living  and  the  dead 
by  his  coming  and  his  kingdom:  Preach  the  word  of  God.' 

As  the  model  or  rule  of  piety  unto  the  perfecting  of  all  right- 
eousness in  the  followers  of  the  Lord  and  unto  proof  of  iniquity 
in  those  who  are  guilty  of  the  slightest  disobedience. 

Cap. 14 

Phil.  [3.13-16] :  'Forgetting  the  things  that  are  behind,  and 
stretching  forth  myself  to  those  that  are  before,  I  press  toward 
the  mark,  to  the  prize  of  the  supernal  vocation  of  God  in 


THE    MORALS  201 

Christ  Jesus.  Let  us  therefore,  as  many  as  are  perfect,  be  thus 
minded:  and  if  in  anything  you  be  otherwise  minded,  this 
also  God  will  reveal  to  you.  Nevertheless,  whereunto  we  are 
come,  that  we  be  of  the  same  mind,  let  us  also  continue  in 
the  same  rule.'  1  Tim.  [4.12]:  'Be  thou  an  example  of  the 
faithful  in  word,  in  conversation,  in  charity,  in  faith,  in  chas- 
tity.5 2  Tim.  [2.15]:  'Carefully  study  to  present  thyself  ap- 
proved unto  God,  a  workman  that  needeth  not  to  be  ashamed, 
rightly  handling  the  word  of  truth.' 

As  the  eye  in  the  body,  discerning  good  and  evil,  guiding  the 
members  of  Christ  as  circumstances  require  with  regard  to 
each  one. 

Cap.  15 

Matthew  [6.22] :  The  light  of  thy  body  is  thy  eye.  If  there- 
fore thy  eye  be  single,  thy  whole  body  shall  be  lightsome.' 

As  shepherds  of  the  sheep  of  Christ,  not  refusing  to  lay  down 
their  life  for  them  if  occasion  require  it,  to  the  end  that  they 
may  communicate  to  these  the  Gospel  of  God. 

Cap.  16 

John  [10.11]:  'The  good  shepherd  giveth  his  life  for  his 
sheep.'  Acts  [20.28] :  'Take  heed  to  yourselves,  therefore,  and 
to  the  whole  flock,  wherein  the  Holy  Ghost  hath  placed  you 
bishops  to  tend  the  Church  of  God.' 

As  physicians  who  care  for  the  maladies  of  the  soul  with 
great  compassion,  according  to  their  knowledge  of  the  doctrine 
of  the  Lord,  to  bring  about  health  in  Christ  and  perseverance. 


202  SAINT  BASIL 

Cap.  17 

Matthew  [9.12] :  They  that  are  in  health  need  not  a  phy- 
sician but  they  that  are  ill.'  Rom.  [15.1]:  'Now  we  that  are 
stronger  ought  to  bear  the  infirmities  of  the  weak. 

As  fathers  and  nurses  of  children  they  themselves  have  be- 
gotten, who  with  fervent  dispositions  of  love  in  Christ  would 
not  only  impart  the  Gospel  of  God  to  them,  but  even  give 
their  lives  for  them. 

Cap.  18 

John  [13.33]:  'Little  children,  yet  a  little  while  I  am  with 
you.'  1  Cor.  [4. 15] :  Tor  in  Christ  Jesus,  by  the  gospel,  I  have 
begotten  you.3  /  Thess.  [2.7,8] :  'As  if  a  nurse  should  cherish 
her  children,  so  desirous  of  you,  we  would  gladly  impart  unto 
you  not  only  the  gospel  of  God,  but  also  our  own  souls,  be- 
cause you  were  become  most  dear  unto  us.' 

As  co-workers  with  God,  devoting  themselves  completely 
and  solely  in  behalf  of  the  Church  to  those  works  only  that 
are  worthy  of  God. 

Cap.  19 

1  Cor.  [3.9]:  Tor  we  are  God's  coadjutors:  you  are  God's 
husbandry;  you  are  God's  building.' 

As  husbandmen  of  the  vines  of  God,  who  plant  nothing 
alien  to  the  vine  which  is  Christ,  nothing  unfertile,  but  with 
all  diligence  foster  that  which  is  congenial  and  fruitful. 


THE    MORALS  203 

Cap.  20 

John  [15.1,2]:  'I  am  the  true  vine;  and  my  Father  is  the 
husbandman.  Every  branch  in  me  that  beareth  not  fruit,  he 
will  take  away;  and  every  one  that  beareth  fruit,  he  will  purge 
it,  that  it  may  bring  forth  more  fruit.'  1  Cor.  [3.6]:  CI  have 
planted,  Apollo  watered,  but  God  gave  the  increase.' 

As  builders  of  the  temple  of  God,  shaping  each  soul  to  be 
framed  together  upon  the  foundation  of  the  Apostles  and 
Prophets. 

Cap.  21 

1  Cor.  [3.10,11]:  'According  to  the  grace  of  God  that  is 
given  to  me,  as  a  wise  architect,  I  have  laid  the  foundation 
and  another  buildeth  thereon.  But  let  every  man  take  heed 
how  he  buildeth  thereupon.  For  other  foundation  no  man  can 
lay  but  that  which  is  laid,  which  is  Christ  Jesus.'  Eph. 
[2.19-22]*  'Now,  therefore,  you  are  no  more  strangers  and 
foreigners;  but  you  are  fellow  citizens  with  the  saints,  and  the 
domestics  of  God,  built  upon  the  foundation  of  the  apostles 
and  prophets,  Jesus  Christ  himself  being  the  chief  corner 
stone,  in  whom  all  the  building  being  framed  together  groweth 
up  into  an  holy  temple  in  the  Lord,  in  whom  you  also  are 
built  together  into  an  habitation  of  God  in  the  Spirit.5 

Cap.  22 

What  is  the  mark  of  a  Christian?  Faith  working  by  charity. 
What  is  the  mark  of  faith?  A  sure  conviction  of  the  truth  of 
the  inspired  words,  not  to  be  shaken  by  any  process  of  reason- 
ing, nor  by  the  alleging  of  natural  requirements,  nor  by  the 
pretences  of  false  piety.  What  is  the  mark  of  a  faithful  soul? 


204  SAINT  BASIL 

To  be  in  these  dispositions  of  full  acceptance  on  the  authority 
of  the  words  [of  the  Scripture],  not  venturing  to  reject  any- 
thing- nor  making  additions.  For,  if  'all  that  is  not  of  faith 
is  sin/  as  the  Apostle  says,1  and  'faith  cometh  by  hearing 
and  hearing  by  the  word  of  God/2  everything  outside  Holy 
Scripture,  not  being  of  faith,  is  sin.  What  is  the  mark  of 
charity  toward  God?  To  observe  His  commandments  with 
a  view  to  His  glory.  What  is  the  mark  of  charity  toward 
one's  neighbor?  Not  to  seek  what  is  one's  own  but  that  which 
is  to  the  advantage  of  the  loved  one  both  in  body  and  soul. 
What  is  the  mark  of  a  Christian?  To  be  born  anew  through 
baptism  of  water  and  the  Spirit.  What  is  the  mark  of  one 
born  of  water?  That  he  be  dead  and  immovable  with  regard 
to  all  sin,  as  Christ  died  once  and  for  all  because  of  sin,  as  it 
is  written:  'all  we  who  are  baptized  in  Christ  Jesus  are  bap- 
tized in  his  death.  For  we  are  buried  together  with  him  by 
baptism  unto  death;  knowing  this,  that  our  old  man  is  cruci- 
fied with  him  that  the  body  of  sin  may  be  destroyed,  to  the 
end  that  we  may  serve  sin  no  longer.' *  What  is  the  mark  of 
one  born  of  the  Spirit?  That  he  become  in  the  measure  granted 
him  that  of  which  he  has  been  born,  as  it  is  written :  That 
which  is  born  of  the  flesh  is  flesh,  and  that  which  is  born  of  the 
Spirit  is  spirit.54  What  is  the  mark  of  him  who  has  been  born 
anew?  That  he  strip  off  the  old  man  with  his  deeds  and  cupidi- 
ties and  put  on  the  new  man,  'who  is  renewed  unto  knowledge, 
according  to  the  image  of  him  that  created  him.'5  as  it  is 
written:  'As  many  of  you  as  have  been  baptized  in  Christ 
have  put  on  Christ.'"  What  is  the  mark  of  a  Christian?  That 

1  Rom.   14.23. 

2  Rom.    10.17, 

3  Rom.  6.3,4,6. 

4  John  3.6. 

5  Col.  3.10. 

6  Gal.  3.27. 


THE   MORALS  205 

he  be  purified  of  all  defilement  of  the  flesh  and  of  the  spirit 
in  the  Blood  of  Christ,  perfecting  sanctification  in  the  fear  of 
God  and  the  love  of  Christ,7  and  that  he  have  no  blemish  nor 
spot  nor  any  such  thing;  that  he  be  holy  and  blameless8  and  so 
eat  the  Body  of  Christ  and  drink  His  Blood;  for  'he  that 
eateth  and  drinketh  unworthily,  eateth  and  drinketh  judg- 
ment to  himself.39  What  is  the  mark  of  those  who  eat  the 
Bread  and  drink  the  Cup  of  Christ?  That  they  keep  in  per- 
petual remembrance  Him  who  died  for  us  and  rose  again. 
What  is  the  mark  of  those  who  keep  such  remembrance?  That 
they  live  not  for  themselves  but  for  Him  who  died  for  them 
and  rose  again.10  What  is  the  mark  of  a  Christian?  That  his 
justice  abound  in  all  things  more  than  that  of  the  scribes  and 
Pharisees,  according  to  the  rule  of  the  doctrine  which  has 
been  handed  down  in  the  Lord's  Gospel.11  What  is  the  mark 
of  the  Christian?  That  they  love  one  another  as  Christ  has 
loved  us.12  What  is  the  mark  of  a  Christian?  To  set  the  Lord 
always  in  his  sight.13  What  is  the  mark  of  a  Christian?  To 
watch  daily  and  hourly  and  stand  prepared  in  that  state  of 
perfection  which  is  pleasing  to  God,  knowing  that  at  what 
hour  he  thinks  not,  the  Lord  will  come.14 

7  2  Cor.  7.1. 

8  Eph.  5.27. 

9  1   Cor.  11.29. 

10  2  Cor.  5.15. 

11  Matt.  5.20. 

12  Eph.  5.2. 

13  Ps.  15.8. 

14  Luke  12.40. 


AN  ASCETICAL  DISCOURSE 

JAN  WAS  MADE  after  the  Image  and  likeness  of  God; 
but  sin  marred  the  beauty  of  the  image  by  dragging 
the  soul  down  to  passionate  desires.  Now,  God,  who 
made  man,  is  the  true  life.  Therefore,  when  man  lost  his 
likeness  to  God,  he  lost  his  participation  in  the  true  life;  sep- 
arated and  estranged  from  God  as  he  is,  it  is  impossible  for 
him  to  enjoy  the  blessedness  of  the  divine  life.  Let  us  return> 
then,  to  the  grace  [which  was  ours]  in  the  beginning  and  from 
which  we  have  alienated  ourselves  by  sin,  and  let  us  again 
adorn  ourselves  with  the  beauty  of  God's  image,  being  made 
like  to  our  Creator  through  the  quieting  of  our  passions.  He 
who,  to  the  best  of  his  ability,  copies  within  himself  the  tran- 
quility  of  the  divine  nature  attains  to  a  likeness  with  the  very 
soul  of  God;  and,  being  made  like  to  God  in  the  manner 
aforesaid,  he  also  achieves  in  full  a  semblance  to  the  divine 
life  and  abides  continually  in  unending  blessedness.  If,  then> 
by  overcoming  our  passions  we  regain  the  image  of  God  and 
if  the  likeness  of  God  bestows  upon  us  everlasting  life,  let  us 
devote  ourselves  to  this  pursuit  in  preference  to  all  others,  so 
that  our  soul  may  never  again  be  enslaved  by  any  vice,  but 
that  our  understanding  may  remain  firm  and  unconquerable 
under  the  assaults  of  temptation,  to  the  end  that  we  may  be- 
come sharers  in  the  divine  beatitude. 

Now,  an  ally  to  the  zeal  of  those  who  duly  aspire  to  this 
gift  is  virginity.  The  grace  of  virginity,  however,  does  not 
consist  solely  in  abstaining  from  the  procreation  of  children, 

207 


208  SAINT    BASIL 

but  our  whole  life,  conduct  and  moral  character 'should  be 
virginal,  illustrating  in  every  action  the  integrity  required  of 
the  virgin.  It  is  possible,  indeed,  to  commit  fornication  in 
speech,  to  be  guilty  of  adultery  through  the  eye,  to  be  cor- 
rupted through  the  hearing,  to  receive  defilement  into  the 
heart,  and  to  transgress  the  bounds  of  temperance  by  want 
of  control  in  partaking  of  food  and  drink.  But  he  who  keeps 
himself  under  restraint  in  all  these  matters,  according  to  the 
rule  of  virginity,  truly  exhibits  in  himself  the  grace  of  virginity 
fully  developed  and  in  its  perfection. 

If,  therefore,  we  desire,  by  the  quelling  of  our  passions  to 
adorn  the  nature  of  our  soul  with  the  imprint  of  the  beauty 
of  God's  likeness,  that  everlasting  life  may  also  be  ours  there- 
by, let  us  attend  to  ourselves  that  we  may  do  nothing  unworthy 
of  our  promise  and  thus  incur  the  judgment  pronounced  upon 
Ananias.1  It  was  within  the  power  of  Ananias  not  to  dedi- 
cate his  property  to  God  in  the  beginning;  but  he  consecrated 
his  possessions  to  God  by  vow  with  a  view  to  human  glory, 
that  he  might  be  an  object  of  admiration  to  men  because  of 
his  munificence,  and  he  also  kept  back  a  part  of  the  price. 
This  provoked  the  Lord's  displeasure  against  him  (of  which 
Peter  was  the  intermediary)  to  such  a  degree  that  he  was  not 
given  time  for  repentance.  Accordingly,  before  making  a 
promise  to  live  the  religious  life,  anyone  who  wishes  may  law- 
fully and  licitly  follow  the  way  of  the  world  and  freely  submit 
to  the  yoke  of  wedlock.  When,  however,  by  his  own  consent, 
a  man  has  been  made  subject  to  a  prior  claim,  he  should  re- 
serve himself  for  God  as  a  kind  of  sacred  votive  offering,  in 
fear  of  being  condemned  for  sacrilege  by  defiling  again,  by 
an  ordinary  way  of  life,  the  body  consecrated  to  God  by  vow. 
And  I  say  this  with  not  only  one  kind  of  passion  in  mind, 


1   Acts.   5.1-5. 


AN  ASCETICAL  DISCOURSE  209 

as  some  think,  who  would  preserve  the  integrity  of  virginity 
by  custody  of  the  body  alone,  but  with  reference  to  every  man- 
ifestation of  a  passionate  inclination. 

One  who  would  reserve  himself  for  God  may  not  be  defiled 
by  any  emotion  savoring  of  this  world.  Anger,  envy,  bearing 
a  grudge,  deceit,  insolence,  arrogance,  unseasonable  talking, 
indolence  in  prayer,  desire  for  goods  one  does  not  possess, 
negligence  in  observing  the  commandments,  ostentation  in 
dress,  vain  regard  for  one's  appearance,  meetings  and  con- 
versations over  and  above  what  is  necessary  and  fitting — all 
these  must  be  most  carefully  avoided  by  one  who  has  dedi- 
cated himself  to  God  by  virginity,  because  yielding  to  one  of 
them  is  almost  as  perilous  as  falling  into  an  expressly  forbidden 
sin.  All  that  springs  from  the  passions  mars  in  some  way  the 
purity  of  the  soul  and  is  an  impediment  in  attaining  to  the 
divine  life.  He  who  has  given  up  the  world,  therefore,  must 
keep  his  attention  fixed  upon  these  considerations,  so  as  in  no 
way  to  defile  himself,  the  vessel  of  God,  by  corrupting  usage. 
This  fact,  moreover,  should  be  especially  borne  in  mind — he 
who  has  chosen  the  way  of  the  angels  by  passing  the  confines  of 
human  nature  has  taken  up  a  spiritual  mode  of  life.  Now,  this 
is  the  special  character  of  the  angelic  nature :  to  be  free  from 
the  marriage  yoke,  not  to  be  distracted  by  any  created  beauty, 
but  to  be  constantly  intent  upon  the  divine  countenance.  Con- 
sequently, if  he  who  has  been  raised  to  the  rank  of  the  angelic 
dignity  suffers  taint  from  human  passions,  he  resembles  a 
leopard's  skin,  the  hair  of  which  is  neither  entirely  white  nor 
wholly  black,  but  because  it  is  spotted  with  different  colors 
is  reckoned  with  neither  black  nor  white.  Let  these  words, 
therefore,  in  a  very  general  way,  serve  as  an  exhortation  to 
those  who  have  chosen  the  life  of  chastity  and  discipline. 

But  since  we  ought  to  discuss  particular  features  as  well  in 
this  connection,  it  also  is  necessary  to  record  briefly  the  follow- 


210  SAINT  BASIL 

ing  points.They  who  are  set  apart  from  the  ordinary  life  in 
the  world  and  follow  a  regimen  more  nearly  approaching 
the  divine  life  should  not  undertake  this  discipline  of  their 
own  accord  nor  as  solitaries.  It  is  fitting  that  such  a  way  of 
life  have  a  witness,  that  it  may  be  free  from  base  suspicion. 
Just  as  the  spiritual  law  would  have  no  fewer  than  ten  partake 
of  the  mystic  pasch,  so  they  who  practice  the  spiritual  life  in. 
common  should  properly  exceed  rather  than  fall  short  of  this 
number.  There  should  be  one  leader  appointed  to  command  in 
this  admirable  way  of  life,  who  has  been  chosen  in  preference 
to  the  rest  after  a  thorough  examination  of  his  life  and  char- 
acter and  consistently  good  conduct.  Age  should  also  be  taken 
into  consideration  where  special  honor  is  to  be  accorded.  It 
is  somehow  in  keeping  with  man's  nature  that  what  is  more 
aged  is  more  worthy  of  respect.  Furthermore,  this  head  should 
exercise  such  authority,  the  brethren  voluntarily  obeying  only, 
in  submissiveness  and  humility,  as  to  prevent  anyone  in  the 
community  from  gainsaying  his  will  when  he  gives  any  order 
which  would  contribute  to  the  honor  and  perfection  of  the 
religious  life. 

As,  according  to  the  Apostle,  authority  established  by  God 
is  not  to  be  resisted  (for  he  declares  that  they  who  resist  the 
ordinance  of  God  are  condemned,2)  so  it  is  right  in  this  case 
also  for  the  rest  of  the  community  to  be  persuaded  that  such 
power  is  delegated  the  superior  not  accidentally  but  by  the 
divine  will.  Thus,  with  one  member  recommending  all  that 
is  useful  and  profitable  to  the  soul  and  the  others  receiving 
his  good  counsels  with  docility,  advancement  according  to 
God  is  without  impediment.  Since  it  is  in  every  way  fitting 
that  the  community  be  obedient  and  under  subjection  to  a 
superior,  it  is  therefore  of  the  highest  importance  that  the 

2  Rom.  13.1,2. 


AN  ASCETICAL  DISCOURSE  211 

one  chosen  as  guide  in  this  state  of  life  be  such  that  his  life 
may  serve  as  a  model  of  every  virtue  to  those  who  look  to  him, 
and,  as  the  Apostle  says,  that  he  be  'sober,  prudent,  of  good 
behaviour,  a  teacher.53  I  am,  consequently,  of  the  opinion 
that  his  manner  of  life  should  be  investigated,  and  not  only 
as  to  whether  he  has  reached  old  age  in  a  chronological  sense 
(for  youthful  traits  of  character  can  exist  along  with  gray 
hair  and  wrinkles).  Inquiry  should  be  made,  above  all,  as  to 
whether  his  character  and  manners  have  grown  gray  through 
propriety,  so  that  everything  said  and  done  by  him  may  rep- 
resent a  law  and  a  standard  for  the  community.  It  is  proper, 
moreover,  for  those  who  lead  the  monastic  life  to  take  thought 
for  their  livelihood,  as  the  Apostle  prescribes,  so  that  they 
who  work  with  their  hands  may  eat  their  bread  in  honor.4 
And  the  work  should  be  allotted  at  the  direction  of  an  older 
member  well  known  for  holiness  of  life,  who  will  turn  to 
account  the  works  of  their  hands  by  procuring  necessities  with 
these  so  as  to  fulfill  the  command  of  providing  bread  with 
sweat  and  toil.5  The  reputation  of  the  rest  of  the  brethren 
should  be  kept  unsullied  and  blameless  by  their  not  being 
required  to  go  about  in  public  to  secure  the  necessities  of 
life.  The  best  rule  and  standard  for  a  well-disciplined  life 
is  this:  to  be  indifferent  to  the  pleasure  or  pain  of  the  flesh, 
but  to  avoid  immoderation  in  either  direction,  so  that  the  body 
may  neither  be  disordered  by  obesity  nor  yet  rendered  sickly 
and  so  unable  to  execute  commands.  The  same  injury  to  the 
soul,  indeed,  results  from  both  types  of  excess:  when  the  flesh 
is  not  brought  under  subjection,  natural  vigor  makes  us  rush 
headlong  in  the  wake  of  our  shameful  impulses;  on  the 
other  hand,  when  the  body  is  relaxed,  enfeebled  and  torpid, 

3  I  Tim.  3.2. 

4  2  Thess.  3.12. 

5  Gen.  3.19. 


212  SAINT   BASIL 

it  is  under  constraint  from  pain.  With  the  body  in  such  a  con- 
dition, the  soul  is  not  free  to  raise  its  glance  upward,  weighed 
down  as  it  is  in  companionship  with  the  body's  malady,  but 
is,  perforce,  wholly  occupied  with  the  sensation  of  pain  and 
intent  upon  itself. 

Our  use  [of  material  goods],  therefore,  should  be  regulated 
by  need.  Wine,  also,  should  not  be  held  in  abomination  if  it 
is  taken  for  curative  purposes  and  is  not  craved  beyond  neces- 
sity. So,  likewise,  everything  else  should  minister  to  the  needs 
and  not  to  the  cupidities  of  those  who  lead  the  ascetical  life. 
Prayer  time  should  cover  the  whole  of  life,  but  since  there 
is  absolute  need  at  certain  intervals  to  interrupt  the  bending 
of  the  knee  and  the  chanting  of  psalms,  the  hours  appointed 
for  prayer  by  the  saints  should  be  observed.  The  mighty  David 
says:  CI  rose  at  midnight  to  give  praise  to  thee  for  the  judg- 
ments of  thy  justification';6  and  we  find  Paul  and  Silas  follow- 
ing his  example,  for  they  praised  God  in  prison  at  midnight.7 
Then  too,  the  same  Prophet  says:  'Evening  and  morning  and 
at  noon.58  Moreover,  the  coming  of  the  Holy  Spirit  took 
place  at  the  third  hour,  as  we  learn  in  the  Acts  when,  in 
answer  to  the  Pharisees  who  were  jeering  at  the  disciples 
because  of  the  diversity  of  tongues,  Peter  said  that  they  were 
not  drunk  who  were  speaking  these  words:  'seeing  that  it  is 
but  the  third  hour.'9  Again,  the  ninth  hour  recalls  the  Lord's 
Passion,  which  took  place  that  we  might  live.10  But,  since 
David  says:  'Seven  times  a  day  I  have  given  praise  to  thee 
for  the  judgments  of  thy  justice,'11  and  the  times  for  prayer 
which  have  been  mentioned  do  not  make  up  this  seven-fold 


6  Ps.   118.62. 

7  Acts  16.25. 

8  Ps.  54.18. 

9  Acts  2.15. 

10  Matt.  27.45;  Mark  15.33,34. 

11  Ps.  118.164 


AN  ASCETICAL  DISCOURSE  213 

apportionment,  the  mid-day  prayer  should  be  divided,  one 
part  being  recited  before  the  noon  repast  and  the  other  after- 
ward. In  this  way,  the  daily  seven-fold  praise  of  God  dis- 
tributed throughout  the  whole  period  of  the  day  may  become 
a  pattern  for  us  also.  The  entrances  to  the  monasteries  should 
be  barred  to  women  and  not  even  all  men  should  enter  in, 
but  only  such  as  are  permitted  by  the  superior.  Often,  a  want 
of  discrimination  regarding  visitors  introduces  into  the  heart 
a  succession  of  untimely  conversations  and  fruitless  tales,  and 
from  idle  talk  comes  the  further  descent  to  idle  and  useless 
thought.  This,  therefore,  should  be  the  rule  for  all:  The 
superior  alone  is  to  be  asked  and  he  alone  is  to  give  the 
response  with  regard  to  matters  requiring  speech;  but  the 
others  are  not  to  answer  those  prattlers  who  waste  their  time 
in  vain  discourses,  so  as  to  avoid  being  drawn  along  with  them 
into  a  succession  of  idle  words. 

There  should  be  a  common  supply  room  for  all  and  nothing 
should  be  called  private  or  personal  to  any  individual — 
neither  cloak,  nor  shoe,  nor  anything  else  required  for  the 
body.  The  use  of  these  items  should  be  under  the  authority 
of  the  superior,  so  that  the  articles  from  the  common  store  may 
be  allotted  to  each  according  to  his  need  at  the  superior's 
direction. 

The  law  of  charity  does  not  allow  particular  friendship  or 
exclusive  groups  in  community  life,  for  particular  affection 
inevitably  works  great  harm  to  communal  union.  Conse- 
quently, all  should  regard  one  another  with  equal  affection 
and  one  and  the  same  degree  of  charity  should  prevail  in  the 
entire  group.  If  any  be  found  for  any  reason  whatsoever  to 
have  an  inordinate  affection  for  a  fellow  religious,  be  he 
brother  or  kinsman  or  anyone  else,  he  should  be  chastised  as 
one  who  works  detriment  to  the  common  good;  for  an  excess 
of  affection  for  one  individual  bears  a  strong  implication  of 


214  SAINT    BASIL 

defect  with  regard  to  the  others.  The  penalties  imposed  upon 
one  found  guilty  of  any  fault  ought  to  be  proportioned  to 
the  offense,  [e.g.],  forbidding  the  offender  to  join  in  psalmody 
with  his  brethren,  prohibiting  him  from  taking  part  in  com- 
mon prayer,  or  ostracizing  him  from  the  common  table.  In  this 
matter,  the  one  in  charge  of  general  discipline  will  determine 
the  penalty  of  the  offender  according  to  the  gravity  of  his 
fault.  The  ministration  to  the  community  as  a  whole  should 
be  performed  by  two  monks  taking  turns  successively  by  the 
week  in  assuming  full  charge  of  necessary  business,  so  that  the 
reward  of  humility  may  belong  to  all  in  common  and  that 
it  may  be  impossible  for  any  one  to  outdo  the  rest  of  his 
brethren  in  giving  service;  also,  that  all  may  have  a  respite  on 
equal  terms,  for  the  interchange  of  labor  and  intervals  of 
rest  prevents  weariness  from  afflicting  the  laborers.  The 
superior  of  the  community  is  authorized  to  assign  whom  he 
will  to  make  necessary  journeys  abroad  and  to  appoint  those 
who  will  remain  at  home  and  see  to  domestic  concerns.  Often, 
the  fair  flower  of  youth  blooms  forth  somehow  in  the  bodies 
of  the  young,  even  though  they  have  been  very  markedly 
zealous  in  afflicting  themselves  in  the  practice  of  continency, 
and  becomes  the  occasion  of  unruly  desire  for  those  whom 
they  chance  to  meet.  If,  then,  a  brother  is  young  as  regards 
the  vigor  of  his  body,  he  should  keep  its  charm  and  grace 
hidden  until  he  reach  a  time  of  life  when  he  may  decorously 
show  himself. 

The  brethren  should  betray  no  sign  of  anger,  of  unforgiv- 
ingness,  or  envy,  or  contentiousness,  whether  in  bearing,  ges- 
ture, word,  glance  of  the  eye,  expression  of  countenance,  or 
by  anything  calculated  to  arouse  a  companion's  ire*  If  any- 
one should  commit  one  of  these  faults,  even  if  he  has  first 
suffered  an  annoyance  of  this  sort,  he  is  not  thereby  sufE- 


AN  ASCETICAL  DISCOURSE  215 

ciently  justified  for  involving  himself  in  the  offense;  for  evil 
at  whatever  point  of  time  it  is  committed  is  evil  just  the  same. 
Oaths  of  all  kinds  should  be  banished  from  the  monastic 
company.  Let  a  nod  of  the  head  or  verbal  assent  take  the  place 
of  an  oath  on  the  part  of  both  speaker  and  hearer.  If  any- 
one should  not  trust  a  bare  affirmation,  he  makes  accusation 
against  his  own  conscience  as  one  who  is  insincere  in  speech, 
and  for  this  reason  he  should  be  brought  to  account  for  his 
misdemeanor  by  the  superior  and  be  chastened  by  a  salutary 
penalty.  When  the  day  is  over  and  all  labor  of  body  and 
mind  has  come  to  an  end,  each  one,  before  retiring,  should 
examine  his  conscience  in  the  intimacy  of  his  own  heart.  And 
if  anything  untoward  has  occurred — a  forbidden  thought  or 
an  idle  word,  negligence  in  prayer  or  inattention  in  psalmody 
or  desire  of  the  ordinary  life  of  the  world — the  fault  should 
not  be  concealed,  but  confessed  publicly,  so  that  through  the 
prayers  of  the  community  the  malady  of  the  one  who  has 
fallen  prey  to  such  an  evil  may  be  cured. 


AN  ASCETICAL  DISCOURSE 


|  HE  ASGETICAL  LIFE  has  one  aim — the  soul's  salvation 
and  all  that  can  contribute  to  this  end  must  be  ob- 
served with  as  much  fear  as  a  divine  command.  The 
commandments  of  God  themselves,  indeed,  have  no  other 
end  in  view  than  the  salvation  of  him  who  obeys  them.  It 
therefore  behooves  those  undertaking  the  ascetical  life  to 
enter  upon  the  way  of  philosophy,  stripped  of  all  worldly 
and  material  things  in  the  same  manner  as  they  who  enter 
the  bath  take  off  all  their  clothing.  The  most  important  thing, 
consequently,  and  the  chief  concern  for  the  Christian  ought  to 
be  the  stripping  himself  of  the  varied  and  diverse  move- 
ments of  the  passions  toward  evil  whereby  the  soul  is  defiled. 
Secondly,  the  renunciation  of  worldly  possessions  is  of  obli- 
gation for  him  who  aspires  to  this  sublime  way  of  life,  in  as 
much  as  anxiety  and  solicitude  for  material  interests  engender 
much  distraction  for  the  soul.  Whenever,  therefore,  a  group 
of  persons  aiming  at  the  same  goal  of  salvation  adopt  the 
life  in  common,  this  principle  above  all  others  must  prevail 
among  them — that  there  be  in  all  one  heart,  one  will,  one 
desire,  and  that  the  entire  community  be,  as  the  Apostle 
enjoins,  one  body  consisting  of  divers  members.1  Now  this 
cannot  be  realized  in  any  other  way  than  by  the  enforcement 
of  the  rule  that  nothing  is  to  be  appropriated  to  anyone's 
exclusive  use — neither  cloak,  nor  vessel,  nor  anything  else 
which  is  of  use  to  the  common  life,  so  that  each  of  these  arti- 
cles may  be  assigned  to  a  need  and  not  to  an  owner.  Just 


I  1  Cor.  12.12. 

217 


218  SAINT   BASIL 

as  a  garment  which  is  too  small  is  unsuitable  for  a  large 
person  or  one  that  is  too  ample  for  a  slighter  figure,  but  what 
is  properly  adapted  to  the  individual  is  useful  and  appropriate, 
so  everything  else — bed,  covering,  warm  clothing,  footwear — 
should  belong  to  the  one  who  is  strictly  in  need  of  these  things, 
and  not  to  an  owner.  As  he  who  is  wounded  uses  medicaments 
and  not  one  who  is  sound,  so  also  he  who  is  in  need  of  the 
things  designed  for  bodily  ease  should  enjoy  them  and  not  one 
who  is  living  in  luxury. 

Furthermore,  since  the  ways  of  men  are  varied  and  all  are 
not  in  agreement  as  to  what  is  useful,  so,  to  avoid  confusion 
resulting  from  each  person's  conducting  himself  according  to 
his  private  whim,  there  should  be  someone  placed  in  authority 
over  the  others  who  has  been  declared  in  the  judgment  of  all 
eminent  in  intelligence,  stability,  and  strictness  of  life,  that 
his  good  qualities  may  be  the  common  possession  of  all  who 
follow  his  example.  If  several  painters  should  depict  the 
lineaments  of  one  face,  all  the  pictures  would  be  alike,  be- 
cause they  would  be  likenesses  of  one  and  the  same  individual; 
similarly,  if  many  types  of  character  are  intent  upon  the 
imitation  of  one  model,  all  alike  will  bear  the  good  impress 
of  his  life.  Consequently,  when  a  superior  has  been  chosen, 
all  private  volition  will  give  place  and  all,  without  exception, 
will  follow  the  example  of  their  head  in  obedience  to  the 
apostolic  precept  bidding  every  soul  to  be  subject  to  higher 
powers  and  warning  that  'they  that  resist  purchase  to  them- 
selves damnation.'2  True  and  perfect  obedience  of  subjects 
to  their  superior  is  shown  not  only  by  their  refraining  from 
every  untoward  action  in  accordance  with  his  advice,  but 
also  by  their  not  doing  even  what  is  approved  without  his  con- 
sent. 


2  Rom.  13.1,2. 


AN  ASCETIGAL  DISCOURSE  219 

Now,  continency  and  all  corporal  mortification  are  of 
some  value,  but,  if  a  man  following  his  private  caprice  do 
what  is  pleasing  to  himself  and  heed  not  the  advice  of  his 
superior,  his  fault  will  be  greater  than  the  good  he  does;  'for 
he  that  resisteth  the  power,  resisteth  the  ordinance  of  God.53 
A  greater  reward,  moreover,  is  accorded  to  obedience  than  to 
the  virtue  of  continency.  Thus,  also,  all  should  have  the  same 
mutual  charity,  equal  in  degree,  for  one  another,  as  a  man 
naturally  feels  for  the  members  of  his  body  in  desiring  an 
equal  soundness  in  all  the  parts  of  it,  since  the  pain  of  each 
member  brings  a  like  discomfort  to  the  whole  body.  In  the 
case  of  our  bodies,  however,  although  the  pain  of  each  afflicted 
member  touches  in  equal  measure  the  whole  body,  some  mem- 
bers are  regarded  as  more  important  than  others  (for  we  do 
not  feel  the  same  with  respect  to  our  eye  and  our  toe,  even  if 
the  pain  is  equally  great  in  both).  Even  so,  a  like  sympathy 
and  love  should  be  accorded  all  who  live  together  in  commun- 
ity on  the  part  of  each  of  the  members;  but  there  will  be  a 
higher  esteem,  and  fittingly  so,  for  those  who  contribute  the 
greater  service. 

Since  it  is  a  matter  of  obligation  that  they  love  one  another 
with  absolutely  equal  affection,  exclusive  groups  and  factions 
are  a  detriment  to  the  community ;  for  he  who  loves  one  more 
than  the  others  betrays  his  want  of  perfect  love  for  those 
others.  Unseemly  quarreling,  therefore,  and  particular  affec- 
tion alike,  should  be  banished  from  the  monastery,  for  enmity 
is  engendered  by  wrangling  and  from  the  particular  friend- 
ship and  the  faction  arise  suspicions  and  jealousies.  In  every 
instance,  the  loss  of  equality  is  the  origin  and  foundation  of 
envy  and  hatred  on  the  part  of  those  who  are  slighted  thereby. 
On  this  account  we  have  received  a  command  from  the  Lord 

3  ibid. 


220  SAINT  BASIL 

to  imitate  the  goodness  of  Him  who  maketh  the  sun  to  rise 
upon  just  and  unjust.4  As,  therefore,  God  grants  a  share  of 
light  impartially  to  all,  so  His  followers  should  send  forth 
a  ray  of  charity  equally  brilliant  for  all  alike;  for,  wherever 
love  falls  short,  hatred  entirely  supplants  it.  But  if,  as  John 
says,  'God  is  charity,'5  the  Devil  is  necessarily  hatred.  As  he 
who  has  love  consequently  has  God,  so  he  who  has  hate  nur- 
tures the  Devil  within  himself. 

The  love  of  all  toward  all,  therefore,  should  be  equal  and 
impartial,  and  each  individual  should  be  given  his  appropri- 
ate measure  of  honor.  For  those  who  are  thus  united,  more- 
over, blood  relationship  will  in  no  way  claim  a  greater  degree 
of  love  and  not  even  the  tie  of  blood  in  the  case  of  a  brother, 
son,  or  daughter  according  to  the  flesh  will  arouse  a  warmer 
affection  for  this  blood  relative  than  for  the  rest.  He  who 
follows  nature  in  these  matters  makes  it  evident  that  he  is  not 
yet  wholly  withdrawn  from  nature,  but  is  still  subject  to  the 
rule  of  the  flesh.  Idle  talking,  also,  and  unseasonable  distrac- 
tions resulting  from  discoursing  with  one  another  should  be 
forbidden.  If,  however,  something  conducive  to  spiritual  ad- 
vancement is  involved,  this  only  should  be  said  and  even 
that  which  is  useful  should  be  expressed  in  an  orderly  fashion 
at  a  suitable  time  by  such  persons  as  are  entitled  to  speak. 
If  it  be  an  inferior,  he  should  wait  for  the  direction  of  his 
superior;  but  whisperings,  a  word  in  the  ear,  signs  made  by 
a  nod  of  the  head — all  these  should  be  outlawed,  because 
whispering  begets  suspicion  of  slander  and  signs  made  by  a 
nod  are  evidence  to  a  brother  of  something  secret  and  mis- 
chievous, and  such  things  become  the  basis  of  hatred  and 
suspicion.  Whenever  conversation  is  necessary,  however,  let 

4  Matt.   5.45. 

5  1  John  4.16. 


AN  ASGETIGAL  DISCOURSE  221 

the  requirements  of  the  situation  determine  the  volume  of 
the  voice,  so  that  we  converse  with  one  near  at  hand  in  a 
low  tone  and  speak  more  loudly  to  one  farther  away.  Who- 
ever in  giving  advice  or  an  order  uses  a  very  loud,  piercing 
tone  gives  an  impression  of  arrogance  thereby  and  should 
not  be  in  a  religious  community.  Departure  from  the  monas- 
tery, furthermore,  is  not  permitted  except  for  a  duty  or  an 
emergency. 

Since  there  are  convents  not  only  for  men  but  for  women 
who  also  profess  virginity,  all  that  has  been  said  applies  to 
both  sexes  alike.  It  is  necessary  to  keep  one  thing  in  mind, 
however:  This  way  of  life  demands  on  the  part  of  women  a 
greater  and  a  more  signal  decorum  in  the  observance  of 
poverty,  silence,  obedience,  and  fraternal  charity,  a  greater 
strictness  with  regard  to  going  about  in  public,  more  caution 
in  the  matter  of  acquaintances,  greater  care  in  preserving 
mutual  affection  and  avoiding  factional  groups;  for  in  all 
these  respects  the  lives  of  women  who  profess  virginity  should 
exhibit  a  more  excellent  zeal.  She  who  is  charged  with  the 
maintenance  of  discipline  should  not  seek  for  what  may  be 
agreeable  to  her  sisters,  nor  should  she  be  eager  for  their  grati- 
tude for  what  is  to  their  liking,  but  she  should  ever  be  grave, 
severe,  dignified.  She  should  bear  in  mind  that  she  is  to  ren- 
der an  account  to  God  for  undue  breaches  of  discipline  in 
the  common  life.  Nor  should  the  individual  sister  seek  to 
receive  from  her  superior  what  is  sweet  and  agreeable,  but 
what  is  useful  and  beneficial.  She  should  not  dispute  the 
orders  given  her  (for  such  a  practice  becomes  habitual  and 
leads  to  rebellion),  but  as  we  receive  the  commands  of  the 
Lord  without  question,  knowing  that  all  of  the  Scripture  is 
divinely  inspired  and  of  benefit  to  us,  so  also  the  members  of 
the  sisterhood  should  accept  without  distinction  the  com- 


222  SAINT  BASIL 

mauds  of  the  superior.  They  should  perform  all  that  Is  di- 
rected, not  in  a  spirit  of  sadness  and  compulsion,  but  with 
alacrity,  that  their  obedience  may  obtain  a  reward.  It  is  their 
duty  to  accept  not  only  what  is  prescribed  in  the  way  of  strict 
discipline,  but,  if  their  directress  should  forbid  fasting  or  urge 
them  to  take  nourishment  to  restore  their  strength  or  if  she 
should  prescribe  any  other  relaxation  demanded  by  neces- 
sity, they  should  fulfill  all  alike,  convinced  that  her  words 
are  law.  Whenever  speech  is  required  for  reasons  of  necessity, 
whether  with  a  man  or  with  someone  holding  a  position  of 
authority  or  with  another  person  who  is  able  to  be  of  service 
regarding  a  matter  under  question,  the  superior  should  be 
the  one  to  speak,  in  the  presence  of  one  or  two  of  the  sisters 
whose  manner  of  life  and  age  now  make  it  safe  for  them  to 
appear  and  to  speak  in  public.  If  any  useful  idea  occur  to 
someone  privately,  however,  she  should  refer  it  to  her  superior 
and  through  the  latter  will  be  said  all  that  needs  to  be  said. 


THE  LONG  RULES 
Preface 

JINCE  BY  GOD'S  GRACE,  we  have  gathered  together  in 
the  Name  of  our  Lord  Jesus  Christ — we  who  have 
set  before  ourselves  one  and  the  same  goal,  the  de- 
vout life — and  since  you  have  plainly  manifested  your  eager- 
ness to  hear  something  of  the  matters  pertaining  to  salvation, 
I,  for  my  part,  am  under  obligation  to  proclaim  the  justifica- 
tions of  God,  mindful  as  I  am  night  and  day  of  the  Apostle's 
words,  'for  three  years  I  ceased  not  with  tears  to  admonish 
every  one  of  you  night  and  day.'1  Since,  moreover,  the  present 
is  the  most  opportune  time  and  this  place  provides  quiet  and 
complete  freedom  from  external  disturbances,  let  us  pray  to- 
gether that  we  may  provide  for  our  fellow  servants  their 
measure  of  wheat  in  due  season,2  and  that  you,  on  your  part, 
may,  like  fertile  soil,  receive  the  word  and  produce  in  turn 
the  fruit  of  justice,  perfect  and  manifold,  as  it  is  written.3 
I  implore  you,  then,  by  the  charity  of  our  Lord  Jesus  Christ 
who  gave  Himself  for  our  sins,4  let  us  at  length  apply  our 
minds  to  the  affairs  of  our  souls  and  grieve  for  the  vanity 
of  our  past  life.  Let  us,  on  behalf  of  the  rewards  which  are 
to  come,  take  up  the  combat  for  the  glory  of  God  and  of 
His  Christ  and  of  the  adorable  Holy  Spirit.  Let  us  not  re- 
main in  our  present  state  of  negligence  and  passivity  and, 
by  ever  postponing  to  the  morrow  and  the  future  the  be- 
ginning of  the  work,  fritter  away  the  time  at  hand  by  our 

1  Acts  20.31. 

2  Luke    12.42. 

3  Matt.    13.23. 

4  Tit.   2.14. 

223 


224  SAINT  BASIL 

continued  sloth.  Then,  being  taken  unprepared,  with  our 
hands  empty  of  good  works,  by  Him  who  demands  our  souls 
from  us,  we  shall  not  be  admitted  to  the  joy  of  the  nuptial 
chamber  and  we  shall  then  bewail  and  lament  the  time  of 
our  life  wasted  in  evil  doing,  when  penance  is  no  longer 
possible.  'Now  is  the  acceptable  time,'  says  the  Apostle,  'now 
is  the  day  of  salvation.'5  This  is  the  time  for  repentance; 
the  next  life,  for  recompense.  Now  is  the  time  to  endure; 
then  will  be  the  day  of  consolation.  Now,  God  is  the  Helper 
of  such  as  turn  aside  from  the  evil  way;  then,  He  will  be  the 
dread  and  unerring  Inquisitor  of  the  thoughts  and  words  and 
deeds  of  men.  Now,  we  enjoy  His  longanimity;  then,  we  shall 
know  His  just  judgment,  when  we  have  risen,  some  unto 
never-ending  punishment,  others  unto  life  everlasting,  and 
everyone  shall  receive  according  to  his  works.6  How  long 
shall  we  defer  our  obedience  to  Christ,  who  has  called  us  to 
His  heavenly  Kingdom?  Shall  we  not  rouse  ourselves  unto 
sobriety?  Why  will  we  not  recall  ourselves  from  our  accus- 
tomed way  of  life  to  the  strict  observance  of  the  Gospel?  Why 
will  we  not  place  before  our  eyes  that  fearsome  and  manifest 
day  of  the  Lord,  when  the  kingdom  of  heaven  will  receive 
those  who,  because  of  their  works,  take  their  place  on  the  right 
hand  of  the  Lord,  but  the  gehenna  of  fire  and  eternal  dark- 
ness will  envelop  those  who,  because  of  their  lack  of  good 
works,  have  been  rejected  and  placed  at  the  left  hand.  'There/ 
He  says,  'shall  be  weeping  and  gnashing  of  teeth.'7 

We  say,  indeed,  that  we  desire  the  kingdom  of  heaven, 
yet  we  are  not  solicitous  for  the  means  whereby  it  is  attained. 
Although  we  suffer  no  hardship  on  behalf  of  the  Lord's  com- 
mand, we,  in  the  vanity  of  our  minds,  expect  to  achieve  equal 

5  2  Cor.  6.2. 

6  Rom.  2.6. 

7  Matt.  25.30. 


THE   LONG  RULES  225 

honor  with  those  who  have  resisted  sin  even  unto  death.  What 
man  who  sits  at  home  or  slumbers  during  the  sowing  ever 
filled  the  fold  of  his  garment  with  sheaves  at  the  harvest? 
Who  has  gathered  grapes  from  a  vine  which  he  has  not 
planted  and  tended?  They  who  labor  possess  the  fruits.  Re- 
wards and  crowns  belong  to  the  victors.  Who  would  ever 
crown  one  who  did  not  even  strip  himself  for  the  combat  with 
his  adversary?  According  to  the  Apostle,  indeed,  it  is  neces- 
sary not  only  to  conquer  but  to  strive  lawfully;8  that  is,  not 
to  neglect  a  small  part  even  of  what  has  been  enjoined,  but 
to  carry  out  each  detail  as  we  have  been  commanded;  for 
'blessed  is  that  servant  whom  when  his  lord  shall  come,  he 
shall  find' — not  doing  anything  whatever,  but  eso  doing'9  and 
again,  'If  thou  didst  make  thy  offering  well  but  didst  not 
rightly  divide  it,  thou  didst  sin.'10  But,  if  we  think  that  we 
have  fulfilled  some  one  of  the  commandments  (I  should  not 
presume  to  say  we  actually  had  done  so ;  for  all  the  command- 
ments form  an  interconnected  whole,  according  to  the  valid 
sense  of  the  Scripture,  so  that  in  breaking  one  commandment 
we  necessarily  violate  the  others  also),  we  do  not  expect  to 
be  visited  with  wrath  on  the  score  of  the  commandments 
which  we  have  transgressed,  but  we  anticipate  rewards  for 
our  alleged  observance.  The  man  who  withholds  one  or  two, 
perhaps,  of  the  ten  talents  entrusted  to  him,  but  restores  the 
rest,  is  not  looked  upon  as  generous  for  paying  back  the  major 
part  of  the  sum ;  by  his  withholding  the  lesser  part  he  is  shown 
to  be  unjust  and  avaricious.  Withholding,  do  I  say?  When  he 
who  was  entrusted  with  one  talent  subsequently  gave  back 
this  same  talent  whole  and  entire  as  he  had  received  it,  he  was 
condemned  for  not  having  added  to  what  had  been  given 


8  2  Tim.  2.5. 

9  Luke  12.43. 

10  Gen.  4.7    (Septuagint)  . 


226  SAINT  BASIL 

him.11  He  who  has  honored  his  father  for  ten  years,  and  later 
on  strikes  him  once  only,  is  not  esteemed  as  dutiful  but  is  con- 
demned as  a  parricide.  'Going/  says  the  Lord,  'teach  ye  all 
nations,  teaching  them'  not  to  observe  some  things  and  ne- 
glect others,  but  'to  observe  all  things  whatsoever  I  have 
commanded  you.'12  And  the  Apostle  writes  in  a  similar  vein: 
'Giving  no  offence  to  any  man,  that  our  ministry  be  not 
blamed;  but  in  all  things  let  us  exhibit  ourselves  as  ministers 
of  God.'13  Unless  all  were  necessary  to  attain  the  goal  of  sal- 
vation, all  the  commandments  would  not  have  been  written 
down,  nor  would  it  have  been  declared  that  all  must  be  kept. 
What  do  all  other  righteous  actions  avail  me  if  I  am  to  be 
liable  to  hell-fire  because  I  called  my  brother  'fool'?14  What 
profit  is  there  in  being  free  from  many  masters  if  I  am  held 
in  bondage  by  one?  'Whosoever  committeth  sin,  is  the  servant 
of  sin,'  says  the  Scripture.15  And  what  gain  is  there  in  not 
being  afflicted  with  many  maladies,  if  my  body  is  being  wasted 
by  one? 

Well,  then,  someone  will  say,  will  the  large  number  of 
Christians  who  do  not  keep  all  the  commandments  practice 
the  observance  of  some  of  them  in  vain?  In  this  connection, 
it  is  well  to  recall  blessed  Peter,  who,  after  he  had  performed 
so  many  good  actions  and  had  been  the  recipient  of  such 
great  blessings,  was  told,  upon  his  being  guilty  of  one  lapse 
only:  'If  I  wash  thee  not,  thou  shalt  have  no  part  with  me.'16 

I  shall  not  point  out  that  his  act  bore  no  signs  of  indifference 
or  contempt  but  was  a  demonstration  of  honor  and  reverence. 
But,  someone  might  say,  it  is  written:    'Everyone  that  shall 

II  Matt.   25.24ff. 

12  Matt.  28.19,20. 

13  2  Cor.  6.3,4. 

14  Matt.  5.22. 

15  John  8.34. 

16  John  13.8. 


THE  LONG  RULES 


227 


call  upon  the  name  of  the  Lord  shall  be  saved,'17  and,  there- 
fore, the  very  invocation  of  the  Name  of  the  Lord  is  suffi- 
cient to  save  him  who  invokes  it.  But  let  the  objector  hear  also 
the  words  of  the  Apostle :  'How  then  shall  they  call  on  him  in 
whom  they  have  not  believed?318  And,  if  you  believe,  hearken 
to  the  Lord  saying:  'Not  everyone  that  saith  to  me,  Lord, 
Lord,  shall  enter  into  the  kingdom  of  heaven;  but  he  that 
doth  the  will  of  my  Father  who  is  in  heaven.519  Certainly, 
whenever  anyone  does  the  will  of  the  Lord,  but  not  as  God 
wills  nor  with  dispositions  of  love  for  God,  his  zeal  is  to  no 
purpose,  according  to  the  words  of  our  Lord  Jesus  Christ  Him- 
self, who  says:  'They  act  to  be  seen  by  men.  Amen  I  say  to 
you,  they  have  received  their  reward.'20  Wherefore,  Paul  the 
Apostle  was  taught  to  say:  'And  if  I  should  distribute  all  my 
goods  to  feed  the  poor  and  if  I  should  deliver  my  body  to 
be  burned  and  have  not  charity,  it  profiteth  me  nothing.' 
To  sum  up,  I  note  the  following  three  kinds  of  disposition 
which  necessarily  compel  our  obedience:  we  avoid  evil 
through  fear  of  punishment  and  take  the  attitude  of  a  slave; 
or,  seeking  to  obtain  the  reward,  we  observe  the  command- 
ments for  our  own  advantage  and  in  this  we  are  like  hirelings; 
or  else,  for  the  sake  of  the  virtuous  act  itself  and  out  of  love 
for  Him  who  gave  us  the  law,  we  rejoice  to  be  deemed  worthy 
to  serve  a  God  so  good  and  so  glorious  and  we  are  thus  in  the 
dispositions  of  sons.  Nor  will  he  who  observes  the  command- 
ments in  fear  and  who  is  ever  wary  of  incurring  the  penalty  for 
sloth,  keep  some  of  the  commandments  laid  upon  him  and 
neglect  others,  but  he  will  regard  the  punishment  of  every  act 
of  disobedience  as  equally  to  be  dreaded.  For  this  reason  he 

17  Joel  2.32. 

18  Rom.  10.14. 

19  Matt.  7.21. 

20  Matt.  6.5. 

21  1  Cor.  13.3. 


228  SAINT  BASIL 

who  is  in  all  things  fearful  out  of  pious  timidity  is  called 
blessed,22  and  he  stands  firm  in  the  truth  who  is  able  to  say: 
CI  set  the  Lord  always  in  my  sight;  for  he  is  at  my  right  hand 
that  I  be  not  moved'23 — meaning  that  he  would  overlook  none 
of  the  things  that  he  is  obliged  to  do.  Again:  'Blessed  is  the 
man  that  feareth  the  Lord.'  Why?  Because  'he  shall  delight 
exceedingly  in  his  commandments.524  It  is  not  likely,  then,  that 
they  who  fear  will  overlook  any  command  or  execute  it  care- 
lessly. Yet,  neither  does  the  hireling  will  to  disobey  orders; 
how  would  he  receive  the  pay  for  his  tending  of  the  vine  if  he 
did  not  do  all  that  had  been  agreed?  If  by  failing  to  provide 
one  necessary  attention  he  renders  the  vine  profitless  to  the 
owner,  who  would  pay  a  reward,  so  long  as  the  damage  re- 
mains, to  him  who  wrought  the  mischief?  The  third  form  of 
service  is  that  prompted  by  love.  Now,  what  son,  having  in 
view  his  father's  good  pleasure  and  giving  joy  to  his  heart  in 
the  more  important  matters,  will  wish  to  cause  him  pain  as 
regards  even  the  most  insignificant  ones?  And  this  filial  de- 
votion he  will  render  even  more  earnestly  when  he  recalls 
the  words  of  the  Apostle:  'And  grieve  not  the  Holy  Spirit  of 
God  whereby  you  are  sealed.'25 

How,  therefore,  would  they  who  break  the  greater  number 
of  the  commandments  be  classified — they  who  do  not  serve 
God  as  their  Father  nor  believe  that  He  has  promised  great 
rewards,  nor  submit  to  Him  as  Lord?  'If,  then,  I  be  a  father/ 
says  the  Prophet,  'where  is  my  honor?  And  if  I  be  a  master, 
where  is  my  fear?'26 — for  he  that  feareth  the  Lord  'shall  de- 
light exceedingly  in  his  commandments.'27  'By  transgression  of 


22  Prov.  28.14. 

23  Ps.  15.8. 

24  Ps.  111.1. 

25  Eph.  4.30. 

26  Mai.   1.6. 

27  Ps.  111.1. 


THE  LONG  RULES  229 

the  law,'  says  the  Apostle,  £thou  dishonourest  God.528  How, 
then,  if  we  prefer  a  life  of  pleasure  to  the  life  of  obedience  to 
the  commandments,  can  we  expect  for  ourselves  a  life  of 
blessedness,  fellowship  with  the  saints,  and  the  delights  of  the 
angelic  company  in  the  presence  of  Christ?  Such  expectations 
are  truly  the  fantasies  of  a  foolish  mind.  How  shall  I  be 
worthy  of  the  company  of  Job — I  who  do  not  accept  even  an 
ordinary  mishap  with  thanksgiving?  How  shall  I  who  am 
lacking  in  magnanimity  toward  my  enemy  stand  in  the  pres- 
ence of  David?  Or  of  Daniel,  if  I  do  not  seek  for  God  in 
continual  continency  and  earnest  supplication?  Or  of  any 
of  the  saints,  if  I  have  not  walked  in  their  footsteps?  What 
judge  of  a  contest  is  so  uninformed  as  to  think  that  the  victor 
and  he  who  has  not  taken  part  in  the  contest  should  receive 
crowns  of  equal  merit?  What  general  ever  summoned  to  an 
equal  share  in  the  spoils  with  the  conquerors  those  who  were 
not  even  present  at  the  battle? 

God  is  good,  but  He  is  also  just,  and  it  is  the  nature  of  the 
just  to  reward  in  proportion  to  merit,  as  it  is  written:  'Do 
good,  O  Lord,  to  those  that  are  good  and  to  the  upright  of 
heart.  But  such  as  turn  aside  into  bonds,  the  Lord  shall  lead 
out  with  the  workers  of  iniquity.'29  He  is  merciful,  but  He  is 
also  a  judge,  for  'the  Lord  loveth  mercy  and  judgment,5  says 
the  psalmist.30  And  he  therefore  also  says:  'Mercy  and  judg- 
ment I  will  sing  to  thee,  O  Lord.'31  We  have  been  taught  who 
they  are  upon  whom  He  has  mercy:  'Blessed  are  the  merci- 
ful,5 says  the  Lord,  'for  they  shall  obtain  mercy.'32  You  see 
with  what  discernment  He  bestows  mercy,  neither  being  mer- 
ciful without  judgment  nor  judging  without  mercy;  for,  the 

28  Rom.  2.23. 

29  Ps.   124.4,5. 

30  Ps.  32.5. 

31  Ps.   100.1. 

32  Matt.  5.7. 


230  SAINT  BASIL 

Lord  is  merciful  and  just.'33  Let  us  not,  therefore,  know  God 
by  halves  nor  make  His  loving  kindness  an  excuse  for  our 
indolence;  for  this,  His  thunders,  for  this,  His  lightnings — 
that  His  goodness  may  not  be  held  in  despite.  He  who  causes 
the  sun  to  rise34  also  strikes  men  with  blindness.35  He  who 
sends  the  rain36  also  causes  the  rain  of  fire.37  By  the  one  He 
manifests  His  goodness;  by  the  other,  His  severity.  For  the 
one  let  us  love  Him,  for  the  other  let  us  fear,  that  it  may  not 
be  said  also  to  us:  'Or  despisest  thou  the  riches  of  his  goodness 
and  patience  and  longsuffering?  Knowest  thou  not  that  the 
benignity  of  God  leadeth  thee  to  penance?  But  according  to 
thy  hardness  and  impenitent  heart,  thou  treasurest  up  to  thy- 
self wrath  against  the  day  of  wrath.'38 

Since,  then,  they  cannot  be  saved  who  do  not  their  works 
according  to  the  command  of  God  and  since  no  precept  may 
safely  be  overlooked  (for  it  is  great  presumption  to  set  our- 
selves up  as  critics  of  the  Lawgiver  by  approving  some  of  His 
laws  and  rejecting  others),  let  us  who  are  striving  to  live  the 
devout  life,  who  value  the  life  of  retirement  and  freedom  from 
worldly  distractions  as  an  aid  to  the  observance  of  evangelical 
doctrine,  let  us  make  it  our  common  concern  and  resolve  not 
to  allow  any  precept  whatsoever  to  elude  our  vigilance.  If  the 
man  of  God  must  be  perfect  (as  it  is  written39  and  as  our 
words  have  already  shown),  it  is  all-important  that  he  be 
made  perfect'  through  the  observance  of  every  commandment 
'unto  the  measure  of  the  age  of  the  fullness  of  Christ40;  for, 
according  to  divine  law,  an  offering  which  is  mutilated,  even 

33  PS.  114.5. 

34  Matt.  5.45. 

35  2  Kings  6.18. 

36  Zach.  10.1. 

37  Gen.  19.24. 

38  Rom.  2.43. 

39  2  Tim.  3.17. 

40  Eph.  4.13. 


THE  LONG  RULES  231 

If  it  be  pure,  is  unacceptable  as  a  sacrifice  to  God.  Whatever 
each  one  regards  as  wanting  in  himself,  therefore,  he  should 
refer  to  the  common  consideration.  That  which  is  obscure 
can  be  more  easily  discerned  by  the  earnest  scrutiny  of  several 
persons,  since,  to  be  sure,  God  grants  issue  to  the  quest  under 
the  guidance  and  counsel  of  the  Holy  Spirit,  according  to 
the  promise  of  our  Lord  Jesus  Christ.41  Consequently,  as  ca 
necessity  lieth  upon  me;  for  woe  is  unto  me  if  I  preach  not 
the  gospel,'42  so  upon  you  also  rests  a  similar  danger  if  you  are 
remiss  in  discovering  or  languid  and  half-hearted  in  observ- 
ing and  fulfilling  the  precepts  which  have  been  handed  down 
to  us.  The  Lord  says,  therefore :  The  word  that  I  have  spoken, 
the  same  shall  judge  him  in  the  last  day.'43  Again:  'And  the 
servant  who  knew  not  the  will  of  his  lord  and  did  things 
worthy  of  stripes,  shall  be  beaten  with  few  stripes;  but  he 
who  knew  and  did  not  do  nor  prepared  himself,  according 
to  his  will,  shall  be  beaten  with  many  stripes.'44 

Let  us  pray,  therefore,  that  I  may  exercise  the  ministry  of 
the  Word  blamelessly,  and  that  my  teaching  may  be  fruitful 
in  you.  Knowing  as  we  do  that  at  the  tribunal  of  Christ  the 
words  of  the  Holy  Scripture  will  confront  us  (for  He  says:  'I 
will  reprove  thee  and  set  thy  sins  before  thy  face345),  let  us 
in  all  soberity  attend  to  the  words  of  the  divine  teaching  and 
hasten  to  put  them  into  practice,  for  we  know  not  the  day 
nor  the  hour  when  our  Lord  will  come.46 

41  John  14.26. 

42  1  Cor.  9.16. 

43  John  12.48. 

44  Luke  12.47. 

45  Ps.  49.21. 

46  Matt.  24.42. 


232  SAINT  BASIL 

Q.  L  On  order  and  sequence  in  the  Lord's  commandments. 

Since  the  Scripture1  has  given  us  leave  to  propound  ques- 
tions, we  require,  first  of  all,  to  be  informed  as  to  whether 
the  commandments  of  God  have  a  certain  order  or  sequence, 
as  it  were,  so  that  one  comes  first,  another,  second,  and  so 
on;  or  whether  all  are  interdependent  and  equal  so  far  as 
precedence  is  concerned,  so  that  one  may  begin  at  will  where- 
ever  he  likes,  as  with  a  circle. 

R.  Your  question  is  an  old  one,  proposed  long  ago  in  the 
Gospel  when  the  lawyer  came  to  the  Lord  and  said:  'Master, 
which  is  the  first  commandment  in  the  law?'  And  the  Lord 
answered :  'Thou  shalt  love  the  Lord  thy  God  with  thy  whole 
heart  and  with  thy  whole  soul  and  with  thy  whole  strength 
and  with  thy  whole  mind.  This  is  the  greatest  and  the  first 
commandment.  And  the  second  is  like  to  this:  Thou  shalt 
love  thy  neighbor  as  thyself.'2  The  Lord  Himself,  then,  has 
established  order  in  His  commandments  by  designating  the 
commandment  of  the  love  of  God  as  the  first  and  greatest 
commandment,  and,  as  second  in  order  and  like  to  the  first, 
but  more  as  a  fulfillment  of  it  and  as  dependent  upon  it,  the 
love  of  neighbor.  With  the  aid  of  these  and  similar  utterances 
which  are  handed  down  to  us  in  the  Holy  Scripture,  we  can 
discover  order  and  sequence  in  the  whole  series  of  the  com- 
mandments. 

Q.  2.  Concerning  the  love  of  God,  and  showing  that  the 
inclination  and  the  ability  to  keep  the  Lord's  commandments 
belong  to  man  by  nature. 

Speak  to  us  first,  therefore,  of  the  love  of  God ;  for  we  have 


1  Or,  'Since  your  words  have  given  us  leave';  cf.  PG  31.906  n.  44. 

2  Matt.  22.36-39. 


THE  LONG  RULES  233 

heard  that  we  must  love  Him,  but  we  would  learn  how  this 
may  be  rightly  accomplished. 

R.  The  love  of  God  is  not  something  that  is  taught,  for  we 
do  not  learn  from  another  to  rejoice  in  the  light  or  to  desire 
life,  nor  has  anyone  taught  us  to  love  our  parents  or  nurses. 
In  the  same  way  and  even  to  a  far  greater  degree  is  it  true 
that  instruction  in  divine  law  is  not  from  without,  but,  simul- 
taneously with  the  formation  of  the  creature — man,  I  mean — 
a  kind  of  rational  force  was  implanted  in  us  like  a  seed, 
which,  by  an  inherent  tendency,  impels  us  toward  love.  This 
germ  is  then  received  into  account  in  the  school  of  God's 
commandments,  where  it  is  wont  to  be  carefully  cultivated 
and  skillfully  nurtured  and  thus,  by  the  grace  of  God,  brought 
to  its  full  perfection.  Wherefore,  we,  also,  approving  your 
zeal  as  essential  for  reaching  the  goal,  shall  endeavor  with 
the  help  of  God  and  the  support  of  your  prayers,  and  as 
power  is  given  us  by  the  Spirit,  to  enkindle  the  spark  of 
divine  love  latent  within  you.  Now,  it  is  necessary  to  know 
that,  although  this  is  only  one  virtue,  yet,  by  its  efficacy,  it 
comprises  and  fulfills  every  commandment.  'If  anyone  love 
me/  says  the  Lord,  'he  will  keep  my  commandments.31  And 
again:  'On  these  two  commandments  depen-deth  the  whole 
law  and  the  prophets.32  Yet,  we  shall  not  undertake  at  this 
time  to  carry  our  discourse  to  its  complete  development  (for  in 
so  doing,  we  should,  inadvertently,  make  our  discussion  of  one 
portion  of  the  commandments  embrace  a  full  treatment  of 
them),  but,  insofar  as  it  is  fitting  and  germane  to  the  present 
purpose,  we  shall  exhort  you  regarding  the  love  we  owe  to 
God.  First,  however,  we  shall  establish  the  fact  that  we  have 
already  received  from  God  the  power  to  fulfill  all  the  com- 

1  John  14.23. 

2  Matt.  22.40. 


234  SAINT  BASIL 

mandments  given  us  by  Him,  so  that  we  may  not  take  our 
obligation  in  bad  part,  as  though  something  quite  strange 
and  unexpected  were  being  asked  of  us,  and  that  we  may  not 
become  filled  with  conceit,  as  if  we  were  paying  back  some- 
thing more  than  had  been  given  us.  By  means  of  this  power, 
rightly  and  properly  used,  we  pass  our  entire  lives  holily  and 
virtuously,  but  through  a  perverted  use  of  it  we  gradually 
fall  prey  to  vice.  Now,  this  is  the  definition  of  vice :  the  wrong 
use,  in  violation  of  the  Lord's  command,  of  what  has  been 
given  us  by  God  for  a  good  purpose.  Similarly,  the  definition 
of  the  virtue  which  God  requires  of  us  is :  the  use  with  a  good 
conscience  of  these  same  gifts  in  accordance  with  the  Lord's 
command.  This  being  the  case,  we  shall  apply  the  same  prin- 
ciple also  to  charity.  Having  received,  therefore,  a  command 
to  love  God,  we  have  possessed  the  innate  power  of  loving 
from  the  first  moment  of  our  creation.  Of  this,  no  external 
proof  is  required,  since  anyone  can  discover  it  of  himself  and 
within  himself.  We  are  by  nature  desirous  of  the  beautiful, 
even  though  individual  conceptions  of  the  beautiful  differ 
widely.  Furthermore,  we  possess — without  being  taught — a 
love  for  those  who  are  near  and  dear  to  us,  and  we  spon- 
taneously render  to  our  benefactors  a  full  measure  of  good 
will.  Now,  what  is  more  admirable  than  Divine  Beauty?  What 
reflection  is  sweeter  than  the  thought  of  the  magnificence  of 
God?  What  desire  of  the  soul  is  so  poignant  and  so  intolerably 
keen  as  that  desire  implanted  by  God  in  a  soul  purified  from 
all  vice  and  affirming  with  sincerity,  *I  languish  with  love.33 
Totally  ineffable  and  indescribable  are  the  lightning  flashes 
of  Divine  Beauty.  Words  do  not  adequately  convey  nor  is  the 
ear  capable  of  receiving  [knowledge  of  them].  The  rays  of  the 
morning  star,  or  the  brightness  of  the  moon,  or  the  light  of 

3  Cant.   2.5. 


THE   LONG  RULES  235 

the  sun — all  are  more  unworthy  to  be  mentioned  in  compari- 
son with  that  splendor  and  these  heavenly  bodies  are  more 
inferior  to  the  true  light  than  is  the  deep  darkness  of  night, 
gloomy  and  moonless,  to  brightest  noonday.  This  Beauty,  invis- 
ible to  the  eyes  of  the  flesh,  is  apprehended  by  the  mind  and 
soul  alone.  Whenever  it  cast  its  light  upon  any  of  the  saints,  it 
left  them  with  an  intolerable  pain  of  longing,  and  they  would 
say,  weary  of  life  on  earth :  'Woe  is  me  that  my  sojourning  is 
prolonged,'4  'when  shall  I  come  and  appear  before  the  face  of 
God?';5  and  again:  'to  be  disvsolved  and  to  be  with  Christ,  a 
thing  by  far  the  better' ;fi  also:  'my  soul  hath  thirsted  after  the 
strong  living  God'7  and  'Now  thou  dost  dismiss  thy  servant,  O 
Lord.'s  Since  they  felt  the  burden  of  this  present  life  as  an  im- 
prisonment, they  were  scarcely  able  to  contain  themselves  un- 
der the  impulses  which  the  touch  of  Divine  Love  had  made  to 
stir  within  their  souls.  Indeed,  by  reason  of  their  insatiable 
eagerness  to  enjoy  the  vision  of  Divine  Beauty,  they  prayed 
that  contemplation  of  the  joy  of  the  Lord  would  last  as  long 
as  the  whole  of  eternal  life.  Men  are  by  nature,  then,  desirous 
of  the  beautiful.  But,  that  which  is  truly  beautiful  and  desir- 
able is  the  good.  Now,  the  good  is  God,  and,  since  all  creatures 
desire  good,  therefore,  all  creatures  desire  God. 

So  then,  whatever  is  rightly  done  of  free  choice  is  also  in 
us  naturally,  at  least,  in  the  case  of  those  who  have  not  per- 
verted their  rational  faculty  by  iniquity.  The  love  of  God  is, 
therefore,  demanded  of  us  as  a  strict  obligation,  and  for  a 
soul  to  fail  in  this  is  the  most  unendurable  of  all  evils.  Sepa- 
ration and  estrangement  from  God  are  more  unbearable  than 

4  Ps.  119.5. 

5  Ps.  41.3. 

6  Phil.  1.23. 

7  Ps.  41.3. 

8  Luke  2.29. 


236  SAINT  BASIL 

the  punishment  reserved  for  hell  and  more  oppressive  to  the 
sufferer  than  the  being  deprived  of  light  is  to  the  eye,  even 
if  there  be  no  pain  in  addition,  or  than  the  loss  of  its  life  is 
to  an  animal.  If,  moreover,  the  love  of  children  for  their 
parents  is  a  natural  endowment  and  if  this  love  is  noticeable 
in  the  behavior  even  of  brute  beasts,  as  well  as  in  the  affection 
of  human  beings  in  early  infancy  for  their  mothers,  let  us 
not  appear  to  be  less  rational  than  infants  or  more  savage 
than  wild  beasts  by  alienating  ourselves  from  Him  who  made 
us  and  by  being  unloving  toward  Him.  Even  if  we  did  not 
know  what  He  is  from  His  goodness,  yet,  from  the  very  fact 
that  we  are  made  by  Him,  we  ought  to  feel  an  extraordinary 
affection  for  Him  and  cling  to  a  constant  remembrance  of 
Him,  as  infants  do  to  their  mothers.  Furthermore,  he  who  is 
our  benefactor  is  foremost  among  those  whom  we  naturally 
love.  This  gratitude  is  characteristic  not  of  men  only,  but  it  is 
also  felt  by  almost  all  animals,  so  that  they  attach  themselves 
to  those  who  have  conferred  some  good  upon  them.  'The  ox 
knoweth  his  owner,3  says  the  Prophet,  cand  the  ass  his  master's 
crib.'9  God  forbid  that  what  follows  these  words  should  be 
said  of  us :  'but  Israel  hath  not  known  me  and  my  people  hath 
not  understood.'10  As  for  the  dog  and  many  other  animals,  I 
need  not  speak  of  the  great  affection  they  show  toward  those 
who  rear  them.  Now,  if  we  bear  a  natural  love  and  good  will 
toward  our  benefactors  and  undergo  any  kind  of  hardship 
to  make  a  return  for  what  was  first  rendered  to  us,  what 
words  can  fitly  treat  of  the  gifts  of  God?  So  many  are  they  in 
number  as  even  to  defy  enumeration;  so  great  and  marvelous 
are  they  that  a  single  one  of  them  claims  for  the  Giver  all 
our  gratitude.  Some,  therefore,  I  shall  pass  over,  although 


9  Isa.  1.3. 
10  Ibid. 


THE  LONG  RULES  237 

these  in  themselves  show  forth  transcendent  greatness  and 
glory,  yet,  being  surpassed  by  greater  ones  as  are  the  stars 
by  the  rays  of  the  sun,  they  appear  to  be  of  a  less  striking 
worth.  I  have  not  the  leisure,  in  fact,  to  leave  the  surpassing 
benefits  and  measure  from  His  lesser  gifts  the  goodness  of  our 
Benefactor. 

Let  us,  then,  say  nothing  about  the  rising  of  the  sun,  the 
phases  of  the  moon,  climates,  the  alternation  of  the  seasons, 
the  water  dropping  from  the  clouds,  other  moisture  rising 
from  the  earth,  the  sea  itself,  the  whole  earth  and  its  pro- 
duce, the  creatures  that  live  in  the  waters,  those  which  inhabit 
the  air,  the  countless  varieties  of  animals — all  beings  destined 
to  minister  to  our  well-being.  But  what  we  may  not  pass  over, 
even  if  we  wished,  that  which  it  is  quite  impossible  for  one  of 
sound  mind  and  reason  to  be  silent  about — yet  to  speak  of  it 
adequately  is  more  impossible — is  the  fact  that  God  made  man 
according  to  His  image  and  likeness,  that  He  deemed  him 
worthy  of  the  knowledge  of  Himself,  that  in  preference  to  all 
the  animals  He  adorned  him  with  rationality,  bestowed  upon 
him  the  opportunity  of  taking  his  delight  in  the  unbelievable 
beauties  of  paradise,  and  made  him  the  chief  of  all  the  crea- 
tures on  earth.  Then,  even  after  he  was  seduced  by  the  ser- 
pent and  fell  into  sin,  and  by  sin  into  death  and  its  atten- 
dant evils,  God  did  not  forsake  him.  First,  He  gave  to  him 
the  Law  as  an  aid,  appointed  angels  to  watch  over  and  care 
for  him,  sent  prophets  to  refute  evil  and  teach  virtue,  checked 
his  impulses  toward  vice  by  threats,  aroused  his  eagerness  for 
the  good  by  promises,  revealed  again  and  again  the  fate  of 
each  of  the  two  classes  [the  good  and  the  wicked],  by  making 
a  pre judgment  in  the  case  of  divers  persons  so  as  to  warn 
the  rest.  In  addition  to  all  these  and  other  favors  equally 
great,  He  did  not  turn  away  from  man  when  he  persisted 
in  disobedience.  We  have  not  been  deserted  by  the  Lord's 


238  SAINT  BASIL 

goodness,  nor  have  we  impeded  His  love  for  us  by  our  stu- 
pidity in  treating  our  Benefactor  contumeliously  through  not 
comprehending  the  greatness  of  the  favors  bestowed — nay, 
we  have  even  been  recalled  from  death  and  restored  to  life 
again  by  our  Lord  Jesus  Christ  Himself.  Even  the  manner 
in  which  this  favor  was  granted  calls  for  the  greatest  wonder: 
'Who,  being  in  the  form  of  God,  thought  it  not  robbery  to 
be  equal  with  God;  but  emptied  Himself,  taking  the  form  of 
a  servant.'11 

He  has,  moreover,  taken  upon  Himself  our  infirmities  and 
carried  our  sorrows.1-  He  was  crucified  for  us  that  we  might 
be  healed  by  His  bruises.13  He  also  redeemed  us  from  the 
curse,  'being  made  a  curse  for  us,n  and  endured  the  most 
ignominious  death  that  He  might  restore  us  to  the  life  of 
glory.  Nor  was  He  content  with  merely  bringing  back  to  life 
those  who  were  dead,  but  He  conferred  upon  them  the  dignity 
of  divinity  and  prepared  everlasting  rest  transcending  every 
human  concept  in  the  magnitude  of  its  joy.15  What,  therefore, 
shall  we  render  to  the  Lord  for  all  the  blessings  He  has  be- 
stowed upon  us?10  He  is  so  good,  indeed,  that  He  does  not 
exact  a  recompense,  but  is  content  merely  to  be  loved  in  re- 
turn for  His  gifts.  Whenever  I  call  all  these  things  to  mind 
(if  I  may  speak  of  my  own  feelings),  I  am  struck  by  a  kind 
of  shuddering  fear  and  a  cold  terror,  lest,  through  distraction 
of  mind  or  preoccupation  with  vanities,  I  fall  away  from 
God's  love  and  become  a  reproach  to  Christ.  For,  he  who  now 
deceives  us  and  endeavors  by  every  artifice  to  induce  us  to  for- 
get our  Benefactor  through  the  attraction  of  worldly  allure  - 

11  Phil.  2.6,7. 

12  Isa.  53.4. 

13  Isa.  53.5. 

14  Gal.  3.13. 

15  1  Cor.  2.9. 

16  Ps.  115.12. 


THE  LONG  RULES  239 

ments,  leaping  at  us  and  trampling  us  down  unto  our  soul's 
destruction,  will  then,  in  the  presence  of  the  Lord,  reproach 
us  with  our  insolence  and  will  gloat  over  our  disobedience 
and  apostasy.  He  who  neither  created  us  nor  died  for  us 
will  count  us,  nevertheless,  among  his  followers  in  disobedi- 
ence and  neglect  of  the  commandments  of  God.  This  reproach 
to  the  Lord  and  this  triumph  of  our  Enemy  appear  to  me 
more  dreadful  than  the  punishments  of  hell,  because  we  pro- 
vide the  Enemy  of  Christ  with  matter  for  boasting  and  with 
cause  for  exulting  over  Him  who  died  for  us  and  rose  again. 
Wherefore,  we  are  in  a  very  special  sense  His  debtors,  as  it  is 
written,17  So  much,  then  regarding  the  love  of  God.  It  is  not 
my  aim,  as  I  said  before,  to  exhaust  the  subject,  for  that  is 
impossible,  but  to  implant  in  your  souls  a  brief  and  summary 
reminder  which  will  keep  the  divine  longing  ever  astir  within 
them. 

Q.  3.  Of  charity  toward  one's  neighbor. 

It  would  be  logical  to  take  up  next  the  commandment 
which  is  second  both  in  order  and  emphasis. 

R.  We  have  already  said  above  that  the  law  [of  God]  de- 
velops and  maintains  the  powers  existing  in  germ  within  us. 
And  since  we  are  directed  to  love  our  neighbor  as  ourselves, 
let  us  consider  whether  we  have  received  from  the  Lord  the 
power  to  fulfill  this  commandment  also.  Who  does  not  know 
that  man  is  a  civilized  and  gregarious  animal,  neither  savage 
nor  a  lover  of  solitudgi  Nothing,  indeed,  is  so  compatible  with 
our  nature  as  living  in  society  and  in  dependence  upon  one 
another  and  as  loving  our  own  kind.  Now,  the  Lord  Himself 
gave  to  us  the  seeds  of  these  qualities  in  anticipation  of  His 
requiring  in  due  time  their  fruits,  for  He  says :  'A  new  com- 

17  Rom.  8.12. 


240  SAINT  BASIL 

mandment  I  give  unto  you:  that  you  love  one  another.'1 
Moreover,  wishing  to  animate  our  soul  to  the  observance  of 
this  commandment,  He  did  not  require  signs  or  wonders  as 
the  means  of  recognizing  His  disciples  (although  He  gave  the 
power  of  working  these  also  in  the  Holy  Spirit),  but  He  says: 
'By  this  shall  all  men  know  that  you  are  my  disciples,  if  you 
have  love  one  for  another.'2  Further,  He  establishes  so  close 
a  connection  between  the  two  great  commandments  that 
benefit  conferred  upon  the  neighbor  is  transferred  to  Him- 
self: Tor  I  was  hungry,'  He  says,  'and  you  gave  me  to  eat,'* 
and  so  on,  adding:  'as  long  as  you  did  it  to  one  of  these  my 
least  brethren,  you  did  it  to  me.54 

It  is,  accordingly,  possible  to  keep  the  second  commandment 
by  observing  the  first,  and  by  means  of  the  second  we  are 
led  back  to  the  first.  He  who  loves  the  Lord  loves  his  neigh- 
bor in  consequence.  'If  anyone  love  me,'  said  the  Lord,  'he 
will  keep  my  commandments';5  and  again,  He  says:  'This 
is  my  commandment,  that  you  love  one  another  as  I  have 
loved  you/6  On  the  other  hand,  he  who  loves  his  neighbor 
fulfills  the  love  he  owes  to  God,  for  He  accepts  this  favor  as 
shown  to  Himself.  Wherefore,  Moses,  that  faithful  servant 
of  God,  manifested  such  great  love  for  his  brethren  as  to  wish 
his  name  to  be  struck  off  the  book  of  God  in  which  it  was 
inscribed,  if  the  sin  of  his  people  were  not  pardoned.7  Paul, 
also,  desiring  to  be,  like  Christ,  an  exchange  for  the  salvation 
of  all,  dared  to  pray  that  he  might  be  an  anathema  from 
Christ  for  the  sake  of  his  brethren  who  were  his  kinsmen 
according  to  the  flesh.8  Yet,  at  the  same  time,  he  knew  that 

1  John    13.34. 

2  John   13.35. 

3  Matt.  25.35. 

4  Matt.  25.40. 

5  John    14.23. 

6  John  15.12. 

7  Exod.  32.32. 

8  Rom.  9.3. 


THE   LONG  RULES  241 

it  was  impossible  for  him  to  be  estranged  from  God  through 
his  having  rejected  His  favor  for  love  of  Him  and  for  the  sake 
of  that  great  commandment;  moreover,  he  knew  that  he 
would  receive  in  return  much  more  than  he  gave.  For  the 
rest,  what  has  been  said  thus  far  offers  sufficient  proof  that 
the  saints  did  attain  to  this  measure  of  love  for  their  neighbor. 

Q.  4.  Of  the  fear  of  God. 

R.  For  those  newly  entered  upon  the  way  of  piety,  the  basic 
discipline  acquired  through  fear  is  more  profitable,  according 
to  the  counsel  of  Solomon,  wisest  of  men:  'The  fear  of  the 
Lord  is  the  beginning  of  wisdom.'1  But,  for  you  who  have,  as 
it  were,  passed  through  your  infancy  in  Christ  and  no  longer 
require  milk  but  are  able  to  be  perfected  according  to  the 
inner  man  by  the  solid  nourishment  of  doctrine,2  loftier  pre- 
cepts are  needed  whereby  the  whole  truth  of  the  love  which 
is  in  Christ  is  brought  to  fulfillment.  But,  manifestly,  you  must 
be  on  your  guard  lest  the  superabundance  of  the  gifts  of 
God  make  you  liable  to  a  harsher  judgment  if  you  are  un- 
grateful to  the  Giver;  for  He  says:  cto  whom  they  have  com- 
mitted much,  of  him  they  will  demand  the  more.'3 

Q.  5.  On  avoiding  distraction. 

R.  This,  at  all  events,  must  be  recognized — that  we  can 
observe  neither  the  commandment  of  the  love  of  God  itself 
nor  that  referring  to  our  neighbor,  nor  any  other  command- 
ment, if  our  minds  keep  wandering  hither  and  yon.  It  is  not 
possible  to  master  an  art  or  science  if  one  is  always  starting 
on  fresh  subjects,  nor  even  to  excel  in  any  single  one  without 
recognizing  what  pertains  to  the  end  in  view;  for  one's  action 
must  be  consistent  with  the  aim,  inasmuch  as  rational  ends 

1  Prov.   1.7. 

2  Heb.  5.13,14. 

3  Luke  12.48. 


242  SAINT  BASIL 

are  not  reached  by  irrelevant  means.  It  is  against  the  nature 
of  things  for  one  to  become  a  master  in  metal  working  by 
practicing  the  potter's  art,  and  athletic  crowns  are  not  won 
by  enthusiasm  for  playing  the  flute.  As  each  kind  of  mastery 
demands  its  own  specific  and  appropriate  training,  so  the 
discipline  for  pleasing  God  in  accordance  with  the  Gospel  of 
Christ  is  practiced  by  detaching  oneself  from  the  cares  of  the 
world  and  by  complete  withdrawal  from  its  distractions. 
Therefore  does  the  Apostle,  although  allowing  marriage  and 
deeming  it  worthy  of  blessing,  oppose  to  it  his  own  preoccu- 
pation with  the  concerns  of  God,  as  if  these  two  interests 
could  not  be  compatible,  saying,  4He  that  is  without  a  wife  is 
solicitous  for  the  things  that  belong  to  the  Lord,  how  he  may 
please  God.  But  he  that  is  with  a  wife  is  solicitous  for  the 
things  of  the  world,  how  he  may  please  his  wife.51  In  the  same 
manner,  the  Lord  also  bore  witness  to  the  guileless  and  single- 
hearted  attitude  of  His  disciples,  when  He  said,  'You  are  not 
of  this  world.52  On  the  other  hand,  He  declared  that  it  is 
impossible  for  the  world  to  have  knowledge  of  God  or  even 
to  receive  the  Holy  Spirit,  saying,  'Just  Father,  th$  world 
hath  not  known  thee':i  and  'the  spirit  of  truth,  whom  the 
world  cannot  receive.'4 

Whoever,  therefore,  would  be  truly  a  follower  of  God  must 
sever  the  bonds  of  attachment  to  this  life,  and  this  is  done 
through  complete  separation  from  and  forgetfulness  of  old 
habits.  Unless  we  wrest  ourselves  from  both  fleshly  ties  and 
worldly  society,  being  transported,  as  it  were,  to  another  world 
in  our  manner  of  living,  as  the  Apostle  said:  'But  our  con- 
versation is  in  heaven,55  it  is  impossible  for  us  to  achieve  our 

1  1   Cor.  7.3233. 

2  John   15.19. 

3  John  17.25. 

4  John  14.17. 

5  Phil.  3.20. 


THE  LONG  RULES  243 

goal  of  pleasing  God,  inasmuch  as  the  Lord  said  specifically: 
'So  likewise  every  one  of  you  that  doth  not  renounce  all  that 
he  possesseth  cannot  be  my  disciple.'6  And  having  done  this, 
we  should  watch  over  our  heart  with  all  vigilance7  not  only 
to  avoid  ever  losing  the  thought  of  God  or  sullying  the  mem- 
ory of  His  wonders  by  vain  imaginations,  but  also  in  order  to 
carry  about  the  holy  thought  of  God  stamped  upon  our  souls 
as  an  ineffaceable  seal  by  continuous  and  pure  recollection. 
In  this  way,  we  shall  excel  in  the  love  of  God  which  at  the 
same  time  animates  us  to  the  observance  of  the  Lord's  com- 
mands, and  by  this,  in  turn,  love  itself  will  be  lastingly  and 
indestructibly  preserved.  The  Lord  proves  this  by  saying  on 
one  occasion:  'If  you  love  me,  keep  my  commandments,58 
and  again:  'If  you  keep  my  commandments,  you  shall  abide 
in  my  love,'9  and  with  still  greater  importunity:  'as  I  have 
kept  my  Father's  commandments  and  do  abide  in  his  love.510" 

By  these  words  He  teaches  us  always  to  place  before  our- 
selves as  our  goal,  in  undertaking  a  task,  the  will  of  Him  who 
has  enjoined  the  work,  and  to  direct  our  effort  toward  Him, 
as  He  says  in  another  place:  'I  came  down  from  heaven,  not 
to  do  my  own  will  but  the  will  of  him  that  sent  me,  the 
Father.'11  As  the  secular  arts  are  directed  toward  certain 
specific  aims  and  adapt  their  particular  activities  to  these 
aims,  so  also,  inasmuch  as  our  actions  have  as  their  rule  and 
guide  the  keeping  of  the  commandments  in  a  manner  pleasing 
to  God,  it  is  impossible  to  do  this  with  exactitude  unless  it  be 
done  as  He  wills  who  gave  [the  commandments].  And  by  our 

6  Luke  14.33. 

7  Prov.  4.23. 

8  John  14.15. 

9  John  15.10. 

10  Ibid. 

11  John  6.38. 


244  SAINT  BASIL 

painstaking  zeal  to  do  the  will  of  God  in  our  work,  we  shall 
be  united  to  God  through  our  memory.  As  the  smith,  when 
he  is  forging  an  axe,  for  example,  thinks  of  the  person  who 
commissioned  the  task,  and  with  him  in  mind  calculates  its 
shape  and  size,  suiting  his  work  to  the  wish  of  him  who  or- 
dered it  done  (for  if  he  is  unmindful  of  this,  he  will  fashion 
something  quite  different  from  what  he  was  ordered  to  make)  y 
so  the  Christian  directs  every  action,  small  and  great,  accord- 
ing to  the  will  of  God,  performing  the  action  at  the  same  time 
with  care  and  exactitude,  and  keeping  his  thoughts  fixed  upon 
the  One  who  gave  him  the  work  to  do.  In  this  way,  he  ful- 
fills the  saying,  CI  set  the  Lord  always  in  my  sight;  for  he  is 
at  my  right  hand,  that  I  be  not  moved,'12  and  he  also  observes 
the  precept,  'Whether  you  eat  or  drink  or  whatsoever  else  you 
do,  do  all  to  the  glory  of  God.'13  But  he  who  departs  from  the 
strict  observance  of  the  commandment  in  performing  his 
actions  clearly  shows  that  he  has  given  small  thought  to  God. 
Mindful,  therefore,  of  the  voice  of  Him  who  said:  'Do  not 
I  fill  heaven  and  earth,  saith  the  Lord?314  and  again:  cAm  I 
a  God  at  hand  and  not  a  God  afar  off?';15  also:  'Where  there 
are  two  or  three  gathered  together  in  my  name,  there  am  I 
in  the  midst  of  them,516  we  should  perform  every  action  as 
if  under  the  eyes  of  the  Lord  and  think  every  thought  as  if 
observed  by  Him.  Thus,  fear  will  abide  constantly  within  us 
who  hate  iniquity,  as  it  is  written,17  contumely,  pride,  and  the 
ways  of  the  wicked,  and  charity  will  be  made  perfect,18  ful- 
filling the  words  of  the  Lord:  'I  seek  not  my  own  will  but 

12  Ps.  15.8. 

13  1  Cor.  10.31. 

14  Jer.  23.24. 

15  Jer.  23.23. 

16  Matt.   18.20. 

17  Ps.   118.163 

18  1  John  4.12. 


THE  LONG  RULES  245 

the  will  of  him  that  sent  me,  the  Father.'19  Our  soul,  also, 
will  continue  in  the  abiding  conviction  that  good  actions  are 
acceptable  to  the  Judge  and  Arbiter  of  our  life  and  that  the 
opposite  conduct  receives  condemnation  from  Him.  I  think, 
moreover,  it  must  be  added  that  the  Lord's  commandments 
themselves  cannot  be  performed  with  the  intent  of  pleasing 
men.  No  one  has  recourse  to  an  inferior,  if  he  knows  his 
superior  is  present.  On  the  contrary,  if  it  happen  that  an 
action  is  acceptable  and  pleasing  to  some  illustrious  personage 
while  to  one  of  lower  degree  it  appears  ill-advised  and  blame- 
worthy, far  more  value  is  placed  upon  the  approval  of  the 
superior  and  the  inferior's  disapproval  is  unheeded.  But,  if 
this  is  so  among  men,  the  soul  that  is  truly  prudent  and  sound 
and  that  possesses  a  firm  conviction  of  the  presence  of  God 
would  surely  not  ever  neglect  to  do  what  is  pleasing  to  God 
and  concern  itself  with  the  glory  received  from  men,  nor  be 
careless  of  God's  behests  in  subservience  to  human  customs,20 
nor  be  ruled  by  common  prejudice  and  influenced  by  honors 
and  dignities.  Such  were  the  dispositions  of  him  who  said: 
'The  wicked  have  told  me  fables  but  not  as  thy  law,  O  Lord,'21 
and  again :  'And  I  spoke  of  thy  testimonies  before  kings,  and 
I  was  not  ashamed.'22 

Q.  6.  Concerning  the  necessity  of  living  in  retirement. 

R.  A  secluded  and  remote  habitation  also  contributes  to 
the  removal  of  distraction  from  the  soul.  Living  among  those 
who  are  unscrupulous  and  disdainful  in  their  attitude  toward 
an  exact  observance  of  the  commandments  is  dangerous,  as  is 
shown  by  the  following  words  of  Solomon:  'Be  not  a  friend 

19  John  5.30. 

20  Mark   7.8. 

21  Ps.l  18.85. 

22  Ps.   118.46. 


246  SAINT  BASIL 

to  an  angry  man  and  do  not  walk  with  a  furious  man;  lest 
perhaps  thou  learn  his  ways  and  take  snares  to  thy  soul.91 
The  words  of  the  Apostle,  'Go  out  from  among  them  and  be 
ye  separate,  saith  the  Lord,'~  bear  also  upon  this  point.  Con- 
sequently, that  we  may  not  receive  incitements  to  sin  through 
our  eyes  and  ears  and  become  imperceptibly  habituated  to  it, 
and  that  the  impress  and  form,  so  to  speak,  of  what  is  seen 
and  heard  may  not  remain  in  the  soul  unto  its  ruin,  and 
that  we  may  be  able  to  be  constant  in  prayer,  we  should  be- 
fore all  things  else  seek  to  dwell  in  a  retired  place.  In  so 
doing,  we  should  be  able  to  overcome  our  former  habits 
whereby  we  lived  as  strangers  to  the  precepts  of  Christ  ( and 
it  is  no  mean  struggle  to  gain  the  mastery  over  one's  wonted 
manner  of  acting,  for  custom  maintained  throughout  a  long 
period  takes  on  the  force  of  nature),  and  we  could  wipe  away 
the  stains  of  sin  by  assiduous  prayer  and  persevering  medita- 
tion on  the  will  of  God.  It  is  impossible  to  gain  proficiency 
in  this  meditation  and  prayer,  however,  while  a  multitude  of 
distractions  is  dragging  the  soul  about  and  introducing  into  it 
anxieties  about  the  affairs  of  this  life.  Could  anyone,  immersed 
in  these  cares,  ever  fulfill  that  command:  'If  any  man  will 
come  after  me,  let  him  deny  himself?3  For,  we  must  deny 
ourselves  and  take  up  the  Cross  of  Christ  and  thus  follow  Him. 
Now,  self-denial  involves  the  entire  forgetfulness  of  the  past 
and  surrender  of  one's  will — surrender  which  it  is  very  diffi- 
cult, not  to  say  quite  impossible,  to  achieve  while  living 
in  the  promiscuity  customary  in  the  world.  And  in  addition, 
the  social  intercourse  demanded  by  such  a  life  is  even  an 
obstacle  to  taking  up  one's  cross  and  following  Christ.  Readi- 

1  Prov.  22.24,25. 

2  2  Cor.  6.17. 

3  Luke  9.23. 


THE    LONG   RULES 


247 


ness  to  die  for  Christ,  the  mortification  of  one's  members  on 
this  earth,  preparedness  for  every  danger  which  might  befall 
us  on  behalf  of  Christ's  Name,  detachment  from  this  life — 
this  it  is  to  take  up  one's  cross;  and  we  regard  the  obstacles 
springing  from  the  habits  of  life  in  society  as  major  impedi- 
ments thereto. 

And  in  addition  to  all  the  other  obstacles,  which  are  many, 
the  soul  in  looking  at  the  crowd  of  other  offenders  does  not,  in 
the  first  place,  have  time  to  become  aware  of  its  own  sins  and 
to  afflict  itself  by  penance  for  its  errors;  on  the  contrary,  by 
comparison  with  those  who  are  worse,  it  takes  on,  besides, 
a  certain  deceptive  appearance  of  righteousness.  Secondly, 
through  the  disturbances  and  occupations  which  life  in  society 
naturally  engenders,  the  soul,  being  drawn  away  from  the 
more  worthy  remembrance  of  God,  pays  the  penalty  of  finding 
neither  joy  nor  gladness  in  God  and  of  not  relishing  the  de- 
lights of  the  Lord  or  tasting  the  sweetness  of  His  words,  so  as 
to  be  able  to  say:  'I  remembered  God  and  was  delighted,'4 
and  'How  sweet  are  thy  words  to  my  palate !  more  than  honey 
to  my  mouth.'5  Worse  still,  it  becomes  habituated  to  a  dis- 
regard and  a  complete  forgetfulness  of  His  judgments,  than 
which  no  more  fatal  misfortune  could  befall  it. 

().  7 .  On  the  necessity  of  living  in  the  company  of  those  who 
are  striving  for  the  same  objective — that  of  pleasing  God — 
and  the  difficulty  and  hazards  of  living  as  a  solitary. 

Since  your  words  have  convinced  us  that  it  is  dangerous  to 
live  in  company  with  those  who  hold  the  commandments  of 
God  in  light  regard,  we  consider  it  logical  to  inquire  whether 
one  who  retires  from  society  should  live  in  solitude  or  with 

4  Ps,  76.4. 

5  Ps.   118.103. 


248  SAINT  BASIL 

brethren  who  are  of  the  same  mind  and  who  have  set  before 
themselves  the  same  goal,  that  is,  the  devout  life. 

R.  I  consider  that  life  passed  in  company  with  a  number  of 
persons  in  the  same  habitation  is  more  advantageous  in  many 
respects.  My  reasons  are,  first,  that  no  one  of  us  is  self- 
sufficient  as  regards  corporeal  necessities,  but  we  require  one 
another's  aid  in  supplying  our  needs.  The  foot,  to  cite  an 
analogy,  possesses  one  kind  of  power  and  lacks  another,  and 
without  the  co-operation  of  the  other  members  of  the  body 
it  finds  itself  incapable  of  carrying  on  its  activity  indepen- 
dently for  any  length  of  time,  nor  does  it  have  wherewithal  to 
supply  what  is  lacking.  Similarly,  in  the  solitary  life,  what  is 
at  hand  becomes  useless  to  us  and  what  is  wanting  cannot  be 
provided,  since  God,  the  Creator,  decreed  that  we  should 
require  the  help  of  one  another,  as  it  is  written,1  so  that  we 
might  associate  with  one  another.  Again,  apart  from  this 
consideration,  the  doctrine  of  the  charity  of  Christ  does  not 
permit  the  individual  to  be  concerned  solely  with  his  own 
private  interests.  'Charity,3  says  the  Apostle,  'seeketh  not  her 
own.'2  But  a  life  passed  in  solitude  is  cohcerned  only  with 
the  private  service  of  individual  needs.  This  is  openly  opposed 
to  the  law  of  love  which  the  Apostle  fulfilled,  who  sought  not 
what  was  profitable  to  himself  but  to  many  that  they  might 
be  saved.3  Furthermore,  a  person  living  in  solitary  retirement 
will  not  readily  discern  his  own  defects,  since  he  has  no  one 
to  admonish  and  correct  him  with  mildness  and  compassion. 
In  fact,  admonition  even  from  an  enemy  often  produces  in  a 
prudent  man  the  desire  for  amendment.  But  the  cure  of  sin 
is  wrought  with  understanding  by  him  who  loves  sincerely; 
for  Holy  Scripture  says:  'for  he  that  loveth  correcteth 

1  Eccli.  13.20. 

2  1  Cor.  13.5. 

3  1  Cor.  10.33. 


THE  LONG  RULES  249 

betimes.'4  Such  a  one  it  is  very  difficult  to  find  in  a  solitude,  if 
in  one's  prior  state  of  life  one  had  not  been  associated  with 
such  a  person.  The  solitary,  consequently,  experiences  the  truth 
of  the  saying,  'Woe  to  him  that  is  alone,  for  when  he  falleth 
he  hath  none  to  lift  him  up.'5  Moreover,  the  majority  of  the 
commandments  are  easily  observed  by  several  persons  living 
together,  but  not  so  in  the  case  of  one  living  alone ;  for,  while 
he  is  obeying  one  commandment,  the  practice  of  another  is 
being  interfered  with.  For  example,  when  he  is  visiting  the 
sick,  he  cannot  show  hospitality  to  the  stranger  and,  in  the 
imparting  and  sharing  of  necessities  (especially  when  the 
ministrations  are  prolonged),  he  is  prevented  from  giving 
zealous  attention  to  [other]  tasks.  As  a  result,  the  greatest 
commandment  and  the  one  especially  conducive  to  salvation 
is  not  observed,  since  the  hungry  are  not  fed  nor  the  naked 
clothed.  Who,  then,  would  choose  this  ineffectual  and  un- 
profitable life  in  preference  to  that  which  is  both  fruitful  and 
in  accordance  with  the  Lord's  command? 

Besides,  if  all  we  who  are  united  in  the  one  hope  of  our 
calling6  are  one  body  with  Christ  as  our  Head,  we  are 
also  members,  one  of  another.7  If  we  are  not  joined  together 
by  union  in  the  Holy  Spirit  in  the  harmony  of  one  body,  but 
each  of  us  should  choose  to  live  in  solitude,  we  would  not 
serve  the  common  good  in  the  ministry  according  to  God's 
good  pleasure,  but  would  be  satisfying  our  own  passion  for 
self-gratification.  How  could  we,  divided  and  separated,  pre- 
serve the  status  and  the  mutual  service  of  members  or  our 
subordinate  relationship  to  our  Head  which  is  Christ?  It  is 
impossible,  indeed,  to  rejoice  with  him  who  receives  an  honor 

4  Prov.  13.24. 

5  Eccle.   4.10. 

6  Eph.  4.4. 

7  1   Cor.  12.12. 


250  SAINT  BASIL 

or  to  sympathize  with  him  who  suffers*  when,  by  reason  of 
their  being  separated  from  one  another,  each  person  cannot, 
in  all  likelihood,  be  kept  informed  about  the  affairs  of  his 
neighbor.  In  addition,  since  no  one  has  the  capacity  to  receive 
all  spiritual  gifts,  but  the  grace  of  the  Spirit  is  given  propor- 
tionately to  the  faith  of  each,9  when  one  is  living  in  association 
with  others,  the  grace  privately  bestowed  on  each  individual 
becomes  the  common  possession  of  his  fellows.  'To  one,  in- 
deed, is  given  the  word  of  wisdom;  and  to  another,  the  word 
of  knowledge;  to  another,  faith,  to  another,  prophecy,  to 
another,  the  grace  of  healing,'10  and  so  on.  He  who  receives 
any  of  these  gifts  does  not  possess  it  for  his  own  sake  but  rather 
for  the  sake  of  others,  so  that,  in  the  life  passed  in  community, 
the  operation  of  the  Holy  Spirit  in  the  individual  is  at  the 
same  time  necessarily  transmitted  to  all.  He  who  lives  alone, 
consequently,  and  has,  perhaps,  one  gift  renders  it  ineffectual 
by  leaving  it  in  disuse,  since  it  lies  buried  within  him.  How 
much  danger  there  is  in  this  all  of  you  know  who  have  read 
the  Gospel.11  On  the  other  hand,  in  the  case  of  several  persons 
living  together,  each  enjoys  his  own  gift  and  enhances  it  by 
giving  others  a  share,  besides  reaping  benefit  from  the  gifts 
of  others  as  if  they  Were  his  own. 

Community  life  offers  more  blessings  than  can  be  fully 
and  easily  enumerated.  It  is  more  advantageous  than  the  soli- 
tary life  both  for  preserving  the  goods  bestowed  on  us  by  God 
and  for  warding  off  the  external  attacks  of  the  Enemy.  If 
any  should  happen  to  grow  heavy  with  that  sleep  which  is 
unto  death  and  which  we  have  been  instructed  by  David  to 
avert  with  prayer:  ' Enlighten  my  eyes  that  I  never  sleep  in 


8  1  Cor.  12.26. 

9  Rom.  12.6. 

10  1  Cor.  12.8,9. 

11  Matt.    25.26ff. 


THE   LONG  RULES  251 

death,12  the  awakening  induced  by  those  who  are  already 
on  watch  is  the  more  assured.  For  the  sinner,  moreover,  the 
withdrawal  from  his  sin  is  far  easier  if  he  fears  the  shame  of 
incurring  censure  from  many  acting  together — to  him,  in- 
deed, might  be  applied  the  words:  'To  him  who  is  such  a  one, 
this  rebuke  is  sufficient  which  is  given  by  many'13 — and  for 
the  righteous  man,  there  is  a  great  and  full  satisfaction  in  the 
esteem  of  the  group  and  in  their  approval  of  his  conduct.  If 
in  the  mouth  of  two  or  three  witnesses,  every  word  shall 
stand,14  he  who  performs  a  good  action  will  be  far  more  surely 
corroborated  by  the  testimony  of  many.  Besides  these  disad- 
vantages, the  solitary  life  is  fraught  with  other  perils.  The 
first  and  greatest  is  that  of  self-satisfaction.  Since  the  solitary 
has  no  one  to  appraise  his  conduct,  he  will  think  he  has 
achieved  the  perfection  of  the  precept.  Secondly,  because  he 
never  tests  his  state  of  soul  by  exercise,  he  will  not  recognize 
his  own  deficiencies  nor  will  he  discover  the  advance  he  may 
have  made  in  his  manner  of  acting,  since  he  will  have  removed 
all  practical  occasion  for  the  observance  of  the  command- 
ments. 

Wherein  will  he  show  his  humility,  if  there  is  no  one  with 
whom  he  may  compare  and  so  confirm  his  own  greater  hu- 
mility? Wherein  will  he  give  evidence  of  his  compassion,  if 
he  has  cut  himself  off  from  association  with  other  persons? 
And  how  will  he  exercise  himself  in  long-suffering,  if  no  one 
contradicts  his  wishes?  If  anyone  says  that  the  teaching  of 
the  Holy  Scripture  is  sufficient  for  the  amendment  of  his 
ways,  he  resembles  a  man  who  learns  carpentry  without  ever 
actually  doing  a  carpenter's  work  or  a  man  who  is  instructed 
in  metal-working  but  will  not  reduce  theory  to  practice.  To 
such  a  one  the  Apostle  would  say:  'Not  the  hearers  of  the 

12  Ps.   12.4. 

13  2   Cor.  2.6. 

14  Matt.   18.16. 


252  SAINT  BASIL 

law  are  just  before  God,  but  the  doers  of  the  law  shall  be 
justified.'15  Consider,  further,  that  the  Lord  by  reason  of  His 
excessive  love  for  man  was  not  content  with  merely  teaching 
the  word,  but,  so  as  to  transmit  to  us  clearly  and  exactly  the 
example  of  humility  in  the  perfection  of  charity,  girded  Him- 
self and  washed  the  feet  of  the  disciples.1'  Whom,  therefore, 
will  you  wash?  To  whom  will  you  minister?  In  comparison 
with  whom  will  you  be  the  lowest,  if  you  live  alone?  How, 
moreover,  in  a  solitude,  will  that  good  and  pleasant  thing  be 
accomplished,  the  dwelling  of  brethren  together  in  one  habi- 
tation17 which  the  Holy  Spirit  likens  to  ointment  emitting  its 
fragrance  from  the  head  of  the  high  priest ?1S  So  it  is  an  arena 
for  the  combat,  a  good  path  of  progress,  continual  discipline, 
and  a  practicing  of  the  Lord's  commandments,  when  brethren 
dwell  together  in  community.  This  kind  of  life  has  as  its  aim 
the  glory  of  God  according  to  the  command  of  our  Lord  Jesus 
Christ,  who  said:  'So  let  your  light  shine  before  men  that 
they  may  see  your  good  works  and  glorify  your  Father  who  is 
in  heaven.319  It  maintains  also  the  practice  characteristic  of 
the  saints,  of  whom  it  is  recorded  in  the  Acts:  'And  all  they 
that  believed  were  together  and  had  all  things  common,'-0 
and  again:  'And  the  multitude  of  believers  had  but  one 
heart  and  one  soul;  neither  did  anyone  say  that  aught  of  the 
things  which  he  possessed  was  his  own,  but  all  things  were 
common  unto  them.321 

Q.  8.  Of  renunciation;  whether  we  ought  first  of  all  give 
up  everything  and  thus  enter  upon  the  devout  life. 

15  Rom.  2.13. 

16  John    13.5. 

17  Ps.  132.1. 

18  Ps.  132.2. 

19  Matt.  5.16. 

20  Acts  2.44. 

21  Acts  4.32. 


THE   LONG   RULES  253 

R.  Our  Lord  Jesus  Christ,  coupling  elaborate  exposition 
with  much  forceful  demonstration,  says  to  all:  'If  any  man 
come  to  me,  let  him  deny  himself  and  take  up  his  cross  and 
follow  me.'1  Again,  He  says:  'So,  likewise,  everyone  of  you 
that  doth  not  renounce  all  that  he  possesseth,  cannot  be  my 
disciple.'2  This  precept,  we  think,  involves  a  number  of  neces- 
sary renunciations.  Above  all,  we  renounce  the  Devil  and 
carnal  affections,  in  having  given  up  the  things  of  our  secret 
shame,  ties  of  physical  relationship,  human  friendships,  and 
a  mode  of  life  that  is  inimical  to  the  perfection  of  the  Gospel 
of  salvation.  And  what  is  still  more  necessary:  he  that  has 
stripped  off  the  old  man  with  his  deeds,15  'who  is  corrupted 
according  to  the  desire  of  error,'4  renounces  himself.  Also,  he 
repudiates  all  worldly  affections  which  could  hinder  him 
from  reaching  the  goal  of  piety.  Such  a  one,  moreover,  re- 
gards as  his  true  parents  those  who  have  brought  him  forth 
by  the  Gospel5  and  looks  upon  as  his  brethren  those  who  have 
received  the  same  spirit  of  adoption,  and  he  will  deem  all 
possessions  foreign  to  him,  as  indeed  they  are.  In  short,  he 
who  is  crucified  to  the  world  and  to  whom  for  the  sake  of 
Christ  the  whole  world  is  crucified,6  can  no  longer  have  any 
part  in  worldly  concerns.  Our  Lord  Jesus  Christ  depicted 
hatred  of  one's  life  and  self-denial  in  their  most  vivid  form 
when  He  said:  'If  any  man  will  come  after  me,  let  him  deny 
himself  and  take  up  his  cross';  and  then  He  added:  'and 
follow  me.57  Again:  'If  any  man  come  to  me  and  hate  not 
his  father  and  mother  and  wife  and  children  and  brethren  and 
sisters,  yea,  and  his  own  life,  also,  he  cannot  be  my  disciple.98 

1  Matt.    16.24. 

2  Luke  14.33. 

3  Col.  3.9. 

4  Eph.  4.22. 

5  1   Cor.  4.15. 

6  Gal.  6.14. 

7  Matt.  16.24. 

8  Luke  14.26. 


254  SAINT  BASIL 

Perfect  renunciation,  therefore,  consists  in  not  having  an 
affection  for  this  life  and  keeping  before  our  minds  the 
'answer  of  death,  that  we  should  not  trust  in  ourselves.'9  But, 
a  beginning  is  made  by  detaching  oneself  from  all  external 
goods:  property,  vainglory,  life  in  society,  useless  desires, 
after  the  example  of  the  Lord's  holy  disciples.  James  and  John 
left  their  father  Zebedee  and  the  very  boat  upon  which  their 
whole  livelihood  depended.10  Matthew  left  his  counting  house 
and  followed  the  Lord,  not  merely  leaving  behind  the 
profits  of  his  occupation,  but  also  paying  no  heed  to  the 
dangers  which  were  sure  to  befall  both  himself  and  his  family 
at  the  hands  of  the  magistrates  because  he  had  left  the  tax 
accounts  unfinished.11  To  Paul,  finally,  the  whole  world  was 
crucified,  and  he  to  the  world.11' 

Thus,  a  man  who  is  strongly  seized  with  the  desire  of 
following  Christ  can  no  longer  be  concerned  with  anything 
pertaining  to  this  life,  not  even  with  the  love  of  his  parents 
or  other  relatives  if  this  runs  counter  to  the  precepts  of  the 
Lord  (for  in  this  case  these  words  apply:  'If  any  man  come 
to  me  and  hate  not  his  father  and  mother/13  and  so  on) ;  nor 
with  human  respect,  so  that  he  omits  because  of  it  any  profit- 
able act.  This  fault  the  saints  repudiated  when  they  said :  'We 
ought  to  obey  God  rather  than  men.'14  He  can  no  longer  pay 
heed  to  the  profane  who  jeer  at  his  good  works  so  as  to  be 
intimidated  by  their  scorn.  But,  if  a  man  would  know  more 
precisely  and  clearly  the  resoluteness  united  with  desire  which 
is  characteristic  of  those  who  follow  the  Lord,  let  him  recall 
the  Apostle,  who  for  our  instruction  related  the  circumstances 
of  his  own  case,  saying:  'If  any  thinketh  he  may  have  confi- 

9  2    Cor.    1.9. 

10  Mark  1.20. 

11  Matt.  9.9. 

12  Gal.   6.14. 

13  Luke  14.26. 

14  Acts  5.29. 


THE  LONG  RULES  255 

dence  in  the  flesh,  I  more,  being  circumcised  the  eighth  day, 
of  the  stock  of  Israel,  of  the  tribe  of  Benjamin,  an  Hebrew 
of  the  Hebrews,  according  to  the  law,  a  Pharisee,  according 
to  zeal,  persecuting  the  Church  of  God;  according  to  the 
justice  that  is  in  the  law,  conversing  without  blame.  But  the 
things  that  were  gain  to  me,  the  same  I  have  counted  loss  for 
Christ.  Furthermore,  I  count  all  things  to  be  but  loss  for  the 
excellent  knowledge  of  Jesus  Christ,  my  Lord;  for  whom  I 
have  suffered  the  loss  of  all  things  and  count  them  as  dung  that 
I  may  gain  Christ.515  If — to  say  a  daring  thing,  but  the  truth 
nevertheless — the  Apostle  likened  to  the  excrement  of  the 
body,  which  we  abominate  and  dispose  of  as  quickly  as  pos- 
sible, the  very  benefits  of  the  law  temporarily  given  by  God, 
inasmuch  as  they  are  obstacles  to  the  knowledge  of  Christ 
and  that  justice  which  is  in  Him  and  our  conformation  to 
His  death,  what  could  one  say  regarding  the  legislation  of 
men?  Why,  furthermore,  need  we  confirm  our  assertions  by 
reasoning  and  by  the  examples  of  the  saints,  when  we  may 
quote  as  evidence  the  very  words  of  the  Lord  and  thereby  put 
to  shame  the  timorous  soul?  His  testimony  is  clear  and  unde- 
niable in  the  words:  'So  likewise  every  one  of  you  that  doth 
not  renounce  all  that  he  possesseth,  cannot  be  my  disciple.'16 
And  elsewhere,  after  the  words,  'If  thou  wilt  be  perfect,5  He 
says  first:  'go  sell  what  thou  hast  and  give  to  the  poor,*  and 
then  adds:  'come,  follow  me.'17  Again,  to  any  thoughtful 
person,  the  parable  of  the  merchant  points  clearly  to  the 
same  idea.  The  kingdom  of  heaven,5  says  Jesus  Christ,  'is 
like  to  a  merchant  seeking  good  pearls.  Who,  when  he  had 
found  one  pearl  of  great  price,  went  his  way  and  sold  all 
that  he  had  and  bought  it.518  It  is  evident  that  the  precious 

15  Phil.  3.4-8. 

16  Luke  14.33. 

17  Matt.    19.21. 

18  Matt.   13.45,46. 


256  SAINT  BASIL 

pearl  is  meant  to  be  an  image  of  the  heavenly  kingdom,  which 
the  word  of  the  Lord  shows  we  cannot  attain  unless  we  give 
up  in  exchange  for  it  all  our  possessions  alike — wealth,  fame, 
lineage,  and  anything  else  that  is  an  object  of  desire  for  many. 
Then,  too,  the  Lord  declared  that  it  is  impossible  to  achieve 
the  wished-for  end  if  the  mind  is  distracted  by  a  variety  of 
cares,  when  He  said:  No  man  can  serve  two  masters';19  and 
again:  'You  cannot  serve  God  and  mammon.5"0  Therefore, 
we  should  choose  to  have  treasure  in  heaven  alone,  so  that  we 
may  keep  our  heart  there.  'For,5  says  Jesus  Christ,  'where 
thy  treasure  is,  there  is  thy  heart  also.521  If,  then,  we  keep  in 
reserve  any  earthly  possessions  or  perishable  wealth,  the  mind 
sinks  down  as  into  mire  and  the  soul  inevitably  becomes  blind 
to  God  and  insensible  to  the  desire  for  the  beauties  of  heaven 
and  the  good  things  laid  up  for  us  by  promise.  These  we  can- 
not gain  possession  of  unless  a  strong  and  single-minded 
desire  leads  us  to  ask  for  them  and  lightens  the  labor  of  their 
attainment.  This,  then,  is  renunciation,  as  our  discourse  de- 
fines it :  the  severance  of  the  bonds  of  this  material  and  tran- 
sient life  and  freedom  from  human  concerns,  whereby  we 
render  ourselves  more  fit  to  set  out  upon  the  road  leading  to 
God.  It  is  the  unhindered  impulse  toward  the  possession  and 
enjoyment  of  inestimable  goods,  'more  to  be  desired  than  gold 
and  many  precious  stones.'22  In  short,  it  is  the  transference  of 
the  human  heart  to  a  heavenly  mode  of  life,  so  that  we  can 
say:  'But  our  conversation  is  in  heaven.'23  Also — and  this  is  the 
chief  point — it  is  the  first  step  toward  the  likeness  to  Christ, 
who,  being  rich,  became  poor  for  our  sake.24  Unless  we  attain 


19  Matt.  6.24, 

20  Ibid. 

21  Matt.  6.21. 

22  Ps.18.il. 

23  Phil.  3.20. 

24  2  Cor,  8.9. 


THE  LONG  RULES  257 

to  this  likeness,  it  is  impossible  for  us  to  achieve  a  way  of  life 
in  accord  with  the  Gospel  of  Christ.  How,  indeed,  can  we 
gain  either  contrition  of  heart  or  humility  of  mind  or  deliver- 
ance from  anger,  pain,  anxieties — in  a  word,  from  all  de- 
structive movements  of  the  soul — if  we  are  entangled  in  the 
riches  and  cares  of  a  worldly  life  and  cling  to  others  by 
affection  and  association?  To  put  it  briefly,  by  what  process 
of  logic  is  one  who  is  not  permitted  to  concern  himself  with 
necessary  matters,  such  as  food  and  clothing,  allowed  to  be 
held  in  constraint  by  the  evil  cares  of  wealth,  as  if  by  thorns 
which  prevent  the  seed  planted  by  the  Husbandman  of  our 
souls  from  bearing  fruit;  for  our  Lord  says:  'that  which  was 
sown  upon  thorns  are  they  who  are  choked  with  the  cares 
and  riches  and  pleasures  of  this  life  and  yield  no  fruit.'25 

Q.  9.  Whether  he  who  is  admitted  to  the  company  of  those 
consecrated  to  the  Lord  ought,  with  indifference,  to  entrust 
his  property  to  incompetent  or  unjust  relatives. 

R.  The  Lord  said:  'go,  sell  what  thou  hast,  and  give  to 
the  poor,  and  thou  shalt  have  treasure  in  heaven;  and  come 
follow  me5;1  and  again:  'Sell  what  you  possess  and  give  alms.'2 
I  think,  however,  that  one  who  takes  leave  of  his  kinsmen 
for  such  a  purpose  need  not  adopt  a  careless  attitude  toward 
his  property,  but,  aware  that  it  is  very  dangerous  to  leave  the 
management  of  it  to  relatives  or  to  someone  selected  at  ran- 
dom, he  should  try  to  keep  a  precise  accounting  of  everything 
as  being  henceforward  consecrated  to  the  Lord  and  with  all 
piety  distribute  it  either  personally,  if  this  is  possible  and  he 
has  the  necessary  experience,  or  through  the  agency  of  per- 

25  Luke  8.14. 

1  Matt.  19.21. 

2  Luke  12.33. 


258  SAINT  BASIL 

sons  chosen  after  searching  inquiry  and  who  have  proved 
their  ability  to  handle  the  business  with  fidelity  and  intelli- 
gence. If  he  who  is  entrusted  with  a  king's  fortune  negligently 
makes  no  effort  at  all  to  increase  it  when  possible,  he  is  not 
absolved  from  guilt  even  though  he  does  not  commit  repeated 
thefts  from  the  treasure  already  amassed.  What  condemna- 
tion, then,  ought  we  to  expect  to  fall  upon  those  who  are 
frivolous  and  improvident  in  the  management  of  goods  that 
are  already  consecrated  to  the  Lord?  Are  they  not  liable  to 
the  sentence  of  doom  pronounced  upon  the  negligent,  as  it  is 
written:  'Cursed  be  he  that  doth  the  work  of  the  Lord 
negligently'3? 

We  must  everywhere  be  on  our  guard  lest,  under  pretext  of 
observing  one  commandment,  we  break  another.  To  quarrel 
or  to  contend  with  the  unjust  ill  befits  us,  for  'a  servant  of 
the  Lord  must  not  wrangle.'4  He  who  has  been  unfairly  treated 
by  his  blood  relatives  ought  to  be  mindful  of  the  words  of  the 
Lord:  There  is  no  man  who  hath  left  house  or  brethren  or 
sisters  or  father  or  mother  or  wife  or  children  or  lands,'  and 
not  this  merely,  but:  'for  my  sake  and  for  the  gospel,  who 
shall  not  receive  an  hundred  times  as  much,  now  in  this  time 
and  in  the  world  to  come,  life  everlasting.'5  Certainly,  it  is  our 
duty  to  bear  witness  against  the  unjust  of  their  sin  of  sacri- 
lege, according  to  the  Lord's  precept:  'If  thy  brother  shall 
offend  against  thee,  go  and  rebuke  him/6  The  rules  of  piety, 
however,  forbid  entering  into  litigation  with  such  persons 
before  secular  tribunals,  as  the  following  words  show:  'If  a 
man  will  contend  with  thee  in  judgment  and  take  away  thy 
coat,  let  go  thy  cloak  also  unto  him,'7  and:  'Dare  any  of  you, 

3  Jer.  48.10. 

4  2  Tim.  2.24. 

5  Mark  10.29,30. 

6  Matt.  18.15. 

7  Matt.  5.40. 


THE  LONG  RULES  259 

having  a  matter  against  another,  go  to  be  judged  before  the 
unjust  and  not  before  the  saints?58  Before  the  latter,  then, 
we  should  hold  the  trial,  taking  greater  account  of  our 
brother's  salvation  than  of  the  advantage  to  our  fortune;  for 
the  Lord  also  says:  clf  he  shall  hear  thee/  and  He  adds: 
'thou  shalt  gain/  not  wealth,  but  'thy  brother.'9  Sometimes, 
also,  for  the  sake  of  manifesting  the  truth,  we  agree  to  an 
inquiry  when  the  author  of  the  injustice  himself  issues  the 
challenge  to  public  arbitration,  not  initiating  the  matter  our- 
selves but  acceding  to  those  who  summon  us  to  court,  not 
seizing  the  opportunity  to  indulge  our  own  wrathful  feelings 
and  our  quarrelsomeness  but  manifesting  the  truth.  In  this 
manner  we  shall  save  our  adversary  also,  even  against  his 
will,  from  evil  consequences  and  we  ourselves  will  not  vio- 
late the  commandment  of  God,  being  as  His  ministers,  neither 
contentious  nor  avaricious,  steadily  intent  upon  the  manifes- 
tation of  truth  and  never  overstepping  the  appointed  limits  of 
zeal. 

Q.  10.  Whether  all  applicants  are  to  be  received  or  only 
certain  ones,  and  whether  these  are  to  be  admitted  at  once 
or  after  probation,  and  what  the  nature  of  this  period  of  trial 
should  be. 

R.  Since  our  benevolent  God  and  Saviour,  Jesus  Christ, 
proclaims  and  says:  'Come  to  me,  all  you  that  labor  and  are 
burdened  and  I  will  refresh  you,'1  it  is  hazardous  to  reject 
those  who  through  us  approach  the  Lord,  wishing  to  take  upon 
themselves  His  mild  yoke  and  the  burden  of  the  counsels 
which  lifts  us  up  to  heaven.  Yet,  to  be  sure,  unwashed  feet 

8  1    Cor.   6.1. 

9  Matt.   18.15. 


I  Matt.  11.28. 


260  SAINT  BASIL 

should  not  be  permitted  access  to  holy  doctrines.  Our  Lord 
Jesus  Christ  questioned  the  youth  who  came  to  Him  as  to 
his  previous  life  and,  learning  that  he  had  practiced  virtue, 
bade  him  fulfill  that  which  was  still  wanting  to  his  perfection; 
only  then  did  he  offer  him  the  opportunity  of  following  Him. 
Thus,  it  is  clearly  our  duty  to  inquire  into  the  past  life  of  can- 
didates, and  to  those  who  have  already  in  the  past  led  a 
good  life  we  should  impart  the  more  advanced  training  in 
perfection;  those,  on  the  other  hand,  who  are  turning  from 
an  evil  life  or  have  set  out  from  a  state  of  indifference  toward 
the  strict  life  of  the  knowledge  of  God  should  be  carefully 
examined  to  make  sure  that  they  are  not  of  unstable  charac- 
ter and  easily  swayed  in  their  decisions. 

The  fickleness  of  such  persons  renders  them  suspect,  for,  in 
addition  to  their  receiving  no  benefit  themselves,  they  are  a 
cause  of  injury  to  the  rest  by  spreading  complaints,  lies,  and 
wicked  slanders  of  our  work.  Inasmuch,  however,  as  all  things 
are  set  right  by  persevering  diligence  and  since  fear  of  the 
Lord  prevails  over  all  sorts  of  defects  of  the  soul,  these  persons 
are  not  to  be  immediately  rejected.  They  should  be  directed 
toward  the  practice  of  suitable  disciplines,  and  if,  their  resolu- 
tion having  been  tested  by  time  and  laborious  probation,  we 
find  in  them  some  indication  of  stability,  they  may  be  safely 
admitted.  If  this  is  not  the  case,  they  should  be  sent  away 
while  they  are  still  externs,  so  that  their  period  of  trial  may 
not  be  injurious  to  the  community.  But  it  is  necessary  to  make 
a  close  examination  to  discover  whether  a  man  who  has  previ- 
ously fallen  into  sin  confesses  with  deep  contrition  his  most 
secret  sins  and  becomes  an  accuser  of  himself,2  whereby  he 
both  puts  to  shame  the  companions  of  his  wickedness  and  re- 
pudiates them  in  imitation  of  Him  who  said:  'Depart  from 

2  Prov.   18.17. 


THE  LONG  RULES 


261 


me,  all  ye  workers  of  iniquity';3  and  in  addition  he  makes 
his  future  life  secure  from  a  further  fall  into  like  sins.  For  the 
rest,  there  is  a  general  method  of  trying  all  candidates  to  see 
whether  they  are  prepared  to  undergo  without  false  shame  all 
humiliations,  so  that  they  accept  even  the  most  menial  work 
if  reason  sanctions  the  performance  of  these  tasks  as  good  and 
useful.  After  each  candidate  has  been  proved  a  useful  instru- 
ment for  the  Lord,  so  to  speak,  and  ready  for  every  good  work 
by  exhaustive  scrutiny  on  the  part  of  those  competent  to 
study  such  matters,  let  him  be  enrolled  among  those  who  have 
consecrated  themselves  to  the  Lord.  To  one,  moreover,  who 
has  enjoyed  any  of  the  higher  positions  in  society,  and  who 
aspires  to  imitate  the  humility  of  our  Lord  Jesus  Christ, 
should  be  given  tasks  which  may  appear  extremely  humiliat- 
ing to  worldlings,  to  see  whether  he  will  prove  himself  to  be 
a  worker  for  God,  wholehearted  and  unashamed. 

Q.   11.  Concerning  slaves. 

R.  All  bound  slaves  who  flee  to  religious  communities  for 
refuge  should  be  admonished  and  sent  back  to  their  masters 
in  better  dispositions,  after  the  example  of  St.  Paul  who,  al- 
thought  he  had  begotten  Onesimus  through  the  Gospel,  sent 
him  back  to  Philemon.1  The  former  he  had  convinced  that 
the  yoke  of  slavery,  borne  in  a  manner  pleasing  to  the  Lord, 
would  render  him  worthy  of  the  kingdom  of  heaven;  the 
latter  he  not  only  urged  to  annul  the  threat  against  his  ser- 
vant, mindful  of  His  words  who  is  truly  the  Lord:  'If  you 
forgive  men  their  offenses,  your  heavenly  Father  will  forgive 
you  also  your  offenses,'2  but  also,  in  order  that  he  might  be 

3  Ps.  6.9. 

1  Philem.   1.12. 

2  Matt.  6.14. 


262  SAINT  BASIL 

more  kindly  disposed  toward  him,  he  writes:  Tor  perhaps 
he  therefore  departed  for  a  season  from  thee  that  thou 
mightest  receive  him  again  forever;  not  now  as  a  servant  but 
instead  of  a  servant,  a  most  dear  brother.53  If,  however,  it 
should  be  the  case  of  a  wicked  master  who  gives  unlawful 
commands  and  forces  the  slave  to  transgress  the  command 
of  the  true  Master,  our  Lord  Jesus  Christ,  then  it  is  our  duty 
to  oppose  him,  that  the  Name  of  God  be  not  blasphemed  by 
that  slave's  performing  an  act  displeasing  to  God.  This  pro- 
test is  rightly  made  when  the  slave  concerned  is  reconciled 
to  bearing  the  sufferings  that  afflict  him  by  reason  of  his  obey- 
ing God  rather  than  men,  as  it  is  written,4  or  when  they 
who  have  given  him  refuge  accept  in  a  manner  pleasing  to 
God  the  trials  encountered  by  them  on  his  behalf. 

Q.  12.  How  married  persons  are  to  be  received. 

R.  Those  who  are  married  and  who  apply  for  entrance  to 
a  life  such  as  this  should  be  asked  whether  they  are  doing 
this  by  mutual  consent,  according  to  the  precept  of  the  Apostle 
('for/  he  says,  'he  hath  not  power  of  his  own  body31),  and  if 
such  be  the  case,  the  applicant  should  be  received  in  the  pres- 
ence of  several  witnesses.  Nothing  should  be  preferred  to 
obedience  to  God.  If  the  partner  should  disagree  and  offer 
resistance,  being  less  concerned  for  God's  good  pleasure,  let 
the  words  of  the  Apostle  be  recalled  to  mind :  'But  God  hath 
called  us  in  peace.'2  And  let  the  Lord's  precept  be  fulfilled: 
'If  any  man  come  to  me,  and  hate  not  his  father  and  mother 
and  wife  and  children/  and  so  on,  'he  cannot  be  my  disciple';3 

3  Philem.  1.15,16. 

4  Acts.  5.29. 

1  1  Cor.  7.4. 

2  1   Cor.  7.15. 

3  Luke   14.26. 


THE   LONG  RULES  263 

for  nothing  should  take  precedence  over  obedience  to  God. 
We  know  of  many  cases,  moreover,  where  the  determination 
to  lead  a  life  of  chastity  prevailed  with  the  aid  of  earnest 
prayer  and  unremitting  penance;  the  Lord  inducing  those  who 
had  been  quite  obstinate,  even,  in  many  instances,  by  visiting 
them  with  bodily  illness  to  give  their  consent  to  the  right 
decision. 

Q.  13.  That  silence  is  a  useful  discipline  for  novices. 

R.  Silence  is  indeed  a  goo.d  discipline  for  novices,  because, 
in  acquiring  control  of  the  tongue,  they  are  at  the  same  time 
giving  sufficient  proof  of  continency  and,  also,  while  they 
are  keeping  silence  they  will  be  earnest  and  attentive  in  learn- 
ing, from  those  who  know  how  to  make  use  of  speech,  in  what 
manner  one  ought  to  ask  a  question  or  make  reply  in  particu- 
lar cases.  There  is,  indeed,  a  tone  of  voice,  a  moderateness 
in  length,  a  propriety  of  time,  and  a  specific  appropriateness 
in  the  use  of  words  which  are  especially  characteristic  of  those 
leading  the  devout  life,  and  these  qualities  cannot  be  taught 
to  one  who  has  not  acquired  them  by  constant  practice.  By 
reason  of  its  restful  quiet,  silence  induces  forgetfulness  of  the 
past  and  provides  leisure  for  learning  what  is  good.  Conse- 
quently, silence  should  be  kept,  except,  of  course,  for  the 
chanting  of  the  psalms,  unless  some  private  need  pertaining 
to  the  care  of  one's  soul  or  an  emergency  in  the  task  at  hand 
should  arise  or  some  similar  question  require  an  answer. 

Q.  14.  Of  those  who  consecrate  themselves  to  God  and 
then  try  to  repudiate  their  promise. 

R.  Surely,  everyone  who  has  been  admitted  to  the  com- 
munity and  then  has  retracted  his  promise  should  be  looked 
upon  as  a  sinner  against  God,  in  whose  presence  and  to  whom 
he  pledged  his  consent  to  the  pact.  But  'if  a  man  shall  sin 


264  SAINT  BASIL 

against  God,'  says  the  Scripture,  'who  shall  pray  for  him?5;1 
for,  if  he  has  consecrated  himself  to  God  and  has  afterward 
turned  aside  to  another  mode  of  life,  he  is  guilty  of  sacrilege, 
by  having  committed  the  theft  of  himself  and  stolen  an  offer- 
ing made  to  God.  The  brethren  are  justified  in  never  again 
opening  their  door  to  these  persons,  even  if  they  should  apply 
for  shelter  on  some  occasion  when  they  are  merely  in  transit. 
The  apostolic  rule  clearly  directs  us  to  avoid  every  disorderly 
and  undisciplined  person  and  not  to  associate  with  him,  in 
order  that  he  may  be  put  to  shame."2 

Q.  15.  At  what  age  consecration  of  oneself  to  God  should 
be  permitted  and  at  what  time  the  profession  of  virginity 
should  be  regarded  as  safe. 

R.  Inasmuch  as  the  Lord  says:  'Suffer  the  little  children  to 
come  unto  me,'1  and  the  Apostle  praises  him  who  has  known 
the  Holy  Scripture  from  infancy2  and  also  directs  that  chil- 
dred  be  reared  'in  the  discipline  and  correction  of  the  Lord,''5 
we  deem  every  time  of  life,  even  the  very  earliest,  suitable  for 
receiving  applicants.  Indeed,  those  children  who  are  bereft  of 
their  parents  we  should  take  in  on  our  own  initiative,  so  that 
we  may  become  fathers  of  the  orphans  in  emulation  of  Job.4 
Those  who  are  under  their  parents'  care  and  who  are  brought 
to  us  by  them  should  be  received  before  many  witnesses  so  as 
not  to  give  occasion  [for  blame]  to  those  who  are  desirous  of 
this,  but  that  every  unjust  tongue  uttering  blasphemy  against 
us  may  be  stopped,5  They  should  be  received  according  to 


1  1  Sam.  2.25. 

2  2  Thess.  3.14. 

1  Mark    10.14. 

2  2  Tim.   3.15. 

3  Eph.  6.4. 

4  Job  29.12. 

5  Ps.   62.12. 


THE   LONG  RULES  265 

this  method,  but  not  immediately  numbered  and  reckoned 
with  the  body  of  the  community,  in  order  that,  in  the  event  of 
their  failing  to  persevere,  they  may  not  afterward  heap  re- 
proaches on  the  devout  life.  They  should  be  reared  with  all 
piety  as  children  belonging  to  the  entire  community,  but  meals 
and  quarters  for  both  girls  and  boys  should  be  separate,  to 
avoid  their  being  too  familiar  or  too  self-confident  with  their 
elders  and,  also,  that  through  the  rarity  of  their  association 
with  them,  their  reverence  for  their  directors  may  be  pre- 
served. Furthermore,  this  separation  would  prevent  their  de- 
veloping a  readiness  to  commit  faults  when  they  see  the  more 
advanced  in  perfection  incurring  penalties  for  omissions  in 
their  duties  ( if  at  any  time  these  should  happen  to  be  off  their 
guard),  and  also  keep  them  from  being  imperceptibly  filled 
with  conceit  when  they  witness  their  elders  repeatedly  delin- 
quent in  that  which  they  themselves  do  aright.  There  is  no 
difference,  indeed,  between  a  child  in  years  and  one  who  is 
mentally  a  child;  consequently,  it  is  not  surprising  that  the 
same  faults  are  often  discovered  in  both.  Then,  too,  [by  such 
an  arrangement],  the  young  would  not,  because  of  close  asso- 
ciation with  older  persons,  come  to  act  in  a  precocious  and  un- 
becoming manner  by  doing  things  which  their  elders  carry  off 
with  decorum  by  reason  of  their  age. 

To  maintain  this  economy,  then,  and  to  ensure  decorous 
behavior  in  other  respects,  the  children's  quarters  should  be 
separate  from  those  of  the  more  advanced  in  perfection.  Along 
with  other  advantages,  the  quarters  inhabited  by  the  monks 
will  not  be  disturbed  by  the  drilling  which  is  necessary  for 
the  young  in  learning  their  lessons.  The  prayers  assigned  for 
recitation  throughout  the  day  should,  however,  be  said  in 
common  by  young  and  old.  The  young,  on  the  one  hand,  are 
generally  stimulated  by  the  example  of  the  more  perfect,  and, 
on  the  other,  their  elders  are  in  no  small  measure  assisted  in 


266  SAINT  BASIL 

their  prayer  by  the  children.  But  as  regards  sleep  and  rising, 
the  hours,  the  quantity,  and  the  quality  of  the  meals,  specific 
routines  and  diets  appropriate  for  children  should  be  ar- 
ranged. Moreover,  one  who  is  advanced  in  years  should  be 
placed  in  charge  of  these  little  ones,  a  person  of  more  than 
average  experience  and  who  has  a  reputation  for  patience. 
Thus,  he  will  correct  the  faults  of  the  young  with  fatherly 
kindness  and  give  wise  instruction,  applying  remedies  proper 
to  each  fault,  so  that,  while  the  penalty  for  the  fault  is  being 
exacted,  the  soul  may  be  exercised  in  interior  tranquility. 
Has  one  of  them,  for  example,  become  angry  with  a  com- 
panion? According  to  the  seriousness  of  his  offense,  he  should 
be  made  to  care  for  this  comrade  and  wait  on  him;  for  the 
practice  of  humility  fells,  as  it  were,  an  angry  spirit,  while 
arrogance  usually  breeds  anger  within  us.  Has  he  partaken  of 
food  out  of  time?  Let  him  fast  for  most  of  the  day.  Has  he 
been  accused  of  eating  immoderately  or  in  an  unseemly  fash- 
ion? Let  him  be  deprived  of  food  at  meal  time  and  forced  to 
watch  the  others  who  know  how  to  eat  properly,  so  that  he 
may  be  at  once  punished  by  abstinence  and  taught  proper 
decorum.  Has  he  uttered  an  idle  word,  or  insulted  his  neigh- 
bor, or  told  a  lie,  or  said  anything  at  all  that  is  forbidden? 
Let  him  learn  restraint  in  fasting  and  silence. 

Their  studies,  also,  should  be  in  conformity  with  the  aim 
in  view.  They  should,  therefore,  employ  a  vocabulary  derived 
from  the  Scriptures  and,  in  place  of  myths,  historical  accounts 
of  admirable  deeds  should  be  told,  to  them.  They  should  be 
taught  maxims  from  Proverbs  and  rewards  should  be  held 
out  to  them  for  memorizing  names  and  facts.  In  this  way> 
joyfully  and  with  a  relaxed  mind,  they  will  achieve  their  aim 
without  pain  to  themselves  and  without  giving  offense.  Under 
the  proper  guidance,  moreover,  attentiveness  and  habits  of 
concentration  would  readily  be  developed  in  such  students 


THE  LONG  RULES  267 

if  they  were  continually  questioned  by  their  teachers  as  to 
where  their  thoughts  were  and  what  they  were  thinking  about. 
A  child  of  tender  age,  simple,  candid,  and  unskilled  in  de- 
ceit, readily  reveals  the  secrets  of  his  soul;  so  as  not  to  be  con- 
tinually caught  in  what  is  forbidden,  he  would  avoid  unsuit- 
able thoughts,  and,  fearing  the  shame  of  a  scolding,  would 
instantly  recall  his  mind  from  its  follies. 

While  the  mind  is  still  easy  to  mold  and  as  pliable  as  wax, 
taking  the  form  of  what  is  impressed  upon  it,  it  should  be  exer- 
cised from  the  very  beginning  in  every  good  discipline.  Then, 
when  reason  enters  in  and  habits  of  choice  develop,  they  will 
take  their  course  from  the  first  elements  learned  at  the  be- 
ginning and  from  traditional  forms  of  piety ;  reason  proposing 
that  which  is  beneficial  and  habit  imparting  facility  in  right 
action.  At  this  point,  also,  permission  to  make  the  vow  of 
virginity  should  be  granted,  inasmuch  as  it  is  now  to  be  relied 
upon,  since  it  is  the  individual's  own  choice  and  the  decision 
follows  upon  the  maturing  of  reason.  After  this  stage,  too, 
rewards  for  good  deeds  and  penalties  for  faults  proportioned 
to  the  importance  of  the  action  are  meted  out  by  a  fair  arbiter. 
Furthermore,  ecclesiastical  officials  should  be  called  in  as  wit- 
nesses of  the  decision,  so  that  through  their  presence,  as  well, 
the  consecration  of  the  person  as  a  kind  of  votive  offering  to 
God  may  be  sanctified  and  the  act  ratified  by  their  testimony; 
'for,'  says  the  Scripture,  'in  the  mouth  of  two  or  three  witnesses 
shall  every  word  stand.30  In  this  way,  also,  the  fervor  of  the 
brethren  will  suffer  no  disedification,  for  those  who  have  so 
vowed  themselves  to  God  and  afterward  try  to  revoke  such 
a  vow  will  have  no  excuse  for  their  shamelessness.  On  the 
other  hand,  one  who  does  not  wish  to  submit  to  the  life  of 
virginity,  on  the  ground  that  he  is  incapable  of  devoting  his 

6  2  Cor.   13.1. 


268  SAINT  BASIL 

whole  attention  to  the  things  of  the  Lord,  should  be  dismissed 
in  the  presence  of  the  same  witnesses.  He  who  makes  such 
a  vow,  however,  after  a  great  amount  of  careful  deliberation 
which  he  should  be  allowed  to  engage  in  privately  for  several 
days,  so  that  we  may  not  appear  to  be  kidnapping  him,  should 
be  received  forthwith  and  made  a  member  of  the  community, 
sharing  the  dwelling  and  daily  life  of  the  more  advanced 
in  perfection.  Moreover — to  add  a  point  which  we  had  for- 
gotten and  which  is  not  out  of  place  here — since  certain  trades 
must  be  practiced  even  from  early  childhood,  whenever  any 
children  appear  to  have  an  aptitude  for  these,  we  should  not 
oppose  their  remaining  during  the  day  with  their  instructors 
in  the  art.  At  nightfall,  however,  we  should  invariably  send 
them  back  to  their  companions,  with  whom  they  must  also 
take  their  meals. 

Q.  16.  Whether  continency  is  necessary  for  one  who  would 
lead  the  religious  life. 

R.  It  is  evident  that  the  practice  of  continency  is  essential; 
first,  from  the  fact  that  the  Apostle  includes  continency  among 
the  fruits  of  the  spirit1  and,  second,  from  his  saying  that  a 
blameless  ministry  is  achieved  through  this  virtue,  in  ^these 
words:  In  labors,  in  watchings,  in  fastings,  in  chastity5;2  and 
elsewhere:  cin  labor,  and  painfulness,  in  much  watchings,  in 
hunger  and  thirst,  in  fastings  often';3  and  again:  'And  every- 
one that  striveth  for  the  mastery,  refraineth  himself  from  all 
things.'4  Chastisement  of  the  body  and  bringing  it  under  sub- 
jection are  achieved  by  no  other  means  as  successfully  as  by 
the  practice  of  continency;  for  the  effervescent  fires  of  youth, 
whose  leapings  can  scarcely  be  controlled,  are  held  in  re- 

1  Gal.  5.23. 

2  2  Cor.  6.5,6. 

3  2  Cor.  11.27. 

4  1  Cor.  9.25. 


THE  LONG  RULES  269 

strain!  by  continency  as  with  a  bridle.  According  to  Solomon, 
'Delicacies  are  not  seemly  for  a  fool;55  and  what  is  more  fool- 
ish than  for  the  flesh  to  indulge  itself  in  delights  and  for  youth 
to  whirl  about  at  will!  Wherefore,  the  Apostle  says:  'and 
make  not  provision  for  the  flesh  in  its  concupiscences;6  like- 
wise: 'she  that  liveth  in  pleasures  is  dead  while  she  is  living.'7 
Moreover,  the  example  of  the  delights  enjoyed  by  the  rich 
man  show  that  continency  is  necessary  for  us,  that  we  may 
never  hear  what  was  said  to  the  rich  man :  'thou  didst  receive 
good  things  in  thy  lifetime.98 

The  Apostle  also  showed  how  much  incontinency  is  to  be 
dreaded  by  including  it  among  the  signs  of  apostasy,  when 
he  said:  'in  the  last  days  shall  come  dangerous  times.  Men 
shall  be  lovers  of  themselves.59  Then,  after  enumerating  sev- 
eral forms  of  iniquity,  he  adds:  'slanderers,  incontinent.510 
Also,  for  selling  his  birthright  for  one  portion  of  food,  Esau 
was  charged  with  incontinency  as  the  greatest  of  evils.11  The 
first  disobedience  befell  men  as  a  consequence  of  incontinency. 
All  the  saints,  on  the  contrary,  were  renowned  for  continency. 
The  whole  life  of  the  saints  and  of  the  blessed,  the  example 
of  the  Lord  Himself  while  He  was  with  us  in  the  flesh,  are 
aids  to  us  in  this  matter.  Moses,  through  long  perseverance 
in  fasting  and  prayer,12  received  the  law  and  heard  the  words 
of  God,  'as  a  man  is  wont  to  speak  to  his  friend,'13  says  the 
Scripture.  Elias  was  deemed  worthy  of  the  vision  of  God  when 
he  also  had  practiced  abstinence  in  like  degree.14  And  what 

5  Prov.  19.10. 

6  Rom.  13.14. 

7  1  Tim.  5.6. 

8  Luke  16.25. 

9  2  Tim.  3.1,2, 

10  2  Tim.  3.3. 

11  Gen.  25.33. 

12  Deut.  9.9. 

13  Exod.   33.11. 

14  1   Kings  19.8. 


270  SAINT  BASIL 

of  Daniel?  How  did  he  attain  to  the  contemplation  of  mar- 
vels? Was  it  not  after  a  twenty-day  fast?15  And  how  did  the 
three  children  overcome  the  power  of  the  fire?  Was  it  not 
through  continency?1"  As  for  John,  his  whole  plan  of  life  was 
based  on  the  practice  of  continency.17  Even  the  Lord  Himself 
inaugurated  His  public  manifestation  with  the  practice  of  this 
virtue.18  By  continency,  however,  we  do  not  mean  complete 
abstinence  from  food  (for  this  is  to  take  one's  life  by  violence) , 
but  that  abstinence  from  pleasures  which  aims  at  the  thwart- 
ing of  the  will  of  the  flesh  for  the  purpose  of  attaining  to  the 
goal  of  piety. 

In  general,  we  who  are  instructed  in  the  devout  life  are 
bound  to  abstain  from  those  pleasures  which  they  enjoy  who 
lead  a  self-indulgent  life.  The  practice  of  continency,  there- 
fore, does  not  have  to  do  only  with  the  delights  of  the  table, 
but  extends  also  to  the  avoidance  of  all  that  represents  an 
impediment  to  us.  One  who  is  perfectly  continent  does  not 
control  his  appetite  only  to  fall  prey  to  the  desire  for  human 
fame.  He  does  not  gain  mastery  over  shameful  desires  and 
neglect  to  overcome  his  attachment  to  wealth  as  well  as  all 
other  base  emotions,  such  as  anger,  dejection,  and  the  rest  of 
the  vices  which  are  wont  to  enslave  inexperienced  souls.  We 
have  noticed,  indeed,  that  all  the  precepts — and  this  is  es- 
pecially observable  with  regard  to  continency — are  inter- 
connected and  that  it  is  almost  impossible  to  observe  one 
separately  from  another.  Thus,  he  is  humble  who  is  continent 
regarding  worldly  glory,  and  he  meets  the  evangelical  standard 
of  poverty  who  is  master  of  himself  with  respect  to  worldly 
goods.  He  abstains  from  anger  who  exercises  control  over 
wrath  and  indignation.  Perfect  continency  also  sets  limits  for 


15  Dan.   10.3. 

16  Dan.    1.8IF. 

17  Matt.  3.4. 

18  Matt.  4.2. 


THE  LONG  RULES  271 

the  tongue,  boundaries  for  the  eyes,  and  enjoins  upon  the  ears 
an  avoidance  of  curiosity  in  the  use  of  the  hearing.  Anyone 
who  does  not  observe  these  restraints  is  incontinent  and  undis- 
ciplined. Do  you  see  how  all  the  other  precepts  cluster  about 
this  one  and  are  intertwined  with  it? 

Q.  17.  That  laughter  also  must  be  held  in  check. 

R.  Those  who  live  under  discipline  should  avoid  very  care- 
fully even  such  intemperate  action  as  is  commonly  regarded 
lightly.  Indulging  in  unrestrained  and  immoderate  laughter 
is  a  sign  of  intemperance,  of  a  want  of  control  over  one's 
emotions,  and  of  failure  to  repress  the  soul's  frivolity  by  a  stern 
use  of  reason.  It  is  not  unbecoming,  however,  to  give  evidence 
of  merriment  of  soul  by  a  cheerful  smile,  if  only  to  illustrate 
that  which  is  written:  'A  glad  heart  maketh  a  cheerful  coun- 
tenance5;1 but  raucous  laughter  and  uncontrollable  shaking 
of  the  body  are  not  indicative  of  a  well-regulated  soul,  or  of 
personal  dignity,  or  self-mastery.  This  kind  of  laughter  Eccle- 
siastes  also  reprehends  as  especially  subversive  of  firmness  of 
soul  in  the  words:  'Laughter  I  counted  error,'2  and  again: 
'As  the  crackling  of  thorns  burning  under  a  pot,  so  is  the 
laughter  of  fools.'3  Moreover,  the  Lord  appears  to  have  ex- 
perienced those  emotions  which  are  of  necessity  associated 
with  the  body,  as  well  as  those  that  betoken  virtue,  as,  for 
example,  weariness  and  compassion  for  the  afflicted;  but,  so 
far  as  we  know  from  the  story  of  the  Gospel,  He  never 
laughed.  On  the  contrary,  He  even  pronounced  those  unhappy 
who  are  given  to  laughter.4  And  let  not  the  equivocal  sense 
of  the  word  laughter'  deceive  us,  for  it  is  a  frequent  practice 
in  the  Scriptures  to  call  joy  of  spirit  and  the  cheerful  feel- 

1  Prov.    15.13. 

2  Eccle.  2.2. 

3  Eccle.  7.7. 

4  Luke  6.25. 


272  SAINT  BASIL 

ing  which  follows  upon  good  actions,  'laughter.5  Sara  says, 
for  instance:  'God  hath  made  a  laughter  for  me,'5  and  there 
is  another  saying:  'Blessed  are  ye  that  weep  now,  for  you  shall 
laugh';6  likewise,  the  words  of  Job:  'And  the  true  mouth  he 
will  fill  with  laughter.'7  All  these  references  to  gaiety  signify 
merriment  of  soul  instead  of  hilarity.  He,  therefore,  who  is 
master  of  every  passion  and  feels  no  excitement  from  pleasure, 
or  at  least,  does  not  give  it  outward  expression,  but  is  stead- 
fastly inclined  to  restraint  as  regards  every  harmful  delight, 
such  a  one  is  perfectly  continent — but,  clearly,  he  is  also  at 
the  same  time  free  from  all  sin.  Sometimes,  moreover,  even 
acts  of  a  permissible  and  necessary  kind  are  to  be  abstained 
from,  when  the  abstinence  is  dictated  by  consideration  of  our 
brother's  welfare.  Thus,  the  Apostle  says:  'If  meat  scan- 
dalize my  brother,  I  will  never  eat  flesh/8  And  even  though 
he  could  have  gained  his  livelihood  from  preaching  the  gospel, 
he  did  not  take  advantage  of  this  privilege  lest  he  should  offer 
any  hindrance,  as  it  were,  to  the  Gospel  of  Christ.9 

Continency,  then,  destroys  sin,  quells  the  passions,  and 
mortifies  the  body  even  as  to  its  natural  affections  and  desires. 
It  marks  the  beginning  of  the  spiritual  life,  leads  us  to  eternal 
blessings,  and  extinguishes  within  itself  the  desire  for  pleasure. 
Pleasure,  indeed,  is  evil's  special  allurement,  through  which 
we  men  are  most  likely  to  commit  sin  and  by  which  the  whole 
soul  is  dragged  down  to  ruin  as  by  a  hook.  Whoever,  then,  is 
neither  overcome  nor  weakened  by  it  successfully  avoids  all 
sin  through  the  practice  of  continency.  If,  however,  a  man 
escape  almost  all  incitements  to  sin,  but  falls  prey  even  to  one, 
such  a  man  is  not  continent,  just  as  he  is  not  in  health  who  is 


5  Gen.  21.6. 

6  Luke  6.21. 
lob  8.21. 

Cor.  8.13. 
9  1  Cor.  9.12. 


7  Jc 

8  1 


THE  LONG  RULES 


273 


suffering  from  only  one  bodily  affliction  and  as  he  is  not  free 
who  is  under  the  authority  of  anyone,  it  matters  not  whom. 
Further,  the  other  virtues  are  practiced  in  secret  and  are 
rarely  displayed  to  men.  But  continency  makes  itself  known 
as  soon  as  we  meet  a  person  who  practices  it.  As  plumpness 
an  a  healthy  color  betoken  the  athlete,  so  leanness  of  body 
and  the  pallor  produced  by  the  exercise  of  continency  mark 
the  Christian,  for  he  is  the  true  athlete  of  the  commandments 
of  Christ.  In  weakness  of  body,  he  overcomes  his  opponent 
and  displays  his  prowess  in  the  contests  of  piety,  according 
to  the  words,  'when  I  am  weak,  then  am  I  powerful.'10  So 
beneficial  is  it  merely  to  behold  the  continent  man  making  a 
sparing  and  frugal  use  of  necessities,  ministering  to  nature 
as  if  this  were  a  burdensome  duty  and  begrudging  the  time 
spent  in  it,  and  rising  promptly  from  the  table  in  his  eagerness 
for  work,  that  I  think  no  sermon  would  so  touch  the  soul  of 
one  whose  appetites  are  undisciplined  and  bring  about  his 
conversion  as  merely  his  meeting  with  a  continent  man.  In- 
deed, the  reason  we  are  enjoined  to  eat  and  drink  to  the  glory 
of  God11  is,  probably,  so  that  our  good  works  may  shine  forth 
even  at  table  to  the  glory  of  our  Father  who  is  in  heaven.12 

Q.   18.   That  we  should  taste  everything  set  before  us. 

R.  It  should  also  be  laid  down  as  essential  that  continency  is 
inexorably  demanded  of  combatants  for  godliness,  so  that 
they  may  bring  the  body  into  subjection;  'for  every  one  that 
striveth  for  the  mastery  refraineth  himself  from  all  things.51 
However,  to  avoid  being  classed  with  the  enemies  of  God  who 


10  2  Cor.  12.10. 

11  1  Cor.  10.31. 

12  Matt.  5.16. 


I   1  Cor.  9.25. 


274  SAINT  BASIL 

are  seared  in  their  conscience  and,  therefore,  abstain  from 
food  which  God  has  made  for  the  faithful  to  partake  of  with 
thanksgiving,2  we  should  taste  each  dish  when  occasion  offers 
so  as  to  indicate  to  those  looking  on  that  'all  things  are  clean 
to  the  clean'3  and  that  'every  creature  of  God  is  good  and 
nothing  to  be  rejected  that  is  received  with  thanksgiving;  for 
it  is  sanctified  by  the  word  of  God  and  prayer.'4  The  aim  of 
continency  must  nevertheless  be  kept  in  mind  also,  to  the 
extent  that  we  satisfy  our  need  with  the  plainer  foods  and 
those  necessary  to  sustain  life,  avoiding  the  evil  of  taking  our 
fill  of  them  and  abstaining  absolutely  from  those  foods  whose 
sole  purpose  is  to  give  delight.  By  acting  thus  we  shall  root  out 
the  affection  for  foods  whose  end  is  to  give  pleasure  and  we 
shall  also  cure  those  who  are  seared  in  their  conscience  as 
with  a  hot  iron — at  least,  insofar  as  this  is  possible  for  us — 
protecting  ourselves,  meanwhile,  from  the  suspicion  of  guilt 
in  either  direction;  for  'why,'  says  the  Apostle,  'is  my  liberty 
judged  by  another  man's  conscience?'5  Continency  betokens 
the  man  who  has  died  with  Christ  and  who  mortifies  his 
members  that  are  upon  the  earth.6  This  virtue  we  know  as  the 
mother  of  chastity,  the  protector  of  health,  the  effective  re- 
mover of  obstacles  to  the  fruitfulness  of  good  works  in  Christ, 
since,  according  to  the  word  of  the  Lord,  the  cares  of  this 
world,  the  pleasures  of  life,  and  other  desires  choke  the  word 
and  it  is  thus  rendered  unfruitful7  From  this  virtue  even  the 
demons  fly,  as  the  Lord  Himself  teaches,  saying :  This  kind  is 
not  cast  out  but  by  prayer  and  fasting.'8 

2  1  Tim.  4.2,3. 

3  Titus  1.15. 

4  1  Tim.  4.4,5. 

5  1  Cor.  10.29. 

6  Col.  3.5. 

7  Matt.  13.22. 

8  Matt.  17.20. 


THE  LONG  RULES  275 

Q.  19.  In  what  measure  continency  must  be  practiced. 

R.  With  regard  to  the  affections  of  the  soul,  continency  has 
only  one  rule:  complete  abstinence  from  all  that  tends  to 
harmful  pleasure.  With  reference  to  food,  as  individual  needs 
vary  according  to  age,  employment,  and  physical  condition, 
respectively,  so,  also,  the  manner  of  its  use  and  the  amount 
of  it  differ.  It  is  not  possible,  therefore,  to  include  under  one 
rule  all  who  are  in  the  school  of  the  devout  life.  In  setting  the 
norm  for  healthy  ascetics,  we  allow  for  appropriate  deviation 
on  the  part  of  superiors  according  to  particular  circumstances. 
Nor  is  it  possible  for  one  discourse  to  cover  every  individual 
case,  but  such  only  as  are  amenable  to  the  common  and  gen- 
eral teaching.  As  regards  nourishment  to  be  given  the  sick  for 
their  relief  or  to  one  who  is  exceptionally  weary  from  strenu- 
ous work  or  who  is  preparing  to  undertake  a  laborious  task, 
such  as  a  journey  or  some  other  work,  superiors  will  prescribe 
according  to  the  need,  in  conformity  with  the  words:  'Distri- 
bution was  made  to  each  according  as  every  one  had  need.'1 
It  is  also  impossible  to  lay  down  a  rule  that  the  time  for  taking 
food  as  well  as  the  manner  of  taking  it  and  its  quantity  be  the 
same  for  all.  The  objective,  however — satisfying  need — must 
be  common  to  all  alike.  Filling  the  stomach  to  satiety,  burden- 
ing it  with  food,  is  an  act  deserving  of  malediction  as  the  Lord 
says:  'Woe  to  you  that  are  filled  now.'2  Besides,  such  excess 
renders  the  body  unfit  for  work,  prone  to  sleep,  and  more  sus- 
ceptible to  harm.  Nor,  to  be  sure,  ought  pleasure  to  be  made 
an  end  in  taking  food,  but  the  aim  should  be  the  sustaining  of 
life  for  those  who  have  renounced  intemperate  delights.  To 
become  a  slave  to  the  pleasures  of  the  table  is  to  make  the 
stomach  one's  god.  Since  our  body,  ever  being  emptied  and 
drained,  needs  to  be  filled  (and  for  this  reason  our  appetite 

1  Acts  2.45. 

2  Luke  6.25. 


276  SAINT  BASIL 

for  nourishment  is  natural),  right  reason  dictates  as  regards 
the  use  of  food  that  we  replenish  by  dry  or  moist  nourish- 
ment, as  the  need  may  be,  what  has  been  used  up  in  order  to 
sustain  animal  life. 

In  consequence,  then,  whatever  is  calculated  to  relieve  our 
need  with  the  least  trouble,  this  is  to  be  employed.  This  the 
Lord  Himself  made  evident  on  the  occasion  when  He  was 
host  to  the  weary  multitude  lest  they  faint  on  the  way,  as  it 
it  written.3  Although  He  could  have  enhanced  the  miracle  in 
the  desert  by  using  costly  appurtenances,  so  frugal  and  simple 
was  the  repast  He  prepared  for  them  that  the  bread  was  of 
barley  and,  besides  the  bread,  there  was  [only]  a  little  fish.4 
He  does  not  mention  drink,  since  water  which  nature  pro- 
vides for  all  was  sufficient  for  their  need.  But,  according  to  the 
advice  of  Paul  to  Timothy,  even  this  beverage  should  be  de- 
clined if  it  be  injurious  to  anyone  because  of  physical  weak- 
ness.5 Nothing,  in  fact,  that  is  known  to  be  harmful  should  be 
partaken  of,  for  it  is  not  reasonable  to  take  food  for  nourish- 
ment which  from  within  us  would  make  war  upon  the  body 
and  hinder  it  in  the  accomplishment  of  the  precept.  This  same 
principle  ought  to  be  our  guide  in  accustoming  the  mind  to 
shun  what  is  harmful,  however  alluring  it  may  be.  Further- 
more, we  should  prefer  by  all  means  whatever  is  most  easily 
procurable  and  not  concern  ourselves  with  costly  fare  and  seek 
to  obtain  extravagant  foods  with  expensive  sauces  on  the  pre- 
text of  continency.  On  the  contrary,  we  should  choose  whatever 
is  easy  to  obtain  in  each  region,  cheap,  and  available  for  gen- 
eral consumption,  and  use  only  those  imported  foods  that  are 
necessary  to  sustain  life,  like  olive  oil  and  similar  products. 
In  addition,  if  something  would  be  useful  for  the  necessary 

3  Matt.  15.32. 

4  John  6.9. 

5  1  Tim.  5.23. 


THE  LONG  RULES  277 

relief  of  the  sick,  this,  too,  is  permitted,  if  it  can  be  procured 
without  difficulty,   disturbance,  or  distraction. 

Q.  20.  The  rule  to  be  followed  in  serving  meals  to  guests. 

R.  Vainglory,  the  desire  to  please  men,  and  acting  for  dis- 
play are  strictly  forbidden  to  Christians  under  all  circum- 
stances, because  even  a  man  who  observes  the  precept  but  does 
it  for  the  purpose  of  being  seen  and  glorified  by  men  loses 
the  reward  for  that  observance.  All  manner  of  vainglory,  con- 
sequently, is  especially  to  be  avoided  by  those  who  have  em- 
braced every  kind  of  humiliation  for  the  sake  of  the  Lord's 
command.  But,  inasmuch  as  we  see  men  of  the  world  ashamed 
of  the  lowliness  of  poverty  and  at  pains  when  they  entertain 
guests  to  have  every  article  of  food  both  abundant  and  expen- 
sive, I  fear  that,  unwittingly,  we  are  being  infected  by  the  same 
vice  and  that  we  are  ashamed  to  be  found  guilty  of  the  poverty 
called  blessed  by  Christ.1  Just  as  it  is  not  proper  to  provide 
ourselves  with  worldly  trappings  like  a  silver  vessel,  or  a  cur- 
tain edged  with  purple,  or  a  downy  couch,  or  transparent 
draperies,  so  we  act  unfittingly  in  contriving  menus  which  de- 
viate in  any  important  way  from  our  usual  diet.  That  we 
should  run  about  searching  for  anything  not  demanded  by  real 
necessity,  but  calculated  to  provide  a  wretched  delight  and 
ruinous  vainglory,  is  not  only  shameful  and  out  of  keeping 
with  our  avowed  purpose,  but  it  also  causes  harm  of  no  mean 
gravity  when  they  who  spend  their  lives  in  sensual  gratification 
and  measure  happiness  in  terms  of  pleasure  for  the  appetite 
see  us  also  taken  up  with  the  same  preoccupations  which  keep 
them  enthralled.  If,  indeed,  sensual  pleasure  is  evil  and  to  be 
avoided,  we  ought  on  no  occasion  indulge  in  it,  for  nothing 
that  is  condemned  can  at  any  time  be  beneficial.  They  who 


1   Matt.  5.3. 


278  SAINT  BASIL 

live  riotously  and  are  anointed  with  the  best  ointments  and 
drink  filtered  wine  come  under  the  denunciation  of  the  Scrip- 
ture.2 Because  she  lives  in  pleasure,  the  widow  is  dead  while 
she  is  living.3  The  rich  man  is  debarred  from  paradise  because 
he  lived  in  luxury  upon  earth.4  What,  then,  have  we  to  do  with 
costly  appointments?  Has  a  guest  arrived?  If  he  is  a  brother 
and  follows  a  way  of  life  aiming  at  the  same  objective  as  ours, 
he  will  recognize  the  fare  we  provide  as  properly  his  own. 
What  he  has  left  at  home,  he  will  find  with  us.  Suppose  he 
is  weary  after  his  journey.  We  then  provide  as  much  extra 
nourishment  as  is  required  to  relieve  his  weariness. 

Is  it  a  secular  person  who  has  arrived?  Let  him  learn 
through  actual  experience  whatever  things  verbal  instruction 
has  not  convinced  him  of,  and  let  him  be  given  a  model  and 
pattern  of  frugal  sufficiency  in  matters  of  food.  Let  memories 
of  Christian  fare  linger  in  his  mind  and  of  a  poverty  which, 
because  of  Christ,  gives  no  cause  for  shame.  If  he  will  not 
learn  this  lesson,  but  adopts  a  mocking  attitude,  he  will  not 
discommode  us  a  second  time.  Moreover,  when  we  see  the 
rich  placing  the  enjoyment  of  sensual  delights  among  the 
greatest  blessings,  we  should  grieve  profoundly  for  them,  be- 
cause they  are  not  aware  that,  in  wasting  their  whole  life  in 
vanities  and  in  making  pleasure  their  god,  they  have  already 
received  their  share  of  blessing  in  this  life  and  that  by  living 
in  luxury  here  they  are  preparing  themselves  to  burn  in  the 
fire  reserved  for  them  hereafter.  And  if  occasion  ever  offers, 
we  should  not  hesitate  to  say  this  to  their  faces.  But,  if  it 
should  happen  that  we  ourselves  are  also  prone  to  the  same 
vice  of  eagerly  seeking,  insofar  as  it  lies  in  our  power,  for  what 
pleases  the  palate  and  of  making  ostentation  our  aim,  I  am 

2  Amos  6.6. 

3  1  Tim.  5.6. 

4  Luke  16.25. 


THE  LONG  RULES  279 

afraid  that  we  are  destroying  what  we  make  profession  of 
building  up  and  that  we  condemn  ourselves  by  the  same  acts 
for  which  we  judge  others.  For  we  are  making  a  pretense  of 
living  in  this  state  of  life  and  have  transformed  ourselves  only 
in  certain  respects,  unless,  to  be  sure,  we  even  change  our 
outer  garb  when  we  associate  with  distinguished  worldlings. 
If  this  is  a  base  manner  of  action,  far  baser  is  it  to  alter  our 
fare  to  suit  the  fastidious.  The  life  of  the  Christian  does  not 
vary,  inasmuch  as  its  end — the  glory  of  God — is  ever  the 
same;  for  Paul  says,  speaking  in  Christ:  'whether  you  eat  or 
drink  or  whatsoever  else  you  do,  do  all  to  the  glory  of  God.'5 
The  life  of  persons  in  the  world,  on  the  contrary,  is  complex 
and  varied,  adapting  itself  in  diverse  ways  to  gratifying  the 
whims  of  every  chance  acquaintance. 

If  you  also  change  your  daily  fare,  then,  for  rare  quality  or 
abundance  in  food  to  please  a  brother's  palate,  you  imply  that 
he  takes  delight  in  sensual  pleasure  and  you  heap  reproaches 
upon  him  for  his  gluttony  by  the  very  preparations  you  make, 
since  you  thus  accuse  him  of  finding  pleasure  in  such  things. 
In  fact,  have  we  not  often  guessed  who  or  what  sort  of  guest 
was  expected,  upon  seeing  the  appearance  and  quality  of  the 
preparations?  The  Lord  did  not  praise  Martha  for  being 
anxious  about  much  serving,  but  He  said:  'Thou  art  careful 
and  art  troubled  about  many  things;  few  things — nay,  one 
thing  only  is  necessary' : 6  'few  things' — that  is,  for  the  prepa- 
ration of  the  meal,  and  'one  thing' — that  is,  the  purpose,, 
namely,  to  satisfy  need.  You  are  well  aware,  also,  of  what  sort 
of  food  the  Lord  Himself  placed  before  the  five  thousand. 
Jacob,  too,  prayed  to  God  as  follows:  'If  thou  shalt  give  me 
bread  to  eat  and  raiment  to  put  on.57  He  did  not  say:  'If 

5  i  Cor.  10.31. 

6  Luke  10.41,42. 

7  Gen.  28.20. 


280  SAINT  BASIL 

thou  wilt  give  me  delicacies  and  sumptuous  appointments.' 
And  what  says  Solomon,  wisest  of  men?  'Give  me  neither 
beggary  nor  riches;  give  me  only  what  is  necessary  and  suffici- 
ent, lest  being  filled  I  should  deny  and  say:  'Who  sees  me?  Or 
being  poor,  I  should  steal  and  forswear  the  name  of  my  God';8 
thus  representing  riches  as  satiety,  poverty  as  a  complete  lack 
of  the  necessities  of  life,  and  sufficiency  as  a  state  both  free 
from  want  and  without  superfluity.  Sufficiency  varies,  how- 
ever, according  to  physical  condition  and  present  need.  One, 
because  of  his  work,  requires  more  substantial  food  and  a 
larger  amount.  Another  needs  a  lighter  and  more  digestible 
diet  and  suited  in  other  ways  to  his  weakness,  but  for  all  alike 
it  should  be  cheap  and  easily  procured.  In  every  case,  care 
must  be  taken  for  a  good  table,  yet  without  overstepping  the 
limits  of  the  actual  need.  This  should  be  our  aim  in  giving  hos- 
pitality— that  the  individual  requirements  of  our  guests  may  be 
cared  for.  The  Apostle  says:  'as  if  using  this  world  and  not 
misusing  it';9  unnecessary  expenditure,  however,  is  misuse. 
Have  we  no  money?  So  be  it.  Are  not  our  granaries  filled? 
What  of  it !  We  live  from  day  to  day.  Our  livelihood  is  the 
work  of  our  hands.  Why,  then,  do  we  waste  food  given  by  God 
for  the  poor  to  gratify  the  voluptuary,  sinning  thereby  in  two 
ways:  by  intensifying  for  the  former  the  sufferings  of  their 
poverty  and  increasing  the  harmful  results  of  satiety  for  the 
latter. 

Q.  21.  How  one  ought  to  conduct  oneself  with  regard  to 
sitting  and  reclining  at  the  midday  meal  or  at  supper. 

R.  Since  it  is  a  precept  of  the  Lord,  who  on  all  occasions 
habituates  us  to  humility,  that  we  should  take  the  lowest 
place  in  reclining  at  meals,  he  who  strives  to  do  all  according 


8  Prov.  30.8,9. 

9  1  Cor.  7.31. 


THE   LONG  RULES  281 

to  injunction  must  not  neglect  this  precept.1  If  any  world- 
lings, therefore,  should  recline  with  us,  it  behooves  us  to  be  an 
example  in  this  matter  by  not  exalting  ourselves  above  others 
or  seeking  to  have  the  first  place.  But  when  all  who  thus  gather 
together  are  in  pursuit  of  the  same  goal,  each  one,  so  that  at 
every  opportunity  they  may  give  proof  of  their  humility,  has 
an  obligation  of  being  beforehand  in  taking  the  last  place, 
according  to  the  Lord's  command.  To  engage  in  rivalry  and 
strife  in  this  matter  is  unseemly,  because  it  destroys  good  order 
and  is  a  cause  of  tumult.  Moreover,  if  we  are  not  willing  to 
yield  to  one  another  and  conflict  arises  over  it,  we  shall  be 
classed  with  those  who  quarrel  over  the  first  places.  In  this 
sphere,  also,  prudently  aware  of  and  attentive  to  what  befits 
us,  we  therefore  should  leave  the  order  of  seating  to  the  one 
entrusted  with  this  duty,  as  the  Lord  declared  when  he  said 
that  the  arrangement  of  these  matters  pertains  to  the  master 
of  the  house.2  In  this  way,  we  shall  support  one  another  in 
charity,3  doing  all  things  decently  and  according  to  order.4 
Also,  we  will  not  give  the  impression,  by  stubborn  and  vigor- 
ous opposition,  that  we  are  trying  to  appear  humble  in  order 
to  impress  the  company  or  to  win  popular  favor,  but  rather 
we  will  practice  humility  by  being  obedient.  To  engage  in 
altercation,  indeed,  is  a  surer  sign  of  pride  than  to  accept  the 
first  place  when  we  are  directed  to  do  so. 

Q.  22.  On  the  garb  befitting  a  Christian. 

R.  Earlier  in  our  discourse  it  was  shown  that  humility,  sim- 
plicity, thriftiness,  and  frugality  in  all  things  are  necessary, 
so  that  we  might  have  rare  occasion  for  distraction  on  the 
score  of  our  bodily  needs.  This  end  we  must  keep  also  before 

1  Luke  14.10. 

2  Ibid. 

$  Eph.  4.2. 
4  1  Cor.  14.40. 


282  SAINT  BASIL 

our  minds  in  treating  of  clothing.  If  it  behooves  us  to  seek  to 
be  last  of  all,  clearly  the  last  place  is  also  to  be  preferred  in 
this  connection.  If  men  who  are  greedy  for  renown  seek  glory 
for  themselves  even  in  the  garments  they  wear,  striving  to 
attract  attention  and  arouse  envy  by  reason  of  the  splendor 
of  their  dress,  it  is  obvious  that  one  who  out  of  humility 
has  chosen  to  pass  his  life  in  the  lowliest  condition  of  all 
ought  to  prefer  for  himself  even  in  this  particular  the  last  and 
the  least.  Just  as  the  Corinthians  were  accused  of  despising, 
because  of  their  own  expenditures  for  the  public  feasts,  those 
who  had  not  the  means  for  such  expenditure,1  so,  in  the  case 
of  an  ordinary  and  plain  style  of  dress,  he  who  is  turned  out 
with  an  elaborateness  above  the  ordinary,  by  contrast,  as  it 
were,  puts  the  poor  man  to  shame.  In  the  light  of  the  Apostle's 
words,  'not  minding  high  things  but  consenting  to  the  hum- 
ble,'2 let  each  consider  for  himself  whom  the  Christian  more 
fittingly  resembles — those  who  live  in  royal  palaces  and  are 
clothed  in  soft  garments,  or  him,  the  messenger  and  herald  of 
the  Lord's  advent,  than  whom  no  greater  born  of  woman  has 
arisen,3  John,  I  mean,  son  of  Zachary,  whose  garment  was  of 
camel's  hair.4  The  saints  of  old,  moreover,  also  went  about 
clad  in  sheepskins  and  goatskins.5 

Now,  the  Apostle  sets  the  standard  for  the  proper  use  of 
clothing  in  one  sentence  when  he  says:  'Having  food  and 
wherewith  to  be  covered,  with  these  we  are  content,'6 — as  if 
mere  covering  alone  were  necessary  for  us.  At  any  rate,  let 
us  not  fall  any  more  into  the  forbidden  boasting — not  to  speak 
of  something  worse — which  accompanies  elaborate  dress  or 


1  1  Cor.  11.22. 

2  Rom.  12.16. 

3  Matt.  11.8,11. 

4  Matt.  3.4. 

5  Heb.  11.37. 

6  1  Tim.  6.8. 


THE   LONG  RULES  283 

the  vanity  that  is  likewise  prompted  by  it;  for  these  vices 
creep  subsequently  into  our  lives  through  the  pursuit  of  vain 
and  worthless  arts.  The  use  made  in  the  beginning  of  the 
clothing  which  God  Himself  gave  to  the  needy  has  been  re- 
vealed to  us;  for  the  Scripture  says:  'God  made  for  them  gar- 
ments of  skins.57  Such  garb  was  sufficient  to  cover  their  naked- 
ness. Since,  however,  another  purpose  enters  in — that  of 
keeping  warm  by  means  of  clothing — it  is  necessary  to  have 
both  uses  in  mind:  covering  for  decency's  sake  and  for  pro- 
tection against  mischief  from  the  air.  Yet,  inasmuch  as  even 
from  this  point  of  view  some  garments  are  more  useful  than 
others,  we  should  prefer  whatever  can  be  put  to  greater  use,  so 
that  the  principle  of  poverty  may  in  no  way  be  violated.  We 
should,  furthermore,  not  keep  in  reserve  some  garments  to 
wear  in  public  and  others  for  use  at  home,  nor,  again,  some 
to  be  worn  in  the  day  time,  others  at  night,  but  we  should 
contrive  to  have  only  one  garment  which  can  serve  for  all 
occasions:  for  suitable  wear  during  the  day  and  for  necessary 
covering  at  night.  This  manner  of  acting  unites  us  even  in  our 
appearance  and  the  Christian  is  thus  identified  by  the  way  he 
dresses  as  with  a  kind  of  special  stamp,  for  all  who  aim  at  the 
same  goal  are  alike  in  as  many  ways  as  possible.  This  distinc- 
tiveness  in  dress  is  also  useful  as  giving  advance  notice  of  each 
of  us,  by  proclaiming  our  profession  of  the  devout  life.  Actions 
in  conformity  with  this  profession  are,  in  consequence,  ex- 
pected from  us  by  those  whom  we  meet.  The  standard  of 
indecorous  and  unseemly  conduct  is  not  the  same  for  ordi- 
nary folk  as  for  those  who  make  profession  of  great  aspirations. 
No  one  would  take  particular  notice  of  the  man  in  the  street 
who  would  inflict  blows  on  a  passerby  or  publicly  suffer  them 
himself,  or  who  would  use  obscene  language,  or  loiter  in  the 


7  Gen.  3.21. 


284  SAINT  BASIL 

shops,  or  commit  other  unseemly  actions  of  this  kind.  These 
things  are  accepted  as  in  keeping  with  the  general  course  of 
life  in  the  world.  On  the  other  hand,  everyone  takes  notice  of 
him  who  is  bound  by  promise  to  strive  for  perfection,  if  he 
neglect  the  least  part  of  his  duty,  and  they  heap  reproaches 
upon  him  for  it,  fulfilling  the  words:  'and  turning  upon  you, 
they  tear  you.38  A  mode  of  dress,  therefore,  which  denotes 
one's  profession  serves  to  fulfill  the  office  of  pedagogue,  as  it 
were,  for  the  weak,  to  keep  them  from  wrongdoing  even 
against  their  will.  As  one  style  of  dress  bespeaks  the  soldier, 
another,  a  senator,  a  third,  some  other  high  position,  so  that 
the  rank  of  these  dignitaries  can  generally  be  inferred,  so  also 
it  is  right  and  proper  that  there  be  some  mark  of  identity 
for  the  Christian  which  would  bear  out  even  as  to  his  gar- 
ments the  good  order  spoken  of  by  the  Apostle.  In  one  place, 
indeed,  he  directs  that  a  bishop  be  a  man  of  orderly  behav- 
ior;9 in  another,  he  prescribes  that  women  be  clad  in  decent 
apparel,10  the  word  'decent'  clearly  being  used  in  a  sense 
that  accords  with  the  specific  character  of  the  Christian  ideal. 
This  same  advice  applies  also  to  footwear.  On  every  occasion, 
a  style  which  is  plain,  easy  to  procure,  and  serviceable  should 
be  preferred. 

Q.  23.  Regarding  the  cincture. 

J?.  The  saints  long  before  us  have  demonstrated  the  neces- 
sity of  a  cincture.  John  bound  his  loins  with  a  leather  girdle1 
as  did  Elias  before  him,  for  it  is  written  (as  though  this  article 
of  dress  were  specifically  proper  to  a  man ) ,  'a  hairy  man  with 


8  Matt.  7.6. 

9  1  Tim.  3.2. 
10  1  Tim.  2,9. 


1  Matt.  3.4. 


THE   LONG  RULES  285 

a  girdle  of  leather  about  his  loins.'2  Peter  also  is  clearly  proved 
to  have  worn  a  girdle  by  the  words  of  the  angel  who  said 
to  him:  'Gird  thyself  and  put  on  thy  sandals.53  It  appears 
from  the  prophecy  of  Agabus  that  the  blessed  Paul  also  used 
a  cincture:  'the  man  whose  girdle  this  is,  they  shall  so  bind 
in  Jerusalem.54  Job,  too,  was  commanded  by  the  Lord  to 
gird  himself.  As  if  this  were  a  kind  of  sign  of  virility  and  of 
readiness  for  action,  He  says  to  Job:  'Gird  up  thy  loins  like 
a  man.55  That  cinctures  were  in  habitual  use  among  the  dis- 
ciples of  the  Lord,  moreover,  is  evident  from  the  fact  that 
they  were  forbidden  to  carry  money  in  their  girdles.6  It  is 
particularly  necessary,  also,  that  one  who  is  about  to  engage 
in  work  be  well  girt  up  and  unimpeded  in  his  movements.  He 
needs  a  cincture,  therefore,  by  which  his  tunic  may  be  gath- 
ered close  to  his  body  and  he  will  work  more  comfortably  and 
be  more  unhampered  in  his  movements  when  his  garment  is 
well  wrapped  about  him.  The  Lord,  also,  took  a  towel  and 
girded  Himself  when  He  was  preparing  to  minister  to  His 
disciples.7  With  regard  to  quantity  of  clothing  we  need  say 
nothing,  since  this  phase  of  the  subject  has  been  adequately 
treated  above  in  the  passage  on  poverty.8  If  he  who  has  two 
tunics  is  commanded  to  share  with  him  who  has  none,9  the 
possession  of  several  tunics  for  his  own  use  clearly  is  not 
allowed.  What  relevance  is  there,  then,  in  laying  down  pre- 
cepts on  the  use  of  two  tunics  for  those  who  are  forbidden  to 
possess  them? 

2  2  Kings  1.8. 

3  Acts  12.8. 

4  Acts  21.11. 

5  Job  38.3. 

6  Matt.   10.9- 

7  John  13.4. 

8  Cf.  Q.  22- 

9  Luke  3.11. 


286  SAINT  BASIL 

Q.  24.  Now  that  sufficient  instruction  on  these  [other] 
matters  has  been  imparted  to  us,  it  would  befit  us  to  learn  how 
we  ought  to  live  with  one  another. 

R.  When  the  Apostle  says:  'But  let  all  things  be  done  de- 
cently and  according  to  order,51  I  think  that  he  refers  to  the 
decent  and  well-ordered  way  of  life  in  the  society  of  the 
faithful  where  the  relationship  which  obtains  among  the 
members  of  the  body  is  maintained.  Thus,  the  one  to  whom 
general  supervision  is  entrusted,  who  appraises  what  has 
already  been  accomplished  and  plans  and  provides  for  what 
is  still  to  be  done,  exercises  the  function  of  the  eye,  so  to 
speak.  Another  does  the  work  of  the  ear  or  the  hand  in 
hearkening  to  orders  and  executing  them,  and  so  on  for  each 
member  of  the  body.  It  is  important  to  bear  in  mind,  there- 
fore, the  analogy  of  the  parts  of  the  body,  where  heedlessness 
or  failure  to  use  the  members  for  the  end  for  which  they  were 
made  by  God,  the  Creator,  brings  each  individual  member 
into  danger.  If  the  hand  and  the  foot,  for  instance,  would  not 
follow  the  guidance  of  the  eye,  the  former  would  bring  in- 
evitable and  fatal  ruin  upon  the  whole  body  and  the  latter 
would  stumble  or  even  be  hurled  over  a  cliff.  If  the  eye  would 
close  so  as  not  to  see,  it  would  necessarily  perish  along  with 
the  other  members  suffering  the  misfortune  mentioned  above. 
In  the  same  way,  it  is  hazardous  for  a  superior  to  be  delin- 
quent, since  he  holds  the  position  of  arbiter  in  everything;  for 
the  subject  it  is  injurious  and  detrimental  to  be  disobedient — 
especially  perilous  is  it  if,  in  addition,  he  give  scandal  to  the 
rest.  Each  one  who  shows  in  his  own  place  a  tireless  zeal,  ful- 
filling the  Apostle's  precept,  'In  carefulness  not  slothful/2 
merits  praise  for  his  alacrity;  but,  for  negligence,  he  deserves 
the  opposite,  that  is,  unhappiness  and  woe;  for  the  Prophet 

1  1  Cor.  14.40. 

2  Rom.  12.11. 


THE  LONG  RULES  287 

says,  'Cursed  be  he  that  doth  the  work  of  the  Lord  negli- 
gently.33 

Q.  25.  That  a  superior  who  does  not  upbraid  the  sinner  is 
liable  to  a  dreadful  judgment. 

R.  He  who  is  charged  with  general  supervision  should  feel 
as  if  he  is  liable  to  an  account  for  each  individual  under  his 
care.  He  should  bear  in  mind  that  if  one  of  the  brethren  falls 
into  sin,  not  having  been  forewarned  by  him  of  the  ordinance 
of  God,  or  if,  having  fallen,  he  remain  in  that  state,  unin- 
structed  as  to  the  manner  of  making  amends,  the  blood  of  that 
one  will  be  required  at  his  hands,  as  it  is  written;1 — especially 
if  he  neglect  that  which  is  pleasing  to  God,  not  through 
ignorance,  but  for  flattery's  sake,  accommodating  himself  to 
each  one's  vices  and  relaxing  strict  discipline.  The  Scripture 
says:  They  that  call  thee  blessed,  the  same  deceive  thee  and 
destroy  the  way  of  thy  steps,32  'but  he  that  troubleth  you  shall 
bear  the  judgment,  whosoever  he  be.'3  In  order  that  this  may 
not  be  our  lot,  let  us  observe  the  apostolic  rule  in  our  conver- 
sations with  the  brethren;  Tor  neither,3  says  St.  Paul,  'have 
we  used  at  any  time  the  speech  of  flattery,  as  you  know;  nor 
taken  an  occasion  of  covetousness,  God  is  witness;  nor  sought 
we  glory  of  men,  neither  of  you  nor  of  others.' 

Whoever,  then,  is  free  from  these  faults  may,  perhaps,  ex- 
ercise a  leadership  free  from  error,  at  once  profitable  to  him- 
self and  salutary  for  his  subjects.  He  who  acts  with  true  charity 
and  not  for  the  sake  of  any  human  honors  nor  to  avoid  giv- 
ing offense  to  sinners,  and  for  that  reason  seeking  to  be  agree- 

3  Jer.  48.10. 


1  Ezech.  3.20. 

2  Isa.  3.12. 

3  Gal.  5.10. 

4  1   Thess.  2.5,6. 


288  SAINT  BASIL 

able  and  pleasant  to  them,  will  hold  discourse  with  them 
sincerely  and  candidly,  not  choosing  to  adulterate  the  truth 
in  any  respect.  The  following  words  therefore,  apply  also  to 
him:  'but  we  became  little  ones  in  the  midst  of  you,  as  if  a 
nurse  should  cherish  her  children,  so  desirous  of  you  we  would 
gladly  impart  to  you  not  only  the  gospel  of  God  but  also  our 
own  souls,55  He  who  is  not  such  a  one  is  a  blind  guide,  cast- 
ing himself  headlong  over  the  precipice  and  drawing  his 
followers  after  him.6  From  these  words  it  can  be  seen  how 
serious  an  evil  it  is  to  be  the  cause  of  a  brother's  error  instead 
of  bearing  the  responsibility  for  guiding  him  aright.  It  is  also 
a  sign  that  the  commandment  of  love  is  not  being  observed, 
for  no  father  abandons  his  child  when  he  is  about  to  fall  into 
a  pit  or  leaves  him  to  his  fate  after  he  has  fallen  therein.  Need- 
less to  say,  it  is  far  more  dreadful  to  allow  the  soul  to  be  de- 
stroyed after  it  has  fallen  into  the  pit  of  evils.  The  superior 
is  obliged,  therefore,  to  be  vigilant  on  behalf  of  the  souls  of 
the  brethren  and  as  seriously  concerned  for  the  salvation  of 
each  one  as  if  he  himself  were  to  render  an  account  for  him. 
He  should,  furthermore,  be  solicitous  in  manifesting  his  zeal 
for  them  even  unto  death,  in  accordance  not  only  with  the 
general  precept  of  charity  addressed  to  all  by  the  Lord :  'that 
a  man  lay  down  his  life  for  his  friends';7  but  also,  in  con- 
formity with  the  special  application  of  it  by  him  who  said: 
'being  desirous  of  you,  we  would  gladly  impart  unto  you 
not  only  the  gospel  of  God,  but  also  our  own  souls.'8 

Q.  26.  That  all  matters,  even  the  secrets  of  the  heart,  should 
be  placed  before  the  superior. 

R.  Every  subject,  if  he  intends  to  make  any  progress  worth 

5  1  Thess.  2.7,8. 

6  Luke  6.39. 

7  John  15.13. 

8  1  Thess.  2.8. 


THE   LONG   RULES  289 

mentioning  and  to  be  confirmed  in  a  mode  of  life  that  accords 
with  the  precepts  of  our  Lord  Jesus  Christ,  ought  not  conceal 
within  himself  any  movement  of  his  soul,  nor  yet  utter  any 
thoughtless  word,  but  he  should  reveal  the  secrets  of  his  heart 
to  those  of  his  brethren  whose  office  it  is  to  exercise  a  com- 
passionate and  sympathetic  solicitude  for  the  weak.  In  this 
way,  that  which  is  laudable  will  be  ratified  and  that  which 
is  worthy  of  rebuke  will  receive  the  correction  it  deserves,  and 
by  the  practice  of  such  co-operative  discipline,  we  shall  by  a 
gradual  advance  attain  to  perfection. 

Q.  27.  That  the  superior  himself,  if  he  commit  a  fault, 
should  be  admonished  by  the  more  eminent  among  the  breth- 
ren. 

R.  Just  as  it  is  the  superior's  duty  to  be  the  leader  of  the 
brethren  in  everything,  so,  in  turn,  if  ever  he  is  himself  sus- 
pected of  being  guilty  of  a  fault,  it  devolves  upon  the  rest  to 
call  it  to  his  attention.  That  good  order  may  not  be  disturbed, 
however,  those  who  are  eminent  by  reason  of  age  and  sagacity 
should  be  assigned  the  task  of  giving  the  admonition.  If,  then, 
there  be  something  deserving  of  correction,  we  have  benefited 
our  brother  and  ourselves  through  him,  inasmuch  as  we  are 
restoring  to  the  straight  path  him  who  is  an  embodiment,  as  it 
were,  of  our  rule  of  life  and  who  should,  by  his  own  upright- 
ness, be  a  reproach  to  our  perversity.  If,  on  the  other  hand, 
any  are  baselessly  disturbed  on  his  account,  they  will  be  dis- 
abused of  the  bad  opinion  they  had  entertained  of  him,  when 
full  information  is  supplied  by  a  clarification  of  the  matter 
which  had  caused  groundless  suspicions  to  arise. 

Q.  28.  What  the  attitude  of  all  should  be  toward  the  diso- 
bedient. 

R.  All  should  certainly  be  compassionate  at  first  toward 


290  SAINT  BASIL 

one  who  obeys  the  Lord's  commands  reluctantly,  as  toward 
an  ailing  member  of  their  body.  The  superior,  also,  should 
endeavor  by  private  exhortation  to  cure  his  weakness;  but,  if 
he  persists  in  disobedience  and  is  not  amenable  to  correction, 
he  should  be  severely  reprimanded  in  the  presence  of  the 
whole  community  and  a  remedy,  together  with  every  form 
of  exhortation,  should  be  administered.  If  he  is  neither  con- 
verted after  much  admonition  nor  cures  himself  by  his  own 
actions  with  tears  and  lamentations,  being,  as  the  proverb  has 
it,  'his  own  destroyer,'1  we  should,  as  physicians  do,  cut  him 
off  from  the  body  of  the  brethren  as  a  corrupt  and  wholly 
useless  member.  Physicians,  indeed,  are  wont  to  remove  by 
cutting  or  burning  any  member  of  the  body  they  find  infected 
with  an  incurable  disease,  so  that  the  infection  may  not  spread 
further  and  destroy  adjacent  areas  one  after  the  other.  This 
we  also  must  do  in  the  case  of  those  who  show  hostility  or 
create  obstacles  to  the  observance  of  the  Lord's  commands, 
according  to  the  Lord's  own  precept:  clf  thy  right  eye  scan- 
dalize thee,  pluck  it  out  and  cast  it  from  thee.'2  Benevolence 
to  such  persons  is  like  that  mistaken  kindness  of  Heli  which 
he  was  accused  of  showing  his  sons,  contrary  to  the  good  pleas- 
ure of  God.3  A  feigned  kindness  to  the  wicked  is  a  betrayal  of 
the  truth,  an  act  of  treachery  to  the  community,  and  a  means 
of  habituating  oneself  to  indifference  to  evil,  since  that  saying 
is  not  fulfilled:  'Why  have  ye  not  rather  mourned  that  he 
might  be  taken  away  from  you  that  hath  done  this  deed.'4 
On  the  other  hand,  the  saying  which  follows  necessarily  comes 
to  pass:  'A  little  leaven  corrupted!  the  whole  lump.15  'Them 
that  sin,  reprove  before  all,'  says  the  Apostle,  and  he  imme- 

1  Cf.  PG.  31.988  n.  20. 

2  Matt.  5.29. 

3  I  Sam.  3.13. 

4  1  Cor.  5.2. 

5  1  Con  5.6. 


THE   LONG  RULES  291 

diately  adds  the  reason,  saying:   'that  the  rest  also  may  have 

fear.50 

In  general,  then,  whoever  refuses  the  remedy  applied  by 
the  superior  acts  inconsistently  even  with  himself;  for,  if  he 
does  not  take  kindly  to  being  governed  and  his  own  will  acts 
as  his  arbiter,  why  does  he  continue  to  live  under  a  superior? 
Why  does  he  take  him  as  the  director  of  his  life?  But,  haying 
allowed  himself,  once  and  for  all,  to  be  reckoned  with  the  body 
of  the  community,  if  he  has  been  judged  a  suitable  vessel  for 
the  ministry,  when  a  command  appears  to  be  beyond  his 
strength,  leaving  the  decision  regarding  this  to  the  one  who 
imposed  the  command,  he  should  show  himself  obedient  and 
submissive  even  unto  death,  remembering  that  the  Lord  be- 
came 'obedient  unto  death,  even  to  the  death  of  the  cross.57 
To  rebel  and  to  contradict,  however,  are  indications  of  many 
evils;  a  weak  faith,  a  doubtful  hope,  and  a  self-important 
and  arrogant  character.  His  disobedience,  indeed,  implies 
that  he  holds  in  contempt  him  who  gave  the  order.  On  the 
other  hand,  one  who  trusts  in  the  promises  of  God  and  keeps 
his  hope  fixed  on  these  will  never  draw  back  from  commands, 
however  difficult  to  execute  they  may  be,  knowing  that  the 
sufferings  of  this  time  are  not  worthy  to  be  compared  with  the 
future  glory  to  be  revealed.8  Furthermore,  one  who  is  con- 
vinced that  'he  that  humbleth  himself  shall  be  exalted'9  and 
bears  in  mind  that  'that  which  is  at  present  momentary  and 
light  of  our  tribulation  worketh  above  measure  exceedingly 
an  eternal  weight  of  glory/10  obeys  with  greater  alacrity  than 
he  who  gives  the  order  expects. 

6  1  Tim.  5.20. 

7  Phil.  2.8. 

8  Rom.  8.18. 

9  Matt.   23.12. 
10  2  Cor.  4.17. 


292  SAINT  BASIL 

£).  29.  Concerning  one  who  performs  his  actions  in  an  arro- 
gant or  critical  spirit. 

J?.  The  work  of  a  man  who  is  given  to  murmuring  or  self- 
exaltation  should  certainly  not  be  coupled  with  works  done  by 
the  humble  of  heart  and  contrite  of  spirit.  In  general,  the 
work  of  the  former  should  have  no  value  for  the  pious,  'for 
that  which  is  high  to  men  is  an  abomination  before  God.51 
There  is  also  another  precept  of  the  Apostle  which  reads: 
'Neither  do  you  murmur,  as  some  of  them  murmured  and 
were  destroyed  by  the  destroyer';'  and  again:  'not  with  sad- 
ness or  of  necessity.'3  The  work  of  such  persons,  therefore, 
even  as  a  blemished  sacrifice,  should  not  be  accepted,  and  to 
include  it  with  the  work  of  the  rest  is  unholy.  If  those  bringing 
strange  fire  to  the  altar  were  the  objects  of  such  mighty 
wrath,4  how  is  it  not  perilous  to  accept  with  a  view  to  ob- 
serving the  command  work  which  proceeds  from  a  spirit  that 
is  hateful  to  God?  Tor  what  participation,'  says  the  Apostle, 
'hath  justice  with  injustice?  Or  what  part  hath  the  faithful 
with  the  unbeliever?'5  Wherefore  it  is  said:  'Wicked  is  he 
that  slayeth  a  calf  in  sacrifice  to  me,  as  if  he  should  kill  a 
dog;  and  he  that  offereth  wheaten  flour,  as  if  it  were  swine's 
blood.30  Consequently,  it  is  essential  that  the  works  of  the 
sluggard  and  of  the  dissenter  be  rejected  by  the  brethren. 
The  superiors,  also,  should  keep  a  close  watch  over  this  por- 
tion of  the  community  that  they  may  not  violate  the  decree 
of  Him  who  said,  'the  man  that  walked  in  the  perfect  way, 
he  served  me.  He  that  worketh  pride  shall  not  dwell  in  the 

1  Luke  16.15. 

2  1  Cor.  10.10. 

3  2  Cor,  9.7. 

4  Lev.  10.1,2. 

5  2  Cor.  6.14,15. 

6  Tsa.   66.3. 


THE   LONG   RULES  293 

midst  of  my  house.'7  Nor,  furthermore,  should  superiors  ac- 
cept the  work  of  one  who  allows  sin  to  enter  into  his  obser- 
vance of  the  commandment  or  spoils  his  work  by  a  lazy 
shrinking  from  toil  or  by  the  haughtiness  which  proceeds  from 
exceptional  achievement  and  which  emboldens  him  to  persist 
in  his  error  by  not  permitting  him  to  become  aware  of  his  own 
wickedness.  It  is  of  the  greatest  importance,  then,  that  the  su- 
perior be  convinced  that  if  he  fails  to  offer  his  brother  the 
proper  guidance  he  will  draw  down  upon  himself  heavy  and 
inescapable  wrath,  for  his  blood  will  be  required  at  his  hands, 
as  it  is  written.8  The  subject  also  should  be  prepared  not  to 
hesitate  before  any  command,  even  the  most  difficult,  per- 
suaded that  his  reward  will  be  great  in  heaven.  Let  the  hope 
of  glory,  therefore,  hearten  him  in  his  obedience,  that  the 
work  of  the  Lord  may  be  done  with  all  joy  and  patient 
endurance. 

Q.  30.  The  dispositions  which  ought  to  animate  the  superior 
in  caring  for  the  brethren. 

R.  His  rank  should  not  arouse  feelings  of  pride  in  the  su- 
perior, lest  he  himself  lose  the  blessing  promised  to  humility1 
or  'lest  being  puffed  up  with  pride  he  fall  into  the  judgment 
of  the  devil.52  On  the  other  hand,  let  him  be  assured  that 
added  responsibility  calls  for  greater  service.  He  who  ministers 
to  many  wounded  persons,  wiping  away  the  matter  from  their 
wounds  and  applying  medicaments  appropriate  to  the  particu- 
lar injury  involved,  does  not  find  a  motive  for  pride  in  his 
ministrations,  but  rather  for  humility,  anxiety,  and  energetic 
action.  Far  more  thoughtful  and  solicitous  ought  he  be  who, 
as  the  servant  of  all  and  as  being  himself  liable  to  an  account 

7  PS.  100.6,7. 

8  Ezech.  3.18. 

1  Matt.  5.3. 

2  I  Tim.  3.6. 


294  SAINT  BASIL 

on  their  behalf,  performs  the  office  of  curing  the  spiritual 
weakness  of  his  brethren.  In  this  manner  he  will  fulfill  the 
aim  which  the  Lord  had  in  mind  when  He  said:  'If  any 
man  desire  to  be  first,  he  shall  be  the  last  of  all  and  the  minis- 
ter of  all.' 5 

Q.  31.  That  ministration  from  the  superior  should  be  ac- 
cepted, 

R.  Corporal  ministration  should  be  accepted  by  inferiors 
from  those  who  may  hold  the  first  place  in  the  community. 
True  humility  imposes  the  duty  of  service  upon  the  superior 
and  shows  the  subject  that  to  accept  such  ministration  is  not 
unfitting.  The  example  of  the  Lord  Himself,  indeed,  leads  us 
to  this  conclusion,  since  He  did  not  disdain  to  wash  the  feet 
of  His  disciples  and  they  did  not  venture  to  resist  Him  in 
this.  Peter,  to  be  sure,  refused  at  first  because  of  his  great 
reverence,  but,  as  soon  as  he  learned  the  penalty  of  disobedi- 
ence, he  immediately  gave  way.  There  is  no  reason,  conse- 
quently, why  the  subject  should  fear  that  he  is  deviating 
from  his  ideal  of  humility  if  he  accepts  service  from  a  superior. 
Many  times,  in  fact,  the  service  is  given  for  his  instruction 
and  as  a  forceful  example  rather  than  as  a  response  to  some 
urgent  need.  He  should,  therefore,  show  himself  truly  humble 
by  his  obedience  and  imitation  rather  than  commit  an  act  of 
false  pride  and  arrogance  by  raising  objections  in  feigned 
humility.  Contradiction  betokens  unruliness  and  self-will.  Even 
more,  it  is  an  indication  of  pride  and  disdain,  not  of  hum- 
ility and  obedience  in  all  things.  We  must,  therefore,  obey 
him  who  said:  'supporting  one  another  in  charity.'1 

3  Mark  9.34. 
1  Eph.  4.2. 


THE   LONG  RULES  295 

Q.  32.  On  the  proper  dispositions  toward  relatives  accord- 
ing to  the  flesh. 

R.  Superiors  should  not  allow  those  who  have  been  perma- 
nently admitted  to  the  community  to  be  distracted  in  any 
way — by  allowing  them  either  to  leave  the  company  of  their 
brethren  and  live  in  private  on  the  pretext  of  visiting  their 
relatives  or  to  be  burdened  with  the  responsibility  of  car- 
ing for  their  relatives  according  to  the  flesh.  The  Scripture 
absolutely  forbids  the  words  'mine'  and  'thine'  to  be  uttered 
among  the  brethren,  saying:  'And  the  multitude  of  believers 
had  but  one  heart  and  one  soul;  neither  did  anyone  say  that 
aught  of  the  things  which  he  possessed  was  his  own.51  The 
parents  or  brothers  of  a  member  of  the  community,  therefore, 
if  they  live  piously,  should  be  treated  by  all  the  brethren  as 
fathers  or  other  relative  possessed  in  common:  Tor  whoso- 
ever shall  do  the  will  of  my  Father  that  is  in  Heaven,  he  is 
my  brother  and  sister  and  mother/  says  the  Lord.2  In  our 
opinion,  moreover,  the  care  of  these  persons  would  devolve 
upon  the  superior  of  the  community.  If  our  relatives  have 
become  entangled  in  the  usual  concerns  of  the  worldly 
life,  we  who  are  intent  upon  that  which  is  decent  and  which 
may  give  us  power  to  attend  upon  the  Lord  without  impedi- 
ment3 have  no  common  cause  with  them.  In  addition  to  being 
of  no  assistance  to  them,  we  would  fill  our  own  lives  with 
confusion  and  anxiety  and  we  would  invite  occasions  of  sin. 
Furthermore,  it  is  not  even  proper  to  receive  those  among 
our  former  relatives  who  come  for  a  visit  if  they  hold  the 
commandments  in  light  esteem  and  are  contemptuous  of  the 
works  of  piety,  because  they  do  not  love  the  Lord,  who  said : 
'He  that  loveth  me  not,  keepeth  not  my  words.'4  'But  what 

1  Acts.  4.32. 

2  Matt.  12.50. 

3  I  Cor.  7.35. 

4  John   14.24. 


296  SAINT  BASIL 

participation  hath  justice  with  injustice?  Or  what  fellowship 
hath  light  with  darkness?'5 

Besides,  the  utmost  effort  must  be  made  entirely  to  remove 
occasions  of  sin  from  those  still  in  the  training  school  of  vir- 
tues—the chief  of  those  occasions  being  the  remembrance  of 
their  former  life  in  the  world— so  that  it  may  never  be  said 
of  them  that  in  their  hearts  they  have  returned  to  Egypt.6  This 
very  often  happens  in  prolonged  conversations  with  their 
relatives  according  to  the  flesh.  In  general,  therefore,  neither 
these  relatives  nor  any  other  extern  should  be  allowed  to  talk 
with  the  brethren  unless  we  are  certain  that  their  conversation 
will  bring  about  the  edification  and  perfection  of  the  soul.  If, 
however,  it  be  necessary  to  hold  discourse  with  those  who  have 
been  once  admitted,  it  should  be  done  by  those  who  have  the 
gift  of  speaking,  for  the  reason  that  they  have  the  power  to 
speak  with  understanding  and  to  listen  in  such  a  way  that  their 
faith  may  be  strengthened.  The  Apostle  clearly  teaches,  in- 
deed, that  ability  in  speaking  is  not  possessed  by  all  but  that 
this  charism  is  accorded  to  few,  saying:  'To  one,  indeed,  by 
the  Spirit  is  given  the  word  of  wisdom,  and  to  another,  the 
word  of  knowledge';7  and  in  another  place,  he  says:  'that  he 
may  be  able  to  exhort  in  sound  doctrine  and  to  convince  the 
gainsayers.'8 

Q.  33  On  the  proper  way  to  converse  with  consecrated 
women. 

R.  He  who  has  renounced  marriage  once  and  for  all  will 
surely  repudiate  with  even  greater  finality  those  cares  which, 
the  Apostle  says,  plague  the  married  man,  that  is,  how  he 


5  2  Cor.  6.14. 

6  Num.  14.4. 

7  1  Cor.  12.8. 

8  Titus   1.9. 


THE   LONG  RULES  297 

may  please  his  wife,1  and  he  will  liberate  himself  entirely 
from  all  solicitude  about  giving  pleasure  to  a  woman,  since 
he  dreads  the  judgment  of  Him  who  said:  'God  hath  scat- 
tered the  bones  of  them  that  please  men.'2  Nor  will  he,  there- 
fore, cultivate  acquaintance  even  with  a  man  for  the  purpose 
of  giving  him  pleasure,  but  he  will  hold  discourse  with  him 
when  it  is  necessary  so  as  to  manifest  that  zeal  for  his  neighbor 
which  every  person  is  obliged  to  show  according  to  the  com- 
mand of  God.  Such  discourse,  however,  should  not  be 
allowed  indiscriminately  to  all  who  so  desire,  nor  is  every 
time  and  place  suitable ;  but  if,  according  to  the  Apostle's  in- 
junction, we  would  be  without  offence  to  Jews  and  Gentiles 
and  the  church  of  God3  and  would  do  all  things  decently  and 
according  to  order4  unto  edification,  it  is  necessary  that  the 
person,  the  time,  the  need,  and  the  place  be  properly  chosen 
and  determined  upon.  By  consideration  of  all  these  details, 
every  shadow  of  evil  suspicion  will  be  avoided;  evidence  of 
dignity  and  chastity  will  be  exhibited  in  every  way  by  those 
permitted  to  visit  with  one  another  and  to  take  counsel  re- 
garding the  things  that  are  pleasing  to  God,  as  these  pertain 
either  to  the  needs  of  the  body  or  to  the  care  of  the  soul.  There 
should  be,  however,  no  less  than  two  on  each  side  participat- 
ing in  the  discourse,  for,  to  say  the  least,  one  person  alone  is 
easily  exposed  to  suspicion  and  what  is  said  under  such  con- 
ditions is  not  so  readily  corroborated;  for  the  Scripture  ex- 
plicitly declares  that  every  word  stands  in  the  presence  of  two 
or  three.5  But  there  should  not  be  more  than  three,  so  as  not 
hamper  the  zeal  for  energetic  action  which  is  inspired  by  the 
command  of  our  Lord  Jesus  Christ. 

1  1  Cor.  7.33. 

2  Ps.  52.6. 

3  1  Cor.  10.32. 

4  1   Cor.   14.40. 

5  Deut.  19.15. 


298  SAINT  BASIL 

If  it  be  necessary  that  some  others  among  the  brethren 
speak  of  or  listen  to  something  bearing  on  some  private  mat- 
ter, the  persons  concerned  should  not  themselves  meet  with 
each  other,  but  chosen  representatives,  persons  of  advanced 
age,  should  discuss  the  business  with  selected  older  members  of 
the  sisterhood  and  by  their  mediation  the  need  for  conversing 
should  be  taken  care  of.  The  good  order  followed  when  wo- 
men are  to  converse  with  men  or  vice  versa  should  be  also  be 
applied  in  the  case  of  members  of  the  same  sex  meeting  with 
one  another.  In  addition  to  the  qualities  of  gravity  and  piety 
to  be  exhibited  under  all  circumstances,  they  should  be  wise 
in  their  questions  and  answers  and  trustworthy  and  prudent 
in  treating  of  the  matters  under  discussion,  thus  fulfilling  the 
words:  che  shall  order  his  words  with  judgment.'6  By  so 
doing  they  will  at  once  satisfy  those  who  have  submitted 
their  business  to  them  and  reach  a  settlement  of  the  matters 
under  consideration.  Certain  other  brethren  should  minister 
to  the  sisters'  bodily  needs,  and  these  also  ought  to  be  chosen 
after  careful  deliberation.  They  should  be  of  advanced  age, 
venerable  and  grave  of  aspect  and  deportment,  so  as  not  to 
afflict  the  conscience  of  anyone  with  evil  suspicions,  'for  why 
is  my  liberty  judged  by  another  man's  conscience?' 

Q.  34.  Regarding  the  character  of  the  persons  who  care  for 
the  needs  of  the  brethren. 

R.  It  is  of  the  greatest  importance  that,  of  those  who  dis- 
tribute necessary  articles  within  the  community,  there  will 
be  some  in  each  department  who  are  able  to  imitate  the 
conduct  described  in  the  Acts:  "Distribution  was  made  to 
every  one,  according  as  he  had  need.'1  These  should  take 


6  PS.  11L5. 

7  1  Cor.  10.29. 


I  Acts  4.35. 


THE  LONG  RULES  299 

great  pains  to  be  kind  and  tolerant  to  all  and  not  give  occa- 
sion for  suspicions  of  favoritism  or  partiality,  in  obedience  to 
the  precept  of  the  Apostle,  who  said:  'doing  nothing  by  de- 
clining to  either  side.32  On  the  other  hand,  they  should  not 
act  in  a  spirit  of  contentiousness,  which  the  same  Apostle 
condemns  as  unbefitting  Christians,  saying:  'If  any  man  seem 
to  be  contentious,  we  have  no  such  custom  nor  the  church  of 
God.'3  The  result  of  such  contentiousness  is  that  they  deprive 
those  with  whom  they  are  at  variance  of  articles  which  they 
need  and  allot  a  superfluous  amount  to  those  to  whom  they 
happen  to  feel  partial.  Now,  the  former  course  is  an  indica- 
tion of  fraternal  enmity,  the  latter,  of  particular  affection, 
which  is  especially  abhorrent  because  by  it  the  union  of  charity 
among  the  brethren  is  torn  asunder  and  is  replaced  by  base 
suspicions,  jealousies,  strife,  and  a  distaste  for  work. 

They  who  have  the  office  of  distributing  necessary  articles 
to  the  community,  therefore,  are  duty-bound  to  be  absolutely 
free  from  particular  affection  and  from  aversion,  both  for 
the  reasons  just  given  and  for  many  other  pertinent  ones  of 
similar  nature.  They  are  obliged  to  take  cognizance  of  such 
tendencies  within  themselves  and  to  display  such  zeal — both 
they  and  those  who  engage  in  other  forms  of  service  to  the 
community — as  if  they  were  ministering  not  to  men  but  to 
the  Lord  Himself,  who,  because  of  His  great  goodness,  re- 
gards as  offered  to  Himself  the  honor  and  esteem  shown  to 
those  who  are  consecrated  to  Him  and  who  has  promised  in 
return  the  inheritance  of  the  kingdom  of  heaven,  saying: 
'Come,  ye  blessed  of  my  Father,  possess  you  the  kingdom  pre- 
pared for  you  from  the  foundation  of  the  world,  for  as  long 
as  you  did  it  to  one  of  these,  my  least  brethren,  you  did  it 

2  1  Tim.  5.21. 

3  1  Cor.  11.16. 


300  SAINT  BASIL 

to  me.'4  On  the  other  hand,  we  must  also  keep  in  mind  the 
danger  of  negligence,  recalling  him  who  said:  'Cursed  be 
every  man  that  doth  the  work  of  the  Lord  negligently.35 
Not  only  are  these  cast  out  of  the  kingdom,  but  they  also 
await  that  dread  and  terrible  sentence  of  the  Lord  pronounced 
upon  such  persons:  'Depart  from  me,  you  cursed,  into  ever- 
lasting fire  which  was  prepared  for  the  devil  and  his  angels.'6 
But,  if  they  who  bestow  care  and  service  find  so  much  profit 
in  their  zeal  and  receive  so  harsh  a  judgment  for  negligence, 
how  necessary  it  is  that  they  who  are  the  objects  of  their 
ministrations  should  strive  to  show  themselves  worthy  to  be 
called  brethren  of  the  Lord !  This  the  Lord  teaches  us  when 
He  says:  Tor  whosoever  shall  do  the  will  of  my  Father,  that 
is  in  heaven,  he  is  my  brother  and  sister  and  mother.'7 

That  man,  indeed,  is  in  danger  who  does  not  throughout 
his  whole  life  place  before  himself  the  will  of  God  as  his  goal, 
so  that  in  health  he  shows  forth  the  labor  of  love  by  his  zeal 
for  the  works  of  the  Lord,  and  in  sickness  displays  endurance 
and  cheerful  patience.  The  first  and  greatest  peril  is  that,  by 
not  doing  the  will  of  God,  he  separates  himself  from  the  Lord 
and  cuts  himself  off  from  fellowship  with  his  own  brethren; 
secondly,  that  he  ventures,  although  undeserving,  to  claim  a 
share  in  the  blessings  prepared  for  those  who  are  worthy. 
Here,  also,  we  must  remember  the  words  of  the  Apostle :  'And 
we  helping  do  exhort  you  that  you  receive  not  the  grace  of 
God  in  vain.58  And  they  who  are  called  to  be  brethren  of 
the  Lord  should  not  receive  in  a  wanton  spirit  so  great  a 
divine  grace  nor  fall  from  so  high  a  dignity  through  negli- 


4  Matt.  25.34,40. 

5  Jer.  48.10. 

6  Matt.  25.41. 

7  Matt.   12.50. 

8  2  Cor.  6.1. 


THE  LONG  RULES  301 

gence  in  doing  the  will  of  God,  but,  rather,  obey  the  same 
Apostle,  saying:  %  a  prisoner  in  the  Lord,  beseech  you  that 
you  walk  worthy  of  the  vocation  in  which  you  are  called.'9 

Q.  35.  Whether  there  should  be  several  communities  in  the 
same  parish. 

R.  The  example  of  the  members  of  the  body  which  we  have 
usefully  applied  so  often  is  appropriate  also  to  the  question 
before  us.  Our  discourse  has  shown  that  if  the  body  is  to  be 
in  good  condition  and  rightly  disposed  for  all  its  activities, 
the  eyes,  the  tongue,  and  the  other  members  which  are  essen- 
tial and  exercise  the  highest  authority  over  the  body  are 
needed;  yet  it  is  difficult  and  no  easy  matter  to  find  a  soul 
having  the  capacity  to  act  as  an  eye  for  a  number  of  persons. 
If  good  discipline  require  that  the  brethren  have  a  superior 
who  is  provident,  experienced  in  speaking,  sober  and  kindly, 
seeking  after  the  justifications  of  God  with  a  perfect  heart,1 
how  is  it  possible  for  a  number  of  persons  of  such  calibre  to 
be  found  in  the  same  parish?  If  it  should  ever  happen,  how- 
ever, that  two  or  three  such  are  found  (not  an  easy  thing  and 
we  have  never  known  it  to  happen),  it  would  be  far  better 
if  they  shared  responsibility  with  one  another  and  lightened 
the  burden  so  that,  in  the  absence  of  one  or  the  other  or  in 
the  event  of  their  being  engaged  or  under  any  other  circum- 
stances whereby  one  superior  happens  to  be  absent  from  the 
community,  the  other  might  console  the  brethren  for  his 
absence;  or,  even  apart  from  such  emergencies,  that  one  of 
them  may  go  to  another  community  which  is  in  need  of  a 
director.  Moreover,  in  order  to  reach  the  goal  we  have  set 
for  ourselves,  experience  in  the  ways  of  the  world  can  help 

9  Eph.  4.1. 


1  I   Par.  28.9;  Ps.   118.145. 


302  SAINT  BASIL 

us  greatly.  As  in  the  world,  those  skilled  in  ordinary  trades 
are  jealous  of  their  rivals,  because  the  very  nature  of  the  situ- 
ation imperceptibly  engenders  a  spirit  of  competition,  so  also, 
even  in  a  way  of  life  such  as  ours,  the  same  state  of  affairs 
frequently  exists.  Beginning  with  a  rivalry  in  doing  good  and 
an  eagerness  to  outdo  one  another  either  in  hospitality  to 
guests  or  in  multiplying  the  number  of  their  members  or  other 
activities  of  the  kind,  they,  by  degrees,  fall  to  wrangling. 
Thereupon,  instead  of  restful  retirement,  the  brethren  who 
stop  at  these  monasteries  enroute  suffer  great  doubt  and  dis- 
tress, since  they  are  perplexed  as  to  which  group  they  should 
lodge  with;  for,  showing  preference  causes  hard  feelings  and 
it  is  impossible  to  satisfy  both  contenders,  particularly  if  there 
happens  to  be  need  for  haste.  Then,  too,  these  rivalries  cause 
great  distress  to  those  who  are  entering  upon  their  life  in 
community,  since  they  must  select  certain  directors  and  the 
act  of  choosing  certain  ones  at  all  implies  rejection  of  the  rest 
as  unfit. 

Directly  at  the  start,  then,  they  suffer  harm  through  pride 
of  intellect,  because  they  are  not  conforming  to  what  is  being 
taught  them,  but  are  becoming  accustomed  to  sit  as  habitual 
judges  and  critics  of  the  community.  Since,  therefore,  there  is 
no  admitted  good  and  so  much  that  is  of  an  opposite  nature 
in  the  separation  of  establishments,  this  segregation  is  from 
all  points  inexpedient.  If  there  should  be  such  a  system  already 
in  operation,  it  should  be  quickly  set  to  rights — particularly 
if  ill  effects  have  already  been  felt — for  a  continuance  of  such 
an  arrangement  will  bring  open  strife.  'But  if  any  man  seem 
to  be  contentious,'  says  the  Apostle,  *we  have  no  such  custom, 
nor  the  church  of  God.52  What  objection  will  be  raised  to 
union?  The  procuring  of  the  necessities?  They  are  far  more 
easily  obtained  in  common,  for  one  lamp  and  one  heart  and 

2  1  Cor.  11.16. 


THE  LONG  RULES  303 

all  such  things  can  suffice  for  the  entire  group,  and  in  these 
matters,  if  anywhere,  facility  should  in  every  way  be  sought, 
so  as  to  reduce  the  number  of  necessary  articles  to  be  owned. 
Under  the  system  of  separate  establishments,  more  persons 
are  needed  to  supply  the  brethren  with  necessities  from  out- 
side, but,  when  establishments  are  joined,  only  half  as  many 
are  required.  And  how  difficult  it  is  to  find  a  man  who  will 
not  bring  dishonor  upon  the  Name  of  Christ  and  who,  when 
he  goes  abroad,  conducts  himself  with  externs  in  a  manner 
worthy  of  his  profession  is  well  known  to  you  without  any 
words  of  mine.  Besides,  how  can  they  who  remain  separated 
and  who  by  their  not  living  in  union  arouse  base  suspicions 
against  themselves,  edify  those  who  live  the  common  life  either 
by  compelling  them  to  live  in  peace,  if  this  should  be  neces- 
sary, or  by  exhorting  them  to  the  observance  of  the  other 
commandments?  Moreover,  we  have  heard  the  words  of  the 
Apostle  to  the  Philippians:  'Fulfill  ye  my  joy,  that  you  be  of 
one  mind,  having  the  same  charity,  being  of  one  accord, 
agreeing  in  sentiment.  Let  nothing  be  done  through  conten- 
tion, neither  by  vainglory;  but  in  humility  let  each  one  esteem 
others  better  than  themselves;  each  one  not  considering  the 
things  that  are  his  own  but  those  that  are  other  men's.' 

Now,  what  greater  sign  of  humility  is  there  than  for  the 
superiors  of  the  community  to  submit  to  one  another?  If  they 
are  equal  in  spiritual  gifts,  their  mutual  exercise  of  virtue  is 
the  more  beautiful.  As  the  Lord  Himself  has  given  us  the 
example  by  sending  the  disciples  two  and  two,4  so  also, 
of  these,  one  will  be  willing  to  yield  joyfully  and  whole- 
heartedly to  the  other,  calling  to  mind  the  words  of  the  Lord: 
'he  that  humbleth  himself  shall  be  exalted.35  But  if  one  be 


3  Phil.  2.2-4. 

4  Mark  6.7. 

5  Luke   18.14. 


304  SAINT  BASIL 

surpassed  in  spiritual  gifts  by  the  other,  it  is  more  virtuous  for 
the  weaker  to  be  ruled  by  the  stronger.  Again,  the  main- 
tenance of  separate  establishments  would  surely  constitute 
manifest  disobedience  to  the  precept  of  the  Apostle:  'each 
one  not  considering  the  things  that  are  his  own  but  those  that 
are  other  men's.'6  I  think,  indeed,  that  it  is  impossible  for  this 
injunction  to  be  observed  where  there  is  separation,  inasmuch 
as  each  section  is  privately  occupied  with  the  care  of  its  own 
members  and  is  without  solicitude  for  the  others,  a  state  of 
affairs  which  is,  as  I  said,  clearly  opposed  to  the  apostolic 
precept.  And  since  the  saints  mentioned  in  the  Acts  fre- 
quently testify  to  its  observance,  now  by  the  words :  'And  the 
multitude  of  believers  had  but  one  heart  and  one  soul,'7  and 
again:  'All  they  that  believed  were  together  and  had  all 
things  common/8  there  very  evidently  was  no  dwelling  apart 
for  any  of  them  nor  did  each  individual  lead  an  independent 
life,  but  all  were  governed  under  one  and  the  same  super- 
vision, even  though  their  full  number  was  five  thousand ;  and, 
perhaps,  many  factors  in  their  situation  appeared  in  man's 
judgment  to  be  obstructive  of  harmonious  union.  What 
rational  grounds,  then,  permit  those  in  a  single  parish  who 
are  so  much  less  numerous  to  live  separated  from  one  another? 
Would  it  were  possible  that  not  only  they  who  are  in  the  same 
parish  and  are  living  together  would  remain  thus  united,  but 
that  many  more  communities  of  brethren  now  established  in 
separated  places  would  be  governed  in  the  unity  of  the  Spirit 
and  in  the  bond  of  peace9  under  the  combined  supervision  of 
superiors  who  could  firmly  and  wisely  look  after  the  interests 
of  all. 

6  Phil.  2.4. 

7  Acts  4.32. 

8  Acts  2.44. 

9  Eph.  4,3. 


THE   LONG   RULES  305 

Q.  36.   Of  those  who  leave  the   brotherhood. 

R.  Certainly,  those  who  have  made  an  irrevocable  and  re- 
ciprocal promise  to  live  together  cannot  leave  at  will,  inas- 
much as  their  not  persevering  in  what  they  have  pledged 
comes  from  one  of  two  causes :  either  from  the  wrongs  suffered 
in  living  the  common  life  or  from  an  unsteadiness  of  resolu- 
tion in  him  who  is  changing  his  course.  But  he  who  is  with- 
drawing from  his  brethren  because  of  injury  sustained  should 
not  keep  his  motive  to  himself,  but  should  make  an  open 
charge  respecting  the  wrong  done  him,  in  the  manner  taught 
by  the  Lord,  who  said:  'If  thy  brother  shall  offend,  go 
and  rebuke  him  between  thee  and  him  alone,31  and  so  on. 
Then,  if  the  amendment  he  desires  is  effected,  he  has  gained 
his  brethren  and  has  not  dishonored  their  union.  But,  if  he 
sees  that  they  persist  in  the  evil  arid  are  not  willing  to  make 
amends,  he  will  report  this  to  those  empowered  to  judge  in 
such  cases,  and  then,  after  several  have  given  testimony  [if 
he  cannot  get  redress],  he  may  withdraw.  In  acting  thus,  he 
will  not  be  separating  himself  from  brethren  but  from  stran- 
gers, for  the  Lord  compares  one  who  persists  in  evil  to  a 
heathen  and  publican :  'let  him  be  to  thee  as  the  heathen  and 
publican.'2  If,  however,  by  reason  of  the  fickleness  of  his 
nature,  he  leaves  the  society  of  his  brethren,  let  him  cure  his 
own  weakness,  or,  if  he  will  not  do  this,  let  the  brotherhoods 
refuse  to  accept  him.  And  if,  by  the  Lord's  command,  one  or 
another  is  attracted  to  some  other  establishment,  such  do  not 
sever  their  relations,  but  they  fulfill  the  ministry.  Reason  does 
not  admit  any  other  grounds  for  the  brethren  leaving  their 
community;  in  the  first  place,  because  such  withdrawal  brings 
dishonor  upon  the  Name  of  our  Lord  Jesus  Christ,  which  is 

1  Matt.  18.15. 

2  Matt.  18.17. 


306  SAINT  BASIL 

the  basis  of  their  union;  second,  because  it  inevitably  creates 
uneasiness  in  the  conscience  of  each  one  as  regards  his  neigh- 
bor, and  mutual  suspicions  are  aroused— both  of  which  even- 
tualities are  clearly  opposed  to  the  Lord's  precept:  'If  thou 
offer  thy  gift  at  the  altar,  and  there  thou  remember  that  thy 
brother  hath  anything  against  thee,  leave  there  thy  offering 
before  the  altar  and  go  first  to  be  reconciled  to  thy  brother; 
and  then,  coming,  thou  shalt  offer  thy  gift.'3 

Q.  37.  Whether  prayer  and  psalmody  ought  to  afford  a 
pretext  for  neglecting  our  work,  what  hours  are  suitable  for 
prayer,  and)  above  all,  whether  labor  is  necessary. 

R.  Our  Lord  Jesus  Christ  says:  'He  is  worthy' — not  every- 
one without  exception  or  anyone  at  all,  but  'the  workman, 
of  his  meat,'1  and  the  Apostle  bids  us  labor  and  work  with 
our  own  hands  the  things  which  are  good,  that  we  may  have 
something  to  give  to  him  that  suffereth  need.2  It  is,  there- 
fore, immediately  obvious  that  we  must  toil  with  diligence 
and  not  think  that  our  goal  of  piety  offers  an  escape  from  work 
or  a  pretext  for  idleness,  but  occasion  for  struggle,  for  ever 
greater  endeavor,  and  for  patience  in  tribulation,  so  that  we 
may  be  able  to  say:  'In  labor  and  painfulness,  in  much  watch- 
ings,  in  hunger  and  thirst.'3  Not  only  is  such  exertion  beneficial 
for  bringing  the  body  into  subjection,  but  also  for  showing 
charity  to  our  neighbor  in  order  that  through  us  God  may 
grant  sufficiency  to  the  weak  among  our  brethren,  according 
to  the  example  given  by  the  Apostle  in  the  Acts  when  he  says : 
'I  have  showed  you  all  things,  how  that  so  laboring  you 


3  Matt.  5.23,24. 

1  Matt.  L0.10. 

2  Eph,  4.28. 

3  2  Cor.  11.27. 


THE   LONG  RULES  307 

ought  to  support  the  weak/4  and  again:  'that  you  may  have 
something  to  give  to  him  that  suffereth  need.'5  Thus  we  may 
be  accounted  worthy  to  hear  the  words:  'Come,  ye  blessed 
of  my  Father,  possess  you  the  kingdom  prepared  for  you  from 
the  foundation  of  the  world.  For  I  was  hungry  and  you  gave 
me  to  eat;  I  was  thirsty  and  you  gave  me  to  drink.36 

But  why  should  we  dwell  upon  the  amount  of  evil  there  is 
in  idleness,  when  the  Apostle  clearly  prescribes  that  he  who 
does  not  work  should  not  eat.7  As  daily  sustenance  is  necessary 
for  everyone,  so  labor  in  proportion  to  one's  strength  is  also 
essential.  Not  vainly  has  Solomon  written  in  praise:  'and  she 
hath  not  eaten  her  bread  idle.'8  And  again,  the  Apostle  says 
of  himself:  'neither  did  we  eat  any  man's  bread  for  nothing, 
but  in  labor  and  in  toil  we  worked  night  and  day5;9  yet,  since 
he  was  preaching  the  Gospel,  he  was  entitled  to  receive  his 
livelihood  from  the  Gospel.  The  Lord  couples  sloth  with 
wickedness,  saying:  'Wicked  and  slothful  servant.510  Wise 
Solomon,  also,  praises  the  laborer  not  only  in  the  words 
already  quoted,  but  also,  in  rebuking  the  sluggard,  associating 
him  by  contrast  with  the  tiniest  of  insects :  'Go  to  the  ant,  O 
sluggard.'11  We  have  reason  to  fear,  therefore,  lest,  perchance, 
on  the  day  of  judgment  this  fault  also  may  be  alleged  against 
us,  since  He  who  has  endowed  us  with  the  ability  to  work  de- 
mands that  our  labor  be  proportioned  to  our  capacity;  for 
He  says:  'To  whom  they  have  committed  much,  of  him  they 
will  demand  the  more.512  Moreover,  because  some  use  prayer 

4  Acts  20.35. 

5  Eph.  4.28. 

6  Matt.  25.34,35. 

7  2  Thess.  3.10. 

8  Prov.  31.27. 

9  2  Thess.   3.8. 

10  Matt.  25.26. 

11  Prov.  6.6. 

12  Luke  12.48. 


308  SAINT  BASIL 

and  psalmody  as  an  excuse  for  neglecting  their  work,  it  is 
necessary  to  bear  in  mind  that  for  certain  other  tasks  a  par- 
ticular time  is  allotted,  according  to  the  words  of  Ecclesiastes : 
'All  things  have  their  season.'13  For  prayer  and  psalmody, 
however,  as  also,  indeed,  for  some  other  duties,  every  hour  is 
suitable,  that,  while  our  hands  are  busy  at  their  tasks,  we  may 
praise  God  sometimes  with  the  tongue  (when  this  is  possible 
or,  rather,  when  it  is  conducive  to  edification )  ;  or,  if  not,  with 
the  heart,  at  least,  in  psalms,  hymns  and  spiritual  canticles,  as 
it  is  written.14  Thus,  in  the  midst  of  our  work  can  we  fulfill  the 
duty  of  prayer,  giving  thanks  to  Him  who  has  granted  strength 
to  our  hands  for  performing  our  tasks  and  cleverness  to  our 
minds  for  acquiring  knowledge,  and  for  having  provided  the 
materials,  both  that  which  is  in  the  instruments  we  use  and 
that  which  forms  the  matter  of  the  arts  in  which  we  may  be 
engaged,  praying  that  the  work  of  our  hands  may  be  directed 
toward  its  goal,  the  good  pleasure  of  God. 

Thus  we  acquire  a  recollected  spirit — when  in  every  ac- 
tion we  beg  from  God  the  success  of  our  labors  and  satisfy 
our  debt  of  gratitude  to  Him  who  gave  us  the  power  to  do 
the  work,  and  when,  as  has  been  said,  we  keep  before  our 
minds  the  aim  of  pleasing  Him.  If  this  is  not  the  case,  how  can 
there  be  consistency  in  the  words  of  the  Apostle  bidding  us  to 
'pray  without  ceasing,'15  with  those  others,  'we  worked  night 
and  day.316  Nor,  indeed,  because  thanksgiving  at  all  times  has 
been  enjoined  even  by  law  and  has  been  proved  necessary  to 
our  life  from  both  reason  and  nature,  should  we  therefore  be 
negligent  in  observing  those  times  for  prayer  customarily  estab- 
lished in  communities — times  which  we  have  inevitably  se- 
lected because  each  period  contains  a  reminder  peculiar  to 

13  Eccle.  3.1. 

14  Col.    3.16. 

15  1  Thess.  5.17. 

16  2  Thess.  3.8. 


THE   LONG  RULES  309 

Itself  of  blessings  received  from  God.  Prayers  are  recited  early 
In  the  morning  so  that  the  first  movements  of  the  soul  and  the 
mind  may  be  consecrated  to  God  and  that  we  may  take  up 
no  other  consideration  before  we  have  been  cheered  and 
heartened  by  the  thought  of  God,  as  it  is  written:  'I  remem- 
bered God  and  was  delighted,517  and  that  the  body  may  not 
busy  itself  with  tasks  before  we  have  fulfilled  the  words:  To 
thee  will  I  pray,  O  Lord;  in  the  morning  thou  shalt  hear  my, 
voice.  In  the  morning  I  will  stand  before  thee  and  will  see.'18 
Again  at  the  third  hour  the  brethren  must  assemble  and 
betake  themselves  to  prayer,  even  if  they  may  have  dispersed 
to  their  various  employments.  Recalling  to  mind  the  gift  of 
the  Spirit  bestowed  upon  the  Apostles  at  this  third  hour,  all 
should  worship  together,  so  that  they  also  may  become  worthy 
to  receive  the  gift  of  sanctity,  and  they  should  implore  the 
guidance  of  the  Holy  Spirit  and  His  instruction  in  what  is 
good  and  useful,  according  to  the  words:  'Create  a  clean 
heart  in  me,  O  God,  and  renew  a  right  spirit  within  my 
bowels.  Cast  me  not  away  from  thy  face;  and  take  not  thy 
holy  Spirit  from  me.  Restore  unto  me  the  joy  of  thy  salvation 
and  strengthen  me  with  a  guiding  spirit.'19  Again,  it  is  said 
elsewhere,  Thy  good  spirit  shall  lead  me  into  the  right  land';20 
and  having  prayed  thus,  we  should  again  apply  ourselves  to 
our  tasks. 

But,  if  some,  perhaps,  are  not  in  attendance  because  the 
nature  or  place  of  their  work  keeps  them  at  too  great  a  dis- 
tance, they  are  strictly  obliged  to  carry  out  wherever  they 
are,  with  promptitude,  all  that  is  prescribed  for  common  ob- 
servance, for  'where  there  are  two  or  three  gathered  together 
in  my  name,'  says  the  Lord,  'there  am  I  in  the  midst  of 

17  Ps.  76.4. 

18  Ps.  5.4,5. 

19  Ps.  50.12-14. 

20  Ps.  142.10. 


310  SAINT  BASIL 

them.'21  It  is  also  our  judgment  that  prayer  is  necessary  at  the 
sixth  hour,  in  imitation  of  the  saints  who  say:  'Evening  and 
morning  and  at  noon  I  will  speak  and  declare;  and  he  shall 
hear  my  voice.'2"  And  so  that  we  may  be  saved  from  invasion 
and  the  noonday  Devil,23  at  this  time,  also,  the  ninetieth  Psalm 
will  be  recited.  The  ninth  hour,  however,  was  appointed  as  a 
compulsory  time  for  prayer  by  the  Apostles  themselves  in 
the  Acts  where  it  is  related  that  'Peter  and  John  went  up  to 
the  temple  at  the  ninth  hour  of  prayer.'24  When  the  day's 
work  is  ended,  thanksgiving  should  be  offered  for  what  has 
been  granted  us  or  for  what  we  have  done  rightly  therein  and 
confession  made  of  our  omissions  whether  voluntary  or  invol- 
untary, or  of  a  secret  fault,  if  we  chance  to  have  committed 
any  in  words  or  deeds,  or  in  the  heart  itself;  for  by  prayer 
we  propitiate  God  for  all  our  misdemeanors.  The  examination 
of  our  past  actions  is  a  great  help  toward  not  falling  into  like 
faults  again;  wherefore  the  Psalmist  says:  'the  things  you  say 
in  your  hearts,  be  sorry  for  them  upon  your  beds.'25 

Again,  at  nightfall,  we  must  ask  that  our  rest  be  sinless  and 
untroubled  by  dreams.  At  this  hour,  also,  the  ninetieth  Psalm 
should  be  recited.  Paul  and  Silas,  furthermore,  have  handed 
down  to  us  the  practice  of  compulsory  prayer  at  midnight, 
as  the  history  of  the  Acts  declares:  cAnd  at  midnight  Paul  and 
Silas  praised  God.'2*  The  Psalmist  also  says:  'I  rose  at  mid- 
night to  give  praise  to  thee  for  the  judgments  of  thy  justifi- 
cations.'27 Then,  too,  we  must  anticipate  the  dawn  by  prayer, 
so  that  the  day  may  not  find  us  in  slumber  and  in  bed,  accord- 

21  Matt.   18.20. 

22  Ps.  54.18. 

23  Ps.  90.6. 

24  Acts    3.1. 

25  Ps.  4.5. 

26  Acts   1G.25. 

27  Ps.  118.62. 


THE  LONG  RULES  311 

ing  to  the  words:  "My  eyes  have  prevented  the  morning; 
that  I  might  meditate  on  thy  words.'28  None  of  these  hours 
for  prayer  should  be  unobserved  by  those  who  have  chosen 
a  life  devoted  to  the  glory  of  God  and  His  Christ.  Moreover, 
I  think  that  variety  and  diversity  in  the  prayers  and  psalms 
recited  at  appointed  hours  are  desirable  for  the  reason  that 
routine  and  boredom,  somehow,  often  cause  distraction  in  the 
soul,  while  by  change  and  variety  in  the  psalmody  and  prayers 
said  at  the  stated  hours  it  is  refreshed  in  devotion  and  renewed 
in  sobriety. 

Q.  38.  Now  that  our  discourse  has  adequately  demonstrated 
that  prayer  is  not  to  be  neglected  and  that  labor  is  necessary, 
it  remains  that  we  should  be  taught  what  sort  of  trades  are 
suitable  to  our  profession. 

R.  It  is  not  easy  to  make  a  selection  of  certain  trades  in  par- 
ticular, because  different  ones  are  pursued  by  various  persons 
according  to  the  nature  of  localities  and  the  opportunities 
offered  in  each  region.  It  can  be  laid  down  as  a  general  rule, 
however,  that  those  trades  should  be  chosen  which  allow 
our  life  to  be  tranquil  and  undisturbed,  involving  no  diffi- 
culty in  the  procuring  of  the  materials  proper  to  them,  nor 
requiring  much  exertion  in  selling  the  articles  produced,  nor 
leading  to  unsuitable  or  harmful  association  with  men  or 
women.  In  all  things  we  must  keep  in  mind  that  our  special 
aim  is  simplicity  and  frugality  and  we  must  avoid  pampering 
the  foolish  and  harmful  desires  of  men  by  working  for  the 
ends  sought  after  by  them.  In  the  art  of  weaving  we  should 
employ  our  skill  to  produce  goods  which  are  for  common  use 
in  daily  life,  not  in  making  articles  which  have  been  devised 
by  persons  of  lax  morals  as  a  trap  and  a  snare  for  the  young. 

28  Ps.   118.148. 


312  SAINT  BASIL 

Likewise,  in  practicing  the  art  of  the  shoemaker,  we  should 
serve  by  our  skill  those  who  seek  to  satisfy  their  real  needs. 
As  for  the  arts  of  building,  carpentry,  the  smith's  trade,  and 
farming — these  are  all  in  themselves  necessary  for  carrying  on 
life,  and  they  provide  much  that  is  useful.  They  should  not, 
therefore,  be  repudiated  by  us  for  any  reason  inherent  in 
themselves,  but,  as  soon  as  they  cause  us  anxiety  or  sever  our 
union  with  the  brethren,  we  must  turn  away  from  them, 
choosing  in  preference  the  trades  which  allow  us  to  lead 
recollected  lives  in  constant  attendance  on  the  Lord  and  do 
not  cause  those  who  follow  the  practices  of  the  devout  life 
to  be  absent  from  psalmody  and  prayer  or  draw  them  away 
from  other  disciplinary  practices.  Those  trades,  then,  which 
involve  no  detriment  to  the  life  we  have  undertaken  are  to  be 
given  a  decided  preference — agriculture  especially,  since  its 
proper  function  is  the  procuring  of  necessities  and  farmers 
are  not  obliged  to  do  much  traveling  or  running  about  hither 
and  thither;  but  its  practice  must  comply  with  the  condition 
we  have  laid  down:  that  it  does  not  cause  us  disturbance  or 
trouble  from  neighbors  or  associates. 

Q.  39.  The  method  to  be  followed  in  selling  our  products 
and  the  manner  in  which  we  should  make  journeys. 

R.  We  should  take  care  not  to  dispose  of  our  products  in  a 
distant  market  nor  should  we  go  about  peddling  them.  Stay- 
ing in  one  place  is  far  more  seemly  and  beneficial,  both  for 
mutual  edification  and  for  the  strict  observance  of  daily  rou- 
tine. Thus,  we  should  prefer  lowering  the  price  of  the  articles 
to  traveling  about  for  the  sake  of  a  small  profit.  If  experience 
shows,  however,  that  the  former  expedient  is  impossible,  we 
should  choose  localities  and  cities  inhabited  by  devout  men, 
so  that  our  sojourn  may  not  be  without  fruit  for  us.  The 
brethren,  moreover,  should  travel  in  groups  to  the  designated 


THE  LONG  RULES  313 

fairs,  each  carrying  the  fruits  of  his  own  toil.  They  should 
start  out  together,  so  that  the  journey  may  be  made  with  the 
recitation  of  prayers  and  psalms  and  so  afford  mutual  edi- 
fication. When  they  have  arrived  at  their  destination,  they 
should  choose  the  same  lodging  in  the  interest  of  mutual  pro- 
tection, and  so  as  not  to  miss  any  of  the  hours  for  prayer,  day 
or  night,  and  also  because  transactions  with  persons  who  are 
difficult  to  deal  with  or  avaricious  pass  off  with  less  damage 
when  handled  by  a  group  rather  than  by  one  individual. 
Even  persons  who  are  most  given  to  violence  do  not  wish  to 
have  many  witnesses  of  their  wrong-doing. 

Q.  40.  Concerning  business  transactions  at  public  assem- 
blies. 

R.  Reason  tells  us,  however,  that  commercial  transactions 
are  unseemly  in  places  where  the  shrines  of  the  martyrs  are 
located;  for  it  does  not  befit  Christians  to  appear  at  these 
shrines  or  in  their  environs  for  any  other  purpose  than  to  pray 
and,  by  recalling  to  memory  the  saints'  conflict  unto  death  in 
behalf  of  piety,  to  be  animated  to  a  like  zeal.  They  should  be 
mindful,  also,  of  the  most  dread  wrath  of  the  Lord,  because, 
even  though  He  is  always  and  everywhere  meek  and  humble 
of  heart,  as  it  is  written,1  yet  He  threatened  with  the  scourge 
those — and  those  only — buying  and  selling  in  the  temple,2 
because  trafficking  in  merchandise  changed  this  house  of 
prayer  into  a  den  of  thieves.  Furthermore,  when  others  are 
setting  us  an  example  of  disregarding  the  practice  which  ob- 
tained among  the  saints,  by  making  the  shrines  the  occasion 
and  place  for  a  market  and  a  fair  and  common  trade  instead 
of  praying  for  one  another,  adoring  God  together,  imploring 
His  aid  with  tears,  making  satisfaction  for  their  sins,  thank- 

1  Matt.  11.29. 

2  John  2.15. 


314  SAINT  BASIL 

ing  Him  for  His  benefactions  and  strengthening  their  faith  by 
hearing  words  of  exhortation  (practices  which  we  know  to 
have  occurred  within  our  own  memory),  we  ought  not  to  imi- 
tate them  and  confirm  their  unseemly  conduct  by  also  partici- 
pating in  such  commercial  pursuits.  We  should,  on  the  con- 
trary, imitate  those  assemblies  described  in  the  Gospel  as  tak- 
ing place  in  the  time  of  our  Lord  Jesus  Christ  and  obey  the 
injunction  of  the  Apostle  as  complying  with  the  rule  estab- 
lished t>y  so  illustrious  a  precedent.  He  writes  as  follows: 
'When  you  come  together,  every  one  of  you  hath  a  psalm, 
hath  a  doctrine,  hath  a  revelation,  hath  a  tongue,  hath  an 
interpretation;  let  all  things  be  done  to  edification.'3 

Q.  41 .  Of  authority  and  obedience. 

R.  Even  in  the  case  of  authorized  trades,  the  individual 
ought  not  be  permitted  to  follow  the  one  he  is  skilled  in  or 
the  one  he  wishes  to  learn,  but  that  for  which  he  may  be 
judged  suited.  He  who  denies  himself  and  completely  sets 
aside  his  own  wishes  does  not  do  what  he  wills  but  what  he 
is  directed  to  do.  Nor,  indeed,  does  reason  permit  that  he 
himself  make  choice  of  what  is  good  and  useful,  since  he  has 
irrevocably  turned  over  the  disposal  of  himself  to  others  who 
will  appoint  the  task  for  which  they  in  the  Lord's  Name  may 
find  him  suited.  Whoever  chooses  a  task  conformed  to  his 
personal  wish  brings  accusation  against  himself;  first,  of  self- 
gratification  ;  second,  of  preferring  a  certain  trade  for  the  sake 
of  worldly  renown  or  hope  of  gain,  or  some  such  reason,  or 
of  choosing  the  easier  course  out  of  sloth  -and  indifference. 
To  be  guilty  of  such  faults,  however,  is  an  indication  that  a 
man  is  not  yet  free  from  evil  passions.  Nor,  to  be  sure,  has  he 
practiced  self-denial,  since  in  his  eagerness  to  give  full  play 

3  1   Cor.   14.26. 


THE  LONG  RULES  315 

to  his  own  impulses  he  does  not  give  up  the  things  of  this 
world,  being  still  held  captive  by  prospects  of  gain  and  re- 
nown. Neither  has  he  mortified  his  members  which  are  upon 
the  earth,1  since  he  does  not  endure  fatigue  in  his  labors,  but 
betrays  his  own  wilfullness  by  regarding  his  private  judgment 
as  more  reliable  than  the  appraisal  of  him  on  the  part  of 
several  others.  One  who  is  master  of  a  trade  that  is  in  no  way 
objectionable  to  the  community  ought  not  abandon  it,  how- 
ever, for  to  deem  of  no  account  that  which  is  at  one's  imme- 
diate disposal  is  the  sign  of  a  fickle  mind  and  an  unstable 
will.  And  if  a  man  is  unskilled,  he  should  not  of  himself 
take  up  a  trade,  but  should  accept  the  one  approved  by  his 
superiors,  so  as  to  safeguard  obedience  in  all  things.  Now, 
just  as  it  has  been  shown  to  be  unfitting  that  one  should  rely 
upon  oneself,  so  it  is  forbidden  also  to  refuse  to  submit  to  the 
decision  of  others.  And  if  one  is  adept  in  a  trade  that  is  un- 
acceptable to  the  community,  he  should  be  ready  to  renounce 
it  in  proof  that  he  has  no  affection  for  anything  in  this  world. 
To  follow  personal  preference  is,  in  the  words  of  the  Apostle, 
the  act  of  one  who  has  no  hope;2  but  to  be  obedient  in  all 
things  is  worthy  of  approbation,  since  the  same  Apostle 
praises  certain  persons  because  'they  gave  their  own  selves  first 
to  the  Lord,  then  also  to  us,  by  the  will  of  God.53 

For  the  rest,  everyone  should  be  devoted  to  his  own  trade, 
applying  himself  to  it  enthusiastically  and  accomplishing  it 
blamelessly  with  ready  zeal  and  careful  attention,  as  if  God 
were  his  overseer,  so  that  he  may  ever  be  able  to  say  in  all 
honesty :  'Behold,  as  the  eyes  of  servants  are  on  the  hands  of 
their  masters,  so  are  our  eyes  unto  the  Lord  our  God';4  but 
one  should  not  work  now  at  one  kind  of  task,  now  at  another. 

1  Col.  3.5. 

2  1  Thess.  4.12. 

3  2   Cor.   8.5. 

4  Ps.   122.2. 


316  SAINT  BASIL 

We  are  incapable  by  nature  of  following  successfully  a  num- 
ber of  pursuits  at  the  same  time;  to  finish  one  task  with  dili- 
gent care  is  more  beneficial  than  to  undertake  many  and 
not  complete  them.  If  the  mind  is  distracted  by  several  occu- 
pations and  passes  from  one  to  another,  besides  the  fact  that 
nothing  is  perfectly  finished,  such  procedure  betokens  levity 
of  character  as  already  present  or,  if  not  that,  as  being  incul- 
cated. In  case  of  necessity,  however,  one  who  has  the  ability 
may  assist  in  other  trades  besides  his  own.  Yet  this  also  should 
not  be  done  of  one's  own  volition,  but  only  upon  being  sum- 
moned, for  we  should  have  recourse  to  this  expedient  at  the 
call  of  emergency  and  not  on  our  own  initiative;  just  as,  in 
the  case  of  our  bodily  members,  we  support  ourselves  with  the 
hand  when  the  foot  is  limping.  Again,  as  it  is  not  good  to  take 
up  a  trade  on  one's  personal  initiative,  so,  not  to  accept  one 
that  is  appointed  deserves  censure,  to  prevent  the  vice  of 
contumacy  from  being  fostered  or  the  limits  of  docility  and 
obedience  from  being  transgressed.  Furthermore,  the  care  of 
tools  devolves,  first  of  all,  upon  the  artisan  of  each  trade.  If  it 
should  happen,  however,  that  some  oversight  occur,  those 
who  first  notice  it  should  take  the  proper  steps,  on  the  ground 
that  the  tools  are  possessed  by  all  in  common;  although  their 
use  is  a  private  matter,  the  benefit  from  them  is  for  all,  and 
to  regard  the  instruments  of  another's  trade  with  disdainful 
indifference  betrays  a  want  of  community  spirit.  It  is  not 
fitting,  moreover,  for  those  who  follow  trades  to  exercise  such 
authority  over  their  tools  as  not  to  permit  the  superior  of  the 
community  to  use  them  for  whatever  purpose  he  wishes,  or 
that  they  should  of  themselves  take  the  liberty  of  selling  or 
exchanging  them,  or  getting  rid  of  them  in  any  other  way, 
or  of  acquiring  others  in  addition  to  those  they  have.  How 
could  he  who  has  irrevocably  chosen  not  to  be  master  even  of 
his  own  hands  and  who  has  consigned  to  another  the  direction 


THE  LONG  RULES  317 

of  their  activity,  how  could  he  be  consistent  in  maintaining 
full  authority  over  the  tools  of  his  trade,  arrogating  to  himself 
the  dignity  of  mastership  over  them? 

Q.  42.  On  the  aim  and  the  dispositions  with  which  work- 
men should  perform  their  tasks. 

R.  This  we  must  also  keep  in  mind — that  he  who  labors 
ought  to  perform  his  task  not  for  the  purpose  of  ministering 
to  his  own  needs  thereby,  but  that  he  may  accomplish  the 
Lord's  command:  'I  was  hungry  and  you  gave  me  to  eat,'1 
and  so  on.  To  be  solicitous  for  oneself  is  strictly  forbidden  by 
the  Lord  in  the  words :  'Be  not  solicitous  for  your  life,  what 
you  shall  eat,  nor  for  your  body,  what  you  shall  put  on,'  and 
He  adds  thereto:  'for  after  all  these  things  do  the  heathens 
seek.'2  Everyone,  therefore,  in  doing  his  work,  should  place 
before  himself  the  aim  of  service  to  the  needy  and  not  his  own 
satisfaction.  Thus  will  he  escape  the  charge  of  self-love  and 
receive  the  blessing  for  fraternal  charity  from  the  Lord,  who 
said :  'As  long  as  you  did  it  to  one  of  these,  my  least  brethren, 
you  did  it  to  me.53  Nor  should  anyone  think  that  the  Apostle 
is  at  variance  with  our  words  when  he  says :  'that  working  they 
would  eat  their  own  bread';4  this  is  addressed  to  the  unruly 
and  indolent,  and  means  that  it  is  better  for  each  person  to 
minister  to  himself  at  least  and  not  be  a  burden  to  others  than 
to  live  in  idleness.  'For  we  have  heard,'  he  says,  'there  are 
some  among  you  who  walk  disorderly,  working  not  at  all, 
but  curiously  meddling.  Now  we  charge  them  that  are  such, 
and  beseech  them  by  the  Lord  Jesus  Christ,  that,  working  with 
silence,  they  would  eat  their  own  bread.'5  Again,  that  saying, 

1  Matt.  25.35. 

2  Matt.  6.25,32. 

3  Matt.  25.40. 

4  2  Thess.  3.12. 

5  2  Thess.  3.11,12. 


318  SAINT  BASIL 

Ve  worked  night  and  day  lest  we  should  be  chargeable  to  any 
of  you56  bears  on  the  same  point,  inasmuch  as  the  Apostle 
in  the  name  of  fraternal  charity  had  burdened  himself  with 
labors  in  excess  of  those  imposed  upon  him  for  the  purpose 
of  eliminating  the  disorderly.  But,  he  who  is  striving  eagerly 
for  perfection  should  work  night  and  day  'that  he  may  have 
something  to  give  to  him  that  suffereth  need.'7 

A  man  who  relies  upon  himself,  however,  or  even  upon  the 
person  whose  duty  it  is  to  provide  for  his  needs,  and  thinks 
that  his  own  activity  or  that  of  his  associate  is  a  sufficient 
resource  for  his  livelihood,  runs  the  risk,  as  he  places  his  hope 
in  man,  of  falling  under  the  curse  which  reads:  'Cursed  be 
the  man  that  trusteth  in  man  and  maketh  flesh  his  arm  and 
whose  soul  departeth  from  the  Lord.'8  Now,  by  the  words, 
'that  trusteth  in  man/  the  Scripture  forbids  a  man  to  place 
his  hope  in  another,  and  by  the  words,  'and  maketh  flesh  his 
arm,3  it  forbids  him  to  trust  in  himself.  Either  course  is  termed 
a  defection  from  the  Lord.  Further,  in  adding  the  final  issue 
of  both:  'He  shall  be  like  tamaric  in  the  desert  and  he  shall 
not  see  when  good  shall  come,'9  the  Scripture  declares  that 
for  anyone  to  place  his  trust  either  in  himself  or  in  anyone 
else  is  to  alienate  himself  from  the  Lord. 

Q.  43.  The  manner  in  which  tasks  should  be  performed 
has  been  adequately  set  forth  unless  we  should  be  led  by  the 
teaching  of  actual  experience  to  make  further  inquiries.  We 
request,  however,  a  thorough  analysis  of  the  question  as  to 
what  sort  of  persons  superiors  of  the  community  should  be  and 
how  they  should  govern  their  fellow  religious. 

6  2  Thess.   3.8. 

7  Eph.  4.28. 

8  Ten  17.5. 

9  Jer.  17.6. 


THE   LONG   RULES  319 

R.  This  aspect  of  the  matter  has  already  been  treated  in  a 
summary  way,  as  it  were;  but,  since  you  do  well  in  wishing  it 
clarified  still  further  (for  as  the  chief  and  leader  is,  so  also, 
as  a  rule,  is  the  subject  wont  to  be),  it  is  essential  that  we  do 
not  pass  over  this  question  in  a  cursory  manner.  So,  then, 
the  superior,  mindful  of  the  Apostle's  precept:  'Be  thou  an 
example  of  the  faithful/1  should  make  his  life  a  shining  model 
for  the  observance  of  every  commandment  of  the  Lord,  so 
that  there  may  be  no  excuse  for  those  under  his  guidance  to 
think  the  Lord's  commands  impossible  or  readily  to  be  set 
aside.  To  consider  first,  then,  that  which  is  first  in  importance 
— he  should  be,  by  the  love  of  Christ,  so  confirmed  in  humility 
that,  even  if  he  is  silent,  the  example  of  his  actions  may  afford 
more  effective  instruction  than  any  words.  If,  indeed,  the 
goal  of  Christianity  is  the  imitation  of  Christ  according  to  the 
measure  of  His  Incarnation,  insofar  as  is  conformable  with 
the  vocation  of  each  individual,  they  who  are  entrusted  with 
the  guidance  of  many  others  are  obliged  to  animate  those 
still  weaker  than  themselves,  by  their  assistance,  to  the  imita- 
tion of  Christ,  as  the  blessed  Paul  says:  'Be  ye  followers  of 
me,  as  I  also  am  of  Christ.'2 

Superiors,  therefore,  should  first  make  of  themselves  an 
exact  copy  of  Him  by  practicing  humility  according  to  the 
standard  set  by  our  Lord  Jesus  Christ,  for  He  says:  'Learn  of 
me,  because  I  am  meek  and  humble  of  heart.53  Habitual  mild- 
ness of  manner,  then,  and  humility  of  heart  should  character- 
ize the  superior.  If  the  Lord  was  not  ashamed  to  minister  to 
His  own  servants  and  was  willing  to  be  a  servant  to  earth  and 
clay  which  He  Himself  had  formed  and  shaped  into  a  man 
( 'For  I  am,5  He  says,  'in  the  midst  of  you  as  he  that  serveth'4 ) , 

1  1    Tim.   4.12. 

2  1   Cor.   11.1. 

3  Matt.  11.29. 

4  Luke  22.27. 


320  SAINT  BASIL 

what  must  we  do  to  our  equals  that  we  may  deem  ourselves 
to  have  arrived  at  the  imitation  of  Him?  So  far3  then,  there 
is  this  one  quality  with  which  the  superior  should  be  endowed. 
Second,  he  should  be  kind  and  patient  with  those  who  from 
inexperience  fall  short  in  their  duty,  not  failing  to  reprove 
them  for  their  sins,  but  bearing  gently  with  the  intractable 
and  applying  remedies  with  all  kindliness  and  moderation.  He 
should  likewise  be  competent  in  determining  the  kind  of  treat- 
ment required  by  the  disorder,  not  scolding  in  a  spirit  of  con- 
tempt, but  admonishing  and  instructing  with  modesty,  as  it  is 
written.5  He  should  be  sober  in  administering  worldly  goods, 
provident  of  the  future,  knowing  how  to  contend  with  the 
strong  and  how  to  bear  the  infirmities  of  the  weak  and  able  to 
say  and  do  all  things  unto  the  perfecting  of  his  brethren.  He 
should  not  take  upon  himself  the  office  of  superior  of  himself, 
but  should  be  chosen  by  the  heads  of  the  other  monasteries  and 
he  should  be  one  who  has  in  the  past  given  sufficient  proof 
of  his  character.  'And  let  these  also  first  be  proved,'  says  the 
Apostle,  'and  so  let  them  minister,  having  no  crime.56  A  per- 
son of  this  sort,  therefore,  ought  to  hold  the  office  of  superior; 
let  him  establish  good  order  among  the  brethren,  making  an 
allotment  of  tasks  according  to  the  fitness  of  each  member. 

Q.  44.  Who  should  be  permitted  to  go  on  journeys  and  how 
they  ought  to  be  interrogated  upon  their  return. 

R.  Permission  for  going  abroad  should  be  granted  to  him 
who  is  able  to  accomplish  the  journey  without  injury  to  his 
soul  and  with  profit  to  his  companions.  If  a  suitable  person  is 
not  available,  it  is  better  to  endure  every  inconvenience  and 
trouble,  even  to  the  point  of  death,  in  the  lack  of  necessary 
supplies,  rather  than  to  allow  certain  injury  to  the  soul  for 


5  2  Tim.  2.25. 

6  1   Tim.  3.10. 


THE   LONG  RULES  321 

the  sake  of  physical  comfort  (Tor  it  is  good  for  me  to  die,' 
says  the  Apostle,  'rather  than  that  any  man  should  make  my 
glory  void'1).  If  this  is  true  with  regard  to  matters  in  which 
choice  was  permitted,  how  much  more  applicable  is  It  to  those 
involving  a  command!  Yet,  to  be  sure,  the  law  of  charity 
leaves  us  some  recourse  even  here;  for,  if  it  should  happen 
that  in  one  community  there  be  no  one  of  the  brethren  who 
can  be  sent  without  risk,  neighboring  monasteries  will  supply 
what  is  lacking,  making  journeys  in  common  and  without 
separation  from  one  another,  in  order  that  those  who  are 
weak  in  spirit  or  suffering  from  bodily  illness  may  be  kept 
safe  through  close  union  with  their  stronger  companions. 
These  arrangements  should  be  made  in  advance  by  the  su- 
perior, so  that  recourse  may  not  be  wanting  at  the  very 
moment  of  emergency.  After  the  return,  moreover,  examina- 
tion should  be  made  of  the  journey  as  to  the  incidents  which 
occurred,  the  sort  of  persons  met  with  by  the  traveler  along 
the  way,  the  discourse  held  with  them,  the  musings  of  his  soul, 
and  as  to  whether  he  passed  every  day  and  night  in  the  fear 
of  God  or  went  astray  and  violated  any  precept,  either  by 
yielding  to  external  circumstances  or  by  giving  in  to  his  own 
natural  indolence. 

Thereupon,  what  was  rightly  done  should  be  accorded  the 
seal  of  approval,  but  a  fault  should  be  corrected  by  appropri- 
ate and  skillful  instruction.  Travelers  will  thus  be  more  watch- 
ful because  they  are  liable  to  account,  and  we  shall  not  ap- 
pear indifferent  to  their  conduct  even  when  they  are  separated 
from  us.  The  history  of  the  Acts,  moreover,  shows  that  this 
was  also  a  customary  practice  with  the  saints,  when  it  teaches 
us  that  Peter,  upon  his  return  to  Jerusalem,  gave  an  account 
to  the  faithful  of  his  sojourn  among  the  Gentiles2  and  that 

1  1  Cor.  9.15. 

2  Acts  11.4ff. 


322 


SAINT  BASIL 


Paul  and  Barnabas,  after  their  arrival,  assembled  the  church 
and  proclaimed  all  that  God  had  done  by  them;  and  again, 
that  the  entire  throng  remained  silent  and  listened  to  Barna- 
bas and  Paul  relating  the  things  God  had  wrought.3  The  chief 
point  for  us  to  keep  in  mind,  however,  is  that  running  hither 
and  thither,  business  transactions,  and  commercial  profits 
should  be  entirely  shunned  by  members  of  religious  communi- 
ties. 

Q,  45.  Thai  there  should  be  another  person  after  the  su- 
perior who,  should  the  latter  be  on  a  journey  or  not  at  leisure, 
could  take  charge  of  the  brethren. 

R.  Since  it  frequently  happens  by  reason  of  physical  weak- 
ness, or  the  necessity  of  travel,  or  some  other  circumstance, 
that  the  superior  is  absent  from  the  community,  some  other 
person  approved  by  him  and  by  others  who  are  competent 
to  judge  should  be  selected  to  take  charge  of  the  brethren  in 
his  absence,  that  there  may  be  one  person  to  address  words 
of  exhortation  and  solace  to  those  who  remain  at  home.  This 
will  also  ensure  that,  when  the  superior  is  away,  the  brethren 
will  not  adopt  a  popular  system  of  government,  as  it  were, 
to  the  abrogation  of  the  rule  and  traditional  discipline,  but 
will  preserve  established  and  approved  customs  unto  the  glory 
of  God.  By  this  arrangement,  too,  there  will  be  some  one 
person  to  give  prudent  answers  to  guests,  so  that  they  who 
require  discourse  may  be  edified  by  the  admirable  presenta- 
tion of  the  subject  and  that  the  rank  and  file  of  the  community 
may  not  be  embarrassed.  If  all  indiscriminately  would  hasten 
to  seize  the  opportunity  for  talking,  it  would  be  both  a  source 
of  distraction  and  a  sign  of  disorder.  The  Apostle  does  not  per- 
mit several  persons  to  speak  on  the  same  ocasion,  even  though 
they  are  endowed  with  the  gift  of  teaching,  for  he  says;  'But 

$  Acts  15.12. 


THE   LONG   RULES  323 

If  anything  be  revealed  to  another,  let  the  first  hold  his  peace.51 
Again  he  demonstrates  the  absurdity  of  a  lack  of  order  in  this 
regard  when  he  says:  'If  therefore  the  whole  church  come 
together  into  one  place,  and  all  speak  with  tongues  and  there 
come  in  unlearned  persons  or  infidels,  will  they  not  say  that 
you  are  mad?'2 

Even  if  a  stranger  should  address  his  inquiries  through 
ignorance  to  some  other  person  and  although  he  who  is  ques- 
tioned by  mistake  is  able  to  make  a  satisfactory  reply,  yet,  for 
the  sake  of  good  order,  he  should  keep  silence  and  direct  the 
stranger  to  him  whose  function  this  is,  as  did  the  Apostles 
when  the  Lord  was  present.  In  this  way,  speech  will  be  em- 
ployed in  a  well-ordered  and  fitting  manner.  If  in  the  treat- 
ment of  bodily  ills  it  is  not  permissible  for  everyone  to  use 
the  knife  for  trie  cure  of  those  who  are  ill,  but  the  office  of  him 
who  has  learned  the  art  after  a  long  period  of  instruction, 
application,  and  experience  in  curing  the  sick,  how  is  it  at 
all  reasonable  for  the  ordinary  person  to  be  forward  in  offering 
his  aid  in  affecting  a  cure  that  is  wrought  by  the  word?  In 
this  kind  of  ministration,  the  least  defect  works  very  great 
harm;  for,  if  not  even  the  distribution  of  bread  is  allowed 
to  be  made  by  all  among  the  brethren  indiscriminately  and 
if  this  duty  belongs  to  him  who  has  been  approved  for  the 
office,  how  much  greater  need  there  is  that  a  person  of  su- 
perior competence,  carefully  and  cautiously  chosen,  dispense 
spiritual  nourishment  to  those  who  ask  for  it?  It  is,  there- 
fore, no  venial  act  of  arrogance  for  anyone  to  venture  to 
answer  casually  and  with  assurance  a  question  which  has  to 
do  with  the  judgment  of  God  and  not  refer  it  to  the  person 
whose  function  is  the  ministry  of  the  word,  who,  being  in  all 
things  faithful  and  a  wise  administrator,  has  been  chosen 


1  1   Cor.  14.30. 

2  I  Cor.  14.23. 


324  SAINT  BASIL 

to  give  spiritual  food  in  season3  and  order  his  words  in  judg- 
ment, as  it  is  written.4  If,  however,  something  should  escape 
him  whose  duty  it  is  to  give  an  answer,  and  another  should 
observe  this,  he  should  not  take  issue  with  the  former  on  the 
spot,  but  privately  offer  an  apposite  suggestion;  for  the 
former  practice  gives  rise  to  insolence  on  the  part  of  inferiors 
toward  superiors.  Therefore,  even  if  one  should  make  a  help- 
ful response,  yet  beyond  the  scope  of  his  office,  he  is  liable  to 
penalties  for  unruly  behavior. 

Q.  46.  That  no  one  should  conceal  sins  either  in  his  own 
interest  or  for  a  brother's  advantage. 

R.  According  to  the  Lord's  injunction,  every  sin  must  be 
made  known  to  the  superior,  either  by  the  sinner  himself  or  by 
those  who  are  cognizant  of  his  fault,  if  they  themselves  are 
not  able  to  effect  a  cure;  for  vice  kept  secret  is  a  festering 
wound  in  the  soul.  We  would  not  term  a  benefactor  one  who 
would  confine  deadly  poisons  inside  our  body,  but  him,  rather, 
who  draws  them  out  by  painful  laceration,  so  that  either 
the  noxious  matter  is  ejected  by  vomiting  or,  in  any  case,  that 
the  treatment  may  be  readily  indicated  because  the  infection 
is  made  manifest.  By  the  same  token,  it  is  surely  clear  that 
concealing  sin  contributes  to  the  death  of  the  sick  man ;  'for 
the  sting  of  death  is  sin,'  says  the  Scripture,1  and  also:  'Open 
rebukes  are  better  than  hidden  love.'2  Let  no  one,  therefore, 
conceal  a  sin  in  behalf  of  another,  lest  fratricide  take  the  place 
of  fraternal  charity;  nor  should  anyone  hide  his  own  sins,- 'for 


3  Luke  12.42. 

4  Ps.  1IL5. 

1  1  Cor.  15,56. 

2  Prov.  27.5. 


THE  LONG  RULES 


325 


he  who  doth  not  heal  himself  in  his  works,'  says  the  Scripture, 
'is  brother  to  him  that  comniitteth  outrage  against  himself.'3 

Q.  47.  Of  those  who  do  not  accept  these  regulations. 

R.  Anyone  who  does  not  approve  of  the  superior's  pre- 
scriptions should  take  up  the  matter  with  him  either  publicly 
or  in  private,  if  his  objection  is  a  sound  one  and  consonant 
with  the  Scriptures;  if  not,  he  should  hold  his  peace  and  do 
the  thing  that  was  enjoined.  And  if  he  himself  should  suffer 
from  embarrassment,  he  should  employ  others  as  his  repre- 
sentatives in  the  matter,  so  that,  if  the  injunction  be  in  oppo- 
sition to  the  Scriptures,  he  may  save  both  himself  and  his 
brethren  from  harm.  If,  however,  it  be  proved  to  be  in  accord 
with  right  reason,  he  would  himself  avoid  a  rash  and  hazar- 
dous dispute — Tor  he  that  discerneth,'  says  the  Apostle,  'if 
he  eat  is  condemned,  because  not  of  faith'1 — and  he  would 
not  lay  a  snare  of  disobedience  for  simpler  souls;  'for  it  were 
better,'  says  the  Lord,  'that  a  millstone  should  be  hanged 
about  his  neck  and  that  he  should  be  drowned  in  the  depth  of 
the  sea  than  that  he  should  scandalize  one  of  these  little  ones.'2 
And  if  some  persist  in  their  disobedience,  finding  fault  in 
secret  and  not  openly  stating  their  grievance,  thus  becoming 
the  cause  of  quarreling  in  the  community  and  undermining 
the  authority  of  the  commands  given,  they  should  be  dismissed 
from  the  community  as  teachers  of  disobedience  and  rebellion ; 
for  the  Scripture  says:  'Cast  out  the  scoffer  from  the  council 
and  contention  shall  go  out  with  him,'3  and  also :  Tut  away 
the  evil  one  from  among  yourselves,'  for  a  little  leaven  cor- 
rupteth  the  whole  lump.'4 

3  Prov.  18.9. 

1  Rom.    14.23. 

2  Matt.   18.6. 

3  Prov.  22.10. 


326  SAINT  BASIL 

Q.  48.  That  the  superior's  actions  should  not  be  curiously 
scrutinized,  but  everyone  should  concern  himself  with  his  own 
work. 

R.  In  order  that  no  one  may  fall  readily  into  this  vice  of 
captious  quarreling,  to  his  own  undoing  and  that  of  others, 
this  rule  should,  in  general,  be  followed  in  the  community: 
that,  in  the  first  place,  no  one  is  to  concern  himself  with  the 
superior's  method  of  administration  or  make  curious  inquiries 
about  what  is  being  done,  with  the  exception  of  those  who,  by 
reason  of  their  rank  and  sagacity,  are  closely  associated  with 
the  superior.  He,  in  turn,  on  his  part,  is  bound  to  take  counsel 
with  these  and  to  deliberate  with  them  on  community  matters, 
in  obedience  to  the  advice  of  Him  who  said:  'Do  all  things 
with  counsel.'1  Certainly,  if  we  have  entrusted  our  souls  to 
the  guidance  of  a  superior,  as  to  one  who  is  accountable  to 
God,  it  is  wholly  absurd  for  us  not  to  trust  him  in  matters  of 
trivial  consequence,  and  thus  become  filled2  with  unbecoming 
suspicions  of  our  brother  and  give  occasion  for  suspicion  to 
others  also.  In  order  that  this  may  not  come  to  pass,  every- 
one should  confine  himself  to  the  occupation  which  has  been 
appointed  him  and  devote  himself  entirely  to  his  own  con- 
cerns, not  busying  himself  at  all  with  the  doings  of  others, 
after  the  example  of  the  holy  disciples  of  the  Lord;  for,  al- 
though the  affair  of  the  Samaritan  woman  might  have  aroused 
suspicion,  yet  'no  man,'  the  Scripture  tells  us,  'said:  What 
seekest  thou?  or,  why  talkest  thou  with  her?'3 

Q.  49.  Of  controversies  in  the  community. 
R.  Now,  with  regard  to  disputes  which  arise  among  the 
brethren:   Whenever  certain  individuals  are  in  disagreement 


1  Eccli.  32.24. 

2  auton  .  .  .  plerousthai;  it  is  probable  that  autous,  i.e.,  emas,  should  be 

read.  Cf.  PG  31.1038  n.  92. 

3  John  4.27. 


THE   LONG   RULES 


327 


on  any  matter,  they  should  not  contend  with  one  another  in 
a  wrangling  spirit,  but  refer  the  settlement  to  those  who  are 
more  competent  than  they.  Nevertheless,  so  that  good  order 
may  not  be  disturbed  by  everyone  constantly  submitting  his 
problems  and  so  that  there  may  arise  no  occasion  for  levity 
or  foolishness,  some  one  approved  person  should  be  empow- 
ered either  to  refer  the  disputed  point  to  the  community  for 
general  consideration  or  to  bring  it  to  the  attention  of  the 
superior.  In  this  way,  the  investigation  of  the  question  will  be 
more  fittingly  and  more  intelligently  carried  on,  for  knowl- 
edge and  experience  are  nowhere  more  essential  than  in  mat- 
ters of  this  kind.  If  no  workman  would  entrust  the  use  of  his 
tools  to  unskilled  persons,  it  is  far  more  important  to  restrict 
the  use  of  words  to  those  who  will  be  able  to  discern  compe- 
tently the  proper  time,  place,  and  method  of  questioning,  and 
who,  by  disputing  reasonably  and  without  rancor  and  by 
listening  intelligently  can  make  accurate  contributions  toward 
solving  the  problem  unto  general  edification. 

Q.  50.  On  the  manner  in  which  the  superior  should  admin- 
ister a  rebuke. 

R.  The  superior  should  not  administer  a  rebuke  to  wrong- 
doers when  his  own  passions  are  aroused;  for,  by  admonishing 
a  brother  with  anger  and  indignation,  he  does  not  free  him 
from  his  faults  but  involves  himself  in  the  error.  For  this 
reason,  the  Apostle  says:  'With  modesty,  admonishing  them 
that  resist.'1  Nor  should  he  become  vehemently  angry  even 
when  he  himself  is  treated  contumeliously,  and,  when  he  sees 
such  treatment  inflicted  upon  another,  he  should  again  show 
himself  indulgent  toward  the  sinner;  but  more  than  that,  he 
ought,  in  the  latter  case,  to  manifest  displeasure  at  the  wrong 
done.  By  this  difference  in  his  conduct  as  regards  himself  and 


1  2  Tim.  2.25. 


328  SAINT  BASIL 

another,  he  will  avoid  the  suspicion  of  self-love  and  prove 
that  he  does  not  hate  the  sinner  but  is  repelled  by  the  sin. 
He  who  shows  displeasure  in  a  manner  which  is  the  reverse 
of  that  which  I  have  indicated  clearly  proves  that  he  is  dis- 
pleased, not  for  God's  sake,  nor  because  of  the  offender's 
peril,  but  because  of  his  own  love  of  honor  and  authority. 
Zeal  ought  to  be  exercised  for  the  glory  of  God,  who  is  dis- 
honored by  the  violation  of  His  decree,  but  it  is  right  to  show 
the  mercy  of  fraternal  charity  on  behalf  of  a  brother  who  is 
endangering  his  salvation  by  sin ;  for  'the  soul  that  sinneth,  the 
same  shall  die.'2  We  should,  however,  be  stirred  to  anger  by 
every  sin  as  sin,  reflecting  the  ardor  of  our  feelings  in  the 
severity  of  the  penalty  we  impose. 

Q.  51.  Of  the  manner  in  which  the  fault  of  the  offender 
should  be  corrected. 

R.  The  cure  of  those  afflicted  by  evil  passions  should  be 
effected  according  to  the  method  used  by  physicians.  The 
superior,  therefore,  must  not  become  angry  with  the  sick,  but 
he  must  wage  war  upon  their  malady  by  setting  up  a  coun- 
ter-irritant to  the  vice,  curing  the  infirmity  of  the  soul  by 
drastic  measures,  if  need  be.  For  example,  vainglory  should 
be  corrected  by  imposing  practices  of  humility,  idle  talking, 
by  silence,  excessive  sleep,  by  watching  in  prayer,  sloth,  by 
physical  labor,  intemperance  at  table,  by  fasting,  murmuring, 
by  segregation,  so  that  none  of  the  brethren  may  desire  to 
work  in  partnership  with  the  offender  and  that  the  work  of 
the  others  may  not  be  coupled  with  his,  as  was  said  above, 
unless,  to  be  sure,  he  shows  that  he  has  been  freed  from  his 
vice  by  doing  penance  without  shame.  In  that  event,  the  work 
which  was  done  in  a  murmuring  spirit  should  be  accepted; 
yet,  not  even  then  should  it  be  put  to  the  service  of  the  breth- 


2  Ezech   18.4. 


THE  LONG  RULES  329 

ren  but  made  use  of  in  some  other  way.  The  reason  for  this 
has  been  adequately  set  forth  above.1 

Q.  52.  On  the  dispositions  in  which  punishment  should  be 
received. 

R.  If,  as  we  have  said,  the  superior  should  apply  remedies 
to  the  weak  in  a  dispassionate  manner,  so,  in  turn,  those  un- 
dergoing treatment  should  not  look  upon  the  penalties  im- 
posed on  them  as  hostile  acts,  nor  regard  as  despotic  the  solici- 
tude shown  them  by  the  superior  in  a  spirit  of  compassion 
for  the  salvation  of  their  souls.  It  is  shameful,  indeed,  that 
they  who  are  sick  in  body  place  so  much  confidence  in  phy- 
sicians that,  even  if  these  cut  or  burn  or  cause  distress  by  their 
bitter  medicines,  they  look  upon  them  as  benefactors,  while 
we  do  not  share  this  attitude  toward  the  physicians  of  our 
souls  when  they  secure  our  salvation  for  us  by  laborious  disci- 
pline. The  Apostle  says,  however:  'who  is  he  then  who  can 
make  me  glad,  but  the  same  who  is  made  sorrowful  by  me,'1 
and  again:  'For  behold  this  selfsame  thing,  that  you  were 
made  sorrowful  according  to  God,  how  great  carefulness  it 
worketh  in  you.'2  It  behooves  one  who  looks  to  the  end,  there- 
fore, to  consider  him  a  benefactor  who  causes  us  pain  which 
is  according  to  God. 

Q.  53.  How  instructors  in  the  arts  will  correct  the  blunders 
of  the  children. 

R.  It  is  the  duty  of  those  themselves  who  teach  the  arts  to 
reprimand  the  faulty  technique  of  their  pupils  and  correct 
their  mistakes.  All  offenses,  however,  which  arise  from  per- 
versity of  character,  such  as  disobedience  and  the  spirit  of 


1   Cf.  supra,  Q.  29. 

1  2  Cor.  2.2. 

2  2   Cor.  7.11. 


330  SAINT  BASIL 

contradiction,  laziness  in  performing  tasks,  idle  talking,  lying, 
or  any  other  act  forbidden  to  those  who  lead  a  religious  life, 
should  be  referred  to  the  person  in  charge  of  general  disci- 
pline, so  that  he  may  determine  the  measure  and  the  mode  of 
treatment  to  be  applied.  The  administering  of  a  reprimand 
appertains  to  the  cure  of  the  soul;  therefore,  just  as  not  every- 
one may  practice  the  medical  art,  so  no  one  should  give  a 
reprimand  except  he  to  whom  the  superior,  after  careful  con- 
sideration, gives  this  permission. 

Q.  54.  That  the  superiors  of  the  brotherhoods  ought  to  con- 
sult with  one  another  about  the  problems  pertaining  to  their 
office. 

R.  It  is  a  good  plan  that  the  heads  of  the  communities 
should  meet  together  occasionally  at  certain  appointed  times 
and  places.  At  these  assemblies  they  should  lay  before  one 
another  for  consideration  irregular  situations,  characters  which 
are  exceptionally  difficult  to  deal  with,  details  of  their  adminis- 
tration, so  that,  if  any  of  them  be  delinquent  in  any  respect, 
this  may  be  revealed  in  an  authoritative  manner  by  the  judg- 
ment of  the  group  and  that  what  has  been  rightly  done  may  be 
ratified  by  their  collective  testimony. 

Q.  55.  Whether  recourse  to  the  medical  art  is  in  keeping 
with  the  practice  of  piety. 

R.  Each  of  the  arts  is  God's  gift  to  us,  remedying  the  defi- 
ciencies of  nature,  as,  for  example,  agriculture,  since  the  pro- 
duce which  the  earth  bears  of  itself  would  not  suffice  to  pro- 
vide for  our  needs ;  the  art  of  weaving,  since  the  use  of  clothing 
is  necessary  for  decency's  sake  and  for  protection  from  the 
wind;  and,  similarly,  for  the  art  of  building.  The  same  is  true, 
also,  of  the  medical  art.  In  as  much  as  our  body  is  susceptible 
to  various  hurts,  some  attacking  from  without  and  some  from 


THE   LONG  RULES 


331 


within  by  reason  of  the  food  we  eat,  and  since  the  body 
suffers  affliction  from  both  excess  and  deficiency,  the  medical 
art  has  been  vouchsafed  us  by  God,  who  directs  our  whole 
life,  as  a  model  for  the  cure  of  the  soul,  to  guide  us  in  the  re- 
moval of  what  is  superfluous  and  in  the  addition  of  what  is 
lacking.  Just  as  we  would  have  no  need  of  the  farmer's  labor 
and  toil  if  we  were  living  amid  the  delights  of  paradise,  so 
also  we  would  not  require  the  medical  art  for  relief  if  we 
were  immune  to  disease,  as  was  the  case,  by  God's  gift,  at  the 
time  of  Creation  before  the  Fall..  After  our  banishment  to  this 
place,  however,  and  after  we  had  heard  the  words:  'In  the 
sweat  of  thy  face  shalt  thou  eat  thy  bread,'1  through  prolonged 
effort  and  hard  labor  in  tilling  the  soil  we  devised  the  art  of 
agriculture  for  the  alleviation  of  the  miseries  which  followed 
the  curse,  God  vouchsafing  us  the  knowledge  and  understand- 
ing of  this  art.  And,  when  we  were  commanded  to  return  to 
the  earth  whence  we  had  been  taken  and  were  united  with  the 
pain-ridden  flesh  doomed  to  destruction  because  of  sin  and, 
for  the  same  reason,  also  subject  to  disease,  the  medical  art 
was  given  to  us  to  relieve  the  sick,  in  some  degree  at  least. 

Now,  the  herbs  which  are  the  specifics  for  each  malady  do 
not  grow  out  of  the  earth  spontaneously;  it  is  evidently  the 
will  of  the  Creator  that  they  should  be  brought  forth  out  of 
the  soil  to  serve  our  need.  Therefore,  the  obtaining  of  that 
natural  virtue  which  is  in  the  roots  and  flowers,  leaves,  fruits, 
and  juices,  or  in  such  metals  or  products  of  the  sea  as  are 
found  especially  suitable  for  bodily  health,  is  to  be  viewed  in 
the  same  way  as  the  procuring  of  food  and  drink.  Whatever 
requires  an  undue  amount  of  thought  or  trouble  or  involves  a 
large  expenditure  of  effort  and  causes  our  whole  life  to  revolve, 
as  it  were,  around  solicitude  for  the  flesh  must  be  avoided 
by  Christians.  Consequently,  we  must  take  great  care  to  em- 


I   Gen.    3.19. 


332  SAINT  BASIL 

ploy  this  medical  art,  if  it  should  be  necessary,  not  as  making 
it  wholly  accountable  for  our  state  of  health  or  illness,  but  as 
redounding  to  the  glory  of  God  and  as  a  parallel  to  the  care 
given  the  soul.  In  the  event  that  medicine  should  fail  to  help, 
we  should  not  place  all  hope  for  the  relief  of  our  distress  in 
this  art,  but  we  should  rest  assured  that  He  will  not  allow  us  to 
be  tried  above  that  which  we  are  able  to  bear.2  Just  as  in 
those  days  the  Lord  sometimes  made  clay,  and  anointed,  and 
bade  wash  in  Siloe,  and  on  other  occasions  was  content  with 
the  mere  command:  CI  will,  be  thou  made  clean/3  whereas 
He  left  some  to  struggle  against  their  afflictions,  rendering 
them  more  worthy  of  reward  by  trial,  so  it  also  is  with  us.  He 
sometimes  cures  us  secretly  and  without  visible  means  when 
He  judges  this  mode  of  treatment  beneficial  to  our  souls; 
and  again  He  wills  that  we  use  material  remedies  for  our  ills, 
either  to  instil  in  us  by  the  prolonged  nature  of  the  cure  an 
abiding  remembrance  of  the  favor  received,  or,  as  I  have  said, 
to  provide  an  example  for  the  proper  care  of  the  soul.  As  in 
the  case  of  the  flesh  it  is  essential  to  eliminate  foreign  ele- 
ments and  add  whatever  is  wanting,  so  also,  where  the  soul 
is  concerned,  it  behooves  us  to  rid  ourselves  of  that  which  is 
alien  to  it  and  take  unto  ourselves  that  which  is  in  accord- 
ance with  its  nature;  for  'God  made  man  right/4  and  He 
created  us  for  good  works  that  we  might  walk  in  them. 

Moreover,  as  in  using  the  medical  art  we  submit  to  cutting, 
burning,  and  the  taking  of  bitter  medicines  for  the  cure  of 
the  body,  so,  also,  in  caring  for  our  souls  we  must  heal  them 
by  accepting  the  cut  of  the  reproachful  word  and  the  bitter 
medicine  of  penalties.  The  prophetic  writings,  furthermore, 
utter  this  remonstrance  to  those  who  have  not  received  ad- 

2  I  Cor.  10.13. 

3  John  9.6,7;   Matt.  8.3. 

4  Eccle.  7.30. 


THE  LONG  RULES  333 

monition:  'Is  there  no  balm  in  Gilead?  or  is  there  no  physi- 
cian there?  Why  then  hath  not  the  health  of  the  daughter  of 
my  people  gone  up?55  The  fact,  also,  that  chronic  illnesses 
persist  over  a  long  period  and  despite  varied  and  painful  reme- 
dies is  a  sign  that  we  should  amend  the  sins  of  the  soul  by 
assiduous  prayer,  prolonged  penance,  and  the  severe  disci- 
plinary treatment  which  reason  may  advise  as  adequate  for 
the  cure.  Nor,  because  some  sinners  do  not  make  good  use  of 
the  art  of  medicine,  should  we  repudiate  all  the  advantages 
to  be  derived  from  it;  for  we  need  not  straightway  condemn 
all  the  arts  together  merely  because  undisciplined  pleasure- 
seekers  abuse  the  art  of  cookery,  or  baking,  or  weaving,  for 
the  purpose  of  ministering  to  their  own  delight,  by  overstep- 
ping the  limits  of  what  is  strictly  necessary.  On  the  contrary, 
their  abuse  of  these  arts  ought  to  be  made  evident  by  our  dem- 
onstrating the  proper  use  of  them.  Similarly  with  the  medical 
art — jwe  ought  not  commit  outrage  against  a  gift  of  God 
by  putting  it  to  bad  use.  To  place  the  hope  of  one's  health 
in  the  hands  of  the  doctor  is  the  act  of  an  irrational  animal. 
This,  nevertheless,  is  what  we  observe  in  the  case  of  certain 
unhappy  persons  who  do  not  hesitate  to  call  their  doctors 
their  saviors.  Yet,  to  reject  entirely  the  benefits  to  be  derived 
from  this  art  is  the  sign  of  a  pettish  nature.  Just  as  Ezechias 
did  not  regard  the  lump  of  figs  as  a  primary  cause  of  his  re- 
gaining his  health6  and  did  not  consider  this  fruit  responsible 
for  the  cure  of  his  body,  but  gave  glory  to  God  and  added 
thanksgiving  for  the  creation  of  the  figs,  so,  also,  when  we 
suffer  the  blows  of  calamity  at  the  hands  of  God,  who  directs 
our  life  with  goodness  and  wisdom,  we  first  ask  of  Him 
understanding  of  the  reason  He  has  inflicted  the  blows; 
second,  deliverance  from  our  pains  or  patient  endurance  of 

5  Jer.  8.22. 

6  2  Kings  20.7. 


334  SAINT  BASIL 

them,  to  the  end  that,  with  the  temptation,  He  may  also  grant 
issue  so  we  may  be  able  to  bear  it.T 

When  the  favor  of  a  cure  is  granted  us,  whether  by  means 
of  wine  mixed  with  oil,  as  in  the  case  of  the  man  who  fell 
among  the  robbers,8  or  through  figs,  as  with  Ezechias,  we 
are  to  receive  it  with  thanksgiving.  Besides,  we  shall  view  the 
watchful  care  of  God  impartially,  whether  it  comes  to  us 
from  some  invisible  source  or  by  a  physical  agency,  the  latter, 
indeed,  frequently  engendering  in  us  a  livelier  perception  of 
the  favor  as  coming  from  the  hands  of  God.  Very  often,  also, 
the  diseases  which  we  contracted  were  for  our  correction  and 
the  painful  remedies  we  were  obliged  to  submit  to  formed 
part  of  the  instruction.  Right  reason  dictates,  therefore,  that 
we  demur  neither  at  cutting  nor  at  burning,  nor  at  the  pains 
caused  by  bitter  and  disagreeable  medicines,  nor  at  absti- 
nence from  food,  nor  at  a  strict  regimen,  nor  at  being  forced 
to  refrain  from  that  which  is  hurtful.  Nevertheless,  we  should 
keep  as  our  objective  (again  I  say  it),  our  spiritual  benefit, 
in  as  much  as  the  care  of  the  soul  is  being  taught  in  the  guise 
of  an  analogy.  There  is  no  small  danger,  however,  that  we 
will  fall  into  the  error  of  thinking  that  every  kind  of  suffer- 
ing requires  medical  relief.  Not  all  sicknesses  for  whose  treat- 
ment we  observe  medicine  to  be  occasionally  beneficial  arise 
from  natural  causes,  whether  from  faulty  diet  or  from  any 
other  physical  origin.  Illness  is  often  a  punishment  for  sin 
imposed  for  our  conversion;  'For  whom  the  Lord  loveth/  says 
the  Scripture,  'he  chastiseth5;9  again:  Therefore  are  there 
many  infirm  and  weak  among  you  and  many  sleep.  But  if  we 
would  judge  ourselves,  we  should  not  be  judged.  But  whilst 
we  are  judged,  we  are  chastised  by  the  Lord  that  we  be  not 


7  1  Cor.  10.13. 

8  Luke  10.34. 

9  Prov.  3.12. 


THE   LONG  RULES 


335 


condemned  with  the  world.310  Consequently,  when  we  who 
belong  to  this  class  have  recognized  our  transgressions,  we 
should  bear  in  silence  and  without  recourse  to  medicine  all  the 
afflictions  which  come  to  us,  in  accordance  with  the  words: 
'I  will  bear  the  wrath  of  the  Lord  because  I  have  sinned 
against  him.'11  We  should,  moreover,  give  proof  of  our 
amendment  by  bringing  forth  fruits  worthy  of  penance,12 
remembering  the  words  of  the  Lord :  'Behold,  thou  art  made 
whole;  sin  no  more  lest  some  worse  thing  happen  to  thee.513 
Sometimes,  also,  sickness  afflicts  us  at  the  request  of  the 
Evil  One— -our  benevolent  Master,  condescending  to  enter 
into  combat  with  him  as  if  he  were  a  mighty  adversary  and 
confounding  his  boasts  by  the  heroic  patience  of  His  servants. 
This  we  learn  in  the  case  of  Job.14  Then,  too,  God  places 
those  who  are  able  to  endure  tribulation  even  unto  death 
before  the  weak  as  their  model.  Lazarus,  fcr  example,  al- 
though afflicted  with  such  painful  wounds,  never  brought  a 
charge  against  the  rich  man,  nor  made  any  request  of  him, 
nor  became  peevish  at  the  condition  of  things;  consequently, 
he  came  to  rest  in  Abraham's  bosom  as  one  who  had  accepted 
misfortunes  in  his  lifetime.15  Again,  we  find  another  reason 
for  sickness  as  applying  to  the  saints.  In  the  case  of  the 
Apostle,  for  instance,  in  order  that  he  might  not  seem  to  ex- 
ceed the  limits  of  human  nature  and  that  no  one  might  think 
him  to  possess  anything  exceptional  in  his  nature  (this  notion 
the  Lycaonians  actually  entertained  and  they  brought  gar- 
lands and  oxen  for  sacrifice16),  he  calls  attention  to  his  pro- 

10  1   Cor.   11.30-32. 

11  Mich.  7.9. 

12  Luke  3.8. 

13  John  5.14. 

14  Joh  2.6. 

15  Luke  16.20ff. 

16  Acts    14.12. 


336  SAINT  BASIL 

longed  struggles  with  an  infirmity  as  a  means  of  demonstrating 
the  fact  that  he  is  human.17 

What  profit  would  there  be  for  such  men  in  having  re- 
course to  medicine?  Would  there  not  rather  be  danger  that  in 
their  solicitude  for  the  body  they  would  be  led  astray  from 
right  reason?  Certainly,  as  was  said  before,  those  who  have 
contracted  illness  by  living  improperly  should  make  use  of 
the  healing  of  their  body  as  a  type  and  exemplar,  so  to  speak, 
for  the  cure  of  their  soul;  since  abstention  from  that  which  is 
hurtful  according  to  the  rules  of  the  medical  art,  the  choos- 
ing of  what  is  beneficial,  the  observance  of  prescriptions,  are 
of  advantage 'to  us  also  [in  the  spiritual  life]. 

Further,  the  very  transformation  of  the  body  from  sickness 
to  health  should  be  an  incentive  to  us  not  to  despair  of  the 
soul,  as  if  it  had  not  power  to  be  restored  again  through 
penance  from  its  sinful  state  to  its  proper  integrity.  So,  then, 
we  should  neither  repudiate  this  art  altogether  nor  does  it  be- 
hoove us  to  repose  all  our  confidence  in  it;  but,  just  as  in  prac- 
ticing the  art  of  agriculture  we  pray  God  for  the  fruits,  and 
as  we  entrust  the  helm  to  the  pilot  in  the  art  of  navigation, 
but  implore  God  that  we  may  end  our  voyage  unharmed  by 
the  perils  of  the  sea,  so  also,  when  reason  allows,  we  call  in 
the  doctor,  but  we  do  not  leave  off  hoping  in  God.  It  seems 
to  me,  moreover,  that  the  medical  art  is  no  small  aid  to 
continency.  I  observe  that  this  art  prohibits  sensual  indul- 
gence, it  is  opposed  to  satiety,  it  forbids  as  inexpedient  an  elab- 
orate diet  and  an  exaggerated  liking  for  condiments.  In  gen- 
eral, it  regards  want  as  the  mother  of  health,  so  that  even  in 
this  particular  its  counsel  is  not  without  value  for  us.  There- 
fore, whether  we  follow  the  precepts  of  the  medical  art  or 
decline  to  have  recourse  to  them  for  any  of  the  reasons  men- 


17  2  Cor.  12.7. 


THE  LONG  RULES  337 

tioned  above,  we  should  hold  to  our  objective  of  pleasing 
God  and  see  to  it  that  the  soul's  benefit  is  assured,  fulfilling 
thus  the  Apostle's  precept:  *  Whether  you  eat  or  drink  or 
whatsoever  else  you  do,  do  all  to  the  glory  of  God.318 

18  1  Cor.  10.31. 


CONCERNING  BAPTISM 

B  O  O  K    I 

Chapter  1 

That  we  should  become  disciples  of  the  Lord  before  we  are 
accounted  worthy  of  holy  Baptism 

FTER  HIS  RESURRECTION  from  the  dead,  our  Lord 
Jesus  Christ,  the  Only-begotten  Son  of  the  living 
God,  received  the  fulfillment  of  the  promise  made  to 
Him  by  God,  His  Father,  who  said  by  David  the  Prophet: 
'Thou  art  my  son,  this  day  have  I  begotten  thee.  Ask  of  me 
and  I  will  give  thee  the  Gentiles  for  thine  inheritance,  and 
the  utmost  parts  of  the  earth  for  thy  possession.'1  And  when 
He  took  unto  Himself  the  disciples,  He  revealed  to  them  first 
this  power  given  to  Him  by  the  Father,  saying:  'All  power 
is  given  to  me  in  heaven  and  in  earth.32  Then  he  sent  them 
forth  with  the  words:  'Going  therefore,  teach  ye  all  nations, 
baptizing  them  in  the  name  of  the  Father  and  of  the  Son  and 
of  the  Holy  Ghost,  teaching  them  to  observe  all  things  what- 
soever I  have  commanded  you.'3  The  Lord,  in  giving  His 
command,  however,  said  first :  'teach  ye  all  nations/  and 
then  added:  'baptizing  them,'  and  so  on.  But  you  ask  me  for 
a  discourse  on  the  second  part  of  the  injunction  and  you  say 
nothing  regarding  the  first  part.  Now  if  I,  in  turn,  did  not  give 
you  a  prompt  answer,  I  would  consider  that  I  had  violated 

1  PS.  2.7,8. 

2  Matt.  28.18. 

3  Matt.  28.19,20. 

339 


340  SAINT  BASIL 

the  precept  of  the  Apostle,  who  had  bidden  us:  'Be  ye  ready 
to  satisfy  everyone  that  asketh  you  a  reason.'4  Consequently, 
I  am  going  to  impart  to  you  the  doctrine  concerning  Baptism 
according  to  the  Lord's  Gospel,  which  has  an  authority  superi- 
or to  the  baptism  of  the  blessed  John.  The  passages  which  I 
shall  cite,  however,  are  only  a  few  of  the  many  references 
to  this  subject  in  the  Holy  Scriptures.  But,  in  any  event,  I 
considered  it  necessary  to  have  recourse  to  the  order  of  things 
established  by  our  Lord,  so  that  you,  also,  first  by  under- 
standing the  force  of  the  precept  'teach  ye'  and  then  by  hear- 
ing in  due  course  an  exposition  of  the  doctrine  concerning 
this  most  glorious  Baptism,  might  happily  arrive  at  perfection, 
being  instructed  in  the  observance  of  all  the  precepts  which 
the  Lord  gave  to  His  own  disciples,  as  it  is  written.  In  the 
passage  just  quoted,  we  heard  Him  say  'teach  ye/  but  now 
we  must  also  mention  what  He  says  elsewhere  regarding  the 
same  command.  In  this  way,  we  first  of  all  adopt  a  point  of 
view  that  is  pleasing  to  God;  secondly,  we  observe  a  sequence 
that  is  both  logical  and  fitting;  thus  avoiding,  pursuant  of  our 
goal  of  God's  good  pleasure,  a  departure  from  the  right  inter- 
pretation [of  His  precept].  It  is  customary  for  the  Lord  to  elu- 
cidate what  is  definitely  laid  down  in  one  place  by  His  utter- 
ances elsewhere.  For  instance :  'Lay  up  to  yourselves  treasures 
in  heaven.55  Here  is  given  the  simple  command.  The  manner 
of  following  it  He  reveals  in  another  place:  'Sell  what  you 
possess  and  give  alms.  Make  to  yourselves  bags  which  grow 
not  old,  a  treasure  in  heaven  which  faileth  not3;6  and  there  are 
many  other  instances  of  the  same  kind. 

Now,  a  disciple,  as  we  learn  from  the  Lord  Himself,  is  one 
who  comes  to  the  Lord  for  the  purpose  of  following  Him,  that 

4  1  Pet.  3.15. 

5  Matt.  6.20. 

6  Luke  12.33. 


CONCERNING  BAPTISM  341 

is,  to  hear  His  words,  to  believe  in  Him  and  obey  Him  as 
Master,  King,  Physician,  and  Teacher  of  truth,  in  the  hope 
of  gaining  eternal  life.  Further,  he  must  persevere  in  these 
dispositions,  as  it  it  written:  'then  he  said  to  those  Jews  who 
believed  in  him :  If  you  continue  in  my  word,  you  shall  be  my 
disciples  indeed,  and  you  shall  know  the  truth,  and  the  truth 
shall  make  you  free.37  That  is  to  say,  we  shall  receive  freedom 
of  spirit  from  the  cruel  tyranny  of  the  Devil  by  being  de- 
livered from  the  dominion  of  sin;  for  He  says:  'whosoever 
committeth  sin  is  the  servant  of  sin.38  We  shall  also  escape 
the  sentence  of  death,  as  the  Apostle  Paul  has  told  us:  'Him 
who  knew  no  sin,  he  hath  made  sin  for  us,  that  we  might  be 
made  the  justice  of  God  In  him3;9  and  again:  'For  as  by  the 
disobedience  of  one  man,  many  were  made  sinners;  so  also  by 
the  obedience  of  one,  many  shall  be  made  just.310  In  addition, 
one  who  believes  in  the  Lord  and  who  proves  his  fitness  for 
instruction  should  learn  both  to  repudiate  all  sin  and  to  re- 
ject every  pretext,  however  specious,  which  might  distract 
him  from  the  obedience  which  on  many  scores  he  owes  to 
God.  It  Is  impossible,  indeed,  for  one  who  commits  sin  or 
who  has  entangled  himself  In  the  affairs  of  this  world,  or  who 
is  solicitous  even  for  the  necessities  of  this  life  to  serve — to 
say  nothing  of  being  the  disciple  of — that  Lord  who  bade  the 
young  man  sell  his  goods  and  give  to  the  poor  before  He  said 
to  him:  'Come,  follow  me.311  More  than  this,  He  gave  the 
young  man  that  first  injunction  only  after  the  latter  had  him- 
self declared:  'All  these  have  I  kept.512  He  had  not  yet  re- 
ceived pardon  for  his  sins,  you  see,  nor  had  he  been  cleansed 

7  John  8.31,32. 

8  John  8.34. 

9  2  Cor.  5.21. 

10  Rom.   5.19. 

11  Matt.  19.21. 

12  Matt.    19.20. 


342  SAINT  BASIL 

by  the  Blood  of  our  Lord  Jesus  Christ,  but  he  was  in  the  service 
of  the  Devil  and  under  the  dominion  of  sin  dwelling  within 
him.  He  was,  therefore,  unable  to  serve  the  Lord  who  pro- 
claimed an  unalterable  decree  when  He  said :  'Whoever  com- 
mitteth  sin,  is  the  servant  of  sin;  now  the  servant  of  sin 
abideth  not  in  the  house,313  Paul,  too,  speaking  in  Christ,  bore 
witness  to  this  law  when  he  wrote :  'But  he  who  is  the  servant 
of  sin  is  a  free  man  to  justice.'14  Again  the  Lord  says:  'No 
man  can  serve  two  masters,'15  and  so  on.  Furthermore,  He 
showed  by  His  teaching,  both  specifically  and  by  implication, 
that  they  who  are  solicitous  in  supplying  themselves  with  the 
necessities  of  life  cannot  persevere  in  the  service  of  God,  not 
to  speak  of  being  His  disciples.  And  from  this  doctrine  the 
Apostle  derived  his  fuller  presentation :  'What  participation 
hath  justice  with  injustice?  Or  what  fellowship  hath  light  with 
darkness?  And  what  concord  hath  Christ  with  Belial?  Or  what 
part  hath  the  faithful  with  the  unbeliever?  And  what  agree- 
ment hath  the  temple  of  God  with  idols?'16  In  another  place, 
he  says  directly,  'The  flesh  lusteth  against  the  spirit  and  the 
spirit  against  the  flesh ;  for  these  are  contrary  one  to  another, 
so  that  you  do  not  the  things  that  you  would.'17  Let  us  also 
recall  what  he  says  in  a  passage  which  is  meant  to  convey  to 
us  a  still  deeper  sense  of  shame:  'I  know  that  the  law  is  spiri- 
tual, but  I  am  carnal,  sold  under  sin.  For  that  which  I  work, 
I  understand  not.  For  I  do  not  that  good  which  I  will;  but 
the  evil  which  I  hate,  that  I  do.  If  then  I  do  that  which  I  will 
not,  I  consent  to  the  law,  that  it  is  good.  Now  then  it  is  no 
more  I  that  do  it,  but  sin  that  dwelleth  in  me.'18  And  after  he 

13  John  8.3435. 

14  Rom.  6.20. 

15  Matt.  6.24. 

16  2  Cor.  6.14-16. 

17  Gal.  5.17. 

18  Rom.  7.14-17. 


CONCERNING  BAPTISM  343 

has  developed  more  fully  the  Idea  that  it  is  impossible  for  one 
who  is  in  the  power  of  sin  to  serve  the  Lord,  he  plainly  states 
who  it  is  that  redeems  us  from  such  a  tyrannical  dominion  in 
the  words:  'Unhappy  man  that  I  am,  who  shall  deliver  me 
from  the  body  of  this  death?  I  give  thanks  to  God  through 
Jesus  Christ,  our  Lord.'19  Further  on,  he  adds:  'There  is  now, 
therefore,  no  condemnation  to  them  that  are  in  Christ  Jesus, 
who  walk  not  according  to  the  flesh.320 

More  than  this,  his  words  in  still  another  place  clearly  set 
forth  the  greatness  of  the  benefit  we  have  received  through 
the  loving-kindness  of  God  in  the  Incarnation  of  our  Lord 
Jesus  Christ:  Tor  as  by  the  obedience  of  one  man,  many 
were  made  sinners;  so  also,  by  the  obedience  of  one,  many 
shall  be  made  just.'21  In  yet  another  passage,  contemplating 
the  still  more  wonderful  benevolence  of  God  in  Christ,  he 
says:  'Him  who  knew  no  sin,  he  hath  made  sin  for  us,  that 
we  might  be  made  the  justice  of  God  in  him.'22  In  view  of 
these  utterances  and  other  similar  ones,  we  are  under  the 
strictest  obligation,  unless  we  have  received  in  vain  the  grace 
of  God,  23  first,  to  free  ourselves  from  the  dominion  of  the 
Devil  who  leads  a  slave  of  sin  into  evils  even  against  his  will. 
Secondly,  each  of  us,  after  denying  himself  present  satisfac- 
tions and  breaking  off  his  attachment  of  this  life,  must  be- 
come a  disciple  of  the  Lord,  as  He  Himself  said:  clf  any  man 
will  come  after  me,  let  him  deny  himself  and  take  up  his 
cross  and  follow  me.'24  That  is,  'let  him  become  My  disciple.' 
This  same  injunction  He  presents  in  a  more  extended,  force- 
ful and  graphic  form  in  the  Gospel  according  to  Luke,  which 

19  Rom.  7.24,25. 

20  Rom.  8.1. 

21  Rom.  5.19. 

22  2  Cor.  5.21. 

23  2   Cor.  6.1, 

24  Matt.  16.24. 


344  SAINT  BASIL 

we  shall  speak  of  a  little  later.  But  we  all  escape  the  con- 
demnation for  our  sins  referred  to  above,  if  we  believe  In  the 
grace  of  God  through  His  Only-begotten  Son,  our  Lord  Jesus 
Christ,  who  said:  This  is  my  blood  of  the  new  testament, 
which  shall  be  shed  for  many  unto  remission  of  sins/25  The 
Apostle  also  testified  to  this  truth  when  he  wrote:  'Love  one 
another  as  Christ  also  hath  loved  us  and  hath  delivered  him- 
self for  us,  an  oblation  and  -a  sacrifice  to  God;526  and  again: 
'Christ  hath  redeemed  us  from  the  curse  of  the  law,'27  and 
so  in  many  other  passages.  When  pardon  for  his  transgressions 
is  granted,  then  does  man  obtain  of  the  Redeemer,  Jesus 
Christ,  our  Lord,  deliverance  from  his  sinful  state  and  there- 
upon is  he  rendered  fit  to  receive  instruction.  Not  yet,  how- 
ever, is  he  worthy  to  follow  that  Lord  (again  I  state)  who 
said  to  the  young  man:  'Sell  what  thou  hast  and  give  to  the 
poor'  before  He  said:  'Come,  follow  me/28  And  He  gave  Him 
that  first  injunction  only  after  the  young  man  had  affirmed 
that  he  was  free  from  the  guilt  of  any  sin  by  saying  that  he 
had  fulfilled  all  the  commandments  mentioned  by  the  Lord. 
It  is  clear,  then,  that  in  this  connection,  also,  the  right  order 
must  be  followed.  We  are  taught  not  merely  to  care  nothing 
for  our  possessions  and  for  the  necessities  of  this  life,  but  we 
are  even  instructed  to  make  no  account  of  just  claims  as  re- 
gards one  another  imposed  upon  us  by  law  and  nature:  for 
Jesus  Christ  says:  'He  that  loveth  father  or  mother  more 
than  me  is  not  worthy  of  me.'29  Moreover,  these  words  must 
be  understood  as  referring  similarly  to  any  other  close  bonds 
of  intimacy,  and  surely  they  apply  with  far  greater  force  to 
more  distant  connections  and  to  those  outside  the  faith.  Then 

25  Matt.  26.28. 

26  Eph.  5.2. 

27  Gal.  3.13. 

28  Luke  18.22. 

29  Matt.    10.37. 


CONCERNING  BAPTISM  345 

He  adds:  'He  that  taketh  not  up  his  cross  and  followeth  me, 
Is  not  worthy  of  me.530  And  the  Apostle  who  succeeded  In  do- 
Ing  this  writes  for  our  instruction:  T  am  crucified  to  the  world 
and  the  world  to  me.'31  'And  I  live,  now  not  I;  but  Christ 
liveth  In  me.'32 

Once  more,  let  us  call  to  mind  the  Lord's  words  which  He 
spoke  directly  to  each  of  us  when  to  the  man  who  said : 
'Suffer  me  first  to  go  and  bury  my  father,'  He  replied:  'Let 
the  dead  bury  their  dead;  but  go  thou  and  preach  the  king- 
dom of  God.'33  Another  who  said:  'Let  me  first  arrange  my 
affairs  at  home,'  He  rebuked  with  a  stern  threat,  saying:  'No 
man,  putting  his  hand  to  the  plough  and  looking  back,  is  fit 
for  the  kingdom  of  God.'34  A  human  obligation,  therefore, 
however  honorable  it  may  appear,  if  it  retards  us  ever  so 
slightly  in  rendering  the  whole-hearted  obedience  we  owe  to 
God,  is  to  be  repudiated  by  a  person  who  wishes  to  become 
the  Lord's  disciple;  compliance  with  it  is  the  deserving  object 
of  a  dire  threat.  The  Lord  again  states  this  precept  in  more 
general  terms  when  He  says:  'If  any  man  will  come  after  me, 
let  him  deny  himself  and  take  up  his  cross  and  follow  me.335 
But  if  we  recall  the  words  of  the  Lord  to  him  who  said: 
'Blessed  is  he  that  shall  eat  bread  in  the  kingdom  of  God,'36 
we  learn  of  a  more  terrible  judgment  of  wrath  and  severity 
which  deprives  those  who  transgress  the  precept  of  every  good 
hope.  These  are  the  Lord's  words:  'A  certain  man  made  a 
great  supper  and  invited  many.  And  he  sent  his  servant  at  the 
hour  of  supper  to  say  to  them  that  were  invited  that  they 
should  come,  for  now  all  things  are  ready.  And  they  began 

30  Matt.  10.38. 

31  Gal.   6.14. 

32  Gal.  2.20. 

33  Luke  9.59,60. 

34  Luke  9.61,62. 

35  Matt.   16.24. 

36  Luke  14.15. 


346  SAINT  BASIL 

all  at  once  to  make  excuse.  The  first  said  to  him:  I  have 
bought  a  farm  and  I  must  go  out  and  see  it;  I  pray  thee,  hold 
me  excused.  And  another  said:  I  have  bought  five  yoke  of 
oxen  and  I  go  to  try  them;  I  pray  thee,  hold  me  excused. 
And  another  said:  I  have  married  a  wife,  and  therefore  I 
cannot  come.  And  the  servant,  returning,  told  these  things 
to  his  lord.  Then  the  master  of  the  house,  being  angry,  said 
to  his  servant:  Go  out  quickly  into  the  streets  and  lanes  of 
the  city,  and  bring  in  hither  the  poor,  and  the  feeble,  and  the 
blind  and  the  lame.  And  the  servant  said:  Lord,  it  is  done 
as  thou  has  commanded,  and  yet  there  is  room.  And  the 
lord  said  to  his  servant:  Go  out  unto  the  highways  and  hedges 
and  compel  them  to  come  in,  that  my  house  may  be  filled. 
But  I  say  unto  you  that  none  of  those  men  that  were  invited 
shall  taste  of  my  supper.'37  Moreover,  the  Only-begotten  Son 
of  the  living  God,  sent  by  the  Father  not  to  judge  the  world 
but  to  save  the  world,'"  true  to  Himself  and  faithful  to  the 
will  of  the  good  God,  His  Father,  associates  with  the  decree  of 
His  severity  a  doctrine  whereby  we  might  be  made  worthy 
of  becoming  His  disciples.  He  says:  elf  any  man  come  to  me 
and  hate  not  his  father  and  mother,  and  his  wife  and  chil- 
dren and  brethren  and  sisters,  yea,  and  his  own  life  also,  he 
cannot  be  my  disciple.'39  That  sort  of  hatred  is  meant,  of 
course,  which  inculcates  the  virtue  of  piety  by  withdrawing  us 
from  distractions,  not  the  kind  which  leads  us  to  contrive 
hurtful  schemes  against  another.  'And  whosoever,'  says  the 
Lord,  'doth  not  carry  his  cross  and  come  after  me,  cannot 
be  my  disciple.540  This,  indeed,  is  the  very  agreement  we  make 
when,  in  receiving  the  Baptism  of  water,  we  promise  to  be 

37  Luke  14.16-24. 

38  John  12.47. 

39  Luke  14.26. 

40  Luke  14.27. 


CONCERNING  BAPTISM  347 

crucified,  to  die,  to  be  buried  with  Him,  and  so  on,  as  it  is 
written.41 

In  consideration  of  our  weakness,  however,  God  willed  also 
to  establish  our  hearts  in  full  conviction  of  the  truth  by  means 
of  parables  and,  thereby,  induce  in  us  a  readier  obedience. 
He  says,  therefore:  'Which  of  you  having  a  mind  to  build 
a  tower,  doth  not  first  sit  down  and  reckon  the  charges  that 
are  necessary,  whether  he  have  wherewithal  to  finish  it;  lest 
after  he  hath  laid  the  foundation  and  is  not  able  to  finish  it, 
all  that  see  it  begin  to  mock  him,  saying:  This  man  began  to 
build  and  was  not  able  to  finish.  Or  what  king  about  to  go  to 
make  war  against  another  king,  doth  not  first  sit  down  and 
think  whether  he  be  able  with  ten  thousand  to  meet  him  that 
with  twenty  thousand  cometh  against  him?  Or  else,  whilst 
the  other  is  yet  afar  off,  sending  an  embassy,  he  desireth  con- 
ditions of  peace.  So,  likewise,  every  one  of  you  that  doth  not 
renounce  all  that  he  possesseth  cannot  be  my  disciple.  Salt  is 
good.  But  if  the  salt  shall  lose  its  savour,  wherewith  shall  it 
be  seasoned?  It  is  neither  profitable  for  the  land  nor  for  the 
dunghill,  but  shall  be  cast  out.  He  that  hath  ears  to  hear,  let 
him  hear.54"  If  we  have  faith  in  these  words,  we  will,  first  of 
all,  with  the  grace  of  God,  through  our  Lord  Jesus  Christ  ( un- 
less we  have  received  so  great  a  grace  in  vain43),  free  our- 
selves from  the  tyranny  of  the  Devil  by  refraining  from  every 
action  that  is  pleasing  to  the  Devil.  Secondly,  we  will  renounce 
not  only  the  world  and  its  concupiscences,  but  also  the  just 
claims  we  have  on  one  another,  and,  even  our  life  itself,  when- 
ever any  of  these  things  distracts  us  from  the  whole-hearted 
and  immediate  submission  we  owe  to  God.  Then  shall  we  be 
worthy  to  become  disciples  of  the  Lord.  Furthermore,  we 

41  Rom.   6.4-11. 

42  Luke  14.28-35. 

43  2  Cor.  6.1. 


348  SAINT  BASIL 

learn  from  Moses  and  the  Prophets,  from  the  Evangelists  and 
the  Apostles,  that  all  things  visible  and  invisible  were  made 
In  the  beginning  by  God  through  His  Only-begotten  Son,  our 
Lord  Jesus  Christ.  By  the  events  recounted  in  the  Holy  Scrip- 
ture, also,  we  are  taught  the  goodness  of  God  and  His  severity 
in  much  patience,  that  His  justice  may  be  manifested  and 
for  our  instruction.  From  the  Scriptures  we  learn  also  of 
the  prophecies  concerning  the  Incarnation  of  Jesus  our  Lord 
and  the  paradoxical  events  which  then  occurred;  of  His  glori- 
ous Resurrection  from  the  dead,  His  Ascension,  and  most 
glorious  Coming  at  the  end  of  time;  of  the  doctrines  of  piety, 
based  on  the  hope  of  eternal  life  and  the  kingdom  of  heaven 
and  wholly  in  accord  with  the  Gospel  and  acceptable  to  God 
in  the  love  of  Christ  Jesus,  our  Lord;  of  the  judgment  of 
just  recompense  rendered  both  to  those  who  do  what  is 
forbidden  or  refuse  to  do  that  which  is  sanctioned,  unto 
eternal  punishment,  and  to  those  who  live  worthily,  according 
to  the  Gospel  of  God,  in  sound  faith,  working  by  the  charity 
of  Christ,44  in  the  expectation  of  life  eternal  and  the  kingdom 
of  heaven  which  is  in  Christ  Jesus,  our  Lord, 


44  Gal.  5.6. 


CONCERNING  BAPTISM  349 

Chapter  2 

How  Baptism  according  to  the  Gospel  of  our  Lord 
Jesus  Christ  is  conferred 

Since  our  Lord  Jesus  Christ  has  commanded  us  to  love 
one  another  as  He  had  loved  us1  and  since  He  has  taught  us 
by  the  Apostle  Paul  to  support  one  another  in  charity,2  I 
readily  accede  to  the  request  of  Your  Piety  in  Christ  regard- 
ing the  most  glorious  Baptism  according  to  the  Gospel  of  our 
Lord  Jesus  Christ,  not  as  being  competent  to  speak  worthily 
on  the  subject  but  as  making  a  small  contribution,  like  the 
widow  who  cast  in  the  two  mites.3  And  I  have  need  in  this 
matter  of  the  prayers  of  those  who  love  Christ,  that,  by  the 
grace  of  the  good  God  and  His  Christ,  the  good  Holy  Spirit, 
reminding  and  instructing  us  regarding  that  which  He  hears 
from  the  Lord,4  may  direct  our  thoughts  into  the  path  of 
peace  and  sound  doctrine,  to  the  end  that  faith  may  be 
strengthened  and  that  for  you  and  for  me  may  be  fulfilled 
the  saying :  'Give  an  occasion  to  a  wise  man  and  wisdom  shall 
be  added  to  him.'5  Only  we  must  bear  in  mind  that  instruc- 
tion is  necessary  before  we  are  worthy  to  receive  this  most 
admirable  Baptism.  Such  was  the  command  given  to  His 
disciples  by  our  Lord  and  God,  Jesus  Christ,  Only-begotten 
Son  of  the  Living  God.  With  a  sense  of  obligation,  therefore, 
we  impart  to  you  a  few  utterances  singled  out  from  the  many 
sayings  of  our  Lord  Himself  respecting  those  who  wish  to 
become  disciples  of  Christ.  And  since  He  promises  that  we 

1  John   13.34. 

2  Eph.  4.2. 

3  Luke  21.2. 

4  John  14.26. 

5  Prov.  9.9. 


350  SAINT  BASIL 

shall  see  the  kingdom  of  God  if  we  are  born  anew  and  that 
by  being  born  of  water  and  the  Holy  Spirit  we  shall  enter 
into  the  kingdom  of  God,6  I  consider  it  necessary  to  add  a 
few  of  many  references  to  the  kingdom  of  heaven,  that  we 
may  in  no  way  fail  of  its  attainment.  Indeed,  one  of  our 
sages  has  said  that  the  little  things  in  life  are  far  from  being 
trivialities,  and  almost  everyone  knows  this  from  practical 
experience.  Even  so,  we  can  become  more  firmly  convinced  of 
the  truth  of  this  saying  by  noting  the  exactness  of  the  pre- 
scriptions relating  to  priests  and  to  animals  brought  for  sacri- 
fice.7 If  any  small  blemish  was  discovered  or  any  mutilation, 
not  of  all  the  bodily  members,  but,  as  it  is  written,  of  only 
one  part  of  a  member — the  lobe  of  the  ear,  for  example— a 
man  would  not  be  chosen  for  the  priesthood  and  an  animal 
would  not  be  acceptable  for  sacrifice.  The  Apostle  says:  'Now 
these  things  happened  to  them  in  figure;  and  they  arc  written 
for  our  correction,  upon  whom  the  ends  of  the  world  are 
come.'8  Moreover,  the  Lord  clearly  showed  the  superiority 
[of  the  New  Dispensation]  in  the  words:  'There  is  here  a 
greater  than  the  temple,'9  and  by  saying:  'To  whom  they 
have  committed  much,  of  him  they  will  demand  the  more,'10 
He  indicated  that  we  should  take  more  meticulous  care  of 
the  soul  than  of  the  body. 

And  now  let  us  speak  of  the  kingdom  of  heaven.  When  our 
Lord  Jesus  Christ  ascended  the  mountain  and  began  His 
teaching  by  proclaiming  the  beatitudes,  He  first  set  forth  that 
beatitude  which  offers  promise  of  the  kingdom  of  heaven. 
He  said:  'Blessed  are  the  poor  in  spirit,  for  theirs  is  the  king- 

6  John  3.5. 

7  Lev.  22.21-31. 

8  1  Cor.  10.11. 

9  Matt.   12.6. 
10  Luke  12.48. 


CONCERNING  BAPTISM  351 

dom  of  heaven.'11  In  the  eighth  beatitude,  also,  He  says: 
'Blessed  are  they  that  suffer  persecution  for  justice'  sake, 
for  theirs  is  the  kingdom  of  heaven.512  Again,  in  the  parable 
of  the  shepherd,  He  prophesies  the  blessing  that  will  be 
pronounced  at  the  time  of  retribution,  saying:  'Come,  ye 
blessed  of  my  Father,  possess  you  the  kingdom  prepared 
for  you  from  the  foundation  of  the  world.  For  I  was  hungry 
and  you  gave  me  to  eat,'u  and  so  on.  At  another  time  and 
place,  as  the  context  indicates,  in  the  Gospel  of  Luke,  He 
again  sets  forth  the  beatitudes,  saying:  "Blessed  are  the  poor 
in  spirit,  for  theirs  is  the  kingdom  of  heaven1;14  and  yet  again: 
lFear  not,  little  flock,  for  it  hath  pleased  your  Father  to  give 
you  a  kingdom.  Sell  what  you  possess  and  give  alms.  Make 
to  yourselves  bags  which  grow  not  old,  a  treasure  in  heaven 
which  faileth  not.'15  Such,  then,  are  the  means,  whereby  a 
man  is  rendered  worthy  of  the  kingdom  of  heaven.  The  indis- 
pensable requirements  for  entrance  into  the  kingdom  of 
heaven,  however,  are  revealed  by  the  Lord  in  the  Gospel  ac- 
cording to  Matthew.  He  says:  'Unless  your  justice  abound 
more  than  that  of  the  scribes  and  Pharisees,  you  shall  not 
enter  into  the  kingdom  of  heaven,'10  and  again:  'Unless  you 
be  converted  and  become  as  little  children,  you  shall  not  enter 
into  the  kingdom  of  heaven,117  and  yet  again,  'Whosoever  shall 
not  receive  the  kingdom  of  God  as  a  little  child  shall  not  enter 
into  it.318  Moreover,  in  the  Gospel  according  to  John,  He  says 
to  Nicodemus:  'Unless  a  man  be  born  again,  he  cannot  see 

11  Matt.  5.3. 

12  Matt.  5.10. 

1.1  Matt.  !>5.3-1.35. 

14  Luke  6.20. 

15  Luke    li>.3i>,33. 
10  Matt.  5.i>0. 

17  Matt.  18.3. 

18  Mark    10.15. 


352  SAINT  BASIL 

the  kingdom  of  God';19  also:  'Unless  a  man  be  bom  again 
of  water  and  the  Holy  Ghost,  he  cannot  enter  Into  the  king- 
dom of  God.520 

With  regard  to  all  these  requirements,  one  rule  obtains: 
that  if  one  is  neglected,  all  are  equally  imperiled.  If  the  Lord 
says :  'one  jot  or  one  tittle  shall  not  pass  of  the  law,  till  all  are 
fulfilled/21  how  much  more  will  this  be  true  of  the  Gospel, 
in  as  much  as  the  Lord  Himself  says:  'Heaven  and  earth  shall 
pass,  but  rny  words  shall  not  pass.522  Wherefore,  the  Apostle 
James  makes  bold  to  say :  'Whosoever  shall  keep  the  whole  law 
but  offend  in  one  point,  is  become  guilty  of  all.'23  This  he 
inferred  from  the  threat  made  by  the  Lord  after  He  had 
proclaimed  the  beatitudes,  after  His  testimonies  to  the  state 
which  transcends  the  human  lot,  after  the  prediction  made 
to  Peter:  'If  I  wash  t-hee  not,  thou  shalt  have  no  part  with 
me.'24  The  Apostle  Paul,  who  filled  up  those  things  that 
were  wanting  of  the  sufferings  of  Christ  for  His  body  which 
is  the  Church,25  tells  us,  speaking  in  Christ,  what  the  offenses 
are  for  which,  most  of  all,  a  man  is  deemed  unworthy  of 
heaven  and  for  which  he  incurs  the  sentence  of  death,  by 
his  specific  declaration :  'they  who  do  such  things  are  worthy 
of  death.326  Why  did  he  not  say:  'they  who  do  these  things/ 
instead  of  saying:  'they  who  do  such  things  shall  not  obtain 
the  kingdom  of  God'?27  Again,  he  says  more  generally:  The 
unjust  shall  not  obtain  the  kingdom  of  God/28  and  similarly 
in  other  places.  In  the  Gospel  according  to  Luke,  our  Lord 

19  John  3.3. 

20  John  3.5. 

21  Matt.  5.18. 

22  Matt.  24.35. 

23  James  2.10. 

24  John  13.8. 

25  Col.   1.24. 

26  Rom.  1.32. 

27  Gal.  5.21. 

28  1  Cor.  6.9. 


CONCERNING  BAPTISM 


353 


Jesus  Christ  Himself  declared :  'No  man  putting  his  hand  to 
the  plow  and  looking  back  is  fit  for  the  kingdom  of  God.529 
Here  it  must  be  observed  that  so  dire  and  irrevocable  a  judg- 
ment is  not  pronounced  upon  many  sins,  but  upon  one — -and 
this  having  to  do  with  legitimate  acts  in  which  there  was  a 
delay  ever  so  slight  in  giving  to  God  the  immediate  and  whole- 
hearted obedience  we  owe  Him  on  many  grounds.  By  these 
and  similar  passages  we  are  taught  that  all  things  must  be 
perfectly  and  lawfully  accomplished  by  those  who  have  re- 
ceived the  promise  of  the  kingdom  of  heaven  and  that,  if 
this  perfect  accomplishment  be  lacking,  the  gift  of  the  king- 
dom is  withheld.  We  learn,  moreover,  that  everything  which 
might  prevent  us  from  obtaining  the  kingdom  of  heaven  is 
to  be  avoided  and  by  this  means  we  may  hope  to  be  accounted 
worthy  of  the  promise.  In  our  endeavors  to  become  pleasing 
to  God,  we  ought  not  only  free  ourselves  from  all  iniquity, 
but  we  must  also  be  perfect  and  blameless  as  regards  every 
word  of  God.  To  this  achievement  the  Apostle  Paul,  con- 
templating the  great  and  ineffable  love  of  God  and  His  Christ 
toward  us  on  behalf  of  our  justification  and  salvation,  exhorts 
us  in  the  words:  'Giving  no  offence  to  any  man,  that  our 
ministry  be  not  blamed;  but  in  all  things  let  us  exhibit  our- 
selves as  ministers  of  God.'' 

As  he  who  is  poor  in  spirit  cannot,  by  reason  of  the  decree, 
enter  the  kingdom  of  heaven  unless  he  has  been  born  of  water 
and  the  Holy  Spirit,31  so,  on  the  other  hand,  unless  the  jus- 
tice of  that  man  'abound  more  than  that  of  the  scribes  and 
Pharisees,'32  or  if  any  other  requirement  be  unfulfilled,  he  is 
not  accounted  worthy  of  the  kingdom,  because  of  another 
decree  similar  to  that  mentioned  above.  It  is  written:  'That 

29  Luke  9.(>2. 

30  2  Cor.  6.3,4. 

31  John  3.5. 

32  Matt.  5.20. 


354  SAINT  BASIL 

he  might  present  it  to  himself,  a  glorious  church,  not  having 
spot  or  wrinkle,  or  any  such  thing;  but  that  it  should  be 
holy  and  without  blemish. 3:u  And  there  are  many  such  utter- 
ance which,  if  they  were  diligently  read,  would  convince  us 
even  more  firmly  that  we  must  comply  with  every  prescription 
in  order  to  merit  the  kingdom  of  heaven.  Further,  that  he  who 
abounds  in  justice  and  who  has  been  born  anew  has  fulfilled 
the  perfection  of  all  righteousness  comprised  in  the  beatitudes 
and  other  prescriptions  as  well  and  that  such  a  one  is  to  be 
regarded  as  proficient  in  such  righteous  acts,  the  section  on 
being  born  anew  will,  by  the  grace  of  God,  prove  a  little 
further  on.  But  since,  as  I  said  above,  Your  Piety's  injunction 
requires  of  us  a  discourse  on  the  most  admirable  Baptism  ac- 
cording to  the  Gospel,  I  think  it  logical  to  follow  what  has 
been  said  regarding  the  kingdom  of  heaven  with  a  brief  in- 
struction on  the  difference  between  the  baptism  according  to 
Moses  and  that  conferred  by  John.  Then,  at  length,  we  may 
be  accounted  worthy,  by  the  grace  of  God,  to  comprehend  the 
pre-eminent  dignity  of  the  Baptism  of  our  Lord  Jesus  Christ 
in  its  incomparable  magnitude  of  glory.  The  Only-begotten 
Son  of  the  living  God  declared  that  'there  is  here  a  greater 
than  the  temple,'  and  'a  greater  than  Solomon  here,'  and  'a 
greater  than  Jonas  here.':u  The  Apostle,  also,  after  speaking 
first  of  the  glory  of  Moses  in  the  ministration  of  the  law,  a 
glory  which  the  Jews  were  not  able  to  approach,  testifies  [to 
this  superiority]  by  adding  the  words:  'For  even  that  which 
was  glorious  in  this  part  was  not  glorified  by  reason  of  the 
glory  that  excelled!.'35  John  the  Baptist,  than  whom  there 
is  no  greater  among  them  that  are  born  of  woman/6  likewise 
bears  witness  [to  the  same  truth]  in  the  words:  'He  must  in- 

33  Eph.  5.27. 

34  Matt.  12.6,42,41. 

35  2  Cor.  3.10. 

36  Matt.  11.11. 


CONCERNING  BAPTISM  355 

crea.se,  but  I  must  decrease';37  and  again:  *I  indeed  baptize 
you  in  water  unto  penance,  but  he  baptizes  you  in  the  Holy 
Ghost  and  fire,';{s  and  so  in  many  other  places.  The  Holy 
Spirit  is  as  far  superior  to  water  as  He  who  baptizes  in  the 
Holy  Spirit  obviously  is  to  him  who  baptizes  in  water.  And 
this  is  true  also  of  the  Baptism  itself.  Wherefore,  John  himself, 
commended  so  highly  and  so  frequently  by  the  Lord,  made 
the  open  and  unabashed  declaration:  'I  am  not  worthy  to 
loose  the  latchet  of  his  shoc.'sa 

From  all  these  proofs  the  superiority  of  the  Baptism  accord- 
ing to  the  Gospel  of  Christ  becomes  clearly  evident.  Even  if 
it  is  not  possible  to  comprehend  it  worthily,  yet,  according  to 
our  capacity  and  as  God  may  grant  us  sufficiency,  it  is  a  pious 
and  beneficial  act  to  speak  on  this  subject,  using  as  our  source 
the  Scriptures  themselves.  The  baptism  which  was  handed 
down  through  Moses  recognized,  first,  a  difference  in  sins; 
for  the  grace  of  pardon  was  not  accorded  all  transgressions; 
also,  it  required  various  sacrifices,  it  laid  down  precise  rules 
for  purification,  it  segregated  for  a  time  one  who  was  in  a 
state  of  impurity  and  defilement,  it  appointed  the  observance 
of  days  and  seasons,  and  then  baptism  was  received  as  the 
seal  of  purification.  The  baptism  of  John  was  far  superior. 
It  recognized  no  distinction  of  sins,  nor  did  it  require  a  variety 
of  sacrifices,  nor  did  it  appoint  strict  rules  for  purification  or 
any  observance  of  days  or  seasons.  Indeed,  with  no  delay  at 
all,  anyone  who  had  confessed  his  sins,  however  numerous 
or  grave,  had  access  at  once  to  the  grace  of  God  and  His 
Christ.  He  was  baptized  in  the  river  Jordan  and  straightway 
received  pardon  for  his  sins.  The  Baptism  of  the  Lord,  how- 
ever, surpasses  all  human  powers  of  comprehension.  It  con- 

37  John  3.30. 

38  Matt.  3.11. 

39  Mark   1.7. 


356  SAINT  BASIL 

tains  a  glory  beyond  all  that  man  hopes  or  prays  for,  a  pre- 
eminence of  grace  and  power  which  exceeds  the  others  more 
than  the  sun  outshines  the  stars.  More  than  this,  if  the  words 
of  the  saints  are  recalled  to  mind,  they  prove  even  more 
conclusively  its  incomparable  superiority.  Yet,  we  must  not 
therefore  refrain  from  speaking  of  it,  but,  using  the  very 
utterances  of  our  Lord  Jesus  Christ  as  our  guides  and  groping 
our  way,  as  it  were,  with  a  mirror  and  through  the  maze  of 
an  enigma,  we  must  speak,  not  so  as  to  diminish  the  greatness 
of  the  subject  by  an  exposition  made  in  weakness  of  body 
and  with  the  aid  of  a  reason  that  is  set  at  naught,  but  so  as 
to  magnify  by  this  means  the  greatness  of  the  long-suffering 
and  benevolence  of  the  good  God  in  tolerating  our  stammer- 
ing attempts  to  speak  about  the  prodigies  of  His  love  and 
grace  in  Christ  Jesus. 

Now,  then,  our  Lord  Jesus  Christ  says:  'Unless  a  man  be 
born  again,  he  cannot  see  the  kingdom  of  God,540  and  again: 
'Unless  a  man  be  born  again  of  water  and  the  Holy  Ghost,  he 
cannot  enter  into  the  kingdom  of  God.'41  After  His  resurrec- 
tion from  the  dead  (whereby  He  fulfilled  in  Himself  the 
prophecy  of  David  who  said,  speaking  for  God  the  Father: 
Thou  art  my  son,  this  day  have  I  begotten  thee.  Ask  of  me 
and  I  will  give  thee  the  Gentiles  for  thy  inheritance  and  the 
utmost  parts  of  the  earth  for  thy  possession';42  and  this 
actually  took  place  and  is  evident  to  all) — [after  His  resur- 
rection] as  if  in  contradicition  of  His  first  command  by  which 
He  forbade  His  disciples  to  go  into  the  way  of  the  Gentiles,43 
He  further  bade  them :  'Going,  teach  ye  all  nations,  baptiz- 
ing them  in  the  name  of  the  Father  and  of  the  Son  and  of 

40  John  3.3. 

41  John  3.5. 

42  Ps.  2.7,8. 

43  Matt.  10.5. 


CONCERNING   BAPTISM  357 

the  Holy  Ghost.'44  I  think  that  we  must  by  faith  grasp  and 
understand  each  of  these  words  and  speak,  according  as  words 
are  granted  us  in  answer  to  the  prayers  of  all,  at  the  opening 
of  our  mouth.45  It  is  written:  'If  you  do  not  believe,  you  shall 
not  understand,546  and  also:  'I  have  believed,  therefore  have 
I  spoken.'47  Now,  I  am  of  the  opinion  that  the  nouns  and 
verbs  and  the  content  of  the  Holy  Scriptures  do  not  have  as 
regards  God  and  His  Christ  or  the  holy  Prophets  and  Evan- 
gelists and  Apostles  the  simple  and  conventional  acceptation 
of  ordinary  use.  On  the  contrary,  we  should  examine  them 
under  the  guidance  of  the  Holy  Spirit  and  with  a  pious  inten- 
tion, not  all  together  but  by  parts,  according  as  each  may  con- 
tribute to  the  exposition  of  sound  doctrine.  We  should  re- 
flect upon  them  devoutly  and  direct  our  thoughts  to  a  con- 
sideration of  the  rules  and  teachings  of  the  devout  life.  It  is 
most  important  that  we  be  observant  and  attentive  to  every 
word  and  choose  the  sense  that  is  in  keeping  with  our  heavenly 
calling.  This  we  shall  accomplish  if,  through  the  prayers  of 
all,  Jesus  Christ,  the  Only-begotten  Son  of  God,  strengthen 
us,  so  that  the  words  of  the  Apostle  may  be  realized  in  us: 
*I  can  do  all  things  in  Christ  who  strengtheneth  me.'48 

Now,  then,  the  word  'anew/  I  think,  clearly  means  the 
repairing  of  the  first  birth  in  the  defilement  of  sin.  Job  says: 
4No  one  is  free  from  stain,  not  even  if  his  life  last  for  one 
day.'49  And  David  laments  and  says:  SI  was  conceived  in 
iniquity  and  in  sins  did  my  mother  conceive  me.'50  The 
Apostle  also  declares:  'For  all  have  sinned  and  do  need  the 
glory  of  God,  being  justified  freely  by  his  grace,  through  the 

44  Matt.   28.19. 

45  Ps.  50.17, 

46  Isa.  7.9. 

47  Ps.  115.10. 

48  Phil.  4.13. 

49  Job   14.4    (Septuaeint) . 

50  Ps.  50.7. 


358  SAINT  BASIL 

redemption  that  is  in  Christ  Jesus,  whom  God  hath  proposed 
to  be  a  propitiation  through  faith  in  his  blood.'51  Wherefore, 
the  pardon  of  sins  is  also  vouchsafed  to  them  that  believe, 
since  the  Lord  Himself  said:  'This  is  my  blood  of  the  new 
testament,  which  shall  be  shed  for  many  unto  remission  of 
sins.*52  The  Apostle  also  adds  another  testimony:  'according 
to  the  purpose  of  his  will,  unto  the  praise  of  the  glory  of  his 
grace,  in  which  he  hath  graced  us  in  his  beloved  Son ;  in  whom 
we  have  redemption  through  his  blood,  the  remission  of  sins 
according  to  the  riches  of  his  grace  which  hath  super- 
abounded  in  us.353  Imagine  a  statue  which  has  been  shat- 
tered into  fragments  and  in  which  the  glorious  image  of 
the  king  is  no  longer  discernible.  The  wise  artificer  and 
skilled  craftsman,  seeking  to  regain  the  beauty  of  his  work, 
shapes  it  anew  and  restores  it  to  its  former  splendor.  So 
it  is  with  us.  Afflicted  as  we  are  because  of  our  disobedience 
to  the  command,  as  it  is  written :  'Man,  when  he  was  in  hon- 
our did  not  understand;  he  is  compared  to  senseless  beasts  and 
is  become  like  to  them,'54  we  have  been  recalled  to  our 
original  glory  as  the  image  of  God;  for  the  Scripture  says: 
'God  made  man  to  the  image  and  likeness  of  God.'55  How  this 
was  done  the  Apostle  teaches  us,  saying:  'Thanks  be  to  God, 
that  you  were  the  servants  of  sin  but  have  obeyed  from  the 
heart  unto  that  form  of  doctrine  into  which  you  have  been 
delivered.'56  Just  as  wax  applied  to  a  carved  mold  is  shaped 
exactly  according  to  the  form  impressed  upon  the  carved 
surface,  so  we,  when  we  have  submitted  ourselves  to  the 
mold  of  doctrine  according  to  the  Gospel,  are  formed  as  re- 

51  Rom.  3.23-25. 

52  Matt.  26.28. 

53  Eph.  1.5-8. 

54  Ps.  48.13. 

55  Gen,  1.27. 

56  Rom.  6.17. 


CONCERNING   BAPTISM  359 

gards  the  inner  man,  fulfilling  the  words  of  the  same  Apostle 
which  he  expresses  in  the  form  of  a  precept:  'stripping  your- 
selves of  the  old  man  with  his  deeds,  and  putting  on  the  new, 
him  who  is  renewed  unto  knowledge  according  to  the  image  of 
him  that  created  him/"  and  so  in  many  other  places. 

The  manner  of  our  being  born  anew  of  water,  Paul  states 
authoritatively  when  he  says,  speaking  in  Christ:  'Know  you 
not,  brethren,  that  all  we  who  are  baptized  in  Christ  Jesus 
are  baptized  in  his  death?  For  we  are  buried  together  with 
him  by  baptism  unto  death;  that  as  Christ  is  risen  from  the 
dead,  so  we  also  may  walk  in  newness  of  life.  For  if  we  have 
been  planted  together  in  the  likeness  of  his  death,  we  shall 
be  also  in  the  likeness  of  his  resurrection.  Knowing  this,  that 
our  old  man  is  crucified  with  him,  that  the  body  of  sin  may  be 
destroyed,  to  the  end  that  we  may  serve  sin  no  longer.  For  he 
that  is  dead  is  justified  from  sin.  Now  if  we  be  dead  with 
Christ,  we  believe  that  we  shall  live  also  together  with  Christ, 
knowing  that  Christ  rising  again  from  the  dead,  dieth  now  no 
more;  death  shall  no  longer  have  dominion  over  him.  For  in 
that  he  died  to  sin,  he  died  once;  but  in  that  he  liveth,  he 
liveth  unto  God.  So  do  you  also  reckon  that  you  are  dead  to 
sin  but  alive  unto  God  in  Christ  Jesus.358  In  all  this,  the  nature 
of  our  regeneration  is  viewed  under  the  form  of  an  analogy. 
But  it  would  be  impossible  to  be  born  anew  unless  the  grace 
of  God  had  first  been  vouchsafed  us,  as  the  Apostle  himself 
shows,  not  only  in  the  words  just  quoted,  but  also  in  sub- 
sequent passages  concerning  Baptism,  beginning  with  the 
words:  "But  God  commendeth  his  charity  towards  us;  because 
when  as  yet  we  were  sinners,  Christ  died  for  us;  much  more, 
therefore,  being  now  justified  by  his  blood,  shall  we  be  saved 
from  wrath  through  him.  For  if,  when  we  were  enemies,  we 

57  Col.  3.9,10. 

58  Rom.  6.3-11. 


360  SAINT  BASIL 

were  reconciled  to  God  by  the  death  of  his  Son,  much  more, 
being  reconciled,  shall  we  be  saved  by  his  life/69 

And  there  are  many  passages  of  this  sort  which  set  forth 
with  clarity  and  splendor  the  great,  ineffable  benevolence  of 
God  in  freely  pardoning  our  sins  and  granting  us  the  means 
and  the  power  of  performing  righteous  acts  for  the  glory  of 
God  and  His  Christ  in  the  hope  of  gaining  eternal  life  through 
Jesus  Christ  our  Lord.  Wherefore,  the  Apostle  says:  'As  by 
the  offence  of  one,  unto  all  men  to  condemnation;  so  also  by 
the  justice  of  one,  unto  all  men  to  justification  of  life/00  Then, 
after  an  authoritative  exposition  in  the  verses  which  follow, 
he  says:  'Know  you  not,  brethren,  that  all  we  who  are  bap- 
tized in  Christ  Jesus  are  baptized  in  his  death?'61  For  what 
purpose?  That,  grace  being  first  granted  us,  we  may  ful- 
fill our  duties  by  faith  through  charity,62  and,  thus,  the 
satisfaction  of  the  divine  love  in  Christ  may  be  perfectly 
accomplished  in  us.  And  so  there  is  need  of  a  hard  struggle, 
yet  a  lawful  one/3  lest  we  receive  so  great  and  precious 
a  gift  as  the  love  of  God  in  Christ  to  no  avail;  for  the 
Apostle  himself  says:  'Him  who  knew  no  sin,  he^  hath 
made  sin  for  us  that  we  might  be  made  the  justice  of 
God  in  him.  And  we  helping  do  exhort  that  you  receive 
not  the  grace  of  God  in  vain.'64  Furthermore,  the  Lord  has 
said  decisively:  To  whom  they  have  committed  much,  of  him 
they  will  demand  the  more.565  This  obligation  will  be  met  and 
in  a  faultless  manner  if  the  prescriptions  bearing  upon  what 
was  said  above  and  also  those  given  in  connection  with  the 


59  Rom.  5.8-10. 

60  Rom.  5.18. 

61  Rom.  6.3. 

62  Gal.  5.6. 

63  2  Tim.  2.5. 

64  2  Co/.  5.21;  6.1. 

65  Luke  12.48. 


CONCERNING   BAPTISM  361 

subject  of  Baptism  be  scrupulously  observed,  and  If  we  faith- 
fully accept  all  that  relates  to  these  doctrines,  by  the  power  of 
the  same  grace  of  God  through  Jesus  Christ  our  Lord,  in 
grace  of  God;  and,  whatever  we  merit  to  understand,  let  us 
perform  in  the  love  of  Christ  who  said:  'If  you  know  these 
things,  you  will  be  blessed  if  you  do  them.'*56  "A  good  under- 
standing to  all  that  do  it,5  declares  the  Prophet.07  Indeed,  the 
Only-begotten  Son  of  the  Living  God  Himself  proclaimed  a 
dire  and  inescapable  condemnation  when  He  said:  sHe  that 
knew  the  will  of  his  lord  and  did  it  not,  shall  be  beaten  with 
many  stripes';68  and  what  is  more,  He  does  not  even  permit 
one  who  erred  through  ignorance  to  go  unpunished. (i9 

Now,  to  repeat  what  was  said  above,  in  order  that  familiar 
sayings  and  occurences  may  serve  to  bring  us  to  a  knowledge 
also  of  the  salutary  doctrine  of  Baptism,  let  us  earnestly  and 
in  full  certainty  of  truth  study  what  they  signify  and  apply 
their  purport  to  our  goal  of  the  devout  life.  The  effect  of 
Baptism  is,  let  us  say,  for  the  sake  of  the  instruction  to  be 
derived  from  the  parallel,  like  the  change  of  color  which  oc- 
curs in  wool  when  it  is  dipped  into  dye— or  rather,  that  we 
may  enkindle  the  light  of  knowledge  unto  the  comprehension 
of  the  great  Light,  let  us  take  John  the  Baptist  for  guide,  who 
prophesied  concerning  the  Lord:  *He  shall  baptize  you  in 
the  Holy  Ghost  and  fire,570  and  use  the  comparison  of  iron 
dipped  in  fire  whose  flames  are  fanned  by  the  wind.  Under 
such  conditions,  the  iron  most  readily  betrays  any  dross  it  may 
contain  and  is  very  easily  purified.  After  the  iron  is  trans- 
formed not  only  in  color  but  also  in  texture,  its  hardness  and 
rigidity  are  rendered  pliant,  so  that  it  becomes  very  malleable 

66  John  13.17. 

67  Ps.  110.10. 

68  Luke  12.47. 

69  Luke  12.48. 

70  Matt.  3.11. 


362 


SAINT  BASIL 


in  the  hands  of  the  artisan  and  wonderfully  adapts  itself  to 
the  will  of  its  master.  Its  dull  black  hue  becomes  extraordi- 
narily bright,  and  it  not  only  burns  and  shines  itself,  but  illu- 
minates and  warms  its  surroundings.  It  necessarily  follows, 
then,  that  he  who  has  been  baptized  in  fire,  that  is,  in  the 
word  of  doctrine  which  overcomes  the  malice  of  sin  and  makes 
manifest  the  grace  of  justifications,  hates  and  abominates 
iniquity,  as  it  is  written,71  and  desires  to  receive  purification 
through  faith  in  the  power  of  the  Blood  of  our  Lord  Jesus 
Christ.  He  Himself  said:  "This  is  my  blood  of  the  new  testa- 
ment, which  shall  be  shed  for  many  unto  the  remission  of 
sins.372  The  Apostle  also  declares:  'In  whom  we  have  redemp- 
tion through  his  blood,  the  remission  of  sins.'7:i  Such  a 
one,  moreover,  will  not  only  be  cleansed  from  all  iniquity 
and  sin,  but  also  from  every  stain  of  the  flesh  and  the 
spirit.74  Then,  at  length,  baptized  in  the  death  of  the  Lord, 
he  will  desire  to  be  conformed  to  His  death,  which  is  to  die 
to  sin,  to  himself  and  to  the  world.  Thus,  living  according  to 
the  Incarnation  and  formed  and  molded  in  thought,  word, 
and  deed  by  the  teaching  of  our  Lord  Jesus  Christ,  like  wax 
by  a  carved  surface,  he  may  fulfill  the  words:  'Thanks  be 
to  God  that  you  were  the  servants  of  sin,  but  have  obeyed 
from  the  heart  unto  that  form  of  doctrine  into  which  you 
have  been  delivered.'75  And  so  he  will  deserve  to  fulfill,  like- 
wise, those  other  words  that  have  a  bearing  in  this  connec- 
tion :  'buried  together  with  him  by  baptism  unto  death.'  For 
what  purpose? — 'that  as  Christ  is  risen  from  the  dead  by 
the  glory  of  the  Father,  so  we  also  may  walk  in  newness  of 
life.'76  He  who  is  dead  must  be  buried,  and  he  who  is  buried 

71  Heb.  1.9. 

72  Matt.  26.28. 

73  Eph.   1.7. 

74  2  Cor.  7.1. 

75  Rom.  6.17. 

76  Rom.  6.4, 


CONCERNING   BAPTISM  363 

in  the  likeness  of  death  must  rise  again  by  the  grace  of  God  in 
Christ.  No  longer,  because  of  sin,  should  he  bear  about  in 
the  inner  man  a  countenance  like  a  blackened  kettle,77  but, 
after  his  sins  have  been  made  manifest  by  fire  and  pardon 
has  been  granted  through  the  Blood  of  Christ,  he  should  shine 
forth  in  newness  of  life,  by  the  justifications  of  Christ,  more 
precious  than  any  jewel. 

And  so,  having  put  off  the  obduracy  of  disobedience,  let 
us  show  docility  and  submission  in  observing  the  precepts. 
Let  us  send  forth  our  light,  fervent  in  spirit,  and  gain  deliver- 
ance from  the  power  of  darkness  which  drags  us  down  to 
death;  'for  the  wages  of  sin  is  death.578  Thus  will  the  words 
of  the  Apostle  be  true  in  our  regard  also :  'Death  is  swallowed 
up  in  victory.  O  death,  where  is  thy  sting?  O  hell,  where  is 
thy  victory?'79  Let  us,  by  obeying  the  Lord,  the  Sun  of  justice, 
become  illuminated  with  His  light  and  so  be  accounted  worthy 
of  understanding  and  power,  that  we  may  be  justified  in  Him. 
And  not  only  ought  we  ourselves  to  shine  whiter  than  snow 
(for  God  does  not  deceive  when  He  promises:  'If  your  sins 
be  as  scarlet,  I  shall  make  them  white  as  snow'),80  but  we 
should  give  light  also  to  those  who  come  to  us.  We  must  pay 
heed  to  these  words  of  the  Lord:  'You  are  the  light  of  the 
world,'81  but  it  behooves  us  both  to  heed  and  act  upon  these 
others:  'So  let  your  light  shine  before  men,  that  they  may 
see  your  good  works  and  glorify  your  Father  who  is  in 
heaven.582  Next,  the  Apostle,  also,  will  give  us  direct  testi- 
mony: 'among  whom  you  shine  as  lights  in  the  world,  hold- 
ing forth  the  word  of  life  to  my  glory  in  the  day  of  Christ.'83 


77  Joel  2.6;  Nah.  2.10. 

78  Rom.  6.23. 

79  I  Cor.  15,54,55. 

80  Isa.   1.18. 

81  Matt.  5.14. 

82  Matt.  5.16. 

83  Phil.   2.15,16. 


364  SAINT  BASIL 

But  in  what  way  will  your  newness  of  life  be  evident,  not  only 
as  compared  with  pagans  and  worldly  men,  but  in  the^more 
exacting  comparison  with  those  who  are  justified  according  to 
the  law?  For,  not  only  should  we  not  endeavor  to  increase 
our  possessions  and  to  acquire  greater  gains,  as  do  men  of 
the  world,  but  we  should  not  even  lay  claim  to  the  property 
which  has  already  been  acquired  and  is  our  own.  Let  us  be 
zealous  in  giving  to  the  needy  over  and  above  what  the  law 
requires.  Furthermore,  we  obey  the  command  of  our  Lord 
Jesus  Christ:  'Be  ye  therefore  merciful  as  your  heavenly 
Father  also  is  merciful,'84  not  only  by  doing  good  to  those  who 
are  near  and  dear  to  us,  but  by  including  hostile  and  wicked 
men  also  in  our  acts  of  kindness.  Surely,  we  walk  in  newness 
of  life  and  achieve  a  justice  more  perfect  than  that  of  the 
scribes  and  Pharisees  when  we  obey  these  words  of  the  Lord : 
'It  was  said  to  them  of  old :  An  eye  for  an  eye  and  a  tooth  for 
a  tooth.  But  I  say  to  you  not  to  resist  evil;  but  if  one  strike 
thee  on  thy  right  cheek,  turn  to  him  also  the  other.  And  if  a 
man  will  contend  with  thee  in  judgment  and  take  away  thy 
coat,  let  go  thy  cloak  also  unto  him.  And  whosoever  will  force 
thee  one  mile,  go  with  him  other  two.'85  Not  only  are  we  to 
refrain  from  taking  revenge  for  offenses  first  committed 
against  us,  as  the  scribes  and  Pharisees  took  revenge,  for  the 
law  of  Moses  permitted  this,  but  we  should  display  a  for- 
bearance greater  than  the  offense  and  show  in  advance  our 
readiness  to  sustain  other  wrongs  of  equal  or  even  greater 
gravity.  Thus  do  we  achieve  both  aims  together:  death^in 
that  we  are  not  moved  to.  displeasure  against  him  who  in- 
flicted the  first  blow  upon  us;  newness  of  life  in  Christ,  by 
exposing  ourselves  to  a  second. 

Moreover,  is  a  man  not  dead  to  the  Law  if  he  does  not 


84  Luke  6.36, 

85  Matt,  5.38-41. 


CONCERNING  BAPTISM  365 

seek  to  reclaim  what  has  been  taken  from  him?  Does  he  not 
live  in  Christ  who  lets  go  also  his  cloak?  And  we  are  taught 
to  observe  likewise,  in  a  measure  over  and  above,  all  other 
justice  according  to  the  Law.  That  we  must  not  only  be  cruci- 
fied to  the  world  but  also  be  dead  to  the  law,  we  can  learn 
from  the  authoritative  teaching  of  the  Apostle  Paul.  In  one 
place,  he  says:  'I  am  crucified  to  the  world  and  the  world 
to  me.'86  SI  live  now  not  I,  but  Christ  liveth  in  me.'87  Else- 
where he  declares,  after  showing  that  he  had  good  reason 
to  boast  of  his  observance  of  practices  once  in  high  repute 
according  to  the  law:  'Furthermore,  I  count  all  things  to  be 
but  dung  that  1  may  gain  Christ  and  may  be  found  in  him, 
not  having  my  justice  which  is  of  the  law,  but  that  which 
is  of  the  faith  of  Christ  Jesus  which  is  of  God,  justice  in 
faith,  that  I  may  know  him  and  the  power  of  his  resurrec- 
tion and  the  fellowship  of  his  sufferings,  being  made  conform- 
able to  his  death,  if  by  any  means,  I  may  attain  to  the  resur- 
rection which  is  from  the  dead.'88  Shortly  after,  he  instructs 
us  very  explicitly  to  share  his  sentiments:  'Let  us,  therefore, 
as  many  as  are  perfect,  be  thus  minded.'89 

In  still  another  place  he  speaks  with  greater  vehemence,  as 
if  expounding  an  indispensable  doctrine:  Therefore  you 
also  are  become  dead  to  the  law  by  the  body  of  Christ,  that 
you  may  belong  to  another  who  is  risen  again  from  the  dead, 
that  we  may  bring  forth  fruit  to  God.  For  when  we  were  in 
the  flesh,  the  passions  of  sins  which  were  by  the  Law  did  work 
in  our  members,  to  bring  forth  fruit  unto  death.  Now  we  are 
loosed  from  the  Law,  dead  to  that  wherein  we  were  detained ; 
so  that  we  should  serve  in  newness  of  spirit  and  not  in  the 

86  Gal.   6.H. 

87  Gal.   2.20. 

88  Phil.  3.8-11. 

89  Phil.  3.1,5. 


366  SAINT  BASIL 

oldncss  of  the  letter.'90  Tor  the  letter'— that  is,  the  Law — 
'killeth,  but  the  spirit' — that  is,  the  word  of  the  Lord — 
'quickeneth.'91  As  the  Lord  Himself  says:  'the  flesh  profiteth 
nothing;  it  is  the  spirit  that  quickeneth.  My  words  are  spirit 
and  life.'92  The  following  admission  of  the  Apostle  offers 
further  testimony:  'To  whom  shall  we  go?  Thou  hast  the 
words  of  eternal  life.  And  we  have  believed  and  have  known 
that  thou  art  the  Christ,  the  Son  of  the  living  God/93  If  we 
carefully  heed  these  words,  fully  convinced  of  their  truth,  we 
will  be  able  to  escape  the  terrible  doom  written  by  Moses  in 
threat  and  prophecy :  'The  Lord  thy  God  will  raise  up  to  thee 
a  prophet  like  unto  me.  Him  thou  shalt  hear  in  all  things 
that  he  may  command  thee.  And  it  will  happen  that  every 
soul  that  will  not  hear  that  prophet  shall  be  destroyed  utterly 
from  among  the  people.'94  And  John  the  Baptist,  than  whom 
there  was  no  greater  among  those  born  of  women,95  says 
more  directly  and  with  greater  severity:  'He  that  believeth 
in  the  Son  hath  life  everlasting;  but  he  that  believeth  not  the 
Son  shall  not  see  life;  but  the  wrath  of  God  abideth  on  him.'96 
Further,  in  order  that  this  death  and  burial  which  takes  place 
in  Baptism  may  not  give  rise  to  grief  because  of  our  anti- 
cipating decay  and  destruction,  and  that  the  newness  of  life 
may  be  shown  to  be  a  thing  of  greater  promise  than  the  sow- 
ing of  seed,  inasmuch  as  it  confirms  our  hope  of  a  glorious 
resurrection,  the  Apostle  adds  his  testimony:  Tor  if  we  have 
been  planted  together  in  the  likeness  of  his  death,  we  shall 
be  also  in  the  likeness  of  his  resurrection.'97  And  if  we,  dying 

90  Rom.  7.4-6. 

91  2  Cor.  3.6. 

92  John  6.64. 

93  John  6.69,70. 

94  Dent.  18.15,18,19. 

95  Matt.  11.11. 

96  John  3.36. 

97  Rom.  6.5. 


CONCERNING   BAPTISM  367 

thus  in  a  likeness  of  His  death  and  being  buried  with  Christ, 
walk  in  the  newness  of  life,  we  do  not  experience  the  corrup- 
tion of  death  and  our  burial  is  only  in  semblance,  as  a  plant- 
ing of  seed.  By  mortifying  ourselves  with  regard  to  what  is 
forbidden  and  in  manifesting  the  faith  that  'worketh  by 
charity,"98  we  are  made  worthy  to  share  the  hope  of  the 
Apostle  and  to  say  with  him:  "But  our  conversation  is  in 
heaven,  from  whence  also  we  look  for  the  Saviour,  the  Lord 
Jesus  Christ,  who  will  reform  the  body  of  our  lowness, 
made  like  to  the  body  of  his  glory  according  to  the  operation 
whereby  also  he  is  able  to  subdue  all  things  unto  himself.'99 
'And  so  shall  we  be  always  with  the  Lord,1100  for  our  Lord 
Jesus  Christ  Himself  asks  the  Father,  saying:  'Grant,  Father, 
that  where  I  am,  these  also  may  be  with  me.'101  And  He 
encourages  us  again  with  the  same  promise  in  the  words: 
'If  any  man  minister  to  me,  let  him  follow  me;  and  where 
I  am,  there  also  shall  my  minister  be.5102  Paul  the  Apostle, 
prophesying  in  Christ,  likewise  testifies  to  this  truth  when  he 
writes:  'For  this  we  say  unto  you  in  the  word  of  the  Lord, 
that  we  who  are  alive,  who  remain  unto  the  coming  of  the 
Lord,  shall  not  prevent  them  who  have  slept.  For  the  Lord 
himself  shall  come  down  from  heaven  with  commandment, 
and  with  the  voice  of  an  archangel,  and  with  the  trumpet  of 
God ;  and  the  dead  who  are  in  Christ  shall  rise  first.  Then  we 
who  are  alive,  who  are  left,  shall  be  taken  up  together  with 
them  in  the  clouds  to  meet  Christ,  into  the  air,  and  so  shall 
we  be  always  with  the  Lord.'103 

In  this  manner,  then,   for  those  to  whom  the  following 

98  Gal.  5,6. 

99  Phil.  3.20,21. 

100  I   Thess.  4.16. 

101  John    17.24. 

102  John  12.26. 

103  "I  Thess.  4.11-16. 


368  SAINT  BASIL 

words  now  apply:  Tor  if  we  have  been  planted  together  In 
the  likeness  of  his  death/  will  be  fulfilled  at  that  time  the 
promise,  'we  shall  be  also  in  the  likeness  of  his  resurrec- 
tion5;104 'for/  as  the  Apostle  says  elsewhere:  &if  we  be  dead 
with  him,  we  shall  live  also  with  him.  If  we  suffer,  we  shall 
also  reign  with  him.5105  And,  knowing  that  repetition  will 
foster  conviction  in  his  hearers,  the  Apostle  inculcates  a 
firmer  belief  in  the  truth  by  a  reiteration  of  the  same  ideas. 
We  hear  him  saying  with  reference  to  himself:  To  write  the 
same  things  to  you,  to  me,  indeed,  is  not  wearisome  but^to 
you  Is  a  safeguard.'106  As  we  are  told  that  Joseph  twice  in- 
terpreted the  dream  for  King  Pharaoh,107  so  the  Apostle,  like 
Joseph  in  the  story  of  the  dream,  presents  his  teaching  on  the 
subject  of  Baptism  by  referring  to  considerations  which  he  had 
proposed  before.  He  says:  'Knowing  this,  that  our  old  man 
is  crucified  with  him,  that  the  body  of  sin  may  be  destroyed 
to  the  end  that  we  may  serve  sin  no  longer.'108  By  these  words 
we  are  taught  that  he  who  is  baptized  in  Christ  is  baptized  In 
His  death,  and  is  not  only  buried  with  Christ  and  planted 
together  with  Him,  but  is  first  of  all  crucified  with  Him.  Thus 
we  are  instructed  that  as  he  who  is  crucified  is  separated  from 
the  living,  so  also  he  who  has  been  crucified  with  Christ  in  the 
likeness  of  His  death  is  completely  set  apart  from  those  who 
live  according  to  the  old  man;  for  the  Lord  charged  us  to 
beware  of  false  prophets,109  and  the  Apostle  says:  'And  we 
charge  you,  brethren,  that  you  withdraw  yourselves  from  every 
brother  walking  disorderly  and  not  according  to  the  tradition 
which  they  have  received  of  us.mo  The  'old  man'  mentioned 


104  Rom.  6.5. 

105  2  Tim.  2.11,12. 

106  Phil.  3.L 

107  Gen.  41. Iff. 

108  Rom.  6.6. 

109  Matt.  7.15. 

110  2  Thess.  3.6. 


CONCERNING   BAPTISM  369 

by  the  Apostle  signifies,  as  If  they  represented  his  own  mem- 
bers, all  sin  and  defilement  taken  individually  and  together. 
He  who  was  crucified  and  condemned  to  death  was  sepa- 
rated from  all  the  living  who  had  in  time  past  associated  with 
Him  and  He  was  lifted  above  all  that  creeps  upon  the  earth. 
He,  likewise,  who  has  been  crucified  with  Christ  through 
Baptism,  is  set  apart  therewith  from  all  who  live  according  to 
this  world  and  His  mind  is  elevated  to  heavenly  converse  so 
that  he  can  truly  say  and  with  trust  in  Christ:  'But  our  con- 
versation is  in  heaven.'111  Again,  the  Apostle  adds:  Tor  he 
that  is  dead  is  justified  from  sin';112  that  is  to  say,  he  is  set 
free,  he  is  delivered,  he  is  cleansed  of  all  sin;  and  not  sin  in 
word  and  deed  only,  but  also  of  all  passionate  movements  of 
the  mind.  In  another  place,  he  declares:  'And  they  that  are 
Christ's  have  crucified  their  flesh  with  the  vices  and  concu- 
piscences. Jll:j  Surely,  we  who  are  baptized  with  water  do 
crucify  these  things,  since  Baptism  is  an  Image  of  the  Cross, 
of  death,  burial,  and  resurrection  from  the  dead,  as  It  is  writ- 
ten. Again,  the  Apostle  says:  "Mortify  your  members  which 
are  upon  the  earth'— by  keeping,  at  least  henceforward,  your 
baptismal  promises— 'fornication,  uncleanness,  lust,  evil  con- 
cupiscence, and  covetousness,  which  is  the  service  of  idols. 
For  which  things  the  wrath  of  God  cometh'— and  not  content 
with  .this,  he  adds  an  all-embracing  phrase,  'upon  the  children 
of  unbelief.5114  No  longer,  therefore,  may  a  transient  pleasure 
defile  and  harass  the  mind  of  one  who  has  been  planted  to- 
gether with  Christ  in  the  likeness  of  His  death.115  Furthermore, 
by  hating  and  execrating  all  evil,  even  the  vicious  inclinations 
of  the  mind,  the  baptized  soul  shows  forth  purity  of  heart,  as 

111  Phil.  3.20. 

112  Rom.  6.7. 
IIS  Gal.  5.2*. 

114  Col.  3.5,6. 

115  Rom.  (i.r>. 


370  SAINT  BASIL 

David  says,  'the  perverse  heart  did  not  cleave  to  me;  and  the 
malignant  that  turned  aside  from  me,  I  would  not  know*;116 
for,  surely,  he  did  not  himself  turn  their  way  and  go  to  them. 
Having  been  planted  with  Him  in  the  likeness  of  His  death, 
we  will  assuredly  be  raised  up  together  with  Christ  (for  the 
planting  implies  this  eventuality).  But  in  the  present  life,  we 
are  formed  in  the  inner  man  according  to  the  measure  of  the 
Incarnation  in  newness  of  life  and  obedience  unto  death, 
fully  persuaded  of  the  truth  of  His  words,  so  that  we  may 
become  worthy  to  say  with  truth:  'And  I  live,  now  not  I, 
but  Christ  liveth  in  me.5117  That  this  obtains  also  for  the 
future  life,  the  same  Apostle  has  strongly  affirmed  in  the 
words,  'For  if  we  be  dead  with  him,  we  shall  live  also  with 
him.  If  we  suffer,  we  shall  also  reign  with  him.3118  Then  he  per- 
suades us  to  the  acceptance  of  these  words,  by  adding  in  simi- 
lar vein :  Tor  if  we  have  been  planted  together  in  the  likeness 
of  his  death,  we  shall  be  also  in  the  likeness  of  his  resurrec- 
tion.'119 Again,  he  presents  the  same  doctrine  regarding  the 
Baptism  according  to  the  Gospel  with  greater  urgency  and 
force  by  adding  the  words:  'Christ,  rising  again  from  the 
dead,  dieth  now  no  more;  death  shall  no  more  have  dominion 
over  him.  For  in  that  he  died  to  sin,  he  died  once;  but  in  that 
he  liveth,  he  liveth  unto  God.  So  do  you  also  reckon,  that  you 
are  dead  to  sin,  but  alive  unto  God  in  Christ  Jesus.'120 

In  making  this  application  of  the  dispensation  of  our  Lord 
Jesus  Christ  Himself  as  regards  the  remission  of  sins  through 
His  Incarnation  unto  death,  the  Apostle  teaches  us  explicitly 
and  in  a  manner  at  once  forceful  and  compelling  that  we  are 
dead  to  sin  but  alive  unto  God  in  Christ  Jesus.  Therefore,  as 

116  Ps.  100.4. 

117  Gal.  2.20. 

118  2  Tim.  2.11,12. 

119  Rom.  6.5. 

120  Rom.  6.9-11. 


CONCERNING   BAPTISM  371 

Christ,  having  died  for  us  and  having  risen  again  from  the 
dead  in  our  behalf,  dies  now  no  more,  so  also  we,  having 
been  baptized  unto  the  likeness  of  death,  have  died  to  sin 
and  by  the  resurrection,  as  if  from  the  dead,  which  is  effected 
in  Baptism,  we  live  unto  God  in  Christ  Jesus  and  die  no  more, 
that  is,  we  shall  sin  no  more  because  'the  soul  that  sinneth, 
the  same  shall  die.'121  As  death  no  longer  had  dominion  over 
Him,  so  also  sin  will  no  longer  have  dominion  over  us,  that  is, 
we  will  no  longer  commit  it.  Since  'whosoever  committeth 
sin  is  the  servant  of  sin,'12"  we  have  been  liberated  completely 
from  this  servitude,  as  the  Apostle  declares,  saying:  'And 
they  that  are  Christ's  have  crucified  their  flesh  with  the  vices 
and  concupiscences.'1"3  Let  us,  therefore,  live  to  God  in  Christ 
Jesus  who  has  set  us  free,  as  it  is  written :  'Christ  hath  re- 
deemed us  from  the  curse  of  the  law,  being  made  a  curse  for 
us.'12'1  Our  sins  are  remitted  by  a  power  superior  to  the  law, 
namely,  by  the  grace  of  our  Lord  Jesus  Christ,  as  it  is  writ- 
ten :  Tor  as  by  the  disobedience  of  one  man,  many  were 
made  sinners;  so  also,  by  the  obedience  of  one,  many  shall  be 
made  just."125  'Stand  fast,  therefore/  says  the  Apostle,  'and 
be  not  held  again  under  the  yoke  of  bondage.5120  And  as 
Christ  Himself  died  once  for  sin,  'but  in  that  he  liveth,  he 
liveth  unto  God,'127  so  also  we,  who  have  died  once  and  for 
all  to  sin  by  the  Baptism  of  water  which  is  an  image  of  the 
Cross  and  of  death,  should  keep  watch  over  ourselves  and 
return  no  more  to  sin.  Let  us  continue  to  live  to  God  in  Christ 
Jesus,  who  said:  'If  any  man  minister  to  me,  let  him  follow 
me.'128  We  must,  therefore,  first  of  all  obey  that  precept  which 

121  K/.ech.  18.4. 

122  John  8.34. 

123  Gal.  5.24. 

124  Gal.  3.13. 

125  Rom,  5.19. 

126  Gal.  5.1. 

127  Rom.  6.10. 

128  John  12.2G. 


372  SAINT  BASIL 

the  Lord  Himeslf  gave  us:  'So  let  your  light  shine  before 
men,  that  they  may  see  your  good  works  and  glorify  your 
Father  who  is  in  heaven;'129  and  secondly,  the  Apostle's 
injunction:  'Whether  you  eat  or  drink  or  whatsoever  else  you 
do,  do  all  to  the  glory  of  God.'130  Each  of  these  precepts  will 
be  fulfilled  if,  worthily  disposed  toward  our  celestial  calling 
and  living  in  a  manner  worthy  of  the  Gospel  of  Christ,  we 
can  truly  say:  'For  the  charity  of  Christ  presseth  us;  judging 
this,  that  if  one  died  for  all,  then  all  were  dead;  and  Christ 
died  for  all,  that  they  also  who  live  may  not  now  live  to  them- 
selves, but  unto  him  who  died  for  them  and  rose  again.' 
Thus  also  is  accomplished  that  word  of  the  Lord:  'Abide  in 
my  love.  If  you  keep  my  commandments,  you  shall  abide  in 
my  love  as  I  also  have  kept  my  Father's  commandments 
and  do  abide  in  his  love.'132 

Furthermore,  'Giving  no  offense  to  any  man  that  our  min- 
istry be  not  blamed,'  in  all  things  let  us  exhibit  ourselves  as 
the  ministers  of  God.'133  Let  us  show  that  the  promise  made  at 
our  Baptism  was  sincere  and  true,  by  heeding  the  following 
exhortations  addressed  by  the  Apostle  to  those  who  have  been 
planted  together  with  Christ  and  who  have  risen  with  Him: 
'Let  not  sin,  therefore,  reign  in  your  mortal  body,  so  as  to 
obey  the  lusts  thereof.  Neither  yield  ye  your  members  as  in- 
struments of  iniquity  unto  sin;  but  present  yourselves  to  God 
as  those  that  are  alive  from  the  dead,  and  your  members  as 
instruments  of  justice  unto  God.'134  Again:  Therefore  if  you 
be  risen  with  Christ,  seek  the  things  that  are  above,  where 
Christ  is  sitting  at  the  right  hand  of  God.  Mind  the  things  that 

129  Matt.  5.16. 

130  1  Cor.  10.31. 

131  2  Cor.  5.14,15. 

132  John  lfy.9,10. 

133  2  Cor.  6.3.4. 

134  Rom.  6.12,13. 


CONCERNING  BAPTISM  373 

are  above,  not  the  things  that  are  upon  the  earth. 'l:if>  In  this 
careful  analysis,  represented  by  the  few  passages  I  have  quoted, 
I  think  the  Apostle  designates  this  great  prcvenient  grace  of 
God's  infinite  benevolence  as  one  for  which  we  cannot  make 
a  return.  It  was  first  bestowed  on  us  in  the  love  of  Christ  Jesus, 
our  Lord,  whose  obedience  even  unto  death,  as  it  is  written,136 
wrought  for  us  the  remission  of  ours  sins,  deliverance  from 
death  in  sin  which  endures  forever,  reconciliation  with  God, 
the  power  of  becoming  pleasing  to  God,  a  free  gift  of  justice, 
companionship  with  the  saints  in  eternal  life,  inheritance  of  the 
kingdom  of  heaven,  and  countless  other  blessings  as  a  reward. 
With  wisdom  and  forcefulness,  the  Apostle,  making  use  of 
pertinent  considerations,  expounds  for  us  the  doctrine  of  the 
Baptism  of  water  in  the  death  of  our  Lord  Jesus  Christ.  In 
the  words  which  I  have  already  quoted,  he  instructs  us  to  keep 
watch  over  ourselves  lest  we  receive  so  great  and  precious  a 
grace  in  vain:  'Let  not  sin,  therefore,  reign  in  your  mortal 
body,  so  as  to  obey  the  lusts  thereof.  Neither  yield  ye  your 
members  as  instruments  of  iniquity  unto  sin,  but  present  your- 
selves to  God  as  those  that  are  alive  from  the  dead  and  your 
members  as  instruments  of  justice  unto  God,'137  and  so  on. 

Thus,  he  separates  us  completely  from  all  sin  and  also  from 
the  justice  according  to  the  Law.  On  the  other  hand,  he 
strongly  urges  toward  the  justice  which  is  according  to  God, 
joining  a  dire  threat  with  a  blessed  and  desirable  promise, 
as  follows:  'For  the  wages  of  sin  is  death.  But  the  grace  of 
God,  life  everlasting  in  Christ  Jesus,  our  Lord.9138  Again,  he 
tells  us  to  imitate  the  Lord  and  rise  superior  to  the  justice  of 
the  Law  when  he  adds  the  words:  'Know  you  not,  brethren 

135  Col.  3.1,2. 
13(5  Phil.  2.8. 
137  Rom.  6.12,13. 
158  Rom.  6.23. 


374  SAINT  BASIL 

(for  I  speak  to  them  that  know  the  law),  that  the  law  with 
dominion  over  a  man  as  long  as  he  liveth?  For  the  woman 
that  hath  a  husband,  whilst  her  husband  liveth,  is  bound  to 
the  law.  But  if  her  husband  be  dead,  she  is  loosed  from  the 
law  of  her  husband.  Therefore,  while  her  husband  liveth,  she 
shall  be  called  an  adulteress,  if  she  be  with  another  man ;  but 
if  her  husband  be  dead,  she  is  delivered  from  the  law  of  her 
husband ;  so  that  she  is  not  an  adulteress  if  she  be  with  another 
man.  Therefore,  my  brethren,  you  also  are  become  dead  to 
the  law  by  the  body  of  Christ;  that  you  may  belong  to 
another,  who  is  risen  again  from  the  dead,  that  we  may  bring 
forth  fruit  to  God.  For  when  we  were  in  the  flesh,  the  passions 
of  sins,  which  were  by  the  law,  did  work  in  our  members  to 
bring  forth  fruit  unto  death.  But  now  we  are  loosed  from  the 
law,  dead  to  that  wherein  we  were  detained,  so  that  we  should 
serve  in  newness  of  spirit  and  not  in  the  oldness  of  the  letter,'1'*9 
and  so  on.  Here  we  are  instructed  to  marvel  at  the  unspeak- 
able benevolence  of  God  in  Christ  Jesus  and  with  the  greater 
fear  to  cleanse  ourselves  of  every  defilement  of  the  flesh  and 
the  spirit.140 

The  difference  between  the  spirit  and  the  letter  the  Apostle 
explains  succinctly  in  another  place  by  comparing  the  Law 
and  the  Gospel,  saying:  Tor  the  letter  killeth  but  the  spirit 
quickeneth.'141  By  the  'letter'  he  means  the  Law,  as  is  evident 
also  from  what  precedes  and  follows.  By  the  'spirit'  he  means 
the  Lord's  doctrine,  for  the  Lord  Himself  said:  'My  words 
are  spirit  and  life.'142  If  the  justice  according  to  the  Law  be 
zealously  sought  by  those  who  have  consecrated  themselves  to 
God  by  baptism  and  who  have  promised  'no  longer  to  live 
to  themselves,  but  unto  him  who  died  for  them  and  rose 

139  Rom,  7.1-6. 

140  2  Cor.  7.1. 

141  2  Cor,  3.6. 

142  John  6.64. 


CONCERNING   BAPTISM 


375 


again,'143  the  Apostle  condemns  such  action  as  adultery.  This 
is  clearly  shown  by  his  words  quoted  above.  What,  then, 
should  be  said  with  regard  to  the  observance  of  human 
traditions?  Respecting  the  justice  of  the  Law,  the  Apostle 
again  speaks  very  forcefully  as  follows:  'Furthermore,  I  count 
all  things  to  be  but  loss  for  the  excellent  knowledge  of  Jesus 
Christ,  my  Lord;  for  whom  I  have  suffered  the  loss  of  all 
things  and  count  them  but  as  dung,  that  I  may  gain  Christ 
and  may  be  found  in  him,  not  having  my  justice  which  is  of 
the  law,  but  that  which  is  of  the  faith  of  Christ  Jesus,  the 
justice  which  is  of  God/144  The  denunciation  of  human  ob- 
servances is  plainly  expressed  in  the  words  of  the  Lord,  '  '*  but, 
as  regards  particular  counsels  of  human  wisdom,  the  Apostle 
has  instructed  us  to  repudiate  them  with  vigor.  He  says: 
Tor  the  weapons  of  our  warfare  are  not  carnal,  but  mighty 
to  God  unto  the  pulling  down  of  fortifications,  destroying 
counsels  and  every  height  that  exalteth  itself  against  the 
knowledge  of  God.'14ti  Again,  with  reference  to  individual 
conceptions  of  justice  in  general,  even  if  it  is  earnestly  sought 
after  for  God's  sake,  he  says:  Tor  I  bear  them  witness  that 
they  have  a  zeal  of  God,  but  not  according  to  knowledge. 
For  they,  not  knowing  the  justice  of  God,  and  seeking  to 
establish  their  own,  have  not  submitted  themselves  to  the  jus- 
tice of  God.3147  From  this  and  similar  utterances  it  is  clear 
that  they  who  would  quibble  about  the  judgments  of  God 
are  condemned.  It  is  written:  'Woe  to  you  that  are  wise  in 
your  own  eyes  and  prudent  in  your  own  conceits.'148  More- 
over, the  Lord  declares  very  explicitly  that  whoever  does  not 

143  2  Cor.  5.15. 

144  Phil.  3.8,9. 

145  Matt,  15.3ff. 

146  2  Cor.  10.45. 

147  Rom.  10.23. 

148  Isa.  5.21. 


376  SAINT  BASIL 

receive  the  kingdom  of  heaven  as  a  little  child  shall  not  enter 
into  it.149  It  is  necessary,  therefore,  to  be  free  from  all  alike — 
the  concupiscences  aroused  by  the  Devil,  worldly  preoccupa- 
tions, attention  to  human  observances  and  to  our  own  wishes, 
however  specious  and  lawful  they  may  seem,  if  they  cause 
a  delay  ever  so  slight  in  the  swift  readiness  with  which  we 
ought  to  accomplish  the  will  of  God.  They  who  profess, 
through  the  Baptism  which  we  are  here  considering,  to  be 
crucified  with  Christ,  to  be  dead  and  buried,  planted  and 
raised  up  again  with  Him,  may,  then,  be  assured  that  they 
speak  truly  when  they  say:  'I  am  crucified  to  the  world'  (and 
in  a  far  stronger  sense  to  the  Devil)  'and  the  world  to  me,'150 
'And  I  live,  now  not  I,  but  Christ  liveth  in  me.'151  In  these 
words,  the  Apostle  teaches  us  a  greater  justice  than  that  of 
the  Law,  so  that  we  may  be  judged  worthy  of  the  kingdom  of 
heaven. 

But  perhaps  we  should  now  proceed  to  another  considera- 
tion and,  by  our  faith  in  Christ,  to  arrive  at  the  knowledge 
and  understanding  of  what  it  means  to  be  baptized  in  the 
Name  of  the  Father  and  of  the  Son  and  of  the  Holy  Ghost. 
First  of  all,  it  is  necessary  to  point  out  that  the  special  glory 
of  the  Person  named  is  signified  by  each  Name.  Secondly,  it 
must  be  borne  in  mind  that  the  Lord  Himself  revealed  the 
significance  of  Baptism  in  the  Name  of  the  Holy  Spirit  when 
He  said:  That  which  is  born  of  the  flesh  is  flesh  and  that 
which  is  born  of  the  Spirit  is  spirit.'152  Thus,  with  the  familiar 
instance  of  the  continuity  of  reproduction  which  obtains  in 
carnal  birth  as  an  illustration,  we  may  acquire  a  clear  and 
accurate  understanding  of  religious  doctrine.  We  know,  in- 
deed, and  are  fully  convinced  that  just  as  that  which  is  born 


149  Matt.  18.3. 

150  Gal.  6.14. 

151  Gal.  2.20. 

152  John  3.6. 


CONCERNING   BAPTISM  377 

of  flesh  shares  the  nature  of  that  of  which  it  has  been  born, 
so  also,  we  who  are  born  of  the  Spirit  are,  necessarily,  spirit. 
But  this  spirit  is  not  according  to  that  great  glory  of  the  Holy 
Spirit  which  cannot  be  comprehended  by  the  human  mind, 
but  it  is  according  to  the  glory  which  is  in  the  distribution 
to  every  man  for  his  profit  of  the  gifts  of  God,  through  His 
Christ,153  It  is  mysteriously  discerned  also  in  the  operation  of 
all  these  gifts  and  in  other  instances,  by  words,  likewise;  as 
when  we  recall  to  memory  the  commandments  of  God  which 
were  proclaimed  through  our  Lord  Jesus  Christ  and  teach 
these  commandments,  for  Christ  Himself  says:  'He  himself 
will  teach  you  all  things  and  bring  all  things  to  your  mind, 
whatsoever  I  shall  have  said  to  you.'154  Then,  too,  the  Apostle 
tells  us  at  greater  length  what  the  attitudes  of  mind  are  where- 
by a  man  becomes  spirit.  In  one  place,  he  writes:  'but  the 
fruit  of  the  spirit  is  charity,  joy,  peace,  patience/15*5  and  so 
on.  Previously,  he  had  said:  kBut  if  you  are  led  by  the  spirit 
you  are  not  under  the  law,'15t;  and  in  another  place:  llf  we 
live  in  the  Spirit,  let  us  also  walk  in  the  Spirit.'157  And  yet 
again,  he  says:  'And  having  different  gifts  according  to  the 
grace  of  God  that  is  given  us,  either  prophecy,  to  be  used  ac- 
cording to  the  rule  of  faith,  or  ministry  in  ministering/158 
and  so  on. 

In  these  and  other  passages  of  the  kind,  then,  the  Lord 
says  that  they  who  are  born  of  the  Spirit  become  spirit.  The 
Apostle  again  testifies  to  the  same  truth  when  he  says:  Tor 
this  cause  I  bow  my  knees  to  the  Father  of  our  Lord  Jesus 
Christ,  of  whom  all  paternity  in  heaven  and  earth  is  named, 

153  1  Cor.  12.7. 

154  John  14.26. 

155  Gal.  5.22. 

156  Gal.  5.18. 

157  Gal.  5.25. 

158  Rom.  12.6. 


378  SAINT  BASIL 

that  he  would  grant  you,  according  to  the  riches  of  his  glory, 
to  be  strengthened  by  His  Spirit  with  might  unto  the  inward 
man.'159  And  If,  living  in  the  Spirit,  we  also  walk  in  the 
Spirit,160  thus  becoming  receptive  of  the  Holy  Spirit,  we  shall 
be  enabled  to  confess  Christ;  because,  £no  man  can  say  the 
Lord  Jesus  but  by  the  Holy  Ghost/161  In  this  way,  therefore 
the  Lord,  both  by  His  own  words  and  also  through  the  Apostle, 
taught  that  they  who  are  born  of  the  Spirit  become  spirit. 
And  in  this  spiritual  regeneration  we  shall  again  imitate 
birth  according  to  the  flesh,  in  that,  first,  we  change  our 
abode  and  alter  our  ways  by  strengthening  the  inner  man  in 
spirit,  so  that  we  can  say:  'But  our  conversation  is  in 
heaven.'162  While  we  draw  our  body  along  upon  the  earth 
like  a  shadow,  we  keep  our  souls  in  the  company  of  heavenly 
spirits.  Secondly,  we  change  our  companions,  for  David  says  : 
The  man  that  in  private  detracted  his  neighbor,  him  did  I 
persecute.  With  him  that  had  a  proud  eye  and  an  insatiable 
heart,  I  would  not  eat.  My  eyes  were  upon  the  faithful  of  the 
earth,  to  sit  with  me ;  the  man  that  walked  in  the  perfect  way, 
he  served  me.  He  that  worketh  pride  shall  not  dwell  in  the 
midst  of  my  house;  he  that  speaketh  unjust  things  did  not 
prosper  before  my  eyes,'163  and  similarly  in  other  places. 
The  Apostle,  likewise,  gravely  admonishes  us:  cif  any  man 
that  is  named  a  brother  be  a  fornicator,  or  covetous,  or  a 
server  of  idols,  or  a  railer,  or  a  drunkard,  or  an  extortioner, 
with  such  a  one,  not  so  much  as  to  eat.5164 

And  in  making  such  prescriptions  regarding  matters  of  this 
kind,  the  same  Apostle  tells  us  again  and  again,  clearly  and 
definitely,  the  sort  of  persons  with  whom  we  should  associate, 

159  Eph.  3.14-16. 

160  Gal.  5.25. 

161  1  Cor.  12.3. 

162  Phil.  3.20. 

163  Ps.  100.5-7. 

164  1  Cor.  5.11. 


CONCERNING  BAPTISM  379 

prefacing  his  words  by  speaking  of  the  great  and  glorious 
grace  of  Christ's  mercy.  He  says:  Tor  he  is  our  peace,  who 
hath  made  both  one,  and  breaking  down  the  middle  wall  of 
partition,  the  enmities  in  his  flesh;  making  void  the  law  of 
commandments  contained  in  decrees;  that  he  might  make 
the  two  in  himself  into  one  new  man,  making  peace;  and 
might  reconcile  both  to  God  in  one  body  by  the  cross,  killing 
the  enmities  in  himself.  And  coming,  he  preached  peace  to 
you  that  were  afar  off,  and  peace  to  them  that  were  nigh. 
For  by  him  we  have  access  both  in  one  Spirit  to  the  Father. 
Now,  therefore,  you  are  no  more  strangers  and  foreigners  but 
you  are  fellow  citizens  with  the  saints  and  the  domestics  of 
God,  built  upon  the  foundation  of  the  Apostles  and  Prophets, 
Jesus  Christ  himself  being  the  chief  corner  stone;  in  whom 
all  the  building  being  framed  together,  groweth  up  into  an 
holy  temple  in  the  Lord.'lt;5  And  so,  planted  together  with 
Christ  in  the  likeness  of  His  death,  baptized  in  the  Name  of 
the  Holy  Spirit,  born  anew  as  to  the  inner  man  in  newness  of 
mind,  and  built  upon  the  foundation  of  the  Apostles  and 
Prophets,  we  may  be  made  worthy  to  be  baptized  in  the 
Name  of  the  Only-begotten  Son  of  God  and  merit  to  receive 
the  great  grace  of  which  the  Apostle  speaks  when  he  says:  'As 
many  of  you  as  have  been  baptized  in  Christ  have  put  on 
Christ.'166  'There  is  neither  Gentile  nor  Jew,  circumcision 
nor  uncircumcision,  barbarian  nor  Scythian,  bond  nor  free. 
But  Christ  is  all  and  in  all.'167 

Now,  it  follows  necessarily  that  he  who  has  been  born  is 
also  clothed.  Consider,  for  example,  a  drawing  tablet.  It  may 
be  fashioned  of  any  sort  of  material;  it  may  be  irregularly  cut 
or  the  surface  may  be  left  unplaned.  If  it  bears  a  drawing  of 

165  Eph.  2.14-21. 

166  Gal.  3.27. 

167  Col.  3.11. 


380  SAINT  BASIL 

the  king's  likeness,  the  difference  in  material — whether  it 
be  wood  or  gold  or  silver — does  not  affect  the  drawing.  The 
accurate  resemblance  of  the  image  to  its  model  and  its  artis- 
tic and  meticulous  presentation  make  the  difference  in  mate- 
rial pass  unnoticed,  however  obvious  this  difference  may  be. 
The  spectators  are  moved  to  admire  the  excellence  of  the 
likeness  itself,  and  this  becomes  more  prized  than  all  the  king's 
power  and  sovereignty.  The  case  is  the  same  with  one  who  is 
baptized,  whether  he  be  Jew  or  Gentile,  male  or  female,  slave 
or  free,  Scythian  or  barbarian,  or  anyone  else  bearing  the 
name  of  any  other  race.  As  soon  as  he  has  put  off  the  old 
man  with  his  deeds  in  the  blood  of  Christ  and,  by  Christ's 
teaching  in  the  Holy  Spirit,  has  put  on  the  new,  created 
according  to  God  in  justice  and  holiness  of  truth,168  and  is  re- 
newed unto  knowledge  according  to  the  very  image  of  the 
Creator,  he  becomes  worthy  to  win  the  divine  approval,  of 
which  the  Apostle  speaks  when  he  says:  'And  we  know  that 
to  them  that  love  God,  all  things  work  together  unto  good, 
to  such  as,  according  to  his  purpose,  are  called.  For,  whom 
he  foreknew,  he  also  predestinated  to  be  made  conformable 
to  the  image  of  his  Son;  that  he  might  be  the  firstborn 
amongst  many  brethren.'169 

Then,  when  the  soul  has  been  clothed  with  the  Son  of 
God,  it  becomes  worthy  of  the  final  and  perfect  stage  and  is 
baptized  in  the  Name  of  the  Father  Himself  of  our  Lord 
Jesus  Christ,  who,  according  to  the  testimony  of  John,  gave 
the  power  to  be  made  the  sons  of  God.170  It  is  written:  'Go 
out  from  the  midst  of  them  and  be  ye  separate  and  touch  not 
an  unclean  thing;  and  I  will  receive  you  and  you  will  be  sons 
and  daughters  to  me,  sayeth  the  Lord  Almighty.'171  This 

168  Eph.  4.22-24. 

169  Rom.  8.28,29. 

170  John  1.12. 

171  2  Cor.  6.17-18. 


CONCERNING   BAPTISM  381 

power  is  granted  by  the  grace  of  our  Lord  Jesus  Christ  Him- 
self, Only-begotten  Son  of  the  living  God,  in  whom  "neither 
circumcision  availeth  anything  nor  uncircumcision,  but  faith 
that  worketh  by  charity/  as  it  is  written.17"  Through  this  grace 
we  successfully  accomplish  that  command  which  is  added  to 
the  precept  of  baptism  by  the  same  Jesus  Christ,  our  Lord. 
He  says:  'teaching  them  to  observe  all  things,  whatsoever  I 
have  commanded  you.'173  Moreover,  the  Lord  Himself  de- 
clared that  the  observance  of  His  commands  is  the  proof  of 
our  love  for  Him,  saying:  'If  you  love  me,  keep  my  command- 
ments';174 and  again:  cHe  that  hath  my  commandments 
and  keepeth  them,  he  it  is  that  loveth  me5;175  and  yet  again: 
"If  any  one  love  me,  he  will  keep  my  word  and  rny  Father 
will  love  him.'176  And  with  still  greater  force  and  importunity 
He  says:  'Abide  in  my  love.  If  you  keep  my  command- 
ments, you  shall  abide  in  my  love;  as  I  also  have  kept  my 
Father's  commandments  and  do  abide  in  his  love.'177  Now, 
if  the  observance  of  the  commandments  is  the  essential  sign 
of  love,  it  is  very  greatly  to  be  feared  that,  without  love, 
even  the  most  effective  action  of  the  glorious  gifts  of  grace 
and  that  of  the  most  sublime  powers  and  of  faith  itself  and 
the  commandment  which  make  a  man  perfect  will  be  of 
no  avail;  for  Paul  the  Apostle  himself  declares  in  Christ:  'If 
I  speak  with  the  tongues  of  men  and  of  angels,  and  have  not 
charity,  I  am  become  as  sounding  brass,  or  a  tinkling  cymbal. 
And  if  I  should  have  prophecy  and  should  know  all  mysteries 
and  all  knowledge,  and  if  I  should  have  all  faith,  so  that  I 
could  remove  mountains,  and  have  not  charity,  I  am  nothing. 

172  Gal.  5.6. 

173  Matt.  28.20. 

174  John   14.15. 

175  John  14.21. 

176  John  14.23. 

177  John  15.9,10. 


382  SAINT  BASIL 

And  if  I  should  distribute  all  my  goods  to  feed  the  poor  and 
if  I  should  deliver  my  body  to  be  burned  and  have  not 
charity,  it  profiteth  me  nothing.5178  In  expressing  himself  in 
such  a  definitive  manner,  I  believe  the  Apostle  had  in  mind 
the  words  of  the  Lord:  'Many  will  come  in  that  day,  saying: 
Lord,  Lord,  have  not  we  prophesied  in  thy  name  and  cast  out 
devils  in  thy  name  and  done  many  miracles  in  thy  name,  and 
did  we  not  eat  and  drink  in  thy  presence  and  didst  thou  not 
teach  in  our  streets?  And  he  will  answer  them:  I  never  knew 
you;  depart  from  me,  you  that  work  iniquity.'179 

It  is  evident,  therefore,  and  undeniable  that,  without 
charity,  even  though  ordinances  are  obeyed  and  righteous  acts 
are  performed,  even  though  the  commandments  of  the  Lord 
have  been  observed  and  great  wonders  of  grace  effected,  they 
will  be  reckoned  as  works  of  iniquity,  not  for  any  cause  in- 
herent in  the  acts  of  righteousness  or  the  charisms  themselves, 
but  because  they  who  perform  these  acts  have  as  their  aim 
the  gratification  of  their  own  will,  'supposing,'  as  the  Apostle 
says  in  one  place,  'gain  to  be  godliness.'180  In  another  place, 
he  says:  'Some,  indeed,  out  of  envy  and  contention,  but  some 
also  for  good  will  preach  Christ.  And  some  out  of  contention 
preach  Christ  not  sincerely,  supposing  that  they  raise  affliction 
to  my  bands';181  and  also:  Tor  we  are  not  as  many,  adul- 
terating the  word  of  God.5182  Again,  he  puts  the  matter  nega- 
tively: Tor  neither  have  we  used  at  any  time  the  speech  of 
flattery  toward  you,  nor  taken  an  occasion  of  covetousness, 
God  is  witness;  nor  sought  we  glory  of  men,  neither  of  you 
nor  of  others.  Whereas  we  might  have  been  burdensome  to 
you  as  the  apostles  of  Christ.'183  In  the  light  of  these  and 

178  1  Cor.  13.1-3, 

179  Matt.  7.22,23;  Luke  13.26,27. 

180  1   Tim.  6.5. 

181  Phil.  1.15,17. 

182  2  Cor.  2.17. 

183  I  Thess.  2.5-7. 


CONCERNING   BAPTISM  383 

similar  passages,  the  justice  of  the  Lord's  decree  becomes 
evident:  'depart  from  me,  all  ye  workers  of  iniquity' ;1K4 
whereby,  using  the  free  gifts  of  God,  you  do  your  own  will; 
as  if  a  man  should  turn  to  a  murderous  purpose  the  instru- 
ments and  remedies  proper  to  the  medical  art  and  meant  to 
heal  and  to  promote  health  and  wrell-being.  In  so  doing,  you 
do  not  obey  the  precept  of  the  Apostle:  'Whether  you  eat  or 
drink  or  whatsoever  else  you  do,  do  all  to  the  glory  of  God/185 
On  all  counts,  then,  solicitude  for  the  inner  man  is  of  the  first 
importance,  that  the  mind  may  be  free  from  distraction  and, 
as  it  were,  be  identified  with  the  aim  of  giving  glory  to 
God.  Thus,  we  will  obey  the  Lord's  command:  'Make  the 
tree  good  and  its  fruit  good';180  again:  'Thou  blind  Pharisee, 
first  make  clean  the  inside  of  the  cup  and  of  the  dish,  that 
the  outside  may  become  clean. 'm  Let  us  bring  forth  fruit  from 
the  abundance  of  a  good  heart,  one  a  hundred,  one,  sixty,  and 
another,  thirtyfold,1SK  by  words  or  deeds  directed  to  the  glory 
of  God  and  His  Christ,  being  careful  not  to  grieve  the  Holy 
Spirit,189  So  let  us  avoid  the  condemnation  of  this  same  Lord, 
who  said:  'Woe  to  you  because  you  are  like  to  whited  sepul- 
chres, which  outwardly  appear  beautiful,  but  within  are 
full  of  dead  men's  bones  and  of  all  filthiness.  So  you  also  out- 
wardly indeed  appear  to  men  just;  but  inwardly  you  are  full 
of  hypocrisy  and  iniquity.'190 

It  is  necessary,  therefore,  to  receive  instruction  before  Bap- 
tism, having  first  removed  any  impediment  to  learning  and  so 
making  ourselves  fit  to  receive  the  instruction.  Our  Lord 
Jesus  Christ  Himself  confirms  this  assertion  by  His  example 

184  Luke  13.27. 

185  1   Cor.   10.31. 
18(5  Matt.    12.33. 

187  Matt.  23.26. 

188  Matt.  13.8. 

189  Eph,  4.30. 

190  Matt.  23.27,28. 


384  SAINT  BASIL 

and  also  by  the  formal  injunction:  'So  every  one  of  you  that 
doth  not  renounce  all  that  he  possesseth  cannot  be  my  dis- 
ciple5;191 and  again  by  the  precept:  'If  any  man  will  come 
after  me,  let  him  deny  himself  and  take  up  his  cross  and 
follow  me';192  and  yet  again,  by  the  definitive  declaration: 
'He  that  taketh  not  up  his  cross  daily  and  followeth  me,  is 
not  worthy  of  me.3193  By  such  flaming  words  as  these  from  the 
lips  of  our  Lord  Jesus  Christ—who  said  also:  'I  am  come  to 
cast  fire  upon  the  earth  and  what  will  I  but  that  it  be 
kindled?5194— the  malice  of  sin  is  revealed  and  the  excellence 
of  good  actions  performed  for  the  glory  of  God  and  His 
Christ  is  also  made  manifest.  We,  therefore,  share  with  all 
our  hearts  in  the  desire  and  the  confession  of  the  Apostle: 
'Unhappy  man  that  I  am,  who  shall  deliver  me  from  the 
body  of  this  death.  I  give  thanks  to  God  through  Jesus  Christ, 
our  Lord,5195  who  said:  'This  is  my  blood  of  the  new  testa- 
ment, which  shall  be  shed  for  many  unto  remission  of  sins.'19<> 
The  Apostle  testifies  to  the  same  truth  in  the  words:  'In  whom 
we  have  redemption  through  his  blood,  the  remission  of 
sins.'197  And  then  we  are  ready  for  the  Baptism  of  water, 
which  is  a  type  of  the  cross  and  of  death,  burial,  and  resur- 
rection from  the  dead.  Then  we  make  and  keep  the  covenants 
which  the  same  Apostle  ratifies  in  his  treatment  of  Baptism 
with  the  words:  'Knowing  that  Christ  rising  again  from  the 
dead,  dieth  now  no  more;  death  shall  no  more  have  dominion 
over  him.  For  in  that  he  died  to  sin,  he  died  once;  but  in  that 
he  livcth,  he  liveth  unto  God.  So  do  you  also  reckon  that  you 
are  dead  to  sin  but  alive  unto  God  in  Christ  Jesus,  our  Lord. 

191  Luke  14.33. 

192  Matt.   16.24. 

193  Matt.   10.38;  Luke  9.23. 

194  Luke   12.49. 

195  Rom.  7.24,25. 

196  Matt.  26.28. 

197  Col.   1.14. 


CONCERNING   BAPTISM  385 

Let  not  sin,  therefore,  reign  in  your  mortal  body,  so  as  to  obey 
the  lusts  thereof.  Neither  yield  ye  your  members  as  instruments 
of  iniquity  unto  sin;  but  present  yourselves  to  God,  as  those 
that  are  alive  from  the  dead,  and  your  members  as  instru- 
ments of  justice  unto  God,'198  and  so  on. 

Whoever,  therefore,  is  worthy  to  be  baptized  in  the  Name 
of  the  Holy  Spirit  and  who  has  been  born  anew  undergoes 
a  change  of  abode,  habits,  and  associates,  so  that,  walking  by 
the  Spirit  we  may  merit  to  be  baptized  in  the  Name  of  the 
Son  and  to  put  on  Christ.  For  one  who  has  been  born  should 
be  deemed  worthy  of  clothing,  as  the  Apostle  said:  Tor  as 
many  of  you  as  have  been  baptized  in  Christ  have  put  on 
Christ  V!>y  and  again:  'stripping  yourselves  of  the  old  man 
with  his  deeds,  and  putting  on  the  new,  him  who  is  renewed 
unto  knowledge,  according  to  the  image  of  him  that  created 
him,  where  there  is  neither  Gentile  nor  Jew.'200  Then,  having 
put  on  the  Son  of  God  who  gives  us  power  to  become  children 
of  God,  we  are  baptized  in  the  Name  of  the  Father  and  are 
called  sons  of  God  who  commanded  and  declared,  as  the 
Prophet  has  said:  'Therefore,  go  out  from  among  them  and 
be  ye  separate,  saith  the  Lord,  and  touch  not  an  unclean 
thing:  and  I  will  receive  you;  and  I  will  be  a  Father  to  you 
and  you  shall  be  my  sons  and  daughters,  saith  the  Lord  al- 
mighty.201 And  the  Apostle  says:  'Having  therefore  these 
promises,  dearly  beloved,  let  us  cleanse  ourselves  from  all  de- 
filement of  the  flesh  and  of  the  spirit,  perfecting  sanctification 
in  the  fear  of  God.'20*  Again,  he  exhorts  us  in  the  words: 
'Do  ye  all  things  without  murmurings  and  hesitations,  that  you 
may  be  blameless  and  sincere  children  of  God,  without  re- 

198  Rom.  0.9-13. 

199  Gal.  3.127. 

200  Col.  3.9-11. 

201  Isa.  52.11;  2  Cor.  6,17,18. 

202  2  Cor.  7.1. 


386  SAINT  BASIL 

proof  in  the  midst  of  a  crooked  and  perverse  generation; 
among  whom  you  shine  as  lights  in  the  world,  holding  forth 
the  word  of  life  to  my  glory  in  the  day  of  Christ';203  and  yet 
again :  'Therefore,  if  you  be  risen  with  Christ,  seek  the  things 
that  are  above,  where  Christ  is  sitting  at  the  right  hand  of 
God;  mind  the  things  that  are  above,  not  the  things  that 
are  upon  the  earth.  For  you  are  dead  and  your  life  is  hid  with 
Christ  in  God.  When  Christ  shall  appear,  who  is  our  life,  then 
you  also  shall  appear  with  him  in  glory.'204  And  this  was 
promised  by  the  Lord  Himself  when  He  said :  'Then  shall  the 
just  shine  as  the  sun.3205 

Chapter  3 

That  he  who  has  been  regenerated  through  Baptism  should 

thenceforth  be  nourished  by  participation  in  the 

Holy  Mysteries 

By  the  grace  of  the  good  God  and  by  recalling  the  words 
of  the  Only-begotten  Son  of  the  living  God  and  of  His  saints, 
Evangelists,  Prophets,  and  the  Apostles,  who  have  ably  ex- 
pounded to  us  the  doctrine  of  Baptism  according  to  the  Gospel 
of  our  Lord  Jesus  Christ,  we  have  learned  that  the  Bap- 
tism of  fire  is  opposed  to  all  evil  but  complacent  to  the  jus- 
tice which  is  according  to  Christ.  It  engenders  hatred  of 
iniquity  and  desire  of  virtue.  And  by  the  Blood  of  Christ, 
through  faith,  we  have  been  cleansed  from  all  sin,  and  by 
water  we  were  baptized  in  the  death  of  the  Lord.  We  have 
made  an  avowal,  as  it  were,  in  writing,  that  we  are  dead  to 
sin  and  to  the  world,  but  alive  unto  justice.1  Thus,  baptized 


203  Phil.  2.14-16. 

204  Col.  3.1-4. 

205  Matt.  13.43. 


1  1   Pet.  2.24. 


CONCERNING   BAPTISM  387 

in  the  Name  of  the  Holy  Spirit,  we  were  born  anew.  Having 
been  born,  we  were  also  baptized  in  the  Name  of  the  Son,  and 
we  put  on  Christ.  Then,  having  put  on  the  new  man  accord- 
ing to  God,  we  were  baptized  in  the  Name  of  the  Father  and 
called  sons  of  God.  Hereafter,  therefore,  we  require  to  be 
nourished  with  the  food  of  eternal  life  which,  again,  the 
Only-begotten  Son  of  God  gave  to  us  when  He  said:  'Not 
in  bread  alone  doth  man  live,  but  in  every  word  that  pro- 
ceedeth  from  the  mouth  of  God.'2  Moreover,  He  taught  us 
the  manner  in  which  this  comes  to  pass,  in  the  words:  "My 
meat  is  to  do  the  will  of  him  that  sent  me,  the  Father.'3 

Once  again,  repeating  the  word  'Amen,'  to  confirm  what 
He  had  said  and  to  induce  conviction  in  His  hearers, 
He  says:  'Amen,  amen  I  say  unto  you:  Except  you  eat  the 
flesh  of  the  Son  of  man  and  drink  his  blood,  you  shall  not 
have  life  in  you.  He  that  cateth  my  flesh  and  drinketh  my 
blood  hath  everlasting  lift*;  and  I  shall  raise  him  up  in  the 
last  day.  For  my  fle>h  is  meat  indeed  and  my  blood  is  drink 
indeed.  He  that  cateth  my  flesh  and  drinketh  my  blood, 
abideth  in  me,  and  I  in  him."  And  a  little  further  on  we  find 
the  words:  'Many,  therefore,  of  his  disciples,  hearing  His 
words,  said:  This  saying  is  hard  and  who  can  hear  it?  But 
Jesus  knowing  in  himself  that  his  disciples  murmured  at  this, 
said  to  them:  Doth  this  scandalize  you?  If  then  you  shall  see 
the  Son  of  man  ascend  up  where  he  was  before?  It  is  the 
spirit  that  quickeneth;  the  flesh  profiteth  nothing.  The  words 
that  I  have  spoken  to  you  are  spirit  and  life.  But  there  are 
some  of  you  that  believe  not.  For  Jesus  knew  from  the  be- 
ginning who  they  were  that  did  not  believe,  and  who  he  was 
that  would  betray  him.  And  he  said:  Therefore  did  I  say  to 

2  Matt.  4.4. 

3  John  4.31. 

4  John  0.54-57. 


388  SAINT  BASIL 

you  that  no  man  can  come  to  me,  unless  it  be  given  him  by 
my  Father.  After  this  many  of  his  disciples  went  back  and 
walked  no  more  with  him.  Then  Jesus  said  to  the  twelve: 
Will  you  also  go  away?  And  Simon  Peter  answered  him:  Lord, 
to  whom  shall  we  go?  Thou  hast  the  words  of  eternal  life,  and 
we  have  believed  and  have  known  that  thou  art  the  Christ, 
the  Son  of  the  living  God/5 

Furthermore,  near  the  end  of  the  Gospels,  it  is  written: 
'Jesus,  therefore,  took  bread  and  blessed  and  broke,  and  gave 
to  his  disciples  and  said:  Take  ye  and  eat.  This  is  my  body 
which  is  broken  for  you.  Do  this  for  a  commemoration  of  me. 
And  taking  the  chalice,  he  gave  thanks  and  gave  to  them, 
saying:  Drink  ye  all  of  this.  For  this  is  my  blood  of  the  new 
testament  which  shall  be  shed  for  many  unto  the  remission 
of  sins.  Do  this  for  a  commemoration  of  me.36  The  Apostle 
testifies  to  these  words  when  he  says :  Tor  I  have  received  of 
the  Lord  that  which  also  I  delivered  unto  you,  that  the  Lord 
Jesus,  the  same  night  in  which  he  was  betrayed,  took  bread, 
and  giving  thanks,  broke  and  said :  Take  ye  and  eat.  This  is 
my  body,  which  shall  be  delivered  for  you;  this  do,  for  the 
commemoration  of  me.  In  like  manner,  also,  the  chalice,  after 
he  had  supped,  saying:  This  chalice  is  the  new  testament 
in  my  blood.  This  do  ye,  as  often  as  you  shall  drink,  for  the 
commemoration  of  me.  For  as  often  as  you  shall  eat  this 
bread  and  drink  the  chalice,  you  shall  show  the  death  of  the 
Lord  until  he  come.57  In  what  way  are  these  words  useful 
to  us?  They  help  us,  when  eating  and  drinking,  always  to 
remember  Him  who  died  for  us  and  rose  again;  thus,  we  are 
certain  to  learn  how  to  follow  before  God  and  His  Christ 
the  teaching  handed  down  by  the  Apostle,  in  the  words :  'For 

5  John  6.61-70. 

6  Matt.  26.26-28;  Luke  22.19,20. 

7  1  Cor.  11.23-26. 


CONCERNING  BAPTISM  389 

the  charity  of  Christ  presseth  us;  judging  this,  that  if  one  died 
for  all,  then  all  were  dead;  and  Christ  died  for  all,  that  they 
also  who  live  may  not  now  live  to  themselves,  but  unto  him 
who  died  for  them  and  rose  again.'8  Now,  a  man  may  eat  and 
drink,  that  is  to  say,  in  the  imperishable  commemoration  of 
Jesus  Christ,  our  Lord,  who  died  for  us  and  rose  again,  but 
not  accomplish  that  which  constitutes  the  main  significance 
of  the  commemoration — the  Lord's  obedience  even  unto 
death,  according  to  the  teaching  of  the  Apostle  which  has  just 
been  quoted:  Tor  the  charity  of  Christ  presseth  us;  judging 
this,  that  if  one  died  for  all,  then  all  were  dead'  (a  fact  we 
acknowledged  by  receiving  Baptism ) ,  'and  Christ  died  for  all, 
that  they  who  live  may  not  now  live  to  themselves,  but  unto 
him  who  died  for  them  and  rose  again.'  Such  a  one,  however, 
gains  no  benefit,  for,  according  to  the  Lord's  declaration, 
'the  flesh  profiteth  nothing.'9 

Furthermore,  a  person  of  this  sort  brings  down  upon  him- 
self the  condemnation  of  the  Apostle,  who  says:  'He  that 
eateth  and  drinketh  unworthily,  eateth  and  drinketh  judg- 
ment to  himself,  not  discerning  the  body  of  the  Lord.'10  This 
dire  sentence  is  aimed  not  only  against  one  who  approaches 
the  Holy  Mysteries  unworthily,  defiled  in  the  flesh  and  the 
spirit11 — for,  indeed,  in  so  approaching  he  becomes  guilty  of 
the  Body  and  Blood  of  the  Lord12 — but  against  him  who 
eats  and  drinks  negligently  and  to  no  profit  by  not  fulfilling 
in  his  commemoration  of  Jesus  Christ,  our  Lord,  who  died 
for  us  and  rose  again,  these  words  of  the  Apostle :  'the  charity 
of  Christ  presseth  us;  judging  this,  that  if  one  died  for  all,. 

8  2  Cor.  5.14,15. 

9  John  6.64. 

10  1  Cor.  11.29. 

11  2  Cor.  7.1. 

12  1  Cor.  11.27. 


390  SAINT  BASIL 

then  all  were  dead/  and  so  on.  Such  a  person,  If  he  thought- 
lessly and  idly  makes  void  so  precious  and  so  great  a  blessing 
and  approaches  as  if  without  thankfulness  a  mystery  so  sub- 
lime, is  liable  to  the  charge  of  negligence,  for  the  Lord  did 
not  even  permit  those  who  utter  an  idle  word  to  escape  with 
impunity.13  Moreover,  His  condemnation  of  negligence  was 
most  severe  upon  the  man  who  kept  his  talent  whole  and 
entire  in  idleness.14  Besides,  the  Apostle  teaches  us  that  even 
one  who  utters  a  good  word,  but  not  unto  edification,  grieves 
the  Holy  Spirit.15  In  this  way,  then,  we  ought  to  understand 
the  condemnation  of  the  man  who  eats  and  drinks  unworthily. 
And  if  one  grieving  his  brother  because  of  meat  falls  away 
from  charity,16  without  which  even  the  greatest  gifts  of  God's 
grace  and  the  greatest  acts  of  righteousness  are  of  no  avail,17 
what  should  be  said  of  one  who  ventures  to  eat  the  Body  and 
drink  the  Blood  of  our  Lord  Jesus  Christ  carelessly  and  with- 
out profit,  grieving  the  Holy  Spirit  profoundly  thereby,  and 
who  dares  to  eat  and  drink  without  being  constrained  by 
charity,  so  as  to  determine  not  to  live  to  himself  but  unto 
Him  who  died  for  us  and  rose  again,  Jesus  Christ,  our  Lord?18 
He,  therefore,  who  approaches  the  Body  and  Blood  of 
Christ  in  commemoration  of  Him  who  died  for  us  and  rose 
again  must  be  free  not  only  from  all  defilement  of  flesh  and 
spirit,  in  order  that  he  may  not  eat  and  drink  unto  judg- 
ment, but  he  must  actively  manifest  the  remembrance  of  Him 
who  died  for  us  and  rose  again,  by  being  dead  to  sin,  to  the 
world,  and  to  himself,  and  alive  unto  God  in  Christ  Jesus, 
our  Lord. 

13  Matt.  12.36. 

14  Matt.  25.25-29. 

15  Eph.  4.29,30. 

16  Rom.  14.15. 

17  1  Cor.  IS.lff. 

18  2  Cor.  5.15. 


CONCERNING  BAPTISM  391 

BOOK    II 

Q.  1.  Whether  everyone  who  has  received  Baptism  accord- 
ing to  the  Gospel  of  our  Lord  Jesus  Christ  is  obliged  to  be 
dead  to  sin  and  to  live  unto  God  in  Christ  Jesus. 

R.  All  of  us  who  desire  the  kingdom  of  God  are,  by  the 
Lord's  decree,  under  an  equal  and  rigorous  necessity  of  seek- 
ing after  the  grace  of  Baptism.  He  said :  'Unless  a  man  be 
born  again  of  water  and  the  Holy  Ghost,  he  cannot  enter  into 
the  kingdom  of  God.51  By  the  same  token,  we  are  all  equally 
bound  to  hold  the  same  doctrine  regarding  Baptism;  for  the 
Apostle  says  to  all  alike,  who  are  baptized:  'Know  you  not, 
brethren,  that  all  we  who  are  baptized  in  Christ  Jesus,  are 
baptized  in  his  death?  For  we  are  buried  together  with 
him  by  baptism  into  death;  that  as  Christ  is  risen  from  the 
dead  by  the  glory  of  the  Father,  so  we  also  may  walk  in 
newness  of  life,'2  and  so  on.  In  another  place,  he  teaches 
this  doctrine  more  explicitly  and  in  a  manner  more  calcu- 
lated to  arouse  feelings  of  reverence:  'As  many  of  you  as 
have  been  baptized  in  Christ,  have  put  on  Christ.  There 
is  neither  Jew  or  Greek;  there  is  neither  bond  nor  free; 
there  is  neither  male  or  female,  for  you  are  all  one  in  Christ 
Jesus.'3  And  again,  he  says  to  all:  'In  whom  also  you  are  cir- 
cumcised with  circumcision  not  made  by  hand,  in  despoiling  of 
the  body  of  the  sins  of  the  flesh,  but  in  the  circumcision  of 
Christ;  buried  with  him  in  baptism,  in  whom  also  you  are 
risen  again  by  the  faith.'4  Everyone,  therefore,  who  has  re- 
ceived the  Baptism  of  the  Gospel  ought  to  live  in  accordance 
with  the  Gospel,  by  reason  also  of  what  the  Apostle  said  in 

1  John  3.5. 

2  Rom.  6.3,4. 

3  Gal.  3.27,28. 

4  Col.  2.11,12. 


392  SAINT  BASIL 

yet  another  place:  'I  testify  again  to  every  man  circumcising 
himself,  that  he  is  a  debtor  to  do  the  whole  law.55 

It  has  been  clearly  demonstrated,  then,  that  all  who  have 
received  the  one  Baptism,  as  it  is  written,6  are  equally  bound 
to  fulfill  in  the  manner  of  Him  who  died  for  us  and  rose 
again  the  words  of  the  Apostle:  Tor  the  charity  of  Christ 
presseth  us;  judging  this,  that  if  one  died  for  all,  then  all 
were  dead.  And  Christ  died  for  all,  that  they  also  who  live 
may  not  now  live  to  themselves,  but  unto  him  who  died  for 
them  and  rose  again.57  If  one  who  has  been  circumcised  in 
any  part  of  his  body,  according  to  the  circumcision  of  Moses, 
is  a  debtor  to  the  whole  Law,  how  much  greater  is  the  obli- 
gation when  one  is  circumcised  according  to  the  circumcision 
of  Christ,  whereby  the  entire  body  is  despoiled  of  the  sins  of 
the  flesh,  as  it  is  written,8  to  accomplish  the  words  of  the 
Apostle:  *I  am  crucified  to  the  world  and  the  world  to  me/* 
'And  I  live,  now  not  I,  but  Christ  liveth  in  me.'10  He,  there- 
fore, who  is  truly  baptized  in  conformity  with  the  teaching  of 
the  Apostle,  unto  the  death  of  Christ,  has  rendered  himself 
dead  to  the  world  and  far  more  so  to  sin,  according  to  the 
words  of  the  Apostle  with  reference  to  Baptism :  'our  old  man 
is  crucified  with  him,  that  the  body  of  sin  may  be  destroyed 
to  the  end  that  we  may  serve  sin  no  longer.'11  Such  a  one  has 
indeed  concluded  an  inviolable  agreement  to  follow  the  Lord 
in  all  things,  that  is,  to  live  wholly  to  God,  in  the  complete 
fulfillment  of  the  Apostle's  words:  'I  beseech  you,  therefore, 
brethren,  by  the  mercy  of  God,  that  you  present  your  bodies  a 
living  sacrifice,  holy,  pleasing  unto  God,  your  reasonable  ser- 

5  Gal.  5.3. 

6  Eph.  4.5. 

7  2  Cor.  5.14,15. 

8  Col.  2.11. 

9  Gal.  6.14. 

10  Gal.  2.20. 

11  Rom.  6.6. 


CONCERNING  BAPTISM 


393 


vice/12  and  so  on.  Again:  'Let  not  sin,  therefore,  reign  in  your 
mortal  body,  so  as  to  obey  the  lusts  thereof.  Neither  yield  ye 
your  members  as  instruments  of  iniquity  unto  sin,  but  present 
yourselves  to  God,  as  those  that  are  alive  from  the  dead,  and 
your  members  as  instruments  of  justice  unto  God.'13  And  yet 
again,  with  reference  to  the  same  doctrine,  he  says:  There 
is  neither  Jew  nor  Greek;  there  is  neither  bond  nor  free;  there 
is  neither  male  nor  female.  For  you  are  all  one  in  Christ 
Jesus.'14  Thus,  we  all,  as  one5  may  become  worthy  to  hear  the 
words:  'Come,  then,  good  servant,  thou  wert  faithful  over 
a  few  things;  I  will  place  thee  over  many  things.  Enter  thou 
into  the  joy  of  thy  lord.515  These  words  we  shall  be  accounted 
worthy  to  hear,  if  every  one  of  us,  wherever  called  and  to 
whatever  state  assigned,  increases  manyfold  by  exceptional 
diligence  and  untiring  zeal  the  grace  allotted  to  him,  as  it  is 
written.16 

Q.  2.  Whether  it  is  safe  for  one  who  has  not  freed  his  heart 
from  a  consciousness  of  iniquity,  uncleanness,  or  defilement 
to  perform  sacerdotal  functions. 

R.  Moses  was  both  giving  an  ordinance  to  his  contempo- 
raries and  admonishing  us  when  he  wrote  in  the  law  which 
was  given  him  by  God:  'And  the  Lord  spoke  to  Moses,  say- 
ing: Say  to  Aaron:  Whosoever  of  thy  seed  throughout  your 
families  hath  a  blemish,  he  shall  not  approach  to  offer  gifts 
to  his  God,  because  no  one  who  hath  a  blemish  shall  ap- 
proach.'17 Then,  in  the  verses  following,  he  explains  what 
constitutes  a  blemish:  No  one  shall  approach  who  has  had 

12  Rom.  12.1. 

13  Rom.  6.12,13. 

14  Gal.  3.28. 

15  Matt.   25.21. 

16  Eph.  4.7. 

17  Lev.  21.16,17,21. 


394  SAINT  BASIL 

carnal  intercourse  with  strangers  nor  if  any  part  of  his  body 
be  mutilated,  even  though  the  deformity  does  not  so  much 
hamper  effective  action  as  mar  his  comeliness  or  physical 
integrity.  But  the  Lord,  when  He  says :  There  is  here  a  greater 
than  the  temple/18  teaches  us  that  he  who  dares  to  handle  as 
a  priest  the  Body  of  the  Lord  who  gave  Himself  for  us  as  an 
oblation  and  'a  sacrifice  to  God  for  an  odor  of  sweetness'19 
is  guilty  of  an  impiety  as  much  greater  than  the  former  as 
the  Body  of  the  Only-begotten  Son  of  God  is  superior  to  rams 
and  bulls.  Now,  this  is  said  not  by  way  of  comparison,  for  in 
this  case  there  can  be  no  comparison  of  excellence.  Then, 
too,  the  blemish  or  mutilation  is  not  here  considered  with  ref- 
erence to  bodily  members,  but  is  determined  by  the  justifi- 
cations of  the  devout  life  according  to  the  Gospel.  That  is, 
a  blemish  is  present  whenever  a  commandment  is  partially  or 
incompletely  observed  or  fulfilled  in  a  manner  not  pleasing 
to  God;  some  human  consideration,  like  a  wound  or  leprosy, 
manifesting  itself  upon  the  observance.  It  is,  therefore,  always 
essential,  but  especially  at  the  time  of  celebrating  so  holy 
a  mystery  to  observe  this  precept  of  the  Apostle:  'Having 
therefore  these  promises,  dearly  beloved,  let  us  cleanse  our- 
selves from  all  defilement  of  the  flesh  and  of  the  spirit,  per- 
fecting sanctification  in  the  fear  of  God,520  'giving  no  offense 
to  any  man,  that  our  ministry  be  not  blamed;  but  in  all 
things  let  us  exhibit  ourselves  as  the  ministers  of  God/21  Thus 
may  a  man  become  worthy  to  perform  the  sacred  rites  of 
the  ministry  of  the  Lord  according  to  the  Gospel  of  God. 

18  Matt  12.6. 

19  Eph.  5.2. 

20  2  Cor.  7.1. 

21  2  Cor.  6.3,4. 


CONCERNING  BAPTISM  395 

Q.  3  Whether  one  who  is  not  free  from  every  defilement 
of  the  flesh  and  of  the  spirit  may  safely  eat  the  Body  of  the 
Lord  and  drink  His  Blood. 

R.  God  In  the  Law  appointed  the  supreme  penalty  for  those 
who  dare  to  touch  holy  things  when  in  a  state  of  impurity,  for 
the  following  words  written  figuratively  for  the  men  of  old 
are  meant  for  our  correction.322  'And  the  Lord  spoke  to  Moses, 
saying:  Speak  to  Aaron  and  to  his  sons,  that  they  beware  of 
those  things  that  are  consecrated  of  the  children  of  Israel  and 
defile  not  the  name  of  the  things  sanctified  to  me  which  they 
offer.  I  am  the  Lord.  Say  to  them  and  to  their  posterity:  Every 
man  of  your  race  that  approacheth  to  those  holy  things  that 
the  children  of  Israel  have  consecrated  to  the  Lord,  and 
in  whom  there  is  uncleanness,  shall  perish  from  my  face.  I  am 
the  Lord.'23  If  a  threat  so  grave  was  pronounced  against  those 
who  merely  approached  things  consecrated  by  men,  what 
would  be  said  against  one  who  ventured  to  draw  near  to  such 
a  great  and  holy  mystery.  For,  in  the  measure  that  He  was 
superior  who  was  greater  than  the  temple,  according  to  the 
Lord's  words,24  so  much  more  awesome  and  dread  is  the  act  of 
daring  to  touch  the  Body  of  Christ  when  the  soul  is  defiled 
as  compared  with  handling  rams  and  bulls.  The  Apostle  says : 
Therefore,  whosoever  shall  eat  the  bread  or  drink  the  chal- 
ice of  the  Lord  unworthily,  shall  be  guilty  of  the  body  and 
of  the  blood  of  the  Lord.'25  Then,  presenting  the  penalty  in  a 
manner  at  once  more  striking  and  more  awe-inspiring  through 
repetition,  he  says:  'But  let  a  man  prove  himself  and  so  let 
him  eat  of  the  bread  and  drink  of  the  chalice.  For  he  that 
eateth  and  drinketh  unworthily,  eateth  and  drinketh  judgment 

22  1   Cor.   10.11. 

23  Lev.  22.1-3. 

24  Matt.  12.6. 

25  1  Cor.  11.27. 


396  SAINT  BASIL 

to  himself,  not  discerning  the  body  of  the  Lord.526  And  if  one 
who  is  in  a  state  of  un cleanness  only  (and  from  the  law  we 
learn  in  figure  the  proper  nature  of  uncleanness)  incurs  so 
dire  a  condemnation,  how  much  more  severe  a  penalty  will 
one  bring  upon  himself  who,  being  in  a  state  of  sin,  is  guilty 
of  presumption  toward  the  Body  of  the  Lord !  Let  us  be  free, 
therefore,  from  all  defilement  (the  difference  between  defile- 
ment [molusmos]  and  uncleanness  [akatharsia]  being  clear  to 
persons  of  intelligence)  and  so  approach  the  Holy  Mysteries 
that  we  may  avoid  the  condemnation  of  those  who  killed  the 
Lord;  for  'whosoever  shall  eat  the  bread  or  drink  the  chalice 
of  the  Lord  unworthily,  shall  be  guilty  of  the  body  and  of 
the  blood  of  the  Lord.'  And  let  us  come  to  the  possession  of 
eternal  life  as  He  promised,  Jesus  Christ,  our  Lord  and  God, 
who  is  without  deceit,  if  only,  in  eating  and  drinking,  we 
will  be  mindful  of  Him  who  died  for  us  and  if  we  will  ac- 
complish the  Apostle's  words:  Tor  the  charity  of  Christ 
presseth  us;  judging  this,  that  if  one  died  for  all,  then  all  were 
dead.  And  Christ  died  for  all,  that  they  who  live  may  not  now 
live  to  themselves  but  unto  him  who  died  for  them  and  rose 
again.'27  And  this  is  our  pledge  in  Baptism. 

Q.  4.  Whether  we  must  believe  every  word  of  God  and 
comply  with  it,  fully  persuaded  of  the  validity  of  what  is  said, 
even  though  some  word  or  act  on  the  part  of  the  Lord  Himself 
or  of  the  saints  seem  to  be  in  contradiction. 

R.  This  question  is  quite  unworthy  of  anyone  who  claims 
to  believe  in  our  Lord  Jesus  Christ,  Only-begotten  Son  of  the 
living  God,  through  whom  all  things,  visible  and  invisible 
were  made,28  inasmuch  as  He  speaks  the  words  which  He 

26  1  Cor.  11.28,29. 

27  2  Cor.  5.14,15. 

28  Col.  1.16. 


CONCERNING  BAPTISM  397 

hears  from  the  Father.  We  must  give  an  answer,  however, 
In  obedience  to  the  words  of  the  Apostle :  'Be  ye  ready  to  satis- 
fy every  one  that  asketh  you  a  reason  of  the  faith  which  is 
in  you/29  Yet,  lest  by  drawing  upon  our  own  knowledge  we 
may  only  perplex  our  hearers,  let  us  call  to  mind  the  Lord's 
own  words:  'Amen,  amen  I  say  unto  you,  one  jot  or  one 
tittle  shall  not  pass  of  the  law  till  all  be  fulfilled.'30  Again: 
'It  is  easier  for  heaven  and  earth  to  pass,  than  one  tittle  of  the 
law  to  fall.'31  And  if  a  greater  than  Solomon  is  here  and  a 
greater  than  Jonas  is  here32  it  follows  that  we  should  say  a 
greater  than  Moses  is  here.  The  Apostle,  after  telling  us  how 
the  Jews  could  not  approach  the  glory  of  Moses,  compares 
this  with  the  glory  of  our  Lord  Jesus  Christ,  adding:  'that 
which  was  glorified  in  this  part  was  not  glorified  by  reason  of 
the  glory  that  excelleth.  For  if  that  which  is  done  away  was 
glorious,  much  more  that  which  remaineth  is  in  glory.'33  But, 
even  if  we  are  taught  by  this  passage  to  discern  and  acknowl- 
edge the  words  of  the  Gospel,  with  unhesitating  faith,  as  valid 
and  certain,  let  us  yet  recall  those  other  words  of  the  Lord: 
'Heaven  and  earth  shall  pass,  but  my  words  shall  not  pass.'34 
Above  all  others,  then,  the  Lord's  wofds  suffice  to  establish 
our  hearts  in  the  Holy  Spirit,  our  Guide,  so  that  they  remain 
firm  and  unwavering  in  accepting  every  word  which  proceed- 
eth  from  the  mouth  of  God.35  But,  In  order  that  we  might 
further  assist  the  weak,  it  would  seem  fitting  to  bring  before 
you  one  or  two  out  of  many  additional  proofs.  David  says: 
'All  his  commandments  are  faithful,  confirmed  for  ever  and 

29  1  Pet.  3.15. 

30  Matt.  5.18. 

31  Luke  16.17. 

32  Matt.  12.41,42. 

33  2  Cor.  3.10,11. 

34  Matt.  24.35. 

35  Deut.  8.3. 


398  SAINT  BASIL 

ever,  made  in  truth  and  equity.336  Again:  'the  Lord  is  faith- 
ful in  all  his  words  and  holy  in  all  his  works,'37  and  there  are 
many  more  in  the  same  vein.  Jehu  says  in  the  Book  of  Kings: 
'See  that  there  hath  not  fallen  to  the  ground  any  word  of  the 
Lord.338 

Now,  with  reference  to  those  passages  in  the  Gospel  which 
seem  to  involve  some  contradiction,  it  is  better  for  each  one  to 
reproach  himself  as  not  yet  having  arrived  at  an  understand- 
ing of  the  riches  of  the  wisdom,39  and  to  remind  himself  of 
the  fact  that  it  is  difficult  to  penetrate  the  inscrutable  judg- 
ments of  God,  than  to  become  liable  to  a  charge  of  presump- 
tion and  audacity  and  to  hear  addressed  to  him  the  words: 
'Impious  is  he  who  sayeth  to  the  king:  Thou  art  transgressing 
the  law'40  and  'Who  shall  accuse  against  the  elect  of  God?'41 
Although  the  solution  of  the  greater  number  of  difficulties 
seems  clear  to  the  majority,  yet,  as  regards  those  passages 
which  appear  to  involve  a  contradiction,  we  are  obliged  to 
follow  this  rule:  Whenever  a  word  or  act  seems  opposed  to 
the  precept  everyone  must  obey  the  precept  and  not  search 
the  depths  of  the  riches  and  the  wisdom42  nor  make  excuses  in 
sins.43  This  course  of  action  is  pleasing  to  God,  and  from  the 
Holy  Scriptures  we  have  learned  that  it  is  a  secure  way. 
Moreover,  if  one  precept  appear  to  be  in  opposition  to 
another,  by  studying  their  content  and  by  reading  the  passage 
as  a  whole,  we  shall  discover,  at  length,  that  they  are  not  in- 
compatible and  we  shall  demean  ourselves  as  each  precept 
requires  for  the  attainment  of  our  heavenly  vocation.  Toward 

36  Ps.  110.8. 

37  Ps.  144.13. 

38  2  Kings  10.10. 

39  Rom.  11.33. 

40  Job  34.18. 

41  Rom.  8.33. 

42  Horn.  11.33. 

43  Ps.  140.4. 


CONCERNING   BAPTISM 


399 


this  goal  both  precepts  are  directed,  now  in  healing  our  ills, 
and  now  in  promoting  our  advancement  toward  the  perfec- 
tion in  which  is  the  accomplishment  of  God's  good  pleasure. 
For  instance,  the  Lord  said  on  one  occasion :  'No  one  lights 
a  lamp  and  hides  it  under  a  bushel,  but  upon  a  lampstand  and 
it  shines  to  all  that  are  in  the  house.  So  let  your  light  shine 
before  men,  that  they  may  see  your  good  works  and  glorify 
your  Father  who  is  in  heaven.544  At  another  time  He  said: 
'But  when  thou  dost  an  alms,  let  not  thy  left  hand  know  what 
thy  right  hand  doth.'45 

You  could  find  many  passages  of  this  sort  in  the  writings 
of  the  evangelists  and  the  Apostle.  Now,  then,  if  a  command 
be  given  and  the  manner  of  carrying  it  out  is  not  added,  let 
us  obey  the  Lord,  who  says:  'Search  the  Scriptures.'46  Let  us 
follow  the  example  of  the  Apostles  who  questioned  the  Lord 
Himself  as  to  the  interpretation  of  His  words,  and  learn  the 
true  and  salutary  course  from  His  words  in  another  place. 
For  example,  we  learn  the  meaning  of  the  words:  'Lay  up 
to  yourselves  treasures  in  heaven'47  from  the  advice  given  to 
the  young  man  when  the  Lord  said :  'Sell  what  thou  hast  and 
give  to  the  poor  and  thou  shalt  have  treasure  in  heaven';48 
and,  also,  from  the  words  He  addressed  to  those  who  desired 
to  inherit  the  kingdom  of  heaven:  'Fear  not,  little  flock,  for 
it  hath  pleased  your  Father  to  give  you  a  kingdom.  Sell  what 
you  possess  and  give  alms.  Make  to  yourselves  bags  which 
grow  not  old,  a  treasure  in  heaven  which  faileth  not.'49  And 
if  danger  attend  our  observance  of  the  command  which  is 
our  glory,  let  us  call  to  mind  the  words  of  the  Apostle :  'It  is 
good  for  me  to  die,  rather  than  that  any  man  should  make  my 

44  Matt.  5.15,16. 

45  Matt.  6.3. 

46  John  5.39. 

47  Matt.  6.20. 

48  Matt.  19.21. 

49  Luke  12.32,33. 


400  SAINT  BASIL 

glory  void.350  Elsewhere,  he  says  at  greater  length:  'Who  shall 
separate  us  from  the  love  of  Christ?  Shall  tribulation  or  dis- 
tress or  persecution  or  famine  or  nakedness  or  danger  or  the 
sword,'51  and  so  on.  Here  we  are  instructed  in  stronger  terms 
to  obey  the  commandments  and  to  show  more  abundantly 
our  love  for  the  Lord  who  said:  clf  any  one  love  me,  he  will 
keep  my  word,552  and  so  in  many  other  places.  For  the  rest, 
we  are  taught  to  imitate  the  Apostle  and  cry  out:  'O  the 
depth  of  the  riches  of  the  wisdom  and  of  the  knowledge  of 
God!  How  incomprehensible  are  his  judgments  and  how 
unsearchable  his  ways!  For  who  hath  known  the  mind  of 
the  Lord?'53  who  came  down  from  heaven  and  announced 
the  words  of  His  Father  to  us.  In  Him  it  is  necessary  and 
salutary  to  place  our  trust,  as  children  in  their  parents,  as 
boys  in  their  teachers,  according  to  the  words  of  our  Lord 
Jesus  Christ  Himself:  'Whosoever  shall  not  receive  the  king- 
dom of  God  as  a  little  child,  shall  not  enter  into  it.'54 

Q.  5.  Whether  our  failure  to  obey  every  word  of  God  merits 
His  anger  and  our  destruction,  even  though  a  threat  is  not 
specifically  attached  to  each  word. 

R.  The  question  whether  disobedience  to  any  word  [of  God] 
is  deserving  of  His  wrath  and  our  destruction  has  been  treated 
at  greater  length  in  the  letter  on  concord.55  Yet,  to  cite  on  this 
occasion  one  or  two  passages  from  the  many  bearing  on  this 
subject,  let  us  hear  the  words  of  John  the  Baptist:  sHe  that 
believeth  in  the  Son  hath  life  everlasting;  but  he  that  be- 
lieveth  not  the  Son'  (and  that  which  is  not  restricted  is  all- 

50  1   Cor.  9.15. 

51  Rom.  8.35. 

52  John  14.23. 

53  Rom.  11,33,34. 

54  Mark  10.15. 

55  De  judicio  Dei    (?)  . 


CONCERNING   BAPTISM  401 

inclusive)  'shall  not  see  life,  but  the  wrath  of  God  abideth 
on  him.'56  The  JLord  Himself  affirmed  in  a  definitive  manner 
that  'one  jot  or  one  tittle  of  the  law  shall  not  pass  until  all 
be  fulfilled.'57  If  this  is  true  of  the  law,  it  is  far  more  true  of 
the  Gospel,  as  the  Lord  Himself  declared  many  times.  Now, 
as  to  [whether  disobedience  remains  seriously  culpable], 
even  though  a  threat  is  not  specifically  attached  to  each  word, 
I  think  that  for  the  faithful  it  suffices  to  recall  the  Lord's 
words  in  that  part  of  His  teaching  following  the  pronounce- 
ment of  the  beatitudes,  where  He  enumerates  a  long  series 
of  prohibitions,  to  some  of  which  He  attaches  a  threat,  saying: 
'whosoever  is  angry  with  his  brother  shall  be  in  danger  of  the 
judgment.  And  whosoever  shall  say :  Raca,  shall  be  in  danger 
of  the  council.  And  whosoever  shall  say :  'Thou  fool,  shall  be 
in  danger  of  hell-fire,'58  and  there  are  many  more  such  in- 
stances. To  other  precepts,  however,  He  does  not  attach  a 
threat,  as  when  He  said :  'Whosoever  shall  look  on  a  woman 
to  lust  after  her,  hath  already  committed  adultery  with  her 
in  his  heart';59  and  also:  'But  I  say  to  you  not  to  swear  at 
all';60  and  a  little  farther  on:  'But  let  your  speech  be  yea, 
yea;  no,  no,  and  that  which  is  over  and  above  these  is  of 
evil.'61  Many  such  precepts  He  gave  without  adding  a  specific 
penalty,  inasmuch  as  He  had  earlier  made  a  more  general 
pronouncement  regarding  all:  'Unless  your  justice  abound 
more  than  that  of  the  scribes  and  Pharisees,  you  shall  not 
enter  into  the  kingdom  of  heaven.'62  Near  the  end  of  His 
discourse  He  adds:  'Every  one  that  heareth  these  my  words 
and  doth  them  not  shall  be  like  to  a  foolish  man  that  built 

56  John  3.36. 

57  Matt.  5.18. 

58  Matt.  5.22. 

59  Matt.  5.28. 

60  Matt.  5.34. 

61  Matt.  5.37. 

62  Matt.  5.20. 


402 


SAINT  BASIL 


his  house  upon  the  sand,  and  the  rain  fell  and  the  floods 
came  and  the  winds  blew,  and  they  beat  upon  that  house  and 
it  fell  and  great  was  the  fall  thereof.363 

In  other  passages,  also,  where  He  enumerated  a  long  list 
of  sins,  He  did  not  affix  to  each  the  punishment  reserved  for 
it,  considering  as  sufficient  His  frequent  statements  referring 
in  general  to  all  sins.  Since,  however,  weaker  souls  need  help, 
let  us  call  to  mind  the  words  of  the  Apostle  as  well;  for  he,  too, 
in  imitation  of  the  Lord  said  in  one  place:  'if  any  man  that 
is  named  a  brother  be  a  fornicator  or  covetous  or  a  server  of 
idols  or  a  railer  or  a  drunkard  or  an  extortioner,  with  such 
a  one,  not  so  much  as  to  eat.'64  Again:  'Lie  not  to  one 
another,565  and  in  still  another  place:  'Let  all  anger  and  in- 
dignation and  clamour  and  blasphemy  be  put  away  from 
you  with  all  malice.'66  And  he  frequently  gave  such  precepts 
as  these  without  adding  a  threat.  In  one  place,  however,  he 
adds  the  penalty  in  a  general  way:  'Do  not  err;  neither  forni- 
cators  nor  idolators  nor  adulterers  nor  the  effeminate  nor 
Hers  with  mankind  nor  thieves,  nor  covetous  nor  drunkards 
nor  railers  nor  extortioners  shall  possess  the  kingdom  of  God.367 
Elsewhere,  again,  he  writes  in  more  detail:  'And  as  they 
liked  not  to  have  God  in  their  knowledge,  God  delivered 
them  up  to  a  reprobate  sense,  to  do  those  things  which  are  not 
convenient.  Being  filled  with  all  iniquity,  fornication,  malice, 
avarice,  wickedness,  full  of  envy,  murder,  contention,  deceit, 
malignity,  whisperers,  detractors,  hateful  to  God,  contumeli- 
ous, proud,  haughty,  inventors  of  evil  things,  disobedient  to 
parents,  foolish,  dissolute,  without  affection,  without  fidelity, 

63  Matt.  7.26,27. 

64  1  Cor.  5.11. 

65  Col.  3.9. 

66  Eph.  4.31. 

67  1   Cor.  6.9,10. 


CONCERNING  BAPTISM 


403 


without  mercy.  Who,  having  known  the  justice  of  God,  did 
not  understand  that  they  who  do  such  things  are  worthy  of 
death;  and  not  only  they  that  do  them,  but  they  also  that 
consent  to  them  that  do  them.  Wherefore,  thou  are  inexcus- 
able, O  man,  whosoever  thou  art,  that  judgest.  For  wherein 
thou  judgest  another,  thou  condemnest  thyself.  For  thou 
dost  the  same  things  which  thou  judgest,568  and  so  in  many 
threats  of  punishment  are  not  attached  to  each  individual 
other  places.  It  is  evident  from  these  passages  that,  even  if 
form  of  disobedience,  we  are  obliged  to  admit  that  whoever 
violates  even  one  command  inevitably  invokes  against  him- 
self the  general  verdict;  for  our  Lord  Jesus  Christ  declared: 
'He  that  despiseth  me  and  receiveth  not  my  words  hath  one 
that  judgeth  him;  the  word  that  I  have  spoken,  the  same 
shall  judge  him  in  the  last  day.'6&  And  the  words  which  follow 
are  even  more  frightening.  John  the  Baptist,  too,  than  whom 
there  was  no  greater,  offers  clear  and  precise  testimony:  'he 
that  believeth  not  the  Son  shall  not  see  life;  but  the  wrath  of 
God  abideth  on  him.'70  This  thought  is  a  familiar  one  in  the 
Scriptures,  even  in  the  Old  Testament.  For,  although  Moses, 
who  was  the  writer  of  a  great  part  of  the  Law,  did  not  add  to 
it  a  threat  against  the  transgressor  or  the  negligent,  a  general 
malediction  upon  all  violators  is  introductory  to  the  announce- 
ment of  a  most  frightful  penalty :  'Cursed  be  every  man  that 
abideth  not  in  all  that  is  written  in  the  book  of  this  law';71 
and  elsewhere:  'Cursed  be  he  that  doth  the  work  of  the  Lord 
negligently.'72  If  he  is  accursed  who  does  the  work  of  the 
Lord  negligently,  what  does  he  deserve  who  does  it  not? 

68  Rom.  1.28-2.1. 
68  John  12.48. 

70  John  3.36. 

71  Deut.  27.26. 

72  Jer.  48.10. 


404  SAINT  BASIL 

Q.  6.  Whether  disobedience  consists  in  doing  what  is  for- 
bidden or  in  neglecting  to  do  that  which  is  commended. 

JR.  Our  Lord  Jesus  Christ,  in  strongly  confirming  His  judg- 
ment regarding  this  point,  was  pleased  to  teach  us  the  fear  of 
His  ordinances  by  example  as  well  as  by  wards.  In  so  doing, 
He  both  corrected  past  error  and  established  our  hearts  in 
sound  faith,  since  conviction  is  better  produced  by  actual 
practice.  He  says,  first  of  all:  'Unless  your  justice  abound 
more  than  that  of  the  scribes  and  Pharisees,  you  shall  not 
enter  into  the  kingdom  of  heaven.'73  Then,  after  completing 
the  presentation  of  His  doctrine  in  regard  to  this  matter,  He 
adds  His  verdict  together  with  an  example:  'Every  one  that 
heareth  these  my  words  and  doth  them  not,  shall  be  like 
a  foolish  man  that  built  his  house  upon  the  sand,  and  the  rain 
fell  and  the  floods  came  and  the  winds  blew,  and  they  beat 
upon  that  house  and  it  fell,  and  great  was  the  fall  thereof.'74 
Again :  'A  certain  man  had  a  fig  tree  planted  in  his  vineyard, 
and  he  came  seeking  fruit  on  it  and  found  none.  And  he  said 
to  the  dresser  of  the  vineyard :  Behold,  for  these  three  years, 
I  come  seeking  fruit  on  this  fig  tree  and  I  find  none.  Cut  it 
down,  therefore.  Why  cumbereth  it  the  ground?'75  Elsewhere, 
He  expresses  His  condemnation  more  vividly:  'Depart  from 
me,  you  cursed,  into  everlasting  fire  which  was  prepared  for 
the  devil  and  his  angels.'76  Then  He  alleges,  not  the  com- 
mission of  any  forbidden  act,  but  the  omission  of  commended 
ones,  saying:  Tor  I  was  hungry  and  you  gave  me  not  to  eat; 
I  was  thirsty  and  you  gave  me  not  to  drink,577  and  so  on. 
Many  such  passages  might  one  find  to  prove  that  not  only 
are  they  who  do  wicked  things  worthy  of  death,  for  whom 

73  Matt.  5.20. 

74  Matt.  7.26,27. 

75  Luke  13.6,7. 

76  Matt.  25.41. 

77  Matt.  25.42. 


CONCERNING  BAPTISM  405 

also  the  inextinguishable  fire  has  been  prepared,78  but  that, 
along  with  these,  they  are  condemned  who  leave  good  works 
undone  or  who  perform  them  negligently;  for  it  is  written: 
'Cursed  be  every  man  who  does  the  work  of  the  Lord  negli- 
gently.'79 

It  also  would  be  appropriate  to  remind  those  who  have 
received  the  pardon  of  their  sins  through  Baptism  of  the 
words  of  John :  'Ye  brood  of  vipers,  who  hath  showed  you  to 
flee  from  the  wrath  to  come?  Bring  forth,  therefore,  fruit 
worthy  of  penance.  And  think  not  to  say  within  yourselves: 
We  have  Abraham  for  our  father.  For  I  tell  you  that  God  is 
able  of  these  stones  to  raise  up  children  to  Abraham.  For 
now  the  axe  is  laid  to  the  root  of  the  trees.  Every  tree,  there- 
fore, that  doth  not  yield  good  fruit  shall  be  cut  down  and 
any  evil  committed,  but  only  of  omission  in  performing  the 
cast  into  the  fire.'80  There  is  no  mention  in  these  words  of 
duties  of  piety.  If  everyone  who  does  the  work  of  the  Lord 
negligently  is  accursed  because  he  does  not  act  with  becoming 
zeal,  how  much  greater  is  the  curse  upon  him  who  refrains 
from  doing  any  good  at  all !  Justly,  indeed,  are  the  following 
words  addressed  to  such  persons:  'Depart  from  me,  you 
cursed,  into  everlasting  fire,  which  was  prepared  for  the  devil 
and  his  angels.'81  And  so,  from  all  this,  it  is  evident  that  great 
promptness  and  untiring  zeal  united  with  a  good  and  simple 
intention  are  indispensable  in  carrying  out  the  precepts  of  our 
Lord  Jesus  Christ,  that  we  also  may  be  worthy  of  the  blessing 
promised  by  our  Lord  Jesus  Christ,  the  Only-begotten  Son  of 
the  Living  God :  'Blessed  are  they  that  hunger  and  thirst  after 
justice,  for  they  shall  have  their  fill.'82 

78  Mark  9.43. 

79  Jer.  48.10. 

80  Matt.  3.7-10. 

81  Matt.  25.41. 

82  Matt.  5.6. 


406  SAINT  BASIL 

(2-  7.  Whether  it  is  possible,  or  pleasing,  or  acceptable  to 

God  for  one  who  is  a  servant  of  sin  to  perform  a  meritorious 
act  according  to  the  rule  of  piety  followed  by  the  saints. 

R.  In  the  Old  Testament,  God  says:  The  sinner  that  sacrl- 
ficeth  an  ox  to  me  Is  as  if  he  should  brain  a  dog;  he  that  offer- 
eth  the  finest  wheaten  flour,  as  If  he  should  offer  swine's 
blood.383  He  also  prescribed  great  carefulness  with  regard  to 
that  which  is  offered  in  sacrifice,  and  Imposed  a  dreadful 
penalty  upon  the  trangressor.  In  the  New  Testament,  how- 
ever, the  Lord  Jesus  Christ  Himself  said  in  the  Gospel: 
'Whosoever  committeth  sin  is  the  servant  of  sin3;84  and:  4No 
man  can  serve  two  masters';85  and  also:  'You  cannot  serve 
God  and  mammon.5 8€  Again,  He  said  most  explicitly:  'So 
likewise  every  one  of  you  that  doth  not  renounce  all  that  he 
possesseth  cannot  be  my  disciple.'87  Now,  if  His  verdict  is 
such  respecting  matters  which  are  not  of  obligation,  what  is 
to  be  said  of  those  that  are  forbidden?  Speaking  through  the 
Apostle,  the  Lord  says:  'Bear  not  the  yoke  with  unbelievers. 
For  what  participation  hath  justice  with  injustice?  Or  what 
fellowship  hath  light  with  darkness?  And  what  concord  hath 
Christ  with  Belial?  Or  what  part  hath  the  faithful  with  the 
unbeliever?  And  what  agreement  hath  the  temple  of  God 
with  idols?'88  These  words  clearly  Indicate  an  act  which  Is 
absolutely  forbidden  and  Is  displeasing  to  God  and  perilous 
for  one  who  would  venture  to  commit  it.  I  exhort  you5  there- 
fore, let  us  make  the  tree  good  and  its  fruit  good,  as  the  Lord 
teaches,89  and  let  us  cleanse  first  the  inside  of  the  cup  and  of 

83  Isa.  66.3    (Septuagint)  . 

84  John  8.34. 

85  Matt.  6.24. 

86  Ibid. 

87  Luke  14.33. 

88  2  Cor.  6.14-16. 

89  Matt.  12.33. 


CONCERNING  BAPTISM 


407 


the  dish  and  then  the  outside  will  be  entirely  clean.90  Taught 
by  the  Apostle,  let  us  purify  ourselves  of  every  defilement  of 
the  flesh  and  of  the  spirit91  and  then  let  us  achieve  perfect 
holiness  in  the  love  of  Christ,  that  we  may  become  pleasing 
to  God  and  acceptable  to  the  Lord,  so  as  to  gain  the  kingdom 
of  heaven. 

Q.  8  Whether  the  work  enjoined  by  the  command  is  ac- 
ceptable to  God  if  the  manner  of  performing  it  is  not  in  con- 
•forrnity  with  the  divine  ordinance. 

R.  We  learn  the  answer  to  this  question,  and  at  the  same 
time  a  rule,  so  to  speak,  for  dealing  with  every  question  of 
this  sort,  from  the  Old  Testament  where  God  says  In  His 
own  Person,  as  It  were:  £If  rightly  thou  didst  make  thy  offer- 
ing, but  didst  not  rightly  divide  it,  thou  hast  sinned.  Peace; 
his  turning  Is  unto  thee.302  These  words  show  that  not  only 
Is  an  offering  which  is  Improperly  made  unacceptable,  but 
such  an  action  is  imputed  as  sin  to  him  who  has  made  the 
offering.  From  the  simile  used  by  the  Apostle  we  can  learn,  by 
a  human  illustration,  as  It  were,  the  inviolable  rule  of  piety 
which  Is  to  be  applied  in  general  to  all  cases.  The  Apostle 
says:  'He  also  that  striveth  for  the  mastery  is  not  crowned 
except  he  strive  lawfully.593  Moreover,  we  can  adduce — and 
we  do  It  with  deeper  reverence — the  rule  given  by  our  Lord 
Jesus  Christ  Himself  when  He  said :  'Blessed  is  that  servant 
whom  when  his  lord  shall  come,  he  shall  find  so  doing.394 
In  using  the  word  'so3  the  Lord  shows  that  He  excludes 
from  His  blessing  one  who  does  not  perform  his  actions  as 
we  can  accurately  be  taught  and  fully  persuaded  to  do  by 


90  Matt.  23.26. 

91  2  Cor.  7.1. 

92  Gen.  4.7   (cf.  Septuagint)  . 

93  2  Tim.  2.5. 

94  Matt.  24.46. 


408  SAINT  BASIL 

many  stories  and  sayings  in  both  the  Old  and  New  Testa- 
ment. Not  'so  doing5  means  acting  Inappropriately  as  re- 
gards the  place,  the  time,  the  person,  the  matter  involved, 
or  in  a  manner  intemperate  or  disorderly,  or  with  improper 
dispositions. 

First,  let  us  consider  how  an  act  is  performed  inappropri- 
ately as  to  place.  The  Apostle,  using  a  familiar  example  in 
order  to  present  his  point  in  a  more  lucid  manner  and  to 
assist  his  hearers  toward  an  understanding  of  the  proprieties 
of  the  devout  life,  says:  'Doth  not  even  nature  itself  teach 
you  that  a  man,  indeed,  if  he  nourish  his  hair,  it  is  a  shame 
unto  him?  But  if  a  woman  nourish  her  hair,  it  is  a  glory  to 
her/95  and  so  on.  Properly,  then,  we  should  follow  the  cus- 
tomary ways  of  nature  as  regards  the  necessities  of  this  life. 
For,  even  though  life  is  sustained  by  eating  and  drinking, 
what  prudent  man  would  wish  to  eat  and  drink  in  the  public 
square?  Or  who  would  see  fit  to  sow  seed  on  rocks  and  so  lose 
both  the  seed  and  the  fruit  it  is  expected  to  produce?  And 
so,  one  could  think  of  many  actions  which  would  be  per- 
formed in  the  wrong  place  to  our  peril  and  even  to  our  con- 
demnation. Recalling  once  more  the  words  of  the  Apostle: 
'All  these  things  happened  to  them  in  figure;  and  they  are 
written  for  our  correction  upon  whom  the  ends  of  the  world 
are  come,'96  let  us  see  whether  acts  sanctioned  by  God  with 
reference  to  the  devout  life  do  not  maintain  a  distinctiveness 
which  cannot  be  ignored,  even  though  they  also  have  some- 
thing in  common.  Certain  acts  were  appointed  to  be  done 
at  Jerusalem,  and  persons  wiio  nonetheless  performed  them 
elsewhere  did  so  at  their  peril.  Other  actions  were  even  more 
strictly  localized  because,  both  in  the  temple  and  at  the  altar, 
certain  rites  were  prescribed  for  the  divine  service  which  were 


95  1    Cor.    11.14,15. 

96  I   COT.   10.11. 


CONCERNING   BAPTISM 


409 


different  from  those  assigned  to  Jerusalem  or  other  places. 
No  one  dared  to  perform  actions  appointed  for  the  temple 
and  the  altar  in  other  parts  of  Jerusalem,  nor  were  the  acts 
prescribed  for  other  places  permitted  also  in  the  temple.  And 
for  us,  also,  there  is  risk  involved  in  observing  the  command  in 
an  unsuitable  place,  especially  if  we  should  celebrate  the  mys- 
teries of  the  priesthood  in  unhallowed  places;  for  such  an 
act  would  constitute  a  sin  of  contempt  on  the  part  of  the 
celebrant  and  would  scandalize  others  in  various  ways,  be- 
cause of  the  varying  deficiencies  in  the  knowledge  which 
people  in  general  possess. 

But,  someone  may  say:  Why,  then,  did  the  Apostle  declare, 
*I  will,  therefore,  that  men  pray  in  every  place'?97  Certainly, 
the  Lord  gives  the  authority  for  praying  in  every  place,  in 
the  words:  'neither  in  Jerusalem  nor  on  this  mountain  shall 
you  adore  the  Father.3 98  And  the  words  of  the  Apostle  are 
legitimate,  because  the  word  'every'  does  not  include  places 
designated  for  human  usage  or  for  unclean  and  shameful 
deeds,  but  they  do  take  in  the  region  from  the  confines  of 
Jerusalem  to  every  place  in  the  world  duly  appointed,  in 
conformity  with  the  prophecy  of  sacrifice,"  that  is,  conse- 
crated to  God,  for  the  celebration  of  the  glorious  mystery. 
Although  we  have  heard  the  words  of  the  Prophet :  'You  shall 
be  called  priests  of  God,'100  not  all  should  usurp  the  power  of 
this  priesthood  and  ministry,  nor  is  one  to  arrogate  to  himself 
the  gift  bestowed  upon  another.  Each  of  the  faithful  should 
remain  within  the  proper  limits  of  the  gift  granted  him  by 
God.  The  Apostle  teaches  us  this  by  saying  to  all:  'I  beseech 
you,  therefore,  brethren,  by  the  mercy  of  God,  that  you  pre- 
sent your  bodies  a  living  sacrifice,  holy,  pleasing  unto  God> 

97  1  Tirn.  2.8. 

98  John  4.21. 

99  Mai.  1.11. 
100  Isa.  61.6. 


410  SAINT  BASIL 

your  reasonable  service.  And  be  not  conformed  to  this  world; 
but  be  reformed  in  the  newness  of  your  mind,  that  you  may 
prove  what  is  the  good,  the  acceptable,  and  the  perfect  will 
of  God.'101  Moreover,  he  clearly  allots  to  each  the  form  of 
ministry  which  is  suitable  for  him  and  forbids  him  to  encroach 
upon  another's  province,  when  he  says:  Tor  I  say  by  the 
grace  of  God  that  is  given  me  to  all  that  are  among  you,  not 
to  be  more  wise  than  it  behcveth  to  be  wise,  but  to  be  wise 
unto  sobriety  and  according  as  God  hath  divided  to  every  one 
the  measure  of  faith.5102  Furthermore,  with  the  good  order 
which  obtains  among  the  members  of  the  body  for  the  pur- 
pose of  comeliness  and  security  as  his  model,  he  prescribes 
the  good  order  which  should  exist  among  us  with  regard  for 
the  diversity  of  gifts  and  which  is  pleasing  to  God  in  the  love 
of  Christ  Jesus.  For  he  says:  'As  in  one  body  we  have  many 
members,  but  all  the  members  have  not  the  same  office,  so  we 
being  many  are  one  body  in  Christ  and  every  one  members 
one  of  another.  And  having  different  gifts,  according  to  the 
grace  that  is  given  us,  either  prophecy  to  be  used  according 
to  the  rule  of  faith,  or  ministry  in  ministering,'103  and  so  on. 
Now,  if  they  who  strive  together  toward  the  same  goal, 
that  of  pleasing  God,  and  who  are  so  intimately  united  with 
one  another  in  the  love  of  Christ  are  yet  not  permitted  to 
overstep  the  proper  limits  of  their  gifts,  ought  we  not  exert 
the  greatest  care  in  isolating  from  holy  places  those  that  are 
used  for  practices  which  are  alien  and  hostile  to  holiness? 
From  all  the  quotations  from  the  Holy  Scripture  and  other 
proofs  of  this  sort,  as  well  as  from  the  examples  given  above, 
we  must  conclude  that  an  action  which  is  done  in  an  unfitting" 
place  has  an  effect  contrary  to  the  one  intended.  As  to  actions 


101  Rom.  12.1,2. 

102  Rom.  12.3. 

103  Rom.  12.4-7. 


CONCERNING  BAPTISM  411 

done  at  an  inopportune  time,  we  can  hear  our  Lord  Jesus 
Christ  Himself  speaking  to  us:  Therefore  shall  the  kingdom 
of  heaven  be  like  to  ten  virgins,  who,  taking  their  lamps,  went 
to  meet  the  bridegroom  and  the  bride.  And  five  of  them  were 
foolish  and  five,  wise.  But  the  five  foolish,  having  taken  their 
lamps,  did  not  take  oil  with  them;  but  the  wise  took  oil  in 
their  vessels  with  the  lamps.  And  the  bridegroom  tarrying, 
they  all  slumbered  and  slept.  And  at  midnight  there  was  a 
cry  made:  Behold  the  bridegroom  cometh,  go  ye  forth  to 
meet  him.  Then  all  those  virgins  arose  and  trimmed  their 
lamps.  And  the  foolish  said  to  the  wise:  Give  us  of  your  oil, 
for  our  lamps  are  gone  out.  The  wise  answered,  saying:  Lest 
perhaps  there  be  not  enough  for  us  and  for  you,  go  ye  rather 
to  them  that  sell  and  buy  for  yourselves.  Now  whilst  they 
went  to  buy,  the  bridegroom  came;  and  they  that  were  ready 
went  in  with  him  to  the  marriage,  and  the  door  was  shut. 
But  at  last  came  also  the  other  virgins,  saying:  Lord,  Lord, 
open  to  us.  But  he,  answering,  said  to  them :  Amen,  I  say  to 
you,  I  know  you  not.  Watch  ye,  therefore,  because  you  know 
not  the  day  nor  the  hour.'104 

Now,  then,  since  I  realize  that  instruction  concerning  this 
decree  carries  greater  strength  and  conviction  when  it  is 
stated  repeatedly  and  forcefully,  I  shall  add  a  quotation  on 
the  same  subject  from  another  place.  The  Lord  Himself  says: 
'many  shall  seek  to  enter  and  shall  not  be  able.  But  when  the 
master  of  the  house  shall  be  gone  in  and  shall  shut  the  door, 
you  shall  begin  to  say :  Lord,  open  to  us.  And  he,  answering, 
shall  say  to  you:  I  know  you  not,  whence  you  are.5105  There- 
fore, I  say  to  you,  be  you  also  ready,  because  at  what  hour 
you  think  not,  the  Son  of  man  will  come/106  and  similarly  in 

104  Matt,  25.1-13. 

105  Luke  13.24,25. 

106  Matt.  24.44. 


412  SAINT  BASIL 

many  other  places.  If  we  must  call  to  witness  the  Apostle,  also, 
we  shall  hear  him  quoting  the  words  of  the  Prophet:  'In  an 
acceptable  time  I  have  heard  thee.'107  Then,  of  himself,  the 
Apostle  adds  the  following  words:  'Behold,  now  is  the  accept- 
able time;  behold,  now  is  the  day  of  salvation.3108  Again: 
'Therefore,  whilst  we  have  time,  let  us  work  good  to  all  men, 
but  especially  to  those  that  are  of  the  household  of  the 
faith.'109  If  still  another  witness  is  needed,  let  us  recall  the 
words  of  David :  Tor  this  shall  every  one  that  is  holy  pray  to 
thee  in  a  seasonable  time.'110  Solomon,  likewise,  declared 
in  a  general  way:  'all  things  good  in  their  time.3111 

In  the  Old  Testament,  as,  for  instance,  in  the  case  of  Core 
and  the  men  who  dared  to  enter  the  priesthood  without  being 
called  to  it  and  by  the  severity  of  the  wrath  which  came  upon 
them  to  their  utter  destruction,112  we  see  how  grave  a  thing 
it  is  to  do  that  which  is  unsuitable  as  regards  the  person. 
Moreover,  we  were  instructed  by  the  Lord  Himself  to  be  on 
our  guard  in  this  respect,  when  He  said  to  the  disciples:  'I 
was  not  sent  but  to  the  sheep  that  are  lost  of  the  house  of 
Israel,3113  and  to  the  woman:  'It  is  not  good  to  take  the  bread 
of  children  and  cast  it  to  the  dogs.3114  Again,  in  the  Old 
Testament,  we  find  an  example  of  an  act  performed  unsuit- 
ably with  respect  to  the  material  involved,  when,  although  a 
command  to  offer  sacrifice  of  undefiled  and  sound  and  un- 
blemished victims  had  been  given,  the  offering  was  not^made 
of  such.  Regarding  a  sacrifice  of  this  kind,  God  said:  'Offer 
it  to  thy  prince  if  he  will  be  pleased  wtih  it,  or  if  he  will 


107  Isa.  49.8. 

108  2  Cor.  6.2. 

109  Gal,  6.10. 

110  Ps.  31.6. 

111  Eccle.  3.11. 

112  Num.  16.31ff. 

113  Matt.  15.24. 

114  Mark  7.27. 


CONCERNING  BAPTISM 


413 


regard  thy  face.'115  We  are  taught  the  same  truth,  further- 
more, In  the  New  Testament  by  our  Lord  Jesus  Christ  Him- 
self, who  quotes  the  prophecy  of  Isaias  against  the  Jews: 
'Well  did  Isaias  prophesy  of  you,  saying:  This  people  honor* 
cth  me  with  their  lips,  but  their  heart  is  far  from  me.  And 
in  vain  do  they  worship  me,  teaching  doctrines  and  precepts 
of  men.'116  The  Apostle  also  testifies  to  the  awareness  of  the 
Jews,  but  condemns  them  for  the  inconsistency  of  their  jus- 
tice :  Tor  I  bear  them  witness,  that  they  have  a  zeal  of  God 
but  not  according  to  knowledge.  For  they,  not  knowing  the 
justice  of  God  and  seeking  to  establish  their  own,  have  not 
submitted  themselves  to  the  justice  of  God.'117  Therefore,  the 
Apostle,  truly  desirous  of  pleasing  God,  after  recounting  the 
justifications  of  the  law  which  he  had  fully  accomplished, 
adds:  'Furthermore,  I  count  all  things  to  be  but  loss  for  the 
excellent  knowledge  of  Jesus  Christ,  my  Lord;  for  whom  I 
have  suffered  the  loss  of  all  things  and  count  them  but  as  dung, 
that  I  may  gain  Christ  and  may  be  found  in  him,  not  having 
my  justice  which  is  of  the  law,  but  that  which  Is  of  the  faith 
of  Christ  Jesus,  which  is  of  God,  justice  by  faith ;  that  I  may 
know  him,'118  and  so  on.  By  utterances  such  as  these,  there- 
fore, we  are  taught  to  be  exceedingly  careful  never  to  associ- 
ate considerations  of  human  justice  with  the  rule  for  pleasing 
God  laid  down  by  our  Lord  Jesus  Christ. 

As  to  measure  in  our  actions,  I  think  It  Is  sufficient  to  re- 
mind ourselves  of  the  words  of  our  Lord  Jesus  Christ  in  order 
to  comprehend  the  difference  in  the  standard  of  the  old  law 
of  charity  ( 'for  it  is  written :  Thou  shalt  love  thy  neighbor  as 
thyself).119  The  Lord  said:  &A  new  commandment  I  give 


115  Mai.  1.8. 

116  Mark  7.6,7. 

117  Rom.  10.2,3. 

118  Phil.  3.8-10. 

119  Matt.  19.19. 


414  SAINT  BASIL 

unto  you:  that  you  love  one  another  as  I  have  loved  you.'120 
'Greater  love  than  this  no  man  hath  that  a  man  lay  down  his 
life  for  his  friends.5121  In  general,  one  can  understand  the 
doctrine  concerning  ail  justifications  from  the  rule  laid  down 
by  the  Lord  Himself:  'Unless  your  justice  abound  more  than 
that  of  the  scribes  and  Pharisees,  you  shall  not  enter  into  the 
kingdom  of  heaven.'122 

An  act  is  performed  in  a  disorderly,  inconsistent  manner 
when  a  man  puts  that  which  is  of  the  first  importance  in  the 
second  or  third  place  and  thinks  that  what  is  third  in  order 
should  rank  first.  For  example,  to  him  who  said:  'All  these 
have  I  kept  from  my  youth/  the  Lord  gave  the  command: 
'Sell  what  thou  hast  and  give  to  the  poor  and  take  up  thy 
cross  and  come,  follow  me.'123  Suppose  that  the  second 
injunction,  cCome,  follow  me,'  were  to  be  given  to  one  who 
had  not  kept  the  commandments,  which  must  be  observed  as 
a  prerequisite  condition  [for  receiving  the  invitation].  Again, 
the  Lord  says:  'If  any  man  will  come  after  me,  let  him  deny 
himself  and  take  up  his  cross  and  follow  me.9124  What  if  some- 
one were  to  place  the  command  to  follow  first?  Or,  despite 
the  fact  that  the  Lord  adds  after  a  long  instruction :  'So  like- 
wise every  one  of  you  that  doth  not  renounce  all  that  he  pos- 
sesseth  cannot  be  my  disciple,'125  suppose  that  someone  should 
imagine  that  he  was  a  disciple  before  he  had  fulfilled  the 
preliminary  requirements.  We  must,  therefore,  obey  the  in- 
junction of  the  Apostle:  'Let  all  things  be  done  decently  and 
according  to  order.5126 

Now  let  us  consider  how  an  act  is  performed  in  improper 

120  John  13.34. 

121  John  15.13. 

122  Matt.  5.20. 

123  Matt.   19.20,21. 

124  Matt.  16.24. 

125  Luke  14.33. 

126  1    Cor.    14.40. 


CONCERNING  BAPTISM  415 

dispositions.  The  Lord  said  of  those  who  give  alms  with  the 
intention  of  pleasing  men  or  who  perform  any  other  good 
deed  so  as  to  be  seen  by  men:  'Amen  I  say  to  you  they  have 
received  their  reward.'127  With  still  greater  severity  does  He 
represent  the  iniquity  of  those  who  fulfill  the  command  of 
God  from  human  motives,  by  showing  that  not  only  does  such 
action  fail  of  its  reward,  but  that  its  perpetrator  merits  pun- 
ishment, since  he  acts  not  from  a  motive  of  piety  but  with  a 
view  to  pleasing  men  or  for  some  other  gratification:  to  satis- 
fy avarice  or  to  further  an  enterprise.  These  motives  the 
Apostle  also  denounces,  and  the  Lord  condemns  such  persons 
with  a  still  greater  harshness  when  He  says:  'Many  will  come 
in  that  day,  saying:  Lord,  Lord,  have  not  we  prophesied  in 
thy  name,  and  cast  out  devils  in  thy  name,  and  done  many 
miracles,  and  eaten  and  drunk  in  thy  presence,  and  hast  thou 
not  taught  in  our  streets?  And  then  will  I  answer  them,  say- 
ing :  Depart  from  me,  I  know  you  not  where  you  are,  ye  work- 
ers of  iniquity.'128  From  statements  of  this  sort,  it  is  evident  that 
even  if  a  man  makes  effective  use  of  the  gifts  of  grace,  even 
if  he  obeys  the  commandments,  but  does  not  perform  these 
acts  in  the  dispositions  and  for  the  end  prescribed  by  the  Lord 
in  the  words:  'So  let  your  light  shine  before  men  that  they 
may  see  your  good  works  and  glorify  your  Father  who  is  in 
heaven,'129  he  deserves  to  hear  that  answer  given  by  the  Lord. 
The  Apostle  Paul  also  says,  speaking  in  Christ:  'Whether 
you  eat  or  drink  or  whatsoever  else  you  do,  do  all  to  the  glory 
of  God.'130  And  the  Lord's  answer  prompted  him  to  say,  also: 
'If  I  speak  with  the  tongues  of  men  and  of  angels  and  have 
not  charity,  I  arn  become  as  sounding  brass  or  a  tinkling 
cymbal.  And  if  I  should  have  prophecy  and  should  know  all 

127  Matt.  6.5. 

128  Matt.  7.22,23;   Luke  13.26,27. 

129  Matt.  5.16. 

130  1  Cor.  10.31. 


416  SAINT  BASIL 

mysteries,  and  if  I  should  have  all  faith,  so  that^  I  could 
remove  mountains  and  have  not  charity,  I  am  nothing.  And 
if  I  should  distribute  all  my  goods  to  feed  the  poor  and  if  I 
should  deliver  my  body  to  be  burned  and  have  not  charity, 
it  profiteth  me  nothing.'131  And  in  another  place  he  says  more 
generally  but  with  greater  force:  'If  I  yet  pleased  men,  I 
should  not  be  the  servant  of  Christ.'132 

If  you  require  evidence  from  the  Old  Testament  also,  to 
convince  you  that  the  judgment  of  God  in  this  manner  [is  as 
I  have  represented  it],  Moses  says:  Thou  shalt  love  the  Lord 
thy  God  with  thy  whole  heart  and  with  thy  whole  mind  and 
with  thy  whole  strength/133  and  'Thou  shalt  love  thy  neighbor 
as  thyself.3134  To  this  the  Lord  adds:  'On  these  two  com- 
mandments dependeth  the  whole  law  and  the  prophets.'135 
The  Apostle  also  bears  witness  in  the  words :  'Love,  therefore, 
is  the  fulfilling  of  the  law.'136  Moreover,  they  who  do  not 
observe  these  commands  and  perform  the  acts  of  justification 
which  derive  from  them  are  liable  to  punishment,  as  Moses 
declares  in  the  words:  'Cursed  be  every  man  that  abideth 
not  in  all  that  is  written  in  this  book.'137  And  David  says:  'If 
I  have  looked  at  iniquity  in  my  heart,  the  Lord  will  not  hear 
me.3138  In  another  place,  also,  he  says:  'There  have  they 
trembled  for  fear  where  there  was  no  fear;  for  God  hath 
scattered  the  bones  of  them  that  please  men.'139  There  is 
need,  then,  of  much  diligence  and  of  ceaseless  care,  lest, 
perhaps,  in  carrying  out  the  commandment  improperly  as 


131  1  Cor.  13.1-3. 
152  Gal.  1.10. 

133  Deut.  6.5. 

134  Lev.  19.18;  Matt.  19.19. 

135  Matt.  22.40. 

136  Rom.  13.10. 

137  Deut.  27.26. 

138  Ps.  65.18. 

139  Ps.  52.6, 


CONCERNING  BAPTISM  417 

regards  any  of  the  details  we  have  discussed,  we  may  not 
only  lose  a  reward  so  great  and  so  blessed  but  also  become 
the  objects  of  threats  so  dire. 

Q.  9.  Whether  we  ought  to  associate  with  transgressors  or 
have  any  part  in  the  unfruitful  works  of  darkness.,  when  such 
persons  or  works  are  not  under  our  charge. 

R.  Wicked,  indeed,  is  every  man  who  does  not  keep  the 
whole  law  or  who  violates  even  one  commandment.  For,  by 
the  omission  of  only  a  small  part,  the  whole  is  imperilled.  That 
which  is  almost  accomplished  is  yet  not  accomplished.  For 
example,  one  who  has  almost  died  is  not  dead,  but  still  lives. 
He  who  is  almost  alive  does  not  live,  but  is  still  dead,  and  one 
who  is  on  the  point  of  entering  has  not  entered,  as  for  instance, 
the  five  virgins.  In  the  same  way,  he  who  almost  observed 
the  law  did  not  observe  it,  but  is  a  transgressor.  With  regard 
to  transgressors,  therefore,  even  if  they  be  relatives,  we  must 
obey  the  Apostle,  who  says  in  one  place:  'if  any  man  that  is 
named  a  brother  be  a  fornicator  or  covetous  or  a  drunkard 
or  a  railer  or  an  extortioner,  not  so  much  as  to  eat  with  such 
a  one.'140  Here  it  is  to  be  noted  that  the  Apostle  does  not 
segregate  from  the  common  life  only  the  man  who  transgresses 
in  all  these  ways,  but  also  the  one  who  commits  any  one  of 
these  offenses.  He  does  not  say  'with  this  one,'  but  'with  such 
a  one.'  In  another  place,  he  says:  'Mortify  your  members 
which  are  upon  the  earth:  fornication,  uncleanness,  lust, 
evil  concupiscence,  and  covetousness,  which  is  the  service  of 
idols.  For  which  things  the  wrath  of  God  cometh'  (and  he 
adds  in  a  general  way)  'upon  the  children  of  unbelief.'141  'Be 
ye  not  therefore  partakers  with  them.'142  Again:  'that  you 

140  1  Cor.  5.11. 

141  Col.   3.5,6. 

142  Eph.  5.7. 


418  SAINT  BASIL 

with  draw  yourselves  from  every  brother  walking  disorderly 
and  not  according  to  the  tradition  which  they  have  received 
of  us/143  and  similarly  elsewhere. 

So  that  we  may  know  clearly  what  is  meant  by  not  having 
a  share  in  the  works  which  do  not  bear  fruit,  let  us  first 
inquire  as  to  what  sort  of  actions  merit  the  attribute  'un- 
fruitful'— whether  those  only  that  are  forbidden  or  such  also 
as  are  commendable  but  are  not  performed  in  good  disposi- 
tions. In  the  Old  Testament,  the  Prophet,  comparing  the 
saints  to  a  tree,  says:  "which  shall  bring  forth  Its  fruit  in  due 
season/144  Solomon  declares:  The  work  of  the  just  is  unto  life 
but  the  fruit  of  the  wicked  is  sin';145  and  Osee:  'Sow  for 
yourselves  In  justice,  reap  the  fruit  of  life.'146  Micheas  says: 
"And  the  land  shall  be  made  desolate  because  of  the  inhabi- 
tants thereof,  and  for  the  fruit  of  their  devices.'147  Other 
Prophets  also  have  much  to  say  on  this  subject.  But,  even 
though  their  words  shine  with  the  brightness  of  a  lamp,  the 
true  Light,  the  Sun  of  justice,  our  Lord  Jesus  Christ  Himself, 
expresses  the  matter  more  clearly  in  the  words :  'A  good  tree 
cannot  bring  forth  evil  fruit,  neither  can  an  evil  tree  bring 
forth  good  fruit.'148  and  similarly  elsewhere.  So,  then,  since 
we  have  the  name  'fruit'  applied  to  contrary  Ideas,  let  us 
further  inquire  as  to  what  sort  of  trees  bear  no  fruit  and 
as  to  which  works  the  Apostle  terms  unfruitful.  The  signifi- 
cance of  barren  trees  is  clarified  for  us  by  John  the  Baptist, 
who  said  to  those  who  had  merited  to  receive  Baptism  for 
the  remission  of  their  sins  and  who  had  been  cleansed  from 
every  stain  of  guilt:  'Bring  forth  therefore  fruit  worthy  of 
penance,3149  and,  a  little  further  on,  he  adds:  'Every  tree 

143  2  Thess.  3.6. 

144  Ps.  1.3. 

145  Prov.  10.16. 

146  Osee  10.12   (Septuagint)  . 

147  Mich.  7.13. 

148  Matt.  7.18. 

149  Matt.  3.8. 


CONCERNING  BAPTISM  419 

therefore  that  doth  not  yield  good  fruit  shall  be  cut  down  and 
cast  into  the  fire.'150  The  Lord,  however,  gives  us  clearer  in- 
struction in  the  words  He  will  address  to  those  who  stand  at 
His  right  hand:  'Come,  ye  blessed  of  my  Father,  possess  you 
the  kingdom  prepared  for  you  from  the  foundation  of  the 
world/151  and,  in  the  words  which  follow,  He  makes  mention 
of  their  good  fruit.  Those  on  His  left  hand,  however,  He  con- 
signs to  'the  everlasting  fire,  prepared  for  the  devil  and  his 
angels.'152  He  does  not  blame  these  for  committing  sin,  but 
for  omitting  to  do  good  works:  Tor  I  was  hungry,'  He  says, 
'and  you  gave  me  not  to  eat,3153  and  so  on.  Their  omission, 
moreover,  causes  these  souls  to  share  the  fate  of  sinners  who 
are  called  by  the  Lord  the  Devil's  angels. 

Since,  therefore,  the  difference  has  been  made  evident  be- 
tween the  trees  bearing  fruits  which  are  of  opposite  kinds  and 
those  that  bear  none  at  all,  let  us  examine  further  what  the 
Apostle  means  by  unfruitful  works.  Upon  consideration  of  the 
matter,  I  find  the  link,  which  is  needed  between  the  man  who 
observes  the  commandment  of  God  lawfully  and  in  a  manner 
pleasing  to  Him  and  the  one  who  commits  evil  and  him  who 
does  neither,  in  those  who  do  good,  but  in  a  manner  dis- 
pleasing to  God  for  any  of  the  reasons  previously  mentioned 
— in  discussing  the  question  whether  the  observance  of  a 
command  is  acceptable  if  such  compliance  is  improperly  car- 
ried out  and  in  a  manner  not  conformable  to  the  requirements 
of  the  command.154  Respecting  these  persons,  the  Lord  said: 
'they  have  their  reward.3155  Consider  the  case  of  the  five  fool- 
ish virgins.  On  the  testimony  of  the  Lord  Himself,  they  were 
virgins  and  had  trimmed  their  lamps  and  lighted  them;  that 

150  Matt.  3.10. 

151  Matt.  25.34. 

152  Matt.  25.41. 

153  Matt.  25.42. 

154  See  above,  Q.  8. 

155  Matt.  6.5. 


420  SAINT  BASIL 

is,  they  had  done  the  same  things  as  the  wise  virgins  and  they 
also  went  out  to  meet  the  Lord,  showing  themselves  in  every 
way  as  zealous  as  the  wise.  Yet,  merely  because  they  had  not 
enough  oil  in  their  vessels,  they  failed  of  their  purpose  and 
were  kept  from  entering  the  place  where  the  bridegroom 
was.156  So,  also,  with  the  one  who  was  left  of  the  two  in  the 
mill-house  and  of  the  two  in  the  same  bed.157  The  Lord  is 
silent  as  to  the  reason  for  this,  perhaps  in  order  to  show  that, 
in  every  case,  the  least  failure  in  propriety — and  particularly, 
as  the  Apostle  taught,  in  true  charity158  —  renders  an  act 
displeasing.  Since,  then,  we  see  how  works  become  unfruitful, 
let  us  take  care  not  to  violate  in  any  way  the  laws  of  the 
contest  which  aims  to  win  the  divine  pleasure.  In  everything, 
let  us  exhibit  ourselves  as  ministers  of  God,159  and  not  this 
only,  but  let  us  be  careful  not  to  enter  into  such  associations 
as  Paul,  speaking  in  Christ,  has  explicitly  forbidden,  saying: 
'Have  no  fellowship  with  the  unfruitful  works  of  this  dark- 
ness3; and,  by  adding:  'but  rather  reprove  them,3160  he  taught 
us  how  we  are  to  conduct  ourselves  in  this  abstention. 

Now  let  us  consider  what  it  is  to  have  fellowship  and  study 
the  forms  it  takes. 

I  recall  from  Proverbs :  'Come  with  us,  let  us  be  sharers  in 
blood';161  and  from  the  Apostle:  'You  are  all  partakers  of  my 
joy'162  and  'communicating  to  my  tribulation.'163  Also:  'Let 
him  that  is  instructed  in  the  word  communicate  to  him  that 
instructeth  him  in  all  good  things.3164  Again:  'If  thou  didst 

156  Matt.  25. Iff. 

157  Luke  17.S4.35. 

158  1  Cor.  13.1-3. 

159  2  Cor.  6.4. 

160  Eph.  5.11. 

161  Prov.  1.11. 

162  Phil.  1.7. 

163  Phil.  4.14. 

164  Gal.  6.6. 


CONCERNING  BAPTISM  421 

see  a  thief,  thou  didst  run  with  him;  and  with  adulterers  thou 
hast  been  a  partaker';165  'thou  shalt  reprove  thy  brother 
openly,  and  not  incur  sin  through  him';166  and  also:  'these 
things  hast  thou  done  and  I  was  silent.  Thou  thoughtest  un- 
justly that  I  should  be  like  to  thee;  but  I  will  reprove  thee  and 
set  before  thy  face.'167  As  I  recall  these  passages  and  other 
similar  ones,  I  am  led  to  the  opinion  that  fellowship  in  work 
consists  in  mutual  assistance  toward  the  same  objective.  Ac- 
cording to  this,  fellowship  of  thought  would  entail  sharing 
the  sentiments  of  the  one  doing  the  work  and  taking  pleasure 
in  it  with  him.  Another  variety  of  fellowship,  overlooked  by 
most  persons,  is  revealed  by  an  accurate  reading  of  the  Holy 
Scriptures.  According  to  this  kind  of  fellowship,  one  neither 
actually  performs  a  work  in  association  with  another  nor 
shares  his  dispositions,  but,  although  aware  of  the  malice 
in  the  mind  directing  the  work,  one  yet  remains  silent  and 
does  not  make  open  accusation  as  is  required  both  by  the 
passages  quoted  above  and  also  by  the  words  of  the  Apostle 
to  the  Corinthians:  'You  have  not  mourned  that  he  might 
be  taken  away  from  you,  that  hath  done  this  deed';168  and  he 
adds:  'a  little  leaven  corrupteth  the  whole  lump.'169  Let  us 
fear,  therefore,  and  obey  the  Apostle  when  he  says:  'Purge  out 
the  old  leaven,  that  you  may  be  a  new  paste.'170  Now,  one 
who  with  a  good  intention  cooperates  with  another  in  a  good 
work  and  is  unconscious  of  the  wickedness  of  his  partner's 
dispositions  and  aim,  such  a  one  does  not  incur  guilt  in  lend- 
ing his  assistance.  Since  he  did  not  share  the  other's  disposi- 
tions, but  was  keeping  himself  within  the  rule  of  the  love  of 

165  Ps.  49.18. 

166  Lev.  19.17. 

167  Ps.  49.21. 

168  1  Cor.  5.2. 

169  I  Cor.  5.6. 

170  1  Cor.  5.7. 


422  SAINT  BASIL 

God,  he  shall  receive  his  own  proper  reward  according  to 
his  own  work,  as  our  Lord  Jesus  Christ  showed  in  the  example 
of  the  man  left  in  the  bed  and  the  woman  left  in  the  mill- 
house.171  The  difference  between  those  who  are  entrusted  to 
us  and  those  who  are  not  has  to  do  with  the  obligation  we 
have  of  watching  over  them  and  not  with  fellowship  in  sin. 
My  solicitude  is  specifically  due  only  those  under  my  charge 
and  participation  in  evil  and  in  unfruitful  works  is  for- 
bidden to  the  same  degree  in  all  instances. 

Q.  10  Whether  it  is  always  dangerous  to  give  scandal. 

R.  I  consider  it  necessary,  first  of  all,  to  know  what  scandal 
is;  then,  the  difference  in  the  persons  and  the  means  whereby 
scandal  is  given;  and,  finally,  to  discover  in  this  way  wherein 
danger  lies  and  where  not.  Now,  scandal,  as  I  am  led  to  infer 
from  the  Scriptures,  is  everything  that  draws  us  away  from 
true  piety  toward  any  form  of  defection,  or  introduces  error, 
or  fosters  impiety;  or,  in  general,  everything  which  hinders 
us  from  observing  God's  command  even  unto  death.  If,  how- 
ever, what  is  said  or  done  is  good  in  itself,  but  infirmity  in  the 
agent  makes  his  word  or  deed  a  source  of  harm,  he  is  not 
liable  to  accusation  from  those  who  have  taken  scandal,  since 
he  said  or  did  that  which  was  good  as  regards  edification. 
This  the  Lord  indicated  in  the  words :  'Not  that  which  goeth 
into  the  mouth  defileth  a  man;  but  what  cometh  out  of  the 
mouth,  this  defileth  a  man.3172  On  the  other  hand,  to  those 
who  had  taken  scandal  He  said:  'Every  plant  which  my 
heavenly  Father  hath  not  planted  shall  be  rooted  up';173  also: 
'He  that  eateth  my  flesh  and  drinketh  my  blood,  hath  ever- 
lasting life5;174  and,  a  little  further  on:  'No  man  can  come 

171  Luke  17.34,35. 

172  Matt.  15.11. 

173  Matt.  15.13. 

174  John  6.55. 


CONCERNING  BAPTISM  423 

to  me,  unless  it  be  given  him  by  my  Father.3175  Thereupon., 
some  turned  these  words  to  their  own  ruin,  as  the  Scripture 
says:  'And  many  of  the  disciples,  hearing  this  word,  went 
back  and  walked  no  more  with  him.  Then  Jesus  said  to  the 
twelve:  Will  you  also  go  away?  And  Simon  Peter  answered 
him:  Lord,  to  whom  shall  we  go?  Thou  hast  the  words  of 
eternal  life,  and  we  have  believed  and  have  known  that 
thou  art  the  Christ,  the  Son  of  the  living  God.'176  Those  of 
sound  faith  made  use  of  these  words  to  strengthen  their  faith 
and  obtain  eternal  salvation,  but  the  weak  in  understanding 
or  faith,  owing  to  their  own  wickedness,  made  them  a  cause  of 
ruin,  as  it  is  written  concerning  the  Lord:  'This  child  is  set 
for  the  fall  and  for  the  resurrection  of  many.'177  This  was  not 
said  because  of  a  contradiction  existing  within  Himself,  but 
with  reference  to  the  hostile  views  of  those  who  would  inter- 
pret His  doctrine;  as  the  Apostle  says:  'To  the  one,  indeed, 
the  odor  of  life  unto  life ;  but  to  the  others,  the  odor  of  death 
unto  death.5178 

Now,  if  that  which  is  said  or  done  is  evil  in  itself,  then  he 
who  says  or  does  it  is  liable  to  the  charge  both  of  committing 
sin  himself  and  of  giving  scandal,  even  if  he  to  whom  the 
scandal  is  given  does  not  take  it  as  such.  This  is  illustrated 
in  the  case  of  Peter,  to  whom  the  Lord  said,  when  Peter  was 
protesting  against  His  fulfilling  His  ministry  of  obedience 
even  unto  death:  'Go  behind  me,  Satan,  thou  art  a  scandal 
unto  me.'  The  reason  added  by  the  Lord,  although  brief, 
teaches  us  the  general  characteristics  of  scandal:  'because 
thou  savorest  not  the  things  that  are  of  God,  but  the  things 
that  are  of  men.5179  From  this  we  know  that  every  attitude 

175  John  6.66. 

176  John  6.67-70. 

177  Luke  2.34. 

178  2  Cor.  2.16. 

179  Matt.  16.23. 


424  SAINT  BASIL 

of  mind  which  is  contrary  to  the  judgment  of  God  consti- 
tutes a  scandal,  ands  when  such  an  attitude  is,  further,  put 
into  action,  it  incurs  the  same  penalty  as  homicide,  according 
to  the  words  of  the  Prophet  Osee:  'the  priests  have  hidden 
the  way,  they  have  slain  Sichem,  for  they  have  wrought 
wickedness  among  the  people/180  On  the  other  hand,  if  it  is 
a  case  of  some  act  that  is  licit  in  itself,  and  harm  comes  of  it 
and  it  causes  scandal  to  those  who  are  weak  in  faith  or  un- 
derstanding, he  who  has  performed  such  an  action  is  guilty 
of  scandal.  The  Apostle  says  of  those  who  act  thus  and  do  not 
spare  the  weak:  'Now  when  you  sin  thus  against  the  brethren 
and  wound  their  weak  conscience,  you  sin  against  Christ.'181 
Consequently,  either  when  something  is  done  which  is  intrin- 
sically evil  and  scandal  results,  or  if  the  performance  of  a  licit 
act  and  one  within  our  sphere  of  competence  causes  scandal 
to  one  who  is  weak  in  faith  or  knowledge,  then  the  penalty  is 
clear  and  unescapable.  It  is  that  dreadful  condemnation  pro- 
nounced by  the  Lord:  It  were  better  for  him  that  a  mill- 
stone were  hanged  about  his  neck  and  he  be  cast  into  the 
sea  than  that  he  should  scandalize  one  of  these  little  ones/182 
We  have  discussed  this  point  more  fully  in  former  investi- 
gations where  the  nature  of  those  who  take  scandal  was  also 
more  closely  studied.  In  this  connection,  the  Apostle  says 
even  with  reference  to  legitimate  actions:  *It  is  good  not  to 
eat  flesh  and  not  to  drink  wine  nor  anything  whereby  thy 
brother  is  offended  or  scandalized  or  made  weak.'183  Again, 
in  another  place,  he  says:  "Every  creature  of  God  is  good  and 
nothing  to  be  rejected  that  is  received  with  thanksgiving.'184 
Yet,  he  also  declares:  CI  will  never  eat  flesh  lest  I  should 


180  Osee  6.9  (Septuagint) 

181  1  Cor.  8.12. 

182  Luke  17.2. 

183  Rom.  14.21. 

184  1  Tim.  4.4. 


CONCERNING  BAPTISM  425 

scandalize  my  brother.3185  Now,  if  such  be  the  judgment  of 
permissible  acts,  what  should  be  said  of  these  that  are  for- 
bidden? The  Apostle  gives  us  a  general  rule  to  follow:  'Be 
without  offense  to  the  Jews  and  to  the  Gentiles,  and  to  the 
church  of  God;  as  I  also  in  all  things  please  all  men,  not 
seeking  that  which  is  profitable  to  myself  but  to  many  that 
they  may  be  saved.'186 

Q.  11.  Whether  it  is  right  or  safe  to  refuse  to  obey  any  of 
the  prescriptions  made  by  God  or  to  put  obstacles  in  the  way 
of  one  who  has  been  commanded  to  execute  these,  or  to  be 
tolerant  of  those  who  are  offering  such  hindrance,  especially 
if  the  person  who  is  interfering  be  a  relative,  or  if  some  spe- 
cious pretext  impede  the  accomplishment  of  the  precept. 

R.  In  view  of  the  Lord's  words,  'learn  of  me,  because  I  am 
meek  and  humble  of  heart,'187  it  is  clear  that  we  are  more 
solidly  instructed  in  all  things  when  we  recall  the  words  of  our 
Lord  Jesus  Christ  Himself,  Only-begotten  Son  of  the  living 
God.  When,  therefore,  John  the  Baptist  said  to  Him:  'I  ought 
to  be  baptized  by  thee  and  comest  thou  to  me?3188  He  replied: 
'Suffer  it  to  be  so  now,  for  so  it  becometh  us  to  fulfill  all 
justice.3189  Again,  in  the  presence  of  the  disciples,  when  Peter 
decried  the  sufferings  which  the  Lord  prophesied  He  must 
undergo  in  Jerusalem,  He  said  with  great  displeasure:  'Go 
behind  me,  Satan,  thou  art  a  scandal  unto  me;  because  thou 
savourest  not  the  things  that  are  of  God,  but  the  things  that 
are  of  men.3190  On  another  occasion,  when  Peter,  moved  by 
reverence  toward  his  Master,  refused  His  ministration,  the 

185  1  Cor.  8.13. 

186  I  Cor.  10.32,33. 

187  Matt.  11.29. 

188  Matt.  3.14. 

189  Matt.  3.15. 

190  Matt.  16.23. 


426  SAINT  BASIL 

Lord  again  said :  'If  I  wash  thee  not,  thou  shall  have  no  part 
with  me.3191  And,  if  the  soul  requires  further  assistance  from 
examples  taken  from  persons  like  ourselves,  let  us  recall  the 
words  of  the  Apostle:  'What  do  you  mean,  weeping  and 
afflicting  my  heart?  For  I  am  ready  not  only  to  be  bound  but 
to  die  also  in  Jerusalem,  for  the  name  of  the  Lord  Jesus.5192 
Who  could  be  more  estimable  than  John  or  more  sincere 
than  Peter,  or  what  motives  could  have  been  more  reverential 
than  those  which  they  alleged?  I  know,  furthermore,  that 
neither  Moses,  that  holy  man,  nor  the  Prophet  Jonas,  con- 
tinued to  be  blameless  before  God  when  they  entertained 
thoughts  that  were  contrary  to  obedience.  By  these  examples 
we  are  taught  not  to  gainsay  nor  to  offer  hindrance  nor  suffer 
others  to  do  so.  And,  if  the  Scriptures  teach  beyond  a  doubt 
that  we  dare  not  perform  these  particular  actions  or  others 
like  them,  how  much  greater  is  our  obligation  to  follow  the 
example  of  the  saints  with  regard  to  the  rest,  when  they  ^say : 
'We  ought  to  obey  God  rather  than  men,5193  and  also:  clf  it 
be  just  to  hear  you  rather  than  God,  judge  ye,  for  we  cannot 
but  speak  the  things  which  we  have  seen  and  heard.5194 

Q.  12.  Whether  each  individual  must  be  solicitous  for  all 
in  all  circumstances,  or  only  for  those  under  his  charge,  and, 
with  regard  to  these  latter,  whether  he  must  act  according  to 
the  gift  allotted  to  him  by  God  through  the  Holy  Spirit. 

R.  Our  Lord  Jesus  Christ,  Only-begotten  Son  of  God,  by 
whom  all  things  visible  and  invisible  were  made,195  declared: 
'I  am  not  sent  but  to  the  sheep  that  are  lost  of  the  house  of 

191  John  13.8. 

192  Acts  21.13. 

193  Acts  5.29. 

194  Acts  4.19,20. 

195  Col.  1.16. 


CONCERNING  BAPTISM  427 

Israel5;196  and  to  His  disciples  He  said:  'As  the  Father  hath 
sent  me,  I  also  send  you.'197  He  also  admonishes  them:  'Go  ye 
not  into  the  way  of  the  Gentiles  and  into  the  city  of  the 
Samaritans,  enter  ye  not.3198  Then,  after  He  had  fulfilled  the 
prophecy  regarding  Himself  which  David  spoke  as  if  in  the 
person  of  God  the  Father:  'Thou  art  my  son,  this  day  have 
I  begotten  thee.  Ask  of  me  and  I  will  give  thee  the  Gentiles 
for  thy  inheritance  and  the  utmost  parts  of  the  earth  for 
thy  possession/199  He  bids  His  Apostles:  'Going,  therefore, 
teach  ye  all  nations.'200  How  much  more  strictly  ought  each 
one  of  us  obey  the  Apostle  when  he  writes  admonishing  us 
'not  to  be  more  wise  than  it  behoveth  to  be  wise,  but  to 
be  wise  unto  sobriety  and  according  as  God  hath  divided  to 
every  one  the  measure  of  faith!2'01  Furthermore,  we  should 
patiently  await  the  time  and  the  issue  he  proposes  to  us 
when  he  says  again :  'Brethren,  let  every  man  wherein  he  was 
called,  therein  abide.'202  The  Apostle  himself  practiced  very 
meticulously  what  he  preached  to  others,  for  he  says:  'they 
gave  to  me  and  Barnabas  the  right  hands  of  fellowship,  that 
we  should  go  unto  the  Gentiles,  and  they  unto  the  circum- 
cision.5203 

But,  if  ever  the  call  of  the  love  of  God  or  of  neighbor 
should  require  us  to  supply  some  deficiency,  he  who  answers 
the  summons  will  have  the  reward  of  voluntary  obedience. 
This  call  is  addressed  to  us  when  the  love  of  God  and  His 
Christ  demands  that  we  fulfill  this  precept  of  the  Lord:  'A 
new  commandment  I  give  unto  you:  that  you  love  one 

196  Matt.  15.24. 

197  John  20.21. 

198  Matt.  10.5. 

199  Ps.  2.7,8. 

200  Matt.  28.19. 

201  Rom.  12.3. 

202  1  Cor.  7.24. 

203  Gal.  2-9. 


428  SAINT  BASIL 

another  as  I  have  loved  you.'204  'Greater  love  than  this  no  man 
hath,  that  a  man  lay  down  his  life  for  his  friends.3205  We  are 
called  to  love  of  neighbor  either  when  a  person  in  authority 
needs  our  support  or  when  those  in  his  charge  require  that 
some  necessity  be  supplied.  The  Apostle  says:  'Let  no  man 
seek  his  own,  but  that  which  is  another's.'206  The  love  which 
is  according  to  Christ  seeks  not  its  own.207  Elsewhere,  the 
Apostle  says:  'edify  one  another  as  you  also  do.'208  If  a  man 
does  not  accomplish  in  word  and  work  the  mission  upon 
which  he  was  sent,  he  is  therefore  guilty  of  the  blood  of  those 
who  have  not  heard  the  Gospel,  and  he  is  unable  to  say  with 
the  Apostle,  addressing  the  Ephesian  elders:  'I  am  clean  from 
this  time  of  the  blood  of  all  of  you.  For  I  have  not  spared 
to  declare  unto  you  all  the  counsel  of  God.'209  And  whoever 
Is  able  to  do  more  than  what  is  enjoined,  unto  the  edifi- 
cation of  faith  in  the  love  of  Christ,  will  have  a  recompense 
for  this,  as  the  Apostle  intimated  when  he  said:  Tor  if  I 
do  this  thing  willingly,  I  have  a  reward;  but  if  against  my 
will,  a  dispensation  is  committed  to  me.'210 

Q.  13  Whether  it  is  necessary  to  suffer  every  kind  of  trial, 
even  to  the  point  of  risking  death,  in  fulfilling  our  duty  of 
obedience  to  God,  especially  in  caring  for  those  committed 
to  us. 

R.  Our  Lord  Jesus  Christ,  the  Only-begotten  Son  of  the 
living  God,  through  whom  all  things  visible  and  invisible 
were  made,211  who  has  life  even  as  the  Father  who  gave  it 

204  John  13.34. 

205  John  15.13. 

206  1  Cor.  10.24. 

207  1  Cor.  13.5. 

208  1  Thess.  5.11. 

209  Acts  20.26,27. 

210  I  Cor.  9.17. 

211  Col.  1.16. 


CONCERNING   BAPTISM  429 

to  Him  and  who  received  all  power  from  the  Father,  when 
they  approached  to  seize  Him  and  lead  Him  to  death  that 
we  might  have  justice  and  eternal  life,  went  to  meet  death 
with  great  alacrity,  saying:  'behold  the  Son  of  man  shall  be 
betrayed  into  the  hands  of  sinners.  Rise  up,  let  us  go.  Behold, 
he  that  will  betray  me  is  at  hand.3212  Moreover,  as  it  is  writ- 
ten in  the  Gospel  according  to  John :  'Jesus,  therefore,  know- 
ing all  things  that  should  come  upon  him,  went  forth  and  said 
to  them:  Whom  seek  ye?  They  answered  him:  Jesus  of 
Nazareth.  Jesus  saith  to  them:  'I  am  he5;213  and,  a  little  fur- 
ther on,  He  says:  'I  have  told  you  that  I  am  he.  If  therefore 
you  seek  me,  let  these  go  their  way.'214  How  much  more  will- 
ingly, therefore,  should  we  bear  with  the  trials  which  beset 
us  in  the  natural  course  of  things!  By  triumphing  thus  over 
the  assaults  of  our  enemies  for  the  sake  of  obedience  to  God, 
we  will  glorify  God,  for  we  will  cheerfully  accept  the  annoy- 
ances which  appear  to  be  brought  upon  us  by  our  enemies, 
inasmuch  as  we  will  have  attained  to  the  high  purpose  of  him 
who  said :  £Unto  you  it  is  given  for  Christ,  not  only  to  believe 
in  him,  but  also  to  suffer  for  him.'215  The  Acts,  in  relating 
the  hardships  of  the  Apostles,  tell  of  how  they  accepted  con- 
tumely and  death  with  joy  that  they  might  fulfill  their  mission 
of  preaching  according  to  the  Lord's  command.216 

Furthermore,  the  Apostle  means  to  instruct  us  when  he 
says:  'Who  shall  separate  us  from  the  love  of  God?  Shall 
tribulations?  or  distress?  or  persecution?  or  hunger?  or  naked- 
ness? or  danger?  or  the  sword?  (as  it  is  written,  For  thy  sake 
we  are  put  to  death  all  the  day  long.  We  are  accounted  as 
sheep  for  the  slaughter).  But  in  all  these  things  we  overcome 

212  Mark  14.41,42. 

213  John   18.43. 

214  John  18.8. 

215  Phil.  1.29. 

216  Acts  4,5. 


430  SAINT  BASIL 

because  of  him  that  hath  loved  us.  For  I  am  sure  that  neither 
death  nor  life  nor  angels  nor  principalities  nor  powers  nor 
dominations  nor  things  present  nor  things  to  come  nor  height 
nor  depth  nor  any  other  creature  shall  be  able  to  separate  us 
from  the  love  of  God  which  is  in  Christ  Jesus/217  The  observ- 
ance of  the  commandments  is,  therefore,  inextricably  and  com- 
pletely bound  up  with  the  charity  which  is  in  Christ.,  as  the 
words  of  the  Lord  Himself  show:  'If  any  one  love  me,  he  will 
keep  my  word,  but  he  that  keepth  not  my  words,  loveth  me 
not'  ;218  and  also:  'You  are  my  friends  if  you  do  the  things  that 
I  command  you.'219  Moreover,  the  command  that  we  love  one 
another  is  a  new  one  and  His  own,  and  this  command  the 
Apostle  fulfills  when  he  says:  'So  desirous  of  you,  we  would 
gladly  impart  unto  you  not  only  the  gospel  of  Christ,  but  also 
our  own  souls;  because  you  were  become  most  dear  unto  us/220 
Keeping  our  gaze  fixed  upon  Christ,  therefore,  let  us,  by  glori- 
ous imitation  of  Him,  increase  our  zeal.  And  thinking  upon 
the  saints,  let  us  receive  instruction  from  them  to  the  full  extent 
of  our  capacity,  so  that,  rendered  ever  more  zealous  by  them 
and  observing  every  commandment  of  the  Lord  without  spot 
or  blame  even  unto  death,  we  may  attain  to  life  everlasting 
and  possess  the  kingdom  of  heaven,  as  He  who  cannot  deceive 
has  promised,  Jesus  Christ,  our  Lord  and  God,  Only-begotten 
Son  of  the  living  God, 


217  Rom.  8.35-39. 

218  John  I4.2$£4. 

219  John  15.14. 

220  1  Thess.  2.8. 


HOMILY  ON  THE  WORDS, 
'GIVE  HEED  TO  THYSELF' 

OD  WHO  CREATED  us  has  granted  us  the  faculty  of 
speech  that  we  might  disclose  the  counsels  of  our 
hearts  to  one  another  and  that,  since  we  possess  our 
human  nature  in  common,  each  of  us  might  share  his  thoughts 
with  his  neighbor,  bringing  them  forth  from  the  secret  re- 
cesses of  the  heart  as  from  a  treasury.  If  we  were  passing 
through  this  life  with  our  minds  bared  for  all  to  see,  we  should, 
in  thinking,  make  direct  and  immediate  contact  with  one 
another.  But,  inasmuch  as  the  mind  carries  on  its  processes 
of  thought  beneath  a  covering  of  flesh,  nouns  and  verbs  are 
needed  to  make  known  the  secrets  of  the  mind.  As  soon,  there- 
fore, as  our  mental  faculty  frames  a  meaningful  utterance,  it 
is  conveyed  by  words,  as  by  a  ferry,  and,  flying  through  the 
air,  it  passes  from  the  speaker  to  the  auditor.  If  the  passage 
of  our  words  is  attended  by  a  deep  tranquility  and  calm,  they 
weigh  anchor  in  the  ears  of  our  disciples,  as  in  a  peaceful 
haven,  untroubled  by  storms.  But,  if  a  noisy  protest  on  the 
part  of  our  hearers,  like  an  angry  surge  of  the  sea,  oppose 
our  words,  they  will  be  dispersed  in  the  midst  of  their  course 
through  the  air  and,  like  a  ship,  they  will  be  wrecked.  By  your 
silence,  therefore,  assure  tranquility  for  my  discourse.  It  may, 
perchance,  prove  to  have  something  useful  in  it  and  worth 
carrying  away.  The  word  of  truth  is  hard  to  catch  and  it  can 
easily  elude  the  inattentive  listener.  For  this  reason,  the  Holy 
Spirit  wills  that  our  words  be  concise  and  brief  so  as  to  express 
much  in  little  and  by  condensation  to  make  what  is  said  easy 

431 


432  SAINT  BASIL 

to  retain  in  the  memory.  It  is  the  natural  function  of  speech 
neither  to  veil  its  meaning  with  obscurity  nor  to  flow  aimlessly 
about  the  subject  in  a  wordy  and  inept  manner.  These  faults, 
indeed,  are  avoided  in  the  words  which  we  have  just  quoted 
from  one  of  the  Books  of  Moses  and  which  attentive  listeners 
among  you  will  recall  perfectly,  unless  the  very  brevity  of  the 
quotation  caused  you,  perhaps,  to  miss  my  citing  of  it.  It  ran 
as  follows :  'Give  heed  to  thyself,  lest  perhaps  a  wicked  thought 
steal  in  upon  thee.51 

We  men  are  easily  prone  to  sins  of  thought.  Therefore,  He 
who  has  formed  each  heart  individually,2  knowing  that  the 
impulse  received  from  the  intention  constitutes  the  major 
element  in  sin,  has  ordained  that  purity  in  the  ruling  part  of 
our  soul  be  our  primary  concern.  That  faculty  by  which  we 
are  especially  prone  to  commit  sin  surely  merits  great  care  and 
vigilance.  As  the  more  provident  physicians  offset  physical 
weakness  by  precautionary  measures  taken  in  advance,  so  the 
Protector  of  us  all  and  the  true  Physician  of  our  souls  takes 
possession  first  and  with  stronger  garrisons  of  that  part  of 
the  soul  which  He  knows  is  most  liable  to  sin.  The  actions 
performed  by  the  body  require  time,  favorable  opportunity, 
physical  exertion,  assistance,  and  other  accessories.  The  move- 
ments of  the  mind,  however,  take  place  independently  of 
time;  they  are  performed  without  weariness;  they  are  accom- 
plished effortlessly;  every  occasion  is  appropriate  for  them. 
For  instance,  some  haughty  person  having  nothing  but  con- 
tempt for  decorum,  although  wearing  outwardly  the  appear- 
ance of  sobriety,  may  be  sitting  in  the  midst  of  persons  who 
are  admiring  him  for  his  virtue.  Suppose  that  this  man  has 
run  off  in  his  thoughts,  by  a  secret  movement  of  the  heart, 
to  a  place  of  sin.  In  imagination  he  beholds  the  objects  of  his 


1  Dem.  15.9. 

2  Ps.  32.15. 


GIVE  HEED  TO  THYSELF  433 

desire;  he  fashions  the  image  of  some  shameful  rendezvous 
entirely  within  the  secret  workshop  of  his  heart  and  within 
himself  he  draws  vivid  pictures  of  sensual  pleasure.  He  has, 
unwitnessed,  committed  a  secret  sin,  which  will  remain  un- 
known to  all  until  the  coming  of  Him  who  will  reveal  the  hid- 
den things  of  darkness  and  make  manifest  the  counsels  of  the 
hearts.3  Beware,  therefore,  clest  perhaps  a  wicked  thought  steal 
in  upon  thee.'  For,  'he  who  looks  upon  a  woman  to  lust  after 
her  hath  already  committed  adultery  with  her  in  his  heart.54 
The  actions  of  the  body,  therefore,  are  retarded  by  many 
impediments,  but  he  who  sins  in  his  intention  has  committed 
a  transgression  that  is  accomplished  with  the  swiftness  of 
thought.  Where  the  lapse  into  sin  is  sudden,  therefore,  the 
power  of  swift  protection  has  been  granted  us,  'lest  perhaps,' 
as  the  Scripture  declares,  'a  wicked  thought  steal  in  upon 
thee.'  And  now,  let  us  return  to  the  theme  of  our  discourse. 
'Give  heed  to  thyself/  says  the  Scripture.  Every  animal 
has  been  endowed  by  God,  the  Creator  of  all  things,  with  an 
interior  power  of  self -protection.  You  would  find  upon  care- 
ful observation  that,  as  a  rule,  brute  beasts  have  an  instinctive 
aversion  for  what  would  be  harmful  to  them.  On  the  other 
hand,  they  are  drawn  by  a  certain  natural  attraction  to  the 
enjoyment  of  whatever  is  beneficial.  Consequently,  God,  who 
is  also  our  Teacher,  has  given  to  us  this  great  precept,  so  that 
we  may  acquire  by  the  aid  of  reason  what  animals  have  by 
their  very  nature  and  that  we  may  do  knowingly,  by  the  at- 
tentive and  diligent  application  of  our  reason,  that  which  ani- 
mals do  instinctively.  Moreover,  in  obeying  this,  precept,  we 
become  vigilant  custodians  of  the  resources  God  has  be- 
stowed on  us,  avoiding  sin  as  the  beasts  shun  noxious  foods 
and  following  after  justice  as  they  seek  for  pasturage.  'Give 

3  1  Cor.  4.5. 

4  Matt.  5.28. 


434r  SAINT  BASIL 

heed  to  thyself  that  you  may  be  able  to  distinguish  between 
the  injurious  and  the  salutary.  Now,  inasmuch  as  the  faculty 
of  attention  has  a  double  aspect — referring,  in  one  sense,  to 
an  absorption  in  visible  objects  and,  in  another  sense,  to  an 
intellectual  gaze  at  incorporeal  realities — if  we  should  assert 
that  this  precept  has  to  do  with  the  action  of  our  bodily 
eyes,  we  should  be  indicating  at  the  start  that  it  cannot  be 
obeyed.  How  could  one  encompass  his  whole  person  with  a 
glance?  The  eye  does  not  apply  its  power  of  sight  to  itself. 
It  cannot  view  the  head  nor  is  it  acquainted  with  the  back, 
or  the  face,  or  the  arrangement  of  the  internal  organs.  Yet, 
to  say  that  the  precepts  in  the  Scripture  are  impossible  to 
fulfill  is  impious.  It  remains,  therefore,  to  interpret  the  pre- 
cept as  referring  to  a  mental  action.  'Give  heed  to  thyself — 
that  is,  examine  yourself  from  all  angles.  Keep  the  eye  of  your 
soul  sleeplessly  on  guard,  for  'Thou  art  going  in  the  midst 
of  snares.'5  Traps  set  by  the  enemy  lie  concealed  everywhere. 
Look  about  you  in  all  directions,  therefore,  'that  you  may  be 
saved  as  a  swallow  from  the  traps  and  as  a  bird  from  the 
snare.56  The  deer  cannot  be  caught  with  traps  because  of  the 
keenness  of  his  vision;  whence  its  name,  deriving  from  its 
own  sharpsightedness  ( oxudorkias ) .  A  bird,  if  alert,  easily 
flies  out  of  the  range  of  the  huntsman's  snare.  See  to  it,  then, 
that  you  are  not  more  remiss  than  the  animals  in  protecting 
yourself.  Never  let  yourself  be  caught  in  the  snares  of  the 
Devil  and  so  become  his  prey,  the  captured  plaything  of  his 
will.7 

'Give  heed  to  thyself — that  is,  attend  neither  to  the  goods 
you  possess  nor  to  the  objects  that  are  round  about  you,  but 
to  yourself  alone.  We  ourselves  are  one  thing;  our  possessions 

5  Eccli.  9.20. 

6  Prov.   6.5. 

7  2  Tim.  2.26. 


GIVE  HEED  TO  THYSELF  435 

another;  the  objects  that  surround  us,  yet  another.  We  are 
soul  and  Intellect  in  that  we  have  been  made  according  to  the 
image  of  the  Creator.  Our  body  is  our  own  possession  and  the 
sensations  which  are  expressed  through  it,  but  money,  crafts, 
and  other  appurtenances  of  life  in  this  world  are  extraneous 
to  us.  What,  then,  does  the  Scripture  mean  by  this  precept? 
Attend  not  to  the  flesh  nor  seek  after  its  good  in  any  form — 
health,  beauty,  enjoyment  of  pleasures,  or  longevity — and  do 
not  admire  wealth  and  fame  and  power.  Do  not  consider  the 
accessories  to  your  temporal  existence  to  be  of  great  conse- 
quence and  thus,  in  your  zealous  concern  for  these  things, 
neglect  the  life  which  is  of  primary  importance  to  you.  'Give 
heed  to  thyself,'  that  is,  to  your  soul.  Adorn  it,  care  for  it, 
to  the  end  that,  by  careful  attention,  every  defilement  incurred 
as  a  result  of  sin  may  be  removed  and  every  shameful  vice 
expelled,  and  that  it  may  be  embellished  and  made  bright 
with  every  ornament  of  virtue.  Examine  closely  what  sort  of 
being  you  are.  Know  your  nature — that  your  body  is  mortal, 
but  your  soul,  immortal;  that  our  life  has  two  denotations,  so 
to  speak:  one  relating  to  the  flesh,  and  this  life  is  quickly  over, 
the  other  referring  to  the  soul,  life  without  limit.  'Give  heed 
to  thyself — cling  not  to  the  mortal  as  if  it  were  eternal;  dis- 
dain not  that  which  is  eternal  as  if  it  were  temporal.  Despise 
the  flesh,  for  it  passes  away;  be  solicitous  for  your  soul  which 
will  never  die. 

Acquire  an  exact  understanding  of  yourself,  that  you  may 
know  how  to  make  a  suitable  allotment  to  each  of  the  two 
sides  of  your  nature :  food  and  clothing  to  the  body  and  to  the 
soul,  the  doctrines  of  piety,  training  in  refined  behavior,  the 
practice  of  virtue,  and  the  correction  of  vice.  Do  not  fatten 
the  body  unduly  and  do  not  try  to  acquire  physical  bulk  'for 
the  flesh  lusteth  against  the  spirit  and  the  spirit  against  the 


436  SAINT  BASIL 

flesh;  for  these  are  contrary  one  to  another.58  Take  care  never 
to  provide  the  lower  part  of  your  nature  with  great  power  of 
dominion  by  adding  weight  to  the  flesh.  As  with  scales,  where, 
if  you  depress  one  side,  the  other  is  necessarily  raised,  so,  in 
the  case  of  the  body  and  soul,  excess  in  one  inevitably  causes 
defect  in  the  other.  If  the  body  is  sleek  and  corpulent,  the 
mind,  by  a  necessary  consequence,  is  weak  and  languid  in 
carrying  on  the  activity  proper  to  it.  If,  on  the  other  hand, 
the  soul  is  in  good  case  and  has  been  developed  to  its  proper 
stature  by  the  practice  of  virtue,  the  body  suffers  a  correspond- 
ing deterioration. 

This  precept,  moreover,  is  at  once  useful  to  the  sick  and 
highly  appropriate  also  to  those  who  are  in  good  health.  In 
the  case  of  physical  illness,  physicians  exhort  their  patients 
to  give  heed  to  themselves  and  neglect  nothing  which  pertains 
to  their  cure.  The  Scripture,  likewise,  the  physician  of  our 
souls,  restores  to  health  a  soul  afflicted  by  sin  with  this  brief 
remedy:  'Give  heed,  therefore,  to  thyself,5  that  you  may  be 
given  assistance  toward  your  recovery  proportioned  to  the 
gravity  of  your  transgression.  Sin  is  a  serious  and  difficult 
matter.  You  require  frequent  confession,  bitter  tears,  pro- 
longed vigils,  constant  fasting.  A  fault  is  light  and  support- 
able; the  penance  done  for  it  should  be  equally  so.  Only 
'give  heed  to  thyself5  that  you  may  recognize  the  state  of  health 
or  sickness  in  your  soul.  Many  persons,  from  lack  of  atten- 
tiveness,  contract  serious  and  even  incurable  diseases  and  they 
are  not  even  aware  that  they  are  ill.  But,  even  to  those  in  good 
health,  this  admonition  is  of  no  small  assistance  as  regards 
their  actions.  Thus,  the  same  remedy  heals  the  sick  and  estab- 
lishes the  sound  in  more  perfect  health.  Every  one  of  us,^  in- 
deed, who  is  instructed  in  the  Holy  Scripture  is  the  adminis- 
trator of  some  one  of  those  gifts  which,  according  to  the 


8  Gal.  5.17. 


GIVE  HEED  TO  THYSELF  437 

Gospel,  have  been  apportioned  to  us.  In  this  great  household 
of  the  Church  not  only  are  there  vessels  of  every  kind — gold, 
silver,  wooden,  and  earthen9 — but  also  a  great  variety  of  pur- 
suits. The  house  of  God,  which  is  the  Church  of  the  living 
God,10  has  hunters,  travelers,  architects,  builders,  farmers, 
shepherds,  athletes,  soldiers.  To  all  of  these  this  short  admoni- 
tion will  be  appropriate,  for  it  will  produce  in  each  profi- 
ciency in  action  and  energy  of  will.  You  are  a  hunter  sent 
forth  by  the  Lord,  who  says:  'Behold,  I  send  many  hunters 
and  they  shall  hunt  them  upon  every  mountain.511  Take  good 
care,  therefore,  that  your  prey  does  not  elude  you,  so  that, 
having  captured  them  with  the  word  of  truth,  you  may  bring 
back  to  the  Saviour  those  who  have  been  made  wild  and 
savage  by  iniquity.  You  are  a  wayfarer,  like  to  him  who 
prayed:  'Direct  my  steps.'12  'Give  heed  to  thyself  that  you 
swerve  not  from  the  path,  that  you  decline  neither  to  the  right 
nor  the  left.13  Keep  to  the  King's  highway.  The  architect 
should  lay  the  firm  foundation  of  faith  which  is  Jesus  Christ, 
and  let  the  builder  look  to  his  materials :  not  wood,  nor  hay, 
nor  stubble,  but  gold,  silver,  precious  stones.14  If  you  are  a 
shepherd,  take  care  that  none  of  your  pastoral  duties  is  neglect- 
ed. And  what  are  these  duties?  To  bring  back  that  which  is 
lost,  to  bind  up  that  which  was  broken,  to  heal  that  which  is 
diseased.15  If  a  farmer,  dig  around  the  unfriutful  fig  tree  and 
administer  remedies  that  will  promite  fecundity.16  If  a  soldier, 
'labor  with  the  gospel,  war  a  good  warfare'17  against  the 


9  2  Tim.  2.20. 

10  1  Tim.  3.15. 

11  Jer.  16.16. 

12  Ps.  118.133. 

13  Deut.  17.20. 

14  1  Cor.  3.11,12. 

15  Ezech.  34.16. 

16  Luke  13.8. 

17  2  Tim.1.8;  1  Tim.  1.18. 


438  SAINT  BASIL 

spirits  of  wickedness.18  'Take  unto  you  all  the  armor  of 
God'19  against  the  desires  of  the  flesh.  Do  not  'entangle  your- 
self in  secular  businesses  that  you  may  please  him  to  whom  you 
have  engaged  yourself.320  If  an  athlete,  'give  heed  to  thyself 
lest  you  violate  any  of  the  laws  for  athletes,  for  no  one  is 
crowned  except  he  strive  lawfully.21  Like  Paul,  run,  fight, 
and  strike  with  the  fist.22  Keep  the  eye  of  your  soul  unwaver- 
ingly alert,  like  a  skillful  boxer.  Shield  your  vital  parts  with 
your  hand.  Keep  your  gaze  fixed  upon  your  opponent.  In  the 
race,  stretch  forth  yourself  to  the  things  that  are  before;23 
'So  run  that  you  may  obtain';24  do  battle  with  your  invisible 
adversaries.25  Such  a  one  this  precept  would  have  you  be  as 
long  as  you  live,  neither  losing  heart  nor  resting,  but  soberly 
and  vigilantly  maintaining  a  watch  over  yourself. 

Time  does  not  permit  me  to  continue  enumerating  the  vari- 
ous pursuits  followed  by  those  who  are  united  in  labor  for 
Christ's  Gospel  and  how  the  meaning  of  the  precept  applies 
to  them  all.  'Give  heed  to  thyself :  be  sober,  thoughtful,  care- 
ful to  preserve  what  you  have  and  provident  of  the  future. 
Do  not  lose  by  negligence  that  which  you  already  possess  and 
do  not  promise  yourself  the  enjoyment  of  what  is  is  not  yours 
and  perhaps  never  will  be,  as  if  you  already  possessed  it.  Is 
not  this  weakness  of  imagining  that  something  hoped  for  is 
already  possessed  a  natural  trait  in  the  young  by  reason  of 
the  frivolity  of  their  minds?  Whenever  they  are  at  leisure  or 
in  the  stillness  of  night,  they  conjure  up  airy  fantasies  and 
are  borne  along  the  course  of  every  extravagant  fancy  by  the 

18  Eph.  6.12. 

19  Eph.  6.13. 

20  2  Tim.2.4. 

21  2  Tim,  2.5. 

22  1  Cor.  9.26. 

23  Phil.  3.13. 

24  1  Cor.  9.24. 

25  Eph.  6.12. 


GIVE  HEED  TO  THYSELF  439 

agility  of  their  minds.  They  promise  themselves  fame,  a  bril- 
liant marriage,  model  offspring,  a  good  old  age,  universal 
esteem.  Then,  despite  the  fact  that  there  is  no  foundation  for 
such  hopes,  their  minds  swell  nigh  to  bursting  with  dreams  of 
achievements  which  men  regard  as  supreme.  They  build  fine 
large  houses  and  fill  them  with  all  sorts  of  precious  treasures. 
They  encompass  as  great  an  area  of  land  as  their  idle  imagi- 
nation could  conceive  of  as  set  apart  from  the  whole  of  cre- 
ation. They  store  the  produce  therefrom  in  granaries  fashioned 
by  their  vanity.  To  all  this  they  add  herds  of  cattle,  a  count- 
less throng  of  slaves,  civil  magistracies,  positions  of  national 
leadership,  military  commands,  battles,  triumphs,  royal  power 
itself.  And,  although  they  attain  to  all  these  glories  only  in 
vain  fantasy,  they  imagine,  by  reason  of  their  excessive  folly, 
that  they  are  in  actual  and  present  possession  of  their  hopes. 
Now,  day-dreaming  is  a  malady  which  commonly  afflicts  an 
idle  and  indolent  mind;  in  order  to  restrain,  as  with  a  bridle, 
this  mental  flightiness,  this  swelling  conceit  of  thought,  the 
Scripture  bids  us  obey  that  great  and  wise  precept :  'Give  heed 
to  thyself.3  Do  not  promise  yourself  non-existent  possessions, 
but  administer  to  advantage  the  things  that  are  yours. 

Furthermore,  I  think  that  the  Lawgiver  has  intended  that 
this  exhortation  also  should  eliminate  a  very  common  human 
vice.  It  is  easier  for  every  one  of  us  to  busy  ourselves  with 
affairs  that  do  not  concern  us  than  to  look  after  our  own.  In 
order  that  we  might  not  be  guilty  of  this,  the  Scripture  says 
[in  effect] :  Cease  meddling  with  the  affairs  of  another.  Beware 
of  spending  your  time  in  scrutinizing  another's  weakness.  'Give 
heed  to  thyself,5  that  is,  turn  the  gaze  of  your  soul  toward 
self -scrutiny.  Many  there  are,  indeed,  who,  according  to  the 
Lord's  words,  see  the  mote  in  their  brother's  eye  and  see  not 
the  beam  in  their  own.26  You  should,  therefore,  be  constantly 


26  Matt.  7.3. 


440  SAINT  BASIL 

examining  whether  your  life  conforms  to  this  teaching.  But,  do 
not  look  around  outside  yourself  to  see  whether  you  can  dis- 
cover some  blemish,  as  did  that  stern  and  boastful  Pharisee 
who  stood  justifying  himself  and  despising  the  publican.  Con- 
tinually examine  yourself  as  to  whether  you  have  committed 
any  sin  of  thought,  or  whether  your  tongue  has  been  guilty  of 
any  lapse  by  running  ahead  of  your  thought,  or  whether 
there  has  been  any  heedless  or  involuntary  action  on  the  part 
of  your  hands.  If  you  find  many  defects  in  your  way  of  liv- 
ing (as,  being  human,  you  surely  will) ,  say  with  the  publican : 
'O  God,  be  merciful  to  me  a  sinner.527 

'Give  heed,  therefore,  to  thyself.'  This  admonition,  like  a 
prudent  counselor  who  keeps  reminding  you  of  the  nature  of 
things  human,  will  be  a  useful  ally  when  you  are  enjoying 
brilliant  success  and  your  whole  life  moves  along  like  a  stream. 
Even  when  you  are  cast  down  by  adversities,  it  might  profit- 
ably be  recited  again  and  again  by  your  heart,  that  you  may 
not  be  reduced  to  ignoble  repining  by  despair;  just  as,  in  the 
former  instance,  it  would  keep  you  from  being  exalted  through 
vanity  to  an  overweening  pride.  Is  your  wealth  your  boast?  Or 
are  you  proud  of  your  lineage?  Do  you  find  cause  for  glory 
in  your  native  land  or  in  physical  comeliness,  or  in  the  honors 
universally  accorded  you?  'Give  heed  to  thyself,5  for  you  are 
mortal;  'for  dust  thou  art  and  unto  dust  thou  shalt  return.328 
Pass  in  review  those  persons  who  have  enjoyed  positions  of 
eminence  before  you.  Where  are  they  who  held  the  civil 
magistracies?  Where,  the  peerless  orators?  Where  are  they 
who  had  charge  of  the  national  assemblies — the  famous  breed- 
ers of  horses,  the  generals,  the  officials,  the  sovereigns?  Have 
not  all  of  these  fallen  to  dust?  Have  they  not  all  become 
legend?  Is  it  not  true  that  a  few  bones  are  the  memorial  to 

27  Luke  18.11-13. 

28  Gen.  3.19. 


GIVE  HEED  TO  THYSELF 


441 


the  life-  of  these  men?  Look  down  into  their  graves  and  see  if 
you  are  able  to  discern  which  is  the  slave  and  which  the  mas- 
ter; which  the  pauper,  and  which  the  rich  man.  Distinguish, 
If  you  can,  the  captive  from  the  king,  the  strong  man  from 
the  weak,  the  comely  from  the  ill-favored.  If  you  remember 
your  nature,  you  will  never  yield  to  vanity  and  you  will  be 
mindful  of  yourself  if  you  give  heed  to  yourself. 

On  the  other  hand,  suppose  you  are  an  ignoble  and  undis- 
tinguished person,  poor  and  of  lowly  origin,  without  home  or 
city,  sick,  in  need  of  daily  sustenance,  in  dread  of  the  power- 
ful, cowering  before  everyone  because  of  your  abject  con- 
dition; 'but  he  that  is  poor,'  says  the  Scripture,  'beareth  not 
reprehension.'29  Yet,  do  not  despair  nor  cast  aside  every  good 
hope  because  your  present  state  is  quite  unenviable.  Rather, 
turn  your  thoughts  to  the  blessings  already  granted  you  by 
God  and  to  those  reserved  by  promise  for  the  future.  First  of 
all,  you  are  a  man,  the  only  one  of  all  living  beings  to  have 
been  formed  by  God.30  Is  not  this  enough  to  call  forth  the 
most  ecstatic  joy  in  a  man  who  reasons  intelligently — that  you 
have  been  formed  by  the  very  Hands  of  God  who  created  all 
things?  Secondly,  having  been  made  according  to  the  image 
of  the  Creator,  you  are  able  to  arrive  at  a  dignity  equal  to  that 
of  the  angels  by  leading  a  good  life.  You  have  been  given  a 
mind  capable  of  understanding,  through  which  you  gain 
knowledge  of  God.  You  investigate,  with  the  aid  of  your 
reason,  the  nature  of  existing  things.  You  pluck  the  fruit, 
exceedingly  sweet,  of  wisdom.  All  the  animals  on  land,  wild 
and  tame,  all  those  that  live  in  the  waters,  all  that  fly  through 
the  air  of  this  earth  serve  you  and  are  subject  to  you.  Have 
you  not  invented  arts  and  founded  cities,  and  devised  all  the 
tools  which  minister  to  necessity  and  luxury?  Has  not  your 

29  Prov.  13.8. 

30  Gen.  2.7. 


442  SAINT  BASIL 

rational  faculty  made  it  possible  for  you  to  sail  the  seas?  Do 
not  earth  and  waters  yield  nourishment  for  you?  Do  not  air 
and  sky  and  wheeling  stars  show  forth  to  you  their  array? 
Why,  then,  are  you  dejected  because  you  do  not  possess  a 
horse  with  a  silver  bridle?  You  have  the  sun  as  a  torchbearer, 
lighting  your  way  in  swiftest  course  all  day  long.  The  lustre  of 
gold  and  silver  is  not  yours,  but  you  have  the  moon  to  shed  her 
great  beams  of  light  around  you.  You  do  not  mount  a  carriage 
inlaid  with  gold,  but  you  have  your  feet,  a  vehicle  belonging  to 
you  alone  and  adapted  to  you  by  nature.  Why,  then,  do  you 
admire  those  who  have  a  full  purse,  but  who  need  the  feet 
of  others  to  convey  them  from  place  to  place?  You  do  not 
take  your  slumber  upon  an  ivory  couch,  but  you  have  the 
ground  which  is  more  valuable  than  quantities  of  ivory.  Sweet 
is  the  rest  taken  upon  it  and  swiftly  come  by  and  free  from 
care.  You  do  not  lie  beneath  a  gilded  roof,  but  you  have 
the  sky  glittering  overhead  in  all  its  expanse  with  the  inde- 
scribable beauty  of  the  stars.  And  these  wonders  are  of  a  mor- 
tal kind;  those  which  I  shall  now  mention  are  still  greater. 
For  your  sake,  a  God  dwelt  among  men,31  there  was  a  distri- 
bution of  the  Holy  Spirit,32  death  was  destroyed,33  hope  of 
resurrection  was  confirmed,34  a  divine  precept  was  given  for 
leading  a  life  of  perfection,  the  way  to  God  was  shown  by 
the  commandments,35  the  kingdom  of  heaven  was  prepared,36 
and  crowns  of  justice37  were  made  ready  for  him  who  has  not 
fled  from  the  labors  to  be  undergone  on  behalf  of  virtue. 
Now,  if  you  give  heed  to  yourself,  you  will  discover  all  this 

31  John  1.14. 

32  Hefo.  2.4. 

33  I  Cor.  15.26,55. 

34  1  Cor.  15.12,22. 

35  Matt.  19.17,21. 

36  Matt.  25.34. 

37  2  Tim.  4.8. 


GIVE  HEED  TO  THYSELF  443 

about  yourself  and  still  more.  You  will  not  be  made  discon- 
solate by  your  deficiencies,  but  you  will  take  pleasure  in  what 
you  do  possess.  This  precept  will  be  of  great  assistance  if  you 
keep  it  before  your  mind  on  all  occasions.  For  example,  sup- 
pose that  anger  overrules  your  reason  and  you  are  quite  car- 
ried away  by  your  wrath,  so  that  you  utter  unseemly  words 
and  act  in  a  rude  and  savage  manner.  If  you  give  heed  to 
yourself,  you  will  control  your  wrath  as  you  would  an  unruly 
and  refractory  young  horse,  laying  on  the  blows  of  reason, 
like  a  lash.  You  will  also  govern  your  tongue  and  you  will 
not  use  violence  against  the  one  who  is  provoking  you  to 
anger.  Again,  suppose  evil  desires  are  pricking  your  soul  like 
goads  and  are  subjecting  you  to  wanton  and  licentious  im- 
pulses. If  you  give  heed  to  yourself,  you  will  remember  that 
this  present  delight  will  end  in  bitterness,  and  also  that  the 
pleasurable  excitement  now  experienced  by  the  body  under 
the  influence  of  sensual  delight  will  beget  the  venomous  worm 
that  punishes  us  forever  in  hell.38  If,  moreover,  you  bear  in 
mind  that  flesh  by  ardor  will  become  the  mother  of  everlasting 
fire,39  lustful  pleasure  will  be  straightway  put  to  flight  and 
marvelous  inner  peace  and  quietness  of  soul  will  take  its  place, 
as  the  noisy  clamor  of  giddy  maid-servants  is  hushed  at  the 
entrance  of  a  discreet  mistress. 

'Give  heed  to  thyself,'  then — and  bear  in  mind  that  one 
part  of  your  soul  is  rational  and  intelligent,  the  other  emo- 
tional and  non-rational.  Authority  belongs  to  the  former  by 
nature  and  to  the  latter,  submission  and  obedience  to  the 
reason.  Never,  therefore,  allow  your  mind  to  become  the 
bound  slave  of  the  passions,  nor  permit  the  passions  to  rise 
up  against  reason  and  usurp  power  over  the  soul.  In  short, 
scrupulous  attention  to  yourself  will  be  of  itself  sufficient  to 


38  Isa.  66.24;  Mark  9.43,45,47. 

39  Matt.  25.41. 


444  SAINT  BASIL 

guide  you  to  the  knowledge  of  God.  If  you  give  heed  to  your- 
self, you  will  not  need  to  look  for  signs  of  the  Creator  in  the 
structure  of  the  universe;  but  in  yourself,  as  in  a  miniature 
replica  of  cosmic  order,  you  will  contemplate  the  great  wisdom 
of  the  Creator.  From  the  incorporeal  soul  within  you,  learn 
that  God  is  incorporeal  and  without  local  determination. 
Your  soul,  likewise,  does  not  have  local  habitation  as  a  dom- 
inant principle  of  its  existence,  but,  because  of  its  association 
with  the  body,  it  abides  in  a  place.  Believe  that  God  is  invisible 
from  a  consideration  of  your  own  soul.  Your  soul  cannot  be 
apprehended  with  bodily  eyes.  It  has  neither  color,  nor  shape, 
nor  any  physical  determination,  but  it  is  discernible  by  its 
operations  alone.  Do  not,  therefore,  seek  as  regards  God  that 
cognition  which  is  gained  through  the  faculty  of  sight,  but, 
supporting  faith  by  the  reason,  keep  your  apprehension  of 
Him  a  spiritual  activity.  Marvel  at  the  manner  in  which  the 
Artificer  has  joined  the  powers  of  the  soul  with  the  body  so 
that  they  permeate  it  from  end  to  end,  bringing  the  most 
widely  separated  parts  of  it  into  alliance  and  uniting  them  all 
under  one  impulse  of  the  breath.  Consider,  also,  what  this 
power  is  which  the  soul  imparts  to  the  body  and  what  sym- 
pathy the  body  renders  the  soul  in  return;  how,  on  the  one 
hand,  the  body  is  given  life  by  the  soul  and  how  the  soul,  on 
the  other  hand,  is  the  recipient  of  pains  from  the  body.  Re- 
flect upon  the  stores  of  learning  contained  in  the  mind  and 
ask  yourself  why  it  is  that,  when  additional  information  en- 
ters in,  it  does  not  obscure  the  knowledge  previously  acquired, 
but  our  recollections  remain  clear  and  distinct,  inscribed  upon 
the  ruling  part  of  the  soul  as  upon  a  bronze  tablet.  Think  of 
how  the  soul  destroys  the  beauty  properly  belonging  to  it  by 
yielding  to  carnal  passion  and  how,  on  the  contrary,  it  re- 
covers the  likeness  to  its  Creator  through  the  practice  of  vir- 
tue, after  it  has  been  purified  from  the  shame  of  iniquity. 


GIVE  HEED  TO  THYSELF  445 

Having  thus  contemplated  your  soul,  direct  your  attention,, 
if  you  will,  to  the  structure  of  your  body.  Admire  the  appropri- 
ateness with  which  the  most  skillful  Artificer  has  fashioned  it 
as  a  dwelling  place  for  the  rational  soul.  Of  all  living  crea- 
tures, man  alone  He  has  made  to  stand  erect,  so  that  you  may 
perceive  from  your  very  aspect  that  your  life  has  a  celestial 
origin.  All  quadrupeds  keep  their  gaze  fixed  upon  the  ground 
and  bow  their  heads  toward  their  stomach.  Man,  however, 
was  made  to  look  upward  softhat  he  might  not  dally  with  the 
pleasures  of  the  table  nor  with  lustful  desires,  but  devote  his 
whole  energy  to  his  journey  heavenward.  Moreover,  the  Cre- 
ator placed  man's  head  at  the  highest  point  of  his  body  and 
made  it  the  seat  of  the  principal  senses.  Here  are  located  in 
close  proximity  sight,  hearing,  taste,  and  smell.  And,  although 
they  are  thus  confined  to  so  small  an  area,  no  one  of  them 
impedes  the  action  of  its  neighbor.  The  eyes,  of  course,  hold 
the  topmost  point  of  vantage,  so  that  they  may  survey  the 
entire  body.  Posted  as  they  are  under  their  little  headlands, 
so  to  speak,  they  enjoy  a  full  and  unobstructed  view.  The 
sense  of  hearing,  on  the  contrary,  is  not  directly  exposed  to 
its  stimulus,  but  the  sounds  in  the  air  reach  it  by  a  circuitous 
route.  This  arrangement  is  dictated  by  the  highest  wisdom, 
so  that  while  the  voice,  twisting  its  way  along  the  tortuous 
windings  of  the  ears,  may  pass  through — or  rather,  sound 
within — nothing  from  outside  which  could  act  as  an  obstruc- 
tion to  this  sense  may  be  able  to  steal  its  way  in.  Study,  also 
the  nature  of  your  tongue.  Observe  how  soft  and  supple  it  is 
and  how,  because  of  its  power  of  varied  and  intricate  move- 
ment, it  can  meet  every  requirement  of  language.  Think  of 
your  teeth,  which  serve  both  as  instruments  for  the  voice  in 
providing  the  tongue  with  a  sturdy  fulcrum  and  also  act  as 
aids  in  the  taking  of  food,  some  of  the  teeth  cutting  the  food 
and  others  grinding  it.  And  so,  when  you  have  gone  over 


446  SAINT  BASIL 

all  these  points  with  suitable  reflections  upon  each,  when  you 
have,  in  addition,  studied  the  process  of  breathing,  the  man- 
ner in  which  the  heart  conserves  its  warmth,  the  organs  of 
digestion  and  the  veins,  you  will  discern  in  all  of  these  wonders 
the  inscrutable  wisdom  of  the  Creator;  so  that  you  will  be 
able  to  say  with  the  Prophet:  £Thy  knowledge  is  become 
wonderful'40  from  the  study  of  myself.  Give  heed,  therefore, 
to  thyself/  that  you  may  give  heed  to  God,  to  whom  be  glory 
and  empire  for  ever  and  ever.  Amen. 

40  Ps.  138.6. 


HOMILY  10 
Against  Those  Who  Are  Prone  to  Anger 

JN  THE  CASE  of  medical  precepts,  the  benefit  to  be 
derived  from  them,  provided  that  these  maxims  are 
apposite  and  in  accordance  with  the  laws  of  the 
medical  art,  is  most  effectually  demonstrated  by  the  test  of 
experience.  The  same  is  true  of  spiritual  counsels.  They  mani- 
fest their  wisdom  and  their  value  for  the  amendment  of  our 
life  and  the  attainment  of  perfection  by  those  who  obey  them 
when  they  receive  the  strong  confirmation  of  results  pro- 
duced. In  Proverbs  we  read  the  explicit  declaration:  'Wrath 
destroy eth  even  the  prudent,51  and  the  Apostle  admonishes  us 
as  follows:  'Let  all  anger  and  indignation  and  clamour  be 
put  away  from  you  with  all  malice.52  The  Lord,  likewise, 
says  that  whoever  gives  way  lightly  to  anger  against  his 
brother  is  in  danger  of  the  judgment.3  Now,  when  we  have 
had  experience  with  the  vice  of  anger,  not  as  arising  within 
ourselves,  but  attacking  us  from  without,  like  a  sudden  tem- 
pest, then,  especially,  do  we  perceive  the  excellence  of  the 
divine  precept.  If  we  have  ever  yielded  before  such  anger,  as 
if  giving  passage  to  a  strongly  flowing  stream,  and  have 
studied  calmly  the  shameful  paroxysms  which  commonly 
afflict  persons  who  are  in  the  grip  of  this  passion,  we  have  also 
recognized  in  actual  fact  the  validity  of  the  saying :  £A  wrath- 
ful man  is  not  seemly.'4  Indeed,  this  vice,  when  it  has  once 
succeeded  in  banishing  reason,  itself  usurps  the  dominion  over 


!  Prov.  15.1     (Septuagint)  . 

2  Eph.  4.31. 

3  Matt.  5.22. 

4  Prov.  11.25    (Septuagint). 


447 


448  SAINT  BASIL 

the  soul.  It  makes  a  man  wholly  bestial  and,  In  fact,  it  does 
not  even  allow  him  to  be  a  man,  since  he  no  longer  has  the 
aid  of  his  reason.  The  effect  of  anger  upon  persons  aroused 
by  this  passion  is  like  that  of  the  poison  in  animals  who  carry 
venom.  They  become  rabid,  like  mad  dogs;  they  dart  about 
like  scorpions;  they  bite,  like  serpents.  The  Scripture  also  rec- 
ognizes the  truth  of  this  and  applies  the  names  of  wild  ani- 
mals to  those  who  are  under  the  power  of  any  vice;  for,  by 
their  wickedness,  they  acquire  an  affinity  with  them.  Isaias 
calls  them  dumb  dogs,5  serpents,  a  generation  of  vipers,6  etc. 
Certainly,  they  who  are  bent  upon  mutual  destruction  and 
upon  doing  harm  to  their  fellow  men,  would  be  appropriately 
numbered  with  wild  and  poisonous  beasts  who  by  nature 
bear  an  implacable  enmity  toward  mankind.  Anger  causes 
tongues  to  become  unbridled,7  and  speech,  unguarded.  Phy- 
sical violence,  acts  of  contumely,  reviling,  accusations,  blows, 
and  other  bad  effects  too  numerous  to  recount  are  born  of 
anger  and  indignation.  By  indignation,  also,  the  sword  is 
sharpened;  a  human  hand  dares  to  take  a  human  life.  For 
this  cause,  brothers  have  lost  sight  of  their  brotherhood; 
parents  and  children  have  forgotten  their  natural  bond.  Angry 
men  become  strangers  first  to  themselves,  then  to  all  their 
friends  as  well.  Like  mountain  torrents  which  converge  their 
streams  in  the  valleys  and  sweep  along  with  them  everything 
in  their  path,  the  violent  and  uncontrolled  onset  of  an  angry 
man  carries  all  before  it.  The  wrathful  have  no  respect  for 
old  age,  nor  for  a  virtuous  life,  nor  ties  of  kinship,  nor  favors 
received  in  the  past,  nor  for  anything  else  worthy  of  honor. 
Anger  is  a  kind  of  temporary  madness.  Its  victims  often  plunge 
headlong  into  open  peril,  so  careless  of  themselves  are  they 


5  Isa.  56.10. 

6  Matt.  23.33. 

7  James  1.26. 


AGAINST  ANGER  449 

In  their  eagerness  for  revenge.  Stung  on  all  sides,  as  by  a  gad- 
fly, by  the  recollection  of  the  authors  of  their  wrongs,  their 
wrath  struggling  and  bounding  within  them,  they  do  not  rest 
until  they  have  inflicted  some  hurt  upon  their  tormenter,  or, 
perhaps,  as  sometimes  happens,  until  they  themselves  receive 
an  injury.  For,  very  often,  objects  which  are  broken  through 
violent  usage,  In  as  much  as  they  are  shattered  against  resisting 
bodies,  suffer  greater  injury  than  they  inflict. 

Who  could  adequately  describe  the  evil — how  vehement 
natures,  fired  with  indignation  for  some  trivial  cause,  shout 
and  rage  and  leap  upon  their  prey  more  ruthlessly  than  a 
venomous  beast?  Nor  do  they  leave  off  until  the  flame  has 
spent  itself  and  the  wrath  within  them  has  burst  like  a  bubble 
in  working  great  and  even  irremediable  harm.  Neither  the 
point  of  the  sword,  nor  fire,  nor  any  means  of  inspiring  fear 
is  able  to  restrain  the  spirit  frenzied  with  wrath,  any  more  than 
such  threats  subdue  persons  possessed  by  the  Devil  (from 
whom  angry  men  differ  not  at  all,  either  in  appearance  or 
state  of  soul).  In  those  who  are  thirsting  for  revenge,  the 
blood  boils  around  the  heart  as  if  it  were  seething  and  bub- 
bling over  a  high  fire.  Bursting  forth  to  the  surface,  his  passion 
reveals  the  angry  man  under  a  different  aspect  from  his  habi- 
tual one  that  is  well  known  to  all.  It  is  as  if  a  theatrical  mask 
altered  his  appearance.  His  friends  do  not  discern  in  his  eyes 
their  characteristic  and  wonted  expression.  His  glance  is  wild 
and  presently  darts  fire.  He  gnashes  his  teeth  like  a  charging 
boar.  His  face  is  livid  and  suffused  with  blood,  his  body  swells, 
his  veins  burst,  his  breathing  is  labored  because  of  the  tem- 
pest raging  within.  His  voice  is  hoarse  and  strained,  his  utter- 
ance thick,  his  words  without  logic,  sequence,  order,  or  mean- 
ing. When  his  anger  has,  by  aggravation,  reached  the  point 
of  uncontrollable  fury,  like  a  flame  abundantly  fed,  then, 
indeed,  is  the  spectacle  indescribable  and  unbearable  to  wit- 


450  SAINT  BASIL 

ness.  His  hands  are  lifted  even  against  his  kinsmen.  No  part 
of  the  body  is  safe.  His  feet  trample  ruthlessly  upon  the  most 
vital  organs  and  every  object  in  sight  becomes  a  weapon  for 
his  fury.  And  if  such  persons  find  arrayed  against  them  an 
adversary  who  threatens  them  equally — that  is,  with  another 
fit  of  anger  and  a  like  frenzy — they  close  with  them,  and  both 
sides  inflict  and  suffer  as  many  injuries  as  the  henchmen  of 
so  fierce  a  demon  deserve.  The  combatants  then  carry  off 
mutilated  members  as  prizes  for  their  wrath ;  not  infrequently, 
even  death  results.  It  had  begun  with  one  of  the  pair  unjustly 
laying  violent  hands  upon  the  other.  The  latter  then  returns 
the  blow  and  refuses  to  give  way.  Their  bodies  get  well  pum- 
meled  but  anger  deadens  the  pain.  They  have  not  time  to 
become  aware  of  their  injuries,  since  their  whole  attention  is 
taken  up  with  wreaking  vengeance. 

Do  not,  therefore,  endeavor  to  cure  one  evil  with  another 
and  do  not  try  to  outdo  one  another  in  inflicting  harm.  The 
victor  in  unrighteous  combats  is  the  more  unhappy,  for  he 
bears  away  the  greater  share  of  guilt.  Do  not,  then,  return 
evil  for  evil  and  do  not  increase  your  debt  of  wickedness  by 
paying  it.  If  someone  in  a  fit  of  anger  has  treated  you  despite- 
fully,  bear  the  wrong  in  silence.  But  you,  contrariwise,  re- 
ceive into  your  own  heart  your  adversary's  gust  of  wrath  and 
then  you  imitate  the  winds  which  return  by  a  counter-blast 
whatever  is  flung  against  the  direction  in  which  they  are  blow- 
ing. Let  not  your  enemy  be  your  teacher  and  model.  Do  not 
imitate  what  you  hate.  Do  not  become  a  mirror,  as  it  were,  for 
an  angry  man  by  reflecting  his  image.  His  face  is  flushed.  Why 
has  not  yours  turned  red?  His  eyes  are  suffused  with  blood. 
Do  you  mean  to  say  that  yours  keep  their  placid  expression? 
His  voice  is  hoarse.  Surely,  yours  is  not  gentle !  An  echo  in  the 
desert  is  not  so  perfectly  returned  to  the  speaker  as  insults  are 
turned  back  upon  the  reviler.  Nay,  the  sound  of  an  echo 


AGAINST  ANGER  451 

comes  back  the  same,  but  the  insult  is  answered  with  increase. 
Now,  what  sort  of  taunts  are  they  which  revilers  utter  back 
and  forth?  One  calls  the  other  a  common  fellow  of  ignoble 
stock.  He,  in  turn,  calls  the  first  a  slave  of  slaves.  One 
says,  'pauper';  the  other  answers,  Vagabond.'  One  cries, 
'fool';  the  other  shouts,  'madman5;  until,  like  arrows,  their 
armory  of  insults  is  exhausted.  Then,  when  they  have  used 
up  their  stock  of  verbal  abuse,  they  proceed  to  fighting  it  out 
with  blows.  Thus,  anger  stirs  up  strife,  strife  begets  railing, 
railing  leads  to  blows,  blows  to  wounds,  and  from  wounds, 
often  enough,  death  results.  Let  us,  however,  check  the  evil 
at  its  source  by  making  use  of  every  device  for  expelling  anger 
from  our  souls.  By  so  doing,  we  could  exterminate  most  of 
our  vices  along  with  this  one,  which  serves  as  their  root  and 
source.  Has  someone  insulted  you?  Bless  him.  Has  he  struck 
you?  Suffer  it.  Has  he  despised  you  and  set  you  at  naught? 
Reflect  that  you  are  made  of  earth  and  that  you  will  return 
to  the  earth.8  Whoever  arms  himself  beforehand  with  these 
considerations  will  find  that  every  insult  falls  short  of  the  truth. 
Thus  will  you  make  it  impossible  for  your  enemy  to  avenge 
himself,  since  you  show  yourself  impervious  to  his  taunts. 
Further,  you  will  secure  for  yourself  the  great  crown  of  pa- 
tience by  making  the  insane  fury  of  another  the  occasion  for 
practicing  your  own  philosophy.  If  you  listen  to  me,  there- 
fore, you  also  will  add  force  to  the  insults  cast  at  you.  If  he 
calls  you  common,  ignoble,  a  nobody,  then  call  yourself  earth 
and  ashes.  You  are  not  more  worthy  of  honor  than  our 
father,  Abraham,  and  he  used  to  refer  to  himself  in  this  way.0 
If  your  enemy  says  you  are  an  ignoramus,  a  beggar,  a  worth- 
less fellow,  call  yourself  in  the  words  of  David,  sa  worm,'10 

8  Gen.    3.19. 

9  Gen.  18.27. 
10  Ps.  21.7. 


452  SAINT  BASIL 

bora  of  a  dunghill.  To  these  responses,  add  also  Moses'  noble 
conduct.  When  he  was  reviled  by  Aaron  and  Mary,  he  did 
not  make  accusations  against  them  to  God,  but  prayed  for 
them.11  Of  whose  disciples  would  you  rather  be — the  saints, 
the  friends  of  God,  or  men  filled  with  the  spirit  of  iniquity? 
Whenever  the  temptation  to  revile  another  assails  you,  con- 
sider that  you  are  being  put  to  the  test:  whether  you  will 
practice  patience  and  go  over  to  God's  side  or  give  way  to 
anger  and  run  off  to  His  Adversary.  Give  your  reason  the  op- 
portunity of  choosing  the  best  part.  For,  either  you  will  con- 
fer a  kind  of  favor  upon  your  enemy  by  giving  him  an  ex- 
ample of  mildness,  or,  by  your  disdaining  to  bandy  insults 
with  him,  you  will  exact  a  crueler  vengeance.  What  could  be 
more  painful  to  a  hostile  man  than  to  see  an  enemy  showing 
contempt  for  his  insults?  Retain  your  self-possession;  be  in- 
vulnerable to  affronts.  Let  your  enemy  bark  at  you  to  no  avail 
and  let  his  rage  burst  upon  himself.  A  man  who  strikes  a 
person  who  has  no  feeling  takes  vengeance  upon  himself  (for 
he  did  not  succeed  in  exacting  it  from  his  enemy  and  he  found 
no  outlet  for  his  wrath).  In  the  same  way,  a  person  who 
showers  abuse  upon  one  who  is  insensible  to  his  taunts  finds 
himelf  powerless  to  relieve  his  feelings,  and,  as  I  have  said,  he 
quite  tears  himself  asunder.  Moreover,  what  are  the  epithets 
that  are  applied  to  each  of  you  under  such  circumstances?  He 
is  called  an  abusive  fellow;  you,  a  magnanimous  one.  He  is 
dubbed  irritable  and  rude;  you,  long-suffering  and  mild.  He 
will  suffer  remorse  for  his  words;  you  will  never  regret  practic- 
ing virtue. 

But,  why  should  I  go  on  at  great  length?  [The  main  con- 
sideration is  that]  his  railing  keeps  your  enemy  from  enter- 
ing the  kingdom  of  heaven,  for,  railers  shall  not  possess  the 

11  Num.  12.lff. 


AGAINST  ANGER  453 

kingdom  of  God.12  Your  silent  endurance,  on  the  other  hand, 
entitles  you  to  the  kingdom,  for  'he  that  shall  persevere  unto 
the  end,  he  shall  be  saved.'13  But,  if  you  defend  yourself  and 
bandy  insults  with  him,  what  excuse  will  you  offer?  That  he 
provoked  you?  How  do  you  deserve  pardon  on  this  ground? 
An  adulterer  who  passes  on  the  blame  to  his  mistress,  alleging 
that  she  led  him  into  sin,  is  not  regarded  as  less  deserving  of 
condemnation.  There  are  no  crowns  where  there  are  no  antag- 
onists; nor  defeats  without  adversaries.  Hear  the  words  of 
David:  'When  the  sinner  stood  against  me.'  He  does  not  say: 
'I  was  provoked  to  anger,'  but:  'I  have  set  a  guard  to  my 
mouth  and  I  was  humbled  and  kept  silence  from  good 
things.'14  You  are  angered  by  reviling  because  you  consider 
such  an  action  wicked,  yet  you,  in  turn,  imitate  it  as  if  it  were 
something  good.  You  are  entertaining  that  which  you  consider 
reprehensible.  Or  do  you  scrupulously  analyze  the  wrongdoing 
of  another  and  regard  your  own  shameful  action  as  of  no 
consequence?  Contumely  is  an  evil,  is  it  not?  Do  not  imitate 
it,  then.  The  fact  that  another  provoked  you  does  not  consti- 
tute an  excuse.  Nay,  you  thereby  become  more  justly  an  ob- 
ject of  displeasure,  in  my  opinion,  because  your  enemy  was 
not  given  an  example  of  self-control.  Upon  beholding  your 
angry  foe  behaving  in  a  disgraceful  manner,  you  did  not  re- 
frain from  reproducing  his  image  in  yourself,  but  you  took 
offense ;  you  became  annoyed  and,  in  turn,  gave  way  to  anger. 
Your  passionate  reaction  really  excuses  the  one  who  took  the 
initiative  in  the  quarrel,  for  by  your  response  you  release  him 
from  blame  and  you  condemn  yourself.  If  anger  is  wicked, 
why  did  you  not  'decline  from  evil'?15  If  it  deserves  pardon, 

12  1  Cor.  6.10. 

13  Matt.  10.22. 

14  Ps.  38.2,3. 

15  Ps.  3f>.27. 


454  SAINT  BASIL 

why  were  you  offended  with  your  opponent  for  losing  his 
temper?  You  are,  therefore,  in  no  better  situation  for  having 
responded  to  provocation  instead  of  initiating  it.  In  the  con- 
tests where  crowns  are  the  prize,  the  victor  is  crowned — not 
the  first  entrant.  Consequently,  not  only  is  the  inaugurator  of 
a  wicked  action  worthy  of  condemnation,  but  also  the  one 
who  follows  a  wicked  leader  into  sin.  If  he  calls  you  a  poor 
man  and  this  is  true,  accept  the  truth.  If  he  lies,  what  does  it 
matter?  You  should  not  be  angered  by  insults  that  do  not 
apply  to  you  any  more  than  you  should  exult  in  praise  which 
oversteps  the  limits  of  truth.  Do  you  not  observe  how  arrows 
are  wont  to  pierce  hard,  resistant  substances  and  how  their 
force  is  weakened  by  a  soft,  yielding  surface?  Reflect  that  the 
same  thing  is  true  of  reviling.  He  who  resists  it  is  pierced  by 
it,  but  he  who  yields  and  gives  way  dissipates  the  evil  directed 
against  him  by  the  gentleness  of  his  manner.  And  why  does 
the  appellation,  'poor  man,s  disturb  you?  Remember  your 
nature — that  you  came  into  the  world  naked  and  naked  will 
leave  it  again.16  What  is  more  destitute  than  a  naked  man? 
You  have  been  called  nothing  that  is  derogatory,  unless  you 
make  the  terms  used  really  applicable  to  yourself.  Who  was 
ever  haled  to  prison  because  he  was  poor?  It  is  not  being  poor 
that  is  reprehensible,  but  failing  to  bear  poverty  with  nobility. 
Recall  that  the  Lord,  'being  rich,  became  poor  for  our  sakes.317 
If  you  are  called  foolish  and  ignorant,  think  of  the  insults 
with  which  the  Jews  reviled  the  true  Wisdom:  'Thou  art  a 
Samaritan  and  hast  a  devil.*18  If  you  are  moved  to  anger, 
you  make  good  the  opprobrious  names.  What  is  more  foolish 
than  anger?  If  you  remain  unruffled,  you  silence  your  insolent 
assailant  by  giving  him  a  practical  illustration  of  self-control. 

16  Job  1.21. 

17  2  Cor.  8.9. 

18  John  8.48. 


AGAINST  ANGER  455 

Were  you  struck?  So  also  was  the  Lord.  Were  you  spit  upon? 
The  Lord  also  suffered  this,  for  'He  did  not  turn  his  face  from 
the  shame  of  the  spittle.'19  Were  you  falsely  accused?  So  also 
was  your  Judge.  Did  they  tear  your  garment?  They  stripped 
my  Lord  of  His  and  parted  His  vesture  among  them.20  You 
have  not  been  condemned  to  death  nor  crucified.  Much  is 
being  taken  from  you  that  you  may  the  sooner  be  like  Him. 
Let  each  of  these  considerations  find  entrance  into  your 
mind  and  check  the  tumid  growth  of  wrath.  By  such  pre- 
parations and  by  acquiring  such  dispositions,  we  quiet  the 
leaping  and  throbbing  of  the  heart,  and  restore  it  to  tranquil 
steadiness.  This,  indeed,  is  the  implication  in  the  words  of 
David:  CI  am  ready  and  am  not  troubled.'21  You  must,  there- 
fore, repress  the  violent  and  frenzied  movement  of  the  soul  by 
recalling  the  example  of  holy  men.  How  gently,  for  instance, 
the  mighty  David  bore  the  fury  of  SemeL  He  did  not  allow 
himself  to  grow  angry,  but  turned  his  thoughts  to  God,  saying: 
'The  Lord  hath  bid  him  curse  David.'22  Therefore,  when  he 
was  called  a  man  of  blood  and  a  wicked  man,  he  did  not 
become  angry,  but  humbled  himself  as  if  he  had  met  with 
deserved  reproach.  Rid  yourself,  then,  of  these  two  faults: 
that  you  should  judge  yourself  as  meriting  great  rewards  or 
think  that  any  man  is  below  you  in  worth.  Thus,  anger  will 
never  be  aroused  in  us,  even  when  we  are  suffering  indignities. 
It  is  indeed  shameful  for  a  man  upon  whom  benefits  have 
been  conferred  and  who  is  under  obligation  for  the  greatest 
favors  that,  besides  being  guilty  of  ingratitude,  he  should  be 
the  first  to  resort  to  abuse  and  vituperation.  This  is  a  shameful 
act,  but  more  so  for  the  person  who  is  guilty  of  it  than  for  him 

19  Isa.  50.6. 

20  Matt.  27.31,35. 

21  Ps.  118.60. 

22  2  Sam.  16.10. 


456  SAINT  BASIL 

who  suffers  it.  Let  that  foe  of  yours  upbraid  you,  but  do  you 
not  upbraid  him.  Regard  his  words  as  a  training  ground  in 
which  to  exercise  philosophy.  If  you  have  not  been  pierced, 
you  are  still  unwounded,  and,  if  your  spirit  suffers  some  in- 
jury, confine  the  hurt  within  yourself;  for  the  Psalmist  says, 
'my  heart  within  me  is  troubled/23  that  is,  he  gave  no  outward 
expression  of  his  feelings  but  repressed  them,  as  a  wave  that 
breaks  within  the  confines  of  the  shore  and  subsides.  Quiet 
your  heart,  I  beg  you,  when  it  howls  and  rages.  Make  your 
passions  honor  the  appearance  on  the  scene  of  your  reason,  as 
an  unruly  boy  respects  the  presence  of  a  venerable  man. 
How  might  we  avoid  the  harm  that  comes  from  yielding  to 
anger? — by  persuading  our  wrath  to  await  the  guidance  of  our 
reason;  nay,  by  concentrating  our  efforts  above  all  upon  not 
allowing  it  to  outstrip  our  reason.  We  should  keep  it  curbed, 
as  we  would  a  horse,  and  obedient  to  our  reason,  which  may 
be  compared  to  a  bridle,  so  that  it  may  never  leave  its 
proper  place,  but  allow  itself  to  be  led  by  the  reason  whither- 
soever it  may  direct  it.  The  irascible  part  of  the  soul, 
however,  is  serviceable  to  us  in  many  acts  of  virtue.  When, 
for  example,  like  a  soldier  who  has  left  his  arms  in  the 
keeping  of  his  general,  it  promptly  brings  aid  wherever  it  is 
ordered  to  go  and  is  an  ally  for  the  reason  against  sin,  anger 
is  the  sinew  of  the  soul,  which  provides  it  with  vigor  for  the 
accomplishment  of  good  works.  If  the  soul  should  become  en- 
ervated from  pleasure,  anger  hardens  it  as  with  a  tincture 
of  iron  and  restores  it  from  a  most  weak  and  flaccid  state 
to  strictness  and  vigor.  Unless  your  anger  has  been  aroused 
against  the  Evil  One,  it  is  impossible  for  you  to  hate  him  as 
fiercely  as  he  deserves.  For,  our  hatred  of  sin  should  be  as 
intense,  I  believe,  as  our  love  of  virtue;  and  anger  is  very 


23  Ps.  142.4. 


AGAINST  ANGER  457 

useful  for  bringing  this  about,  if,  as  a  dog  the  shepherd,  it 
follows  closely  the  guidance  of  the  reason  and  remains  quiet 
and  docile  to  those  who  are  helping  it  and  readily  obedient 
to  the  call  of  reason.  It  should  be  aroused  to  savagery  by 
a  strange  face  and  voice,  although  the  stranger  may  seem  to 
be  offering  a  service,  but  it  should  become  servile  and  subdued 
at  the  summons  of  a  friend  and  familiar.  This  co-operation 
between  the  irascible  and  the  rational  part  of  the  soul  is  most 
excellent  and  appropriate.  A  person  who  lives  in  this  manner 
will  never  compromise  with  treachery  nor  ever  ally  himself 
with  anything  harmful,  but  he  always  will  raise  the  cry  and 
fall  upon  the  deceitful  pleasure  as  if  he  were  attacking  a  wolf. 
Such,  then,  is  the  advantage  to  be  derived  from  anger  if  one 
knows  how  to  handle  it.  In  the  case  of  other  powers  also,  each 
becomes  a  good  or  an  evil  for  its  possessoor  according  to  the 
use  made  of  it.  For  example,  a  man  who  abuses  the  concu- 
piscible  part  of  the  soul  by  making  it  subservient  to  carnal 
enjoyment  and  impure  pleasure  becomes  licentious  and  abom- 
inable, but  one  who  directs  this  faculty  toward  the  love  of 
God  and  the  desire  for  eternal  goods  is  blessed  and  worthy 
of  emulation.  Again,  he  who  administers  well  his  rational 
faculty  is  reasonable  and  intelligent,  but  he  who  has  sharpened 
his  wits  for  the  purpose  of  wronging  his  neighbor  is  a  mischief 
maker  and  a  villain. 

Let  us  not,  therefore,  make  the  faculties  which  were  given 
us  by  the  Creator  for  our  salvation  an  occasion  of  sin  for 
ourselves.  To  illustrate  again:  anger,  aroused  at  the  proper 
time  and  in  the  proper  manner,  produces  courage,  endurance, 
and  continency;  acting  contrary  to  right  reason,  however,  it 
becomes  a  madness.  The  Psalmist  admonishes  us :  4Be  ye  angry 
and  sin  not.'24  The  Lord,  moreover,  threatens  with  condem- 

24  Ps.  4.5. 


458  SAINT  BASIL 

nation  one  who  lightly  gives  way  to  anger,  but  He  does  not 
forbid  that  anger  be  directed  against  its  proper  objects,  as 
a  medicinal  device,  so  to  speak.  His  words,  'I  will  put  enmity 
between  thee  and  the  serpent'25  and  'Let  the  Madianites  find 
you  their  enemies,'26  teach  us  to  use  anger  as  a  weapon.  There- 
fore did  Moses,  the  meekest  of  all  men,27  demand  retribution 
for  the  practice  of  idolatry  and  arm  the  Levites  for  the  slay- 
ing of  their  brethren.  Tut,  every  man,'  he  said,  'his  sword 
upon  his  thigh;  go  from  gate  to  gate  and  return  through 
the  midst  of  the  camp  and  let  every  man  kill  his  brother  and 
neighbor  and  friend.'28  Then,  a  little  farther  on:  'and  Moses 
said  :  You  have  consecrated  your  hands  this  day  to  the  Lord, 
every  man  in  his  son  and  in  his  brother,  that  a  blessing  may 
be  given  to  you.'29  What  justified  Phinees?  Was  not  his  a  just 
anger  against  the  fomicators?  He,  otherwise  a  mild  and  gentle 
man,  upon  beholding  the  public  and  shameless  fornication  of 
Zambri  and  the  Madianite  woman,  who  did  not  even  veil  with 
secrecy  the  disgraceful  spectacle  of  their  shameful  act,  refused 
to  tolerate  it  and,  making  a  right  use  of  anger,  pierced  both 
of  them  through  with  his  lance,30  Again,  did  not  Samuel,  in 
just  wrath,  publicly  slay  Agag,  the  king  of  Amalec,  after  his 
life  had  been  spared  by  Saul  against  the  divine  decree?31  In 
this  way,  anger  frequently  ministers  to  good  actions.  As  still 
another  instance,  it  was  in  deliberate  and  reasonable  anger,  for 
the  good  of  all  Israel,  that  the  zealot,  Elias,  put  to  death  the 
four  hundred  and  fifty  men,  priests  of  shame,  and  the  four 
hundred  men,  priests  of  the  groves,  who  ate  at  Jezabel's 


25  Gen.  3.15. 

26  Num.  25.17. 

27  Num.  12.3. 

28  Exod.  32.27. 

29  Exod.  32.29. 

30  Num.  25.8. 

31  1  Sam.  15.33. 


AGAINST  ANGER  459 

table.32  But  you  for  trivial  reasons  become  angry  with  your 
brother.  Surely,  it  is  on  slight  grounds  indeed  that  you  become 
angry  when  you  lose  your  temper  with  someone  merely  be- 
cause he  prods  you  to  it.  By  acting  thus,  you  imitate  the  be- 
havior of  dogs  which  bite  the  stones  when  they  cannot  get 
hold  of  the  person  who  is  throwing  them.  The  object  of  the 
provocation  is  deserving  of  pity,  but  the  one  who  is  the  author 
of  it  merits  hatred.  Transfer  your  anger  to  him,  the  murderer 
of  men,  the  father  of  lies,33  the  worker  of  sin,  and  sympathize 
rather  with  your  brother,  because,  if  he  remains  in  sin,  he  will 
be  consigned  to  everlasting  fire  along  with  the  Devil.  Now,  as 
the  words  for  indignation  (thumos)  and  anger  (orge)  are 
different,  so  also  are  the  significations  which  they  bear  very 
different.  Indignation  is  a  kind  of  flaring  and  sudden  ebulli- 
tion of  passion.  Anger,  on  the  other  hand,  nurses  a  grievance; 
the  soul,  itching,  so  to  speak,  for  vengeance,  constantly  urges 
us  to  repay  those  who  have  wronged  us.  Accordingly,  it  is 
important  to  bear  in  mind  that  men  err  in  both  directions — 
either  by  becoming  furiously  and  swiftly  aroused  against  those 
who  provoke  them  to  anger  or  by  craftily  and  treacherously 
laying  snares  for  their  enemies.  Both  of  these  errors  we  are 
obliged  to  shun. 

How,  then,  could  it  be  brought  about  that  our  passions 
would  not  be  aroused  against  improper  objects?  How?  First, 
by  being  grounded  in  the  humility  which  the  Lord  taught  in 
word  and  illustrated  in  act;  when,  on  one  occasion,  He  said: 
4  If  any  among  you  desire  to  be  first  he  shall  be  the  last  of 
all,'34  and  when,  at  another  time,  He  gently  and  calmly  bore 
with  the  man  who  struck  Him.35  The  Maker  and  Lord  of 

32  I  Kings  18.19ff. 

33  John  8.44. 

34  Mark  9.34. 

35  John   18.22,23. 


460  SAINT  BASIL 

heaven  and  earth,  He  who  is  adored  by  every  creature  hav- 
ing sensation  and  reason,  He,  'upholding  all  things  by  the 
word  of  his  power,536  did  not  cast  that  man  living  into  hell — 
the  earth  would  have  opened  of  itself  to  receive  the  impious 
wretch — but  He  admonished  and  instructed  him:  'If  I  have 
spoken  evil,  give  testimony  of  the  evil;  but  if  well,  why 
strikest  thou  me?'37  If,  according  to  the  Lord's  command,  you 
have  formed  the  practice  of  making  yourself  the  last  of  all, 
then,  under  what  circumstances  would  you  ever  experience 
displeasure  on  the  ground  of  suffering  an  affront  to  your  dig- 
nity? If  a  little  child  revile  you,  you  make  his  taunts  a  subject 
for  jest,  and,  if  you  are  insulted  by  an  insane  person,  you  re- 
gard him  as  more  worthy  of  pity  than  hatred.  It  is  not,  there- 
fore, the  words  themselves  that  are  wont  to  arouse  vexation, 
but  it  is  our  pride,  stung  by  the  person  who  reviled  us,  which 
causes  this  and  also  the  unrealistic  opinion  every  man  has 
about  himself.  If  you  banish  both  of  these  from  your  mind, 
you  will  consider  the  insults  cast  at  you  as  having  no  more  sig- 
nificance than  the  hollow  ring  of  an  echo,  'Cease  from  anger 
and  leave  rage/38  therefore,  that  you  may  escape  the  trial  of 
wrath  which  'is  revealed  from  heaven  against  all  ungodliness 
and  injustice  of  men/39  If,  by  the  prudent  use  of  reason,  you 
could  cut  away  the  bitter  root  of  indignation,  you  would  re- 
move many  other  vices  along  with  this,  their  source.  Deceit, 
suspicion,  faithlessness,  malice,  treachery,  rashness,  and  a 
whole  thicket  of  evils  like  these  are  offshoots  of  this  vice.  Let  us 
not,  then,  bring  upon  ourselves  a  misfortune  so  great.  It  is  a 
malady  upon  the  soul,  a  dark  mist  over  the  reason.  It  brings 
estrangement  from  God,  forgetfulness  of  the  ties  of  kindred, 

36  Heb.  1.3. 

37  John  18.23. 

38  Ps.  36.8. 

39  Rom.  1.18. 


AGAINST  ANGER  461 

cause  for  strife,  a  full  measure  of  disaster.  It  is  a  wicked  demon 
coming  to  birth  in  our  very  souls,  taking  prior  possession  of  our 
interior,  like  a  shameless  tenant,  and  barring  entrance  to  the 
Holy  Spirit.  Whenever  there  are  enmities,  strifes,  bursts  of 
anger,  intrigues,  rivalries,  causing  restless  agitation  in  the  soul, 
there  the  Spirit  of  Meekness  does  not  take  His  rest.  Accord- 
ingly, in  obedience  to  the  admonition  of  the  blessed  Paul,  let 
us  put  away  from  ourselves  all  anger  and  indignation  and 
clamor,  with  all  malice,40  and  let  us  be  kind  and  compassion- 
ate to  one  another,  awaiting  the  blessed  hope  promised  to 
the  meek  (for,  'Blessed  are  the  meek;  for  they  shall  possess 
the  land'41)  in  Christ  Jesus  our  Lord,  to  whom  be  glory  and 
empire  for  ever  and  ever.  Amen. 

40  Eph.  4.31. 

41  Matt.  5.4. 


HOMILY  11 
Concerning  Envy 

OD  is  GOOD  and  He  Is  the  Giver  of  blessings  to  the  de- 
serving. The  Devil  is  wicked  and  the  deviser  of  every 
form  of  iniquity.  And  as  freedom  from  envy  is  con- 
sistent with  the  good,  so  envy  relates  to  the  Devil.  Therefore, 
brethren,  let  us  shun  the  vice  of  envy.  Let  us  not  be  sharers 
in  the  works  of  our  Adversary  and  so  be  found  condemned 
together  with  him  by  the  same  sentence  of  doom.  If  the 
proud  man  is  subject  to  the  judgment  pronounced  upon  the 
Devil,  how  will  the  envious  man  escape  the  punishment  that 
was  prepared  for  the  Devil?  No  vice  more  pernicious  than 
envy  is  implanted  in  the  souls  of  men.  This  passion  is  first  and 
foremost  a  personal  detriment  to  the  one  guilty  of  it  and  does 
not  harm  others  in  the  least.  As  rust  wears  away  iron,  so  envy 
corrodes  the  soul  it  inhabits.  More  than  this,  it  consumes  the 
scrul  that  gives  it  birth,  like  the  vipers  which  are  said  to  be 
born  by  eating  their  way  through  the  womb  that  conceived 
them.  Now,  envy  is  pain  caused  by  our  neighbor's  prosperity. 
Hence,  an  envious  man  is  never  without  cause  for  grief  and 
despondency.  If  his  neighbor's  land  is  fertile,  if  his  house 
abounds  with  all  the  goods  of  this  life,  if  he,  its  master,  en- 
joys continual  gladness  of  heart — all  these  things  aggravate 
the  sickness  and  add  to  the  pain  of  the  envious  man.  He  is 
exactly  like  a  person  who,  stripped  of  his  clothing,  is  being 
pierced  with  wounds  from  all  quarters.  Is  anyone  brave 
and  vigorous?  This  is  a  blow  to  the  envious  man.  Is  someone 
else  handsomer  than  he?  Another  blow.  Does  so-and-so 

463 


464  SAINT  BASIL 

possess  superior  mental  endowment?  Is  he  looked  up  to  and 
emulated  because  of  his  wisdom  and  eloquence?  Is  someone 
else  rich  and  eager  to  lavish  his  wealth  in  alms  to  the  poor  and 
charitable  contributions,  and  does  he  receive  great  praise  from 
the  beneficiaries  of  his  charity?  All  these  blessings  are  like 
so  many  blows  and  wounds  piercing  the  envious  man  to  his 
heart's  core.  The  worst  feature  of  this  malady,  however,  is 
that  its  victim  cannot  reveal  it  to  anyone,  but  he  hangs  his 
head  and  is  mute.  He  is  troubled  and  he  laments  and  is  utterly 
undone  by  this  vice.  When  he  is  questioned  about  his  state, 
he  is  ashamed  to  make  known  his  sad  condition  and  say:  'I 
am  envious  and  bitter  and  the  good  fortune  of  my  friend 
distresses  me.  I  am  grieving  over  my  brother's  joy  and  I 
cannot  endure  the  sight  of  others'  blessings.  The  happiness 
of  my  neighbors  I  make  my  own  misfortune.'  This  would  he 
say  if  he  were  willing  to  tell  the  truth.  But,  not  choosing  to 
reveal  these  sentiments,  he  confines  in  the  depths  of  his  soul 
this  disease  which  is  gnawing  at  his  vitals  and  consuming 
them. 

As  a  consequence,  he  does  not  call  in  a  doctor  for  his  mal- 
ady and  he  is  unable  to  discover  a  healing  remedy,  although 
the  Scriptures  are  filled  with  such  medicines.  The  sick  man 
awaits  only  one  alleviation  of  his  distress — that,  perchance,  he 
may  see  one  of  the  persons  whom  he  envies  fall  into  misfor- 
tune. This  is  the  goal  of  his  hatred — to  behold  the  victim  of 
his  envy  pass  from  happiness  to  misery,  that  he  who  is  ad- 
mired and  emulated  might  become  an  object  of  pity.  Then, 
when  he  sees  him  weeping  and  beholds  him  deep  in  grief, 
he  makes  peace  and  becomes  his  friend.  He  does  not  rejoice 
with  him  when  he  is  glad,  but  he  weeps  with  him  when  he 
is  in  sorrow.1  The  reversal  in  the  condition  of  the  envied  one, 


1  Rom.   12.15. 


CONCERNING   ENVY 


465 


his  fall  from  such  great  prosperity  to  such  bitter  misfortune, 
he  pities,  and  he  speaks  in  glowing  terms  of  his  former  state. 
This  he  does,  not  animated  by  humane  sentiments  or  from 
sympathy,  but  that  the  misfortune  may  appear  in  a  more  ca- 
lamitous light.  He  praises  the  envied  man's  son  after  he  is 
dead  and  extols  him  with  a  thousand  ecomiums — How  fair 
he  was  to  look  upon!  How  quick  to  learn!  How  versatile! 
Yet,  while  the  boy  was  living,  he  did  not  favor  him  with  even 
a  word  of  praise.  If,  however,  he  sees  many  persons  joining 
in  a  chorus  of  eulogy,  he  reverses  his  attitude  and  envies  the 
corpse.  Wealth  he  admires  after  it  has  been  lost.  Beauty  of 
body  or  strength  and  health  he  lauds  and  extols  when  illness 
comes.  In  a  word,  he  is  an  enemy  of  present  good  fortune 
but  its  friend  when  it  is  no  longer  possessed. 

What  could  be  more  fatal  than  this  disease?  It  ruins  our 
life,  perverts  our  nature,  arouses  hatred  of  the  goods  bestowed 
on  us  by  God,  and  places  us  in  a  hostile  relation  toward  Him. 
What  drove  the  Devil,  that  author  of  evils,  to  wage  furious 
war  upon  mankind?  Was  it  not  envy?  Because  of  envy,  too, 
he  was  guilty  even  of  open  conflict  with  God.  Filled  with 
bitterness  against  God  because  of  His  liberality  toward  man, 
he  wreaked  vengeance  upon  man,  since  he  was  unable  to 
avenge  himself  upon  God.  Cain  also  attempted  this  man- 
euver— Cain,  that  first  disciple  of  the  Devil,  who  learned 
from  him  envy  and  murder,  crimes  of  brother  against  brother. 
This  combination  of  vices  Paul  also  presents  to  us  when  he 
says,  'full  of  envy,  murder.'2  What,  then,  did  Cain  do?  He  saw 
the  honor  conferred  by  God  and  was  inflamed  with  jealousy. 
He  slew  the  recipient  of  the  honor  in  an  effort  to  reach  Him 
who  had  bestowed  it.  Since  he  could  not  contend  with  God, 
he  followed  the  next  best  course  and  slew  his  brother.3  Let  us 


2  Rom.  L29. 

3  Gen.  4.8. 


466  SAINT  BASIL 

flee,  brethren,  from  this  disease  that  would  teach  us  to  wage 
war  upon  God.  It  is  mother  to  homicide,  does  violence  to 
nature,  causes  us  to  disregard  the  closest  ties  of  kinship,  and 
brings  upon  us  an  unhappiness  based  upon  irrational  motives. 
Why  do  you  grieve,  my  friend,  when  you  yourself  have  suf- 
fered no  misfortune?  Why  are  you  hostile  to  someone  who  is 
enjoying  prosperity,  when  he  has  in  no  way  caused  your  own 
possessions  to  decrease?  If  you  are  vexed  even  upon  receiving 
a  kindness  [from  the  object  of  your  spite],  are  you  not  quite 
clearly  envious  of  your  own  good?  Saul  is  an  example  of 
this.  He  made  David's  great  favors  to  himself  a  motive  for 
enmity  with  him.  First,  after  he  had  been  cured  of  insanity 
by  the  divine  and  melodious  strains  of  David's  harp,  he  at- 
tempted to  run  his  benefactor  through  with  a  spear.  Then, 
on  another  occasion,  it  happened  that  he  and  his  army  were 
delivered  from  the  hands  of  the  enemy  and  saved  from  embar- 
rassment before  Goliath.  In  singing  the  triumphal  songs  com- 
memorating this  victory,  however,  the  dancers  attributed  to 
David  a  tenfold  greater  share  in  the  achievement,  saying: 
'Saul  slew  his  thousands  and  David  his  ten  thousands.'4  For 
this  one  utterance  and  because  truth  itself  was  witness  to  it, 
Saul  first  attempted  murder  and  tried  to  slay  David  by  treach- 
ery, then  forced  him  to  flee.  But  he  still  did  not  desist  from  his 
hatred,  for  he  arrayed  against  him  three  thousand  chosen  men 
and  combed  the  desert  in  search  of  him.  If  Saul  had  been 
asked  the  reason  for  his  hostility,  he  would  have  been  compel- 
led to  admit  that  it  was  the  favors  received  from  David's  hand. 
Moreover,  even  though  Saul  had  been  found  asleep  by  David 
during  the  very  time  that  the  latter  was  being  pursued,  and 
although  Saul  lay,  an  easy  victim,  before  his  enemy,  his  life 
was  again  spared  by  that  just  man,  for  he  refrained  from  doing 


4  1  Sam.  18.7. 


CONCERNING    ENVY  467 

him  violence.  Not  even  this  act  of  benevolence  moved  Saul, 
however.  Again  he  gathered  an  army  and  again  he  set  out 
in  pursuit,  until  he  was  a  second  time  apprehended  by  David 
in  the  cave  where  he  more  clearly  revealed  his  own  iniquity 
and  made  the  virtue  of  David  even  more  resplendent.5  Envy 
is  the  most  savage  form  of  hatred.  Favors  render  those  who 
are  hostile  to  us  for  any  other  reason  more  tractable,  but  kind 
treatment  shown  to  an  envious  and  spiteful  person  only 
aggravates  his  dislike.  The  greater  the  favors  he  receives,  the 
more  displeased  and  vexed  and  ill-disposed  he  becomes.  He 
is  more  distressed  by  the  resources  of  his  benefactor  than  he 
is  thankful  for  the  benefits  received.  Envious  persons  surpass 
every  species  of  animal  in  brutality  of  behavior.  Wild  beasts 
do  not  possess  a  ferocity  equal  to  theirs.  When  dogs  are  fed, 
they  become  gentle;  lions  become  tractable  when  their  wounds 
are  dressed;  but  the  envious  are  rendered  more  savage  by 
kind  offices. 

What  reduced  the  high-born  Joseph  to  slavery?6  Was  it 
not  the  envy  of  his  brethren?  And  here  it  is  worth  while 
noting  the  stupidity  which  this  malady  induces.  Fearful  that 
his  dream  would  come  true,  they  made  their  brother  a  slave, 
as  if  his  being  a  slave  would  permanently  exempt  them  from 
having  to  offer  him  homage.  If  dreams  are  true,  what  ruse 
will  prevent  the  events  foretold  from  coming  to  pass  exactly 
as  predicted?  If  the  visions  seen  in  dreams  are  false,  why  be 
envious  of  one  who  is  under  a  delusion?  As  it  turned  out,  in- 
deed, the  ingenuity  of  Joseph's  brethren  was  foiled  by  the 
providence  of  God.  The  device  by  which  they  thought  to  fore- 
stall the  prophecy  proved  to  be  the  means  of  clearing  the  way 
toward  its  fulfillment.  If  Joseph  had  not  been  sold  and  had 
not  gone  to  Egypt,  he  would  not,  for  chastity's  sake,  have 

5  1  Sam.  24.3ff;  26.7fT. 

6  Gen.   37.28. 


468  SAINT  BASIL 

fallen  victim  to  the  intrigues  of  an  unchaste  woman.  He  would 
not  have  been  cast  into  prison  and  become  an  intimate  of 
Pharoah's  ministers,  nor  would  he  have  interpreted  the  dream 
whereby  he  obtained  the  rule  of  Egypt  and  was  accorded  the 
homage  of  his  brethren  who  had  recourse  to  him  because 
of  the  famine.7 

Let  your  thoughts  turn  now  to  that  very  bitter  envy,  touch- 
ing upon  matters  of  the  very  highest  importance,  which  the 
madness  of  the  Jews  caused  to  break  out  against  the  Saviour. 
Why  did  they  envy  Him? — because  of  His  miracles.  And  what 
were  these  miraculous  works? — the  salvation  of  the  needy.  The 
poor  were  fed  and  war  was  declared  against  Him  who  fed 
them.  The  dead  were  restored  to  life  and  He  who  gave  them 
life  was  the  object  of  envy.  Devils  were  driven  out  and  He  who 
commanded  them  to  depart  was  the  victim  of  treachery.  Lep- 
ers were  cleansed,  the  lame  walked,  the  deaf  heard,  the  blind 
saw8  and  their  Benefactor  was  cast  out.  Finally,  they  awarded 
death  to  the  generous  Giver  of  Life  as  His  recompense.  They 
scourged  the  Liberator  of  mankind  and  pronounced  a  sen- 
tence of  doom  upon  the  Judge  of  the  world.  So  all-pervading 
is  the  malice  of  envy.  With  this  weapon  alone,  the  Devil,  the 
destroyer  of  our  life,  has  been  inflicting  wounds  upon  all  men 
and  striking  them  down  from  the  foundation  of  the  world, 
and  he  will  continue  to  do  so  until  its  consummation.  He  who 
rejoices  in  our  ruin  and  who  fell  because  of  envy,  brings  about 
our  destruction  also  through  the  same  vice.  Wise,  therefore, 
was  he,  who  forbids  us  even  to  dine  in  company  with  an  envi- 
ous man,9  and  in  mentioning  this  companionship  at  table, 
he  implies  a  reference  to  all  other  social  contacts  as  well.  Just 


7  Gen.  39-43. 

8  Luke  7.22. 

9  Prov.  23.6. 


CONCERNING   ENVY  469 

as  we  are  careful  to  keep  material  which  is  easily  inflammable 
as  far  away  as  possible  from  fire,  so  we  must  refrain  insofar 
as  we  can  from  contracting  friendships  in  circles  of  which 
envious  persons  are  members.  By  so  doing,  we  place  ourselves 
beyond  the  range  of  their  shafts.  We  can  be  caught  in  the 
toils  of  envy  only  by  establishing  intimacy  with  it.  In  the 
words  of  Solomon :  'A  man  is  exposed  to  envy  from  his  neigh- 
bor.10 And  so  it  is.  The  Scythian  is  not  envious  of  the  Egyp- 
tian, but  each  of  them  envies  a  fellow  countryman.  Among 
members  of  the  same  nation,  the  closest  acquaintances  and  not 
strangers  are  objects  of  envy.  Among  acquaintances,  neigh- 
bors and  fellow  workmen,  or  those  who  are  otherwise  brought 
into  close  contact,  are  envied  and  among  these  again,  those 
of  the  same  age  and  kinsmen  and  brothers.  In  short,  as  the 
red  blight  is  a  common  pest  to  corn,  so  envy  is  the  plague  of 
friendship.  One  feature  of  this  vice,  however,  calls  for  our 
approval — the  more  vigorously  it  has  been  aroused,  the  more 
troublesome  it  is  to  the  person  afflicted.  As  arrows  shot  with 
great  force  come  back  upon  the  archer  when  they  strike  a 
hard  and  unyielding  surface,  so  also  do  the  movements  of 
envy  strike  the  envious  person  himself  and  they  harm  the 
object  of  his  spite  not  at  all  Who,  by  his  feelings  of  annoy- 
ance, ever  caused  a  neighbor's  goods  to  be  diminished?  But 
the  envious  person  himself  is  consumed  and  pines  away  with 
grief.  Even  so,  however,  persons  who  suffer  from  this  malady 
of  envy  are  supposed  to  be  even  more  dangerous  than  poison- 
ous animals,  since  these  inject  their  venom  by  piercing  their 
victim;  then,  gradually,  putrefaction  spreads  over  the  infect- 
ed area,  but  some  think  that  envious  persons  bring  bad  luck 
merely  by  a  glance,  so  that  healthy  persons  in  the  full  flower 
and  vigor  of  their  prime  are  made  to  pine  away  under  their 

10  Eccle.  4.4. 


470  SAINT  BASIL 

spell,  suddenly  losing  all  their  plumpness,  which  dwindles 
and  wastes  away  under  the  gaze  of  the  envious,  as  if  washed 
away  by  a  destructive  flood.  For  my  part,  I  reject  these  tales 
as  popular  fancies  and  old  wives'  gossip.  But  this  I  do  say: 
the  devils,  who  are  enemies  of  all  that  is  good,  use  for  their 
own  ends  such  free  acts  as  they  find  congenial  to  their  wishes. 
In  this  way,  they  make  even  the  eyes  of  envious  persons  ser- 
viceable to  their  own  purposes-  Do  you  not  shrink,  therefore, 
from  making  of  yourself  a  tool  for  the  dread  demon  and  sub- 
mitting to  wickedness,  whereby  you  become  an  enemy  to  per- 
sons who  have  not  harmed  you  in  any  way  and  an  enemy  also 
of  God  who  is  good  and  in  whom  there  is  no  envy? 

Let  us  fly  from  so  abominable  a  vice.  It  is  a  lesson  taught 
by  a  serpent,  an  invention  of  demons,  the  seed  of  discord,  a 
pledge  of  punishment,  a  barrier  to  holiness,  a  path  to  hell, 
and  a  cause  of  losing  heaven.  The  envious  can,  somehow,  be 
clearly  recognized  by  their  very  faces.  Their  eyes  are  dry  and 
lustreless;  their  cheeks,  sunken;  their  brow,  contracted;  their 
mind,  distorted  and  confused  by  their  passion  and  incapable 
of  making  valid  judgments  in  handling  their  affairs.  In  their 
view,  no  work  of  virtue  is  praiseworthy,  nor  any  eloquence, 
even  though  it  be  adorned  with  dignity  and  grace,  nor  any- 
thing else  that  deserves  emulation  and  esteem.  As  vultures 
are  attracted  to  ill-smelling  places  and  fly  past  meadow  after 
meadow  and  pleasant,  fragrant  regions,  as  flies  pass  by  healthy 
flesh  and  swarm  eagerly  to  a  wound,  so  the  envious  avert 
their  gaze  from  the  brightness  in  life  and  the  loftiness  of  good 
actions  and  fix  their  attention  upon  rottenness.  If  anything 
should  go  amiss  (as  human  affairs  often  do)  they  publish 
it  abroad  and  desire  that  this  mistake  may  become  as  a  brand 
upon  those  who  committed  it.  They  are  like  incompetent 
painters  who  show  the  identity  of  the  figures  in  their  draw- 
ings by  a  twisted  nose,  or  a  scar,  or  some  deformity  due  to 


CONCERNING    ENVY  471 

nature  or  accident.  Envious  persons  are  skilled  in  making 
what  is  praiseworthy  seern  despicable  by  means  of  unflattering 
distortions  and  in  slandering  virtue  through  the  vice  that  is 
neighbor  to  it.  The  courageous  man  they  call  reckless;  the 
temperate  man,  callous;  the  just  man,  severe;  the  clever 
man,  cunning.  A  person  of  lavish  tastes  they  term  vulgar  and 
one  who  is  bountiful  they  name  a  profligate;  on  the  other 
hand,  the  thrifty  man  is  called  niggardly.  In  general,  all  forms 
of  virtue  they  invariably  supply  with  a  name  taken  over  from 
its  opposite  vice. 

But,  now,  what  course  shall  I  take?  Shall  I  limit  my  dis- 
course to  the  denunciation  of  this  vice?  That  would  be  a  half- 
cure,  as  it  were.  To  show  a  sick  man  the  seriousness  of  his 
malady  with  a  view  to  inculcating  a  proper  concern  for  his 
condition  is  not  useless,  but  to  abandon  him  at  this  point  and 
not  guide  him  toward  health  is  tantamount  to  giving  the  sick 
man  over  entirely  to  his  infirmity.  What,  then,  is  to  be  done? 
How  might  we  avoid  becoming  affected  by  this  disease  and 
how,  after  we  have  contracted  it,  might  we  be  cured?  First, 
by  not  regarding  the  goods  of  this  world — human  prosperity, 
renown,  which  fades  like  a  flower,  health  of  body — as  either 
great  or  admirable.  We  do  not  define  our  highest  good  in 
terms  of  these  transitory  things,  but  we  are  called  to  share  in 
possessions  that  are  real  and  eternal.  Thus,  the  rich  man  is 
not  enviable  merely  because  of  his  wealth,  nor  the  ruler  be- 
cause of  the  grandeur  of  his  exalted  position,  nor  the  strong 
man  because  of  his  physical  vigor,  nor  yet  the  learned  man 
because  of  his  great  power  of  eloquence.  These  are  instruments 
for  practicing  virtue  to  those  who  use  them  well.  They  do  not 
contain  any  intrinsic  good.  The  man  who  makes  bad  use  of 
them,  therefore,  is  to  be  pitied  as  being  like  a  person  who 
voluntarily  wounds  himself  with  the  sword  which  he  had  been 
given  as  a  means  of  defense  against  his  enemies.  But  the  man 


472  SAINT  BASIL 

who  administers  his  possessions  well  and  according  to  right 
reason,  who  acts  as  a  steward  of  the  goods  received  from  God 
and  does  not  amass  wealth  for  his  own  private  enjoyment,  he 
is  justly  accorded  praise  and  affection  because  of  his  charity 
to  his  brethren  and  the  benevolence  of  his  character.  Again, 
a  man  may  excel  in  mental  acuteness  and  may  win  esteem 
for  his  eloquence  in  discoursing  about  God  and  his  interpre- 
tation of  His  sacred  words.  Be  not  envious  of  such  a  one  nor 
ever  wish  that  an  interpreter  of  the  Sacred  Scripture  would 
hold  his  peace  because,  by  the  grace  of  the  Holy  Spirit,  he 
wins  some  favor  and  praise  thereby  from  his  hearers.  The 
benefit  is  yours  and  through  your  brother  the  gift  of  doctrine 
is  sent  to  you,  if  only  you  are  willing  to  accept  it.  Besides,  no 
one  dams  up  a  gushing  spring,  nor  does  anyone  wear  a 
blindfold  when  the  sun  is  shining  or  envy  those  who  behold 
the  sun,  but  he  prays  that  he,  too,  may  enjoy  this  blessing. 
And  when  the  stream  of  doctrine  is  gushing  forth  in  the 
Church  and  a  devout  heart  is  welling  up  with  the  gifts  of  the 
Holy  Spirit,  do  you  not  gladly  give  your  attention?  Do  you 
not  receive  this  favor  with  thanksgiving?  Yet,  the  applause 
of  the  audience  stings  you  and  you  would  prefer  that  there 
would  be  neither  benefit  received  nor  praise  given.  What  ex- 
cuse will  you  have  for  this  before  the  Judge  of  our  hearts? 
The  good  that  is  of  the  soul,  therefore,  we  must  regard  as 
good  by  nature.  Nevertheless,  if  a  man  who  has  a  super- 
abundance of  wealth  and  who  takes  pride  in  his  position  of 
sovereignty  or  in  his  vigor  of  body  makes  the  right  use  of  these 
goods,  we  ought  to  love  and  honor  him  as  being  supplied  with 
resources  which  are  generally  serviceable  for  carrying  on  life 
in  this  world.  He  should,  however,  administer  these  possessions 
rightly.  He  will  be  generous  in  giving  of  his  abundance  to  the 
needy  and  he  will  offer  physical  assistance  to  the  infirm  and 
regard  that  part  of  his  wealth  which  is  superfluous  as  belong- 


CONCERNING    ENVY  473 

ing  to  any  destitute  person  as  much  as  it  does  to  himself.  On 
the  other  hand,  the  man  who  does  not  adopt  this  view  toward 
these  goods  ought  to  be  considered  wretched  rather  than  envi- 
able, inasmuch  as  he  meets  with  stronger  inducements  to 
evil.  This  represents  a  way  of  losing  one's  soul  at  the  cost  of 
great  exertion  and  labor.  If,  then,  wealth  is  an  instrument 
for  perpetrating  injustice,  pitiable  is  the  rich  man.  If  it  serves 
as  an  aid  to  virtue,  envy  is  out  of  place,  since  all  may  derive 
benefit  from  the  wealth,  unless,  perhaps,  by  an  excess  of 
malice,  one  would  begrudge  good  to  himself. 

To  sum  up,  if,  aided  by  your  reason,  your  thinking  is  ele- 
vated above  human  considerations  and  is  intent  upon  that 
which  is  truly  noble  and  praiseworthy,  you  will  by  no  means 
regard  perishable  earthly  goods  as  objects  for  covetousness 
or  envy.  It  is  impossible,  indeed,  that  envy  should  ever  be 
present  in  a  person  so  disposed,  for  he  is  not  obsessed  with  the 
craving  for  worldly  goods  in  the  mistaken  belief  that  they  have 
great  value.  At  all  events,  if  you  are  desirous  of  glory  and  wish 
to  outshine  the  crowd  and  if,  for  this  reason,  you  cannot  bear 
to  hold  second  place  (this,  too,  is  likely  to  furnish  occasion  for 
envy),  turn  your  aspirations,  as  one  would  change  the  course 
of  a  stream,  toward  the  acquisition  of  virtue.  Free  yourself 
entirely  from  the  desire  for  any  kind  of  earthly  riches  or  for 
the  esteem  to  be  gained  from  possessing  worldly  goods.  Own- 
ership of  these  things  is  not  under  your  control.  But,  be  just 
and  temperate,  wise  and  brave  and  patient  in  the  sufferings 
you  endure  in  the  name  of  piety.  In  this  way,  you  will  win  sal- 
vation for  yourself  and,  the  greater  your  good  deeds,  the 
greater  will  be  the  glory  manifested  in  you.  Virtue  is  within 
our  power  and  can  be  acquired  by  one  who  labors  earnestly 
for  it.  A  large  fortune,  physical  vigor  or  beauty,  or  a  high 
rank  of  dignity  are  not  at  our  command.  But,  if  virtue  is 
a  greater  and  more  lasting  good  and  is  universally  acknowl- 


474  SAINT  BASIL 

edged  as  preferable,  virtue  is  what  we  should  strive  to  acquire. 
It  cannot  be  present  in  the  soul,  however,  unless  the  soul  is  free 
from  all  vice,  especially  envy. 

Surely,  you  are  aware  of  how  great  an  evil  hypocrisy  is, 
and  it  is  the  fruit  of  envy.  This  vice,  above  all  others,  causes 
double-dealing  among  men.  Hypocrites  maintain  an  outward 
semblance  of  charity,  while  keeping  their  hatred  deeply  hid- 
den within,  like  rocks  under  the  surface  of  the  sea,  which, 
being  covered  with  shallow  water,  bring  unforeseen  disaster 
to  the  unwary.  If,  then,  death  flows  toward  us  from  that 
source,  as  from  a  fountain,  and  also  a  loss  of  blessings, 
estrangement  from  God,  transgression  of  the  law,  and,  at  the 
same  time,  the  ruin  of  earthly  prosperity,  let  us  obey  the 
Apostle  and  'Let  us  not  be  made  desirous  of  vainglory,  pro- 
voking one  another,  envying  one  another,'11  but  rather,  'kind, 
merciful,  forgiving  one  another,  even  as  God  hath  forgiven 
us  in  Christ  Jesus  our  Lord,'12  to  whom  be  glory  together  with 
the  Father  and  the  Holy  Spirit  for  ever  and  ever.  Amen. 

U  Gal.  5.26. 
12  Eph.  4.32. 


HOMILY  20 

Of  Humility 

IOULD  THAT  MAN  had  abided  in  the  glory  which  he 
possessed  with  God — he  would  have  genuine  instead 
of  fictitious  dignity.  For  he  would  be  ennobled  by  the 
power  of  God,  illumined  with  divine  wisdom,  and  made  joy- 
ful in  the  possession  of  eternal  life  and  its  blessings.  But,  be- 
cause he  ceased  to  desire  divine  glory  in  expectation  of  a  bet- 
ter prize,  and  strove  for  the  unattainable,  he  lost  the  good 
which  it  was  in  his  power  to  possess.  The  surest  salvation 
for  him,  the  remedy  of  his  ills,  and  the  means  of  restoration 
to  his  original  state  is  in  practicing  humility  and  not  pretend- 
ing that  he  may  lay  claim  to  any  glory  through  his  own 
efforts  but  seeking  it  from  God.  Thus  will  he  make  amends 
for  his  error,  thus  will  he  be  cured  of  his  malady,  thus  will  he 
return  to  the  observance  of  the  holy  precept  which  he  has 
abandoned.  For  the  Devil,  having  caused  man's  ruin  by  hold- 
ing out  to  him  the  hope  of  false  glory,  ceases  not  to  tempt 
him  still  by  the  same  allurements  and  he  devises  innumerable 
schemes  to  this  end.  For  instance,  he  represents  a  large  for- 
tune to  him  as  a  great  good,  so  that  man  will  regard  it  as  a 
cause  for  boasting  and  expend  effort  to  obtain  it.  Wealth, 
however,  leads  not  to  glory  but  to  great  peril.  To  build  a 
fortune  is  to  lay  the  foundation  for  avarice  and  the  acquisi- 
tion of  money  bears  no  relation  to  excellence  of  character. 
Rather,  it  blinds  a  man  to  no  purpose,  arouses  vain  conceit, 
and  produces  in  his  soul  an  effect  something  like  an  inflamed 
swelling.  Now,  a  tumor  combined  with  inflammation  is  neither 

475 


476  SAINT  BASIL 

healthful  nor  beneficial  to  the  body,  but  unwholesome,  in- 
jurious, a  source  of  danger,  and  a  cause  of  death.  Such  an 
effect  does  pride  engender  in  the  soul. 

But  money  is  not  by  any  means  the  only  instigator  of 
arrogance.  Men  do  not  take  pride  only  in  the  costly  food  and 
clothing  which  money  buys,  nor  in  setting  luxurious  tables 
with  unnecessary  extravagance,  wearing  superfluous  orna- 
ments, building  and  furnishing  immense  piles  for  their  homes 
and  adorning  them  with  all  sorts  of  finery,  and  attaching  to 
their  person  great  throngs  of  slaves  as  attendants  and  innu- 
merables  hordes  of  flatterers.  [Not  only  by  reason  of  wealth,] 
but  also  because  of  political  honors,  do  men  exalt  themselves 
beyond  what  is  due  their  nature.  If  the  populace  confer  upon 
them  a  distinction,  if  it  honor  them  with  some  office  of  au- 
thority, if  an  exceptional  mark  of  dignity  be  voted  in  their 
favor  by  the  people,  thereupon,  as  though  they  had  risen 
above  human  nature,  they  look  upon  themselves  as  well-nigh 
seated  on  the  very  clouds  and  regard  the  men  beneath  them 
as  their  footstool.  They  lord  it  over  those  who  raised  them  to 
such  honor  and  exalt  themselves  over  the  very  ones  at  whose 
hands  they  received  their  sham  distinctions.  The  position 
they  occupy  is  entirely  out  of  keeping  with  reason,  for  they 
possess  a  glory  more  unsubstantial  than  a  dream.  They  are 
surrounded  with  a  splendor  more  unreal  than  the  phantoms 
of  the  night,  since  it  comes  into  being  or  is  swept  away  at  the 
nod  of  the  populace.  A  fool  of  this  sort  was  that  famous  son 
of  Solomon,  youthful  in  years  and  younger  still  in  wisdom, 
who  threatened  his  people  desiring  a  milder  rule  with  an  even 
harsher  one  and  thereby  destroyed  his  kingdom.1  By  his 
threat,  the  very  expedient  whereby  he  hoped  to  be  elevated 
to  a  more  royal  state,  he  was  bereft  of  the  dignity  already  his. 
Strength  of  arm,  swiftness  of  foot,  and  comeliness  of  body — 

1   1  Kings  12.4,14. 


OF  HUMILITY 


477 


the  spoils  of  sickness  and  the  plunder  of  time — also  awaken 
pride  in  man,  unaware  as  he  is  that  'All  flesh  is  grass  and  all 
the  glory  of  man  as  the  flower  of  the  field.  The  grass  is 
withered  and  the  flower  is  fallen.'2  Such  was  the  arrogance 
of  the  giants  because  of  their  strength.3  Such  also  was  the 
God-defying  pride  of  the  witless  Goliath.4  Such  a  one  was 
Adonias,  exulting  in  his  beauty5  and  Absalom,  glorying  in 
his  luxuriant  hair.6 

Again,  the  goods  which,  of  all  man's  possessions,  appear 
to  be  the  greatest  and  most  enduring — wisdom  and  sagacity 
— these  also  are  the  causes  of  idle  boasting  and  nourish  false 
pride.  For,  if  the  wisdom  which  is  from  God  be  lacking,  these 
acquistions  are  worthless.  Even  the  Devil's  plots  against  man 
worked  against  himself  and  unwittingly  he  contrived  his  own 
undoing  by  his  schemes  for  the  ruin  of  mankind.  He  did  not 
so  much  injure  him  whom  he  hoped  to  alienate  from  God  and 
eternal  life  as  he  betrayed  himself,  becoming  as  he  did  a  rebel 
against  God,  doomed  to  death  forever.  He  was  himself  caught 
in  the  snare  he  laid  for  the  Lord.  He  was  nailed  to  the  cross 
upon  which  he  hoped  to  crucify  Him.  He  died  the  death 
wherewith  he  intended  the  Lord  to  be  destroyed.  But,  if  the 
Prince  of  this  world,  the  supreme,  consummate,  and  invisible 
master  of  worldly  wisdom,  is  caught  in  his  own  traps  and 
ends  finally  in  ultimate  folly,  far  more  will  his  followers  and 
supporters  be  thus  ensnared,  even  though  they  devise  a  thou- 
sand wiles;  'professing  themselves  to  be  wise,  they  became 
fools.'7  Pharoah  resorted  to  trickery  for  the  ruin  of  Israel, 
but  his  clever  scheme  was  suddenly  foiled  from  a  quarter  he 


2  Isa.  40.6,7. 

3  Gen.  6.4;   Wisd.   14.6. 

4  1  Sam.  17.4ff. 

5  1    Kings    lJ5ff. 

6  2  Sam.  14.26. 

7  Rom.  1.22. 


478  SAINT  BASIL 

least  suspected.  The  babe  condemned  to  be  exposed  at  his 
order  was  secretly  reared  in  the  royal  household,  destroyed 
his  power  and  that  of  his  whole  nation,  and  led  Israel  to 
safety.8  The  homicide  Abirnelech,  bastard  son  of  Gedeon, 
slew  the  seventy  legitimate  sons,  and,  thinking  he  had  hit 
upon  a  ruse  for  securing  his  grasp  on  the  royal  power,  he 
destroyed  his  accomplices  in  the  crime.  He,  however,  was 
in  turned  destroyed  by  them,  and  in  the  end  was  slain  with 
a  stone  cast  by  a  woman's  hand.9  Again,  all  the  Jews  devised 
a  deadly  plot  against  the  Lord,  saying  to  themselves:  'If 
we  let  him  alone  so,  all  will  believe  in  him  and  the  Romans 
will  come  and  take  away  our  place  and  nation.'10  Passing 
from  the  conspiracy  to  the  actual  slaying  of  Christ  with  the 
intention  of  saving  their  place  and  nation,  they  suffered  the 
loss  of  both  through  their  intrigue,  for  they  were  not  only 
cast  out  of  their  place,  but  were  also  made  strangers  to  the 
laws  and  worship  of  God.  In  short,  countless  examples  teach 
us  that  the  profit  of  human  wisdom  is  illusory,  for  it  is  a 
meagre  and  lowly  thing  and  not  a  great  and  pre-eminent  good. 
No  sensible  man,  then,  will  be  proud  of  his  wisdom  or  of 
possessing  the  other  goods  1  have  mentioned,  but  will  follow 
the  excellent  advice  of  blessed  Anna  and  of  the  Prophet 
Jeremias:  'Let  not  the  wise  man  glory  in  his  wisdom  and  let 
not  the  strong  man  glory  in  his  strength  and  let  not  the  rich 
man  glory  in  his  riches.'11  But  what  is  true  glory  and  what 
makes  a  man  great?  'In  this/  says  the  Prophet,  'let  him  that 
glorieth,  glory,  that  he  understandeth  and  knoweth  that  I 
am  the  Lord.'12  This  constitutes  the  highest  dignity  of  man, 
this  is  his  glory  and  greatness:  truly  to  know  what  is  great 

8  Exod.   1-3. 

9  Judges  9. Iff. 

10  John  11.48. 

11  1  Sam.  2.3;  Jer.  9.23. 

12  Jer.  9.24. 


OF   HUMILITY  479 

and  to  cleave  to  It,  and  to  seek  after  glory  from  the  Lord 
of  glory.  The  Apostle  tells  us:  'He  that  glorieth  may  glory  in 
the  Lord,'  saying:  'Christ  was  made  for  us  wisdom  of  God, 
justice  and  sanctification  and  redemption;  that,  as  it  is  writ- 
ten: He  that  glorieth  may  glory  in  the  Lord.'13  Now,  this  is  the 
perfect  and  consummate  glory  in  God:  not  to  exult  in  one's 
own  justice,  but,  recognizing  oneself  as  lacking  true  justice,  to 
be  justified  by  faith  in  Christ  alone.  Paul  gloried  in  despising 
his  own  justice  and  in  seeking  after  the  justice  by  faith  which  is 
of  God  through  Christ,  that  he  might  know  Him  and  the  pow- 
er of  His  resurrection  and  the  fellowship  of  His  sufferings,  be- 
ing made  conformable  to  His  death,14  so  as  to  attain  to  the  res- 
urrection from  the  dead.  Herewith  topples  the  whole  lofty 
pinnacle  of  arrogant  pride.  Naught,  O  man,  remains  for  you 
to  boast  of,  inasmuch  as  your  glory  and  your  hope  consist  in 
mortifying  yourself  in  all  things  and  in  striving  toward  the 
life  to  come  in  Christ.  The  foretaste  of  this  life  we  now  enjoy, 
and  we  are  already  in  possession  of  its  goods,  living  as  we  do 
entirely  by  the  grace  and  gift  of  God.  God  it  is  'who  worketh 
in  us  both  to  will  and  to  accomplish  according  to  his  good 
will.'15  God  also  reveals  through  His  own  Spirit  His  wisdom 
which  is  ordained  unto  our  glory.16  It  is  God  who  grants 
efficacy  to  our  labors.  'I  have  labored  more  abundantly  than 
all  they,'  says  Paul,  'yet  not  I  but  the  grace  of  God  with  me.'17 
God  delivers  from  dangers  which  are  beyond  all  human  re- 
course. 'We  had  in  ourselves,'  says  the  Apostle,  'the  answer 
of  death  that  we  should  not  trust  in  ourselves  but  in  God  who 
raiseth  the  dead.  Who  hath  delivered  and  doth  deliver  us  out 

13  1  Cor.  1.30,31. 

14  Phil.  3.9,10. 

15  Phil.  2.13. 

16  1   Cor.  2.7,10. 

17  1   Cor.   15.10. 


480  SAINT  BASIL 

of  so  great  dangers,  in  whom  we  trust  that  he  will  yet  also 
deliver  us.'18 

Why,  then,  pray,  do  you  glory  in  your  goods  as  if  they 
were  your  own  instead  of  giving  thanks  to  the  Giver  for  His 
gifts?  Tor  what  hast  thou  that  thou  hast  not  received?  And 
if  thou  hast  received,  why  dost  thou  glory  as  if  thou  hadst 
not  received  it?'19  You  have  not  known  God  by  reason  of  your 
justice,  but  God  has  known  you  by  reason  of  His  goodness. 
'After  that  you  have  known  God/  says  the  Apostle,  'or  rather 
are  known  by  God.'20  You  did  not  apprehend  Christ  because 
of  your  virtue,  but  Christ  apprehended  you  by  His  coming. 
CI  follow  after,'  says  the  Apostle,  'if  I  also  may  comprehend 
wherein  I  am  also  apprehended  by  Christ.'-1  'You  have  not 
chosen  me,3  says  the  Lord,  'but  I  have  chosen  you.'"  Yet 
you,  because  honor  is  accorded  you,  exalt  yourself  and  find 
an  occasion  for  pride  in  the  mercy  that  is  granted  you.  Know 
yourself,  at  length,  for  what  you  are — Adam  expelled  from 
paradise,23  Saul  abandoned  by  the  Spirit  of  God/4  Israel  cut 
off  from  the  sacred  root.  'But  thou  standest  by  faith,'  says 
the  Apostle  'be  not  high-minded  but  fear.'25  Judgment  will 
be  in  accordance  with  grace,  and  the  Judge  will  make  exam- 
ination of  how  you  have  used  the  graces  bestowed  upon  you. 
If  you  do  not  understand  that  you  have  received  grace  and  by 
an  excess  of  stupidity  ascribe  to  yourself  the  success  which  is 
a  gift  of  grace,  you  will  fare  no  better  than  St.  Peter.  Indeed, 
you  will  not  be  able  to  surpass  in  love  for  the  Lord  him  who 
loved  Him  so  ardently  that  he  desired  to  die  for  Him.  Yet,  be- 

18  2  Cor.  1.9,10. 

19  1  Cor.  4.7. 

20  Gal.  4.9. 

21  Phil.  3.12. 

22  John  15.16. 

23  Gen.  3.24. 

24  1  Sam.  16.14. 

25  Rom.  11.20. 


OF   HUMILITY 


481 


cause  he  spoke  boastfully,  saying:  'Although  ail  shall  be  scan- 
dalized in  thee,  I  will  never  be  scandalized,'26  he  fell  a  victim 
to  human  cowardice  and  committed  the  act  of  denial,  gaining 
prudence  and  caution  through  his  fall.  Moreover,  he  learned 
by  discovering  his  own  weakness  to  be  indulgent  to  the  weak. 
And  clearly  did  he  come  to  understand  that,  just  as  he  had 
been  lifted  up  by  the  helping  Hand  of  Christ  when  he  was 
sinking  into  the  sea,27  so,  when  he  was  in  mortal  danger  from 
the  billow  of  scandal  because  of  his  incredulity,  he  was  pro- 
tected by  the  power  of  Christ  who  had  foretold  to  him  what 
was  to  be,  saying:  'Simon,  Simon,  behold  Satan  hath  desired 
that  he  may  sift  you  as  wheat;  but  I  have  prayed  for  thee 
that  thy  faith  fail  not;  and  thou,  being  once  converted,  con- 
firm thy  brethren.'28  Peter,  thus  reproved,  was  deservedly 
given  aid,  for  he  had  learned  how  to  put  away  his  pride  and 
show  forbearance  toward  the  weak.  Again,  that  stern  Phari- 
see, who  in  his  overweening  pride  not  only  boasted  of  himself 
but  also  discredited  the  publican  in  the  presence  of  God,  made 
his  justice  void  by  being  guilty  of  pride.  The  publican  went 
down  justified  in  preference  to  him  because  he  had  given  glory 
to  God,  the  Holy  One,  and  did  not  dare  to  lift  his  eyes,  but 
sought  only  to  win  mercy,  accusing  himself  by  his  posture, 
by  striking  his  breast,  and  by  entertaining  no  other  motive 
except  propitiation.29  Be  on  your  guard,  therefore,  and  bear 
in  mind  this  example  of  grievous  loss  sustained  through  arro- 
gance. The  one  guilty  of  insolent  behavior  suffered  the  loss 
of  his  justice  and  forfeited  his  reward  by  his  bold  self-reliance. 
He  was  rendered  inferior  to  a  humble  man  and  a  sinner  be- 
cause in  his  self-exaltation  he  did  not  await  the  judgment  of 
God,  but  pronounced  it  of  himself.  Never  place  yourself  above 


26  Matt.  26.33. 

27  Matt.  14.30,31. 

28  Luke  22.31,32. 

29  Luke  18.11-14. 


482  SAINT  BASIL 

anyone,  not  even  great  sinners.  Humility  often  saves  a  sinner 
who  has  committed  many  grievous  transgressions.  Do  not, 
then,  justify  yourself  as  regards  another  and  never  condemn 
yourself  on  the  verdict  of  God  by  justifying  yourself  on  the 
basis  of  your  own.  'I  judge  not  my  own  self/  says  Paul,  'for 
I  am  not  conscious  to  myself  of  anything,  yet  I  am  not  here- 
by justified;  but  he  that  judgeth  me  is  the  Lord.'30 

Think  you  that  you  have  done  something  good?  Give  thanks 
to  God  and  do  not  exalt  yourself  above  your  neighbor.  'Let 
every  one  prove  his  own  work,3  says  the  Apostle,  'and  so  he 
shall  have  glory  in  himself  only  and  not  in  another.'41  How 
have  you  helped  your  neighbor  by  making  a  profession  of  faith 
or  by  suffering  exile  for  the  Name  of  Christ,  or  by  enduring 
austerities  with  constancy?  The  gain  is  not  another's,  but 
yours.  Take  care  not  to  repeat  the  fall  of  the  Devil.  He,  in 
exalting  himself  above  man,  fell  at  the  hands  of  man,  and  is 
delivered  up  to  be  trodden  upon  as  a  footstool  to  him  who 
had  been  under  his  heel.  Another  example  is  the  fall  of  the 
Israelites.  Although  they  vaunted  their  superiority  over  the 
Gentiles  whom  they  regarded  as  unclean,  they  themselves 
became,  in  reality,  unclean,  but  the  Gentiles  were  made  clean. 
And  the  justice  of  the  Israelites  became  as  the  rag  of  a  men- 
struous  woman,22  but  the  wickedness  and  impiety  of  the  Gen- 
tiles was  passed  over  because  of  their  faith.  In  short,  bear  in 
mind  that  true  proverb:  'God  resisteth  the  proud  but  to  the 
humble  he  giveth  grace. s33  Keep  as  your  familiar  that  word  of 
the  Lord:  'Everyone  that  humbleth  himself  shall  be  exalted 
and  he  that  exalteth  himself  shall  be  humbled.'34  Be  not  an  un- 
just judge  of  yourself  and  do  not  weigh  your  case  favorably  to 

30  1  Cor.  4.3,4. 

31  Gal.  6.4. 

32  Isa.  64.6. 

33  1  Pet.  5.5;  James  4.6. 

34  Luke  14.11. 


OF   HUMILITY  483 

yourself.  If  you  appear  to  have  something  in  your  favor,  do 
not,  counting  this  to  your  credit  and  readily  forgetting  your 
mistakes,  boast  of  your  good  deeds  of  today  and  grant  yourself 
pardon  for  what  you  had  done  badly  yesterday  and  in  the  past. 
Whenever  the  present  arouses  pride  in  you,  recall  the  past  to 
mind  and  you  will  check  the  foolish  swelling  of  conceit.  If  you 
see  your  neighbor  committing  sin,  take  care  not  to  dwell  exclu- 
sively on  his  sin,  but  think  of  the  many  things  he  has  done 
and  continues  to  do  rightly.  Many  times,  by  examining  the 
whole  and  not  taking  the  part  only  into  account,  you  will  find 
that  he  is  better  than  you.  God  does  not  examine  man  accord- 
ing to  the  part,  for  He  says:  'I  come  to  gather  together  their 
works  and  thoughts.'35  Furthermore,  when  He  rebuked  Josa- 
phat  for  a  sin  committed  in  an  unguarded  moment,  He  men- 
tioned also  the  good  he  had  done,  saying:  'But  good  works 
are  found  in  thee.':5<i 

Such  reminders  as  these  regarding  self-exaltation  we  should 
keep  reciting  constantly  to  ourselves,  demeaning  ourselves  that 
we  may  be  exalted,  in  imitation  of  the  Lord  who  descended 
from  heaven  to  utter  lowliness  and  who  was,  in  turn,  raised 
to  the  height  which  befitted  Him.  In  everything  which  con- 
cerns the  Lord  we  find  lessons  in  humility.  As  an  infant,  He 
was  straightway  laid  in  a  cave,  and  not  upon  a  couch  but  in 
a  manger.  In  the  house  of  a  carpenter  and  of  a  mother  who 
was  poor,  He  was  subject  to  His  mother  and  her  spouse.  He 
was  taught  and  He  paid  heed  to  what  He  needed  not  to  be 
told.  He  asked  questions,  but  even  in  the  asking  He  won  ad- 
miration for  His  wisdom.  He  submitted  to  John — the  Lord  re- 
ceived baptism  at  the  hands  of  His  servant.  He  did  not  make 
use  of  the  marvelous  power  which  He  possessed  to  resist  any 
of  those  who  attacked  Him,  but,  as  if  yielding  to  superior 

35  Isa.  66.18. 

36  2  Par.  19.3. 


484  SAINT  BASIL 

force,  He  allowed  temporal  authority  to  exercise  the  power 
proper  to  it.  He  was  brought  before  the  high  priest  as  though 
a  criminal  and  then  led  to  the  governor.  He  bore  calumnies 
in  silence  and  submitted  to  His  sentence,  although  He  could 
have  refuted  the  false  witnesses.  He  was  spat  upon  by  slaves 
and  the  vilest  menials.  He  delivered  Himself  up  to  death,  the 
most  shameful  death  known  to  men.  Thus,  from  His  birth 
to  the  end  of  His  life,  He  experienced  all  the  exigencies  which 
befall  mankind  and,  after  displaying  humility  to  such  a 
degree,  He  manifested  His  glory,  associating  with  Himself  in 
glory  those  who  had  shared  His  disgrace.  Of  this  number, 
the  blessed  disciples  are  first,  who,  poor  and  destitute,  passed 
through  this  world,  not  adorned  with  the  knowledge  of 
rhetoric,  not  accompanied  by  a  throng  of  followers,  but  un- 
attended, as  wanderers  and  solitaries,  traveling  on  land  and 
sea,  scourged,  stoned,  hunted,  and,  finally,  slain.  These  are 
divine  teachings  inherited  from  our  fathers.  Let  us  follow 
them,  so  that  out  of  our  abasement  may  spring  up  eternal 
happiness,  that  true  and  perfect  gift  of  Christ. 

But  how  shall  we,  casting  off  the  deadly  weight  of  pride, 
descend  to  saving  humility?  If  such  an  aim  governed  our 
conduct  under  all  circumstances,  we  should  not  overlook  the 
least  detail  on  the  ground  that  we  would  suffer  no  harm  there- 
from. The  soul  comes  to  take  on  a  resemblance  to  its  preoccu- 
pations and  it  is  stamped  and  molded  to  the  form  of  its  acti- 
vities. Let  your  aspect,  your  garb,  your  manner  of  walking 
and  sitting,  your  diet,  bed,  house  and  its  furnishings  reflect  a 
customary  thrift.  Your  manner  of  speaking  and  singing,  your 
conversation  with  your  neighbor,  also,  should  aim  at  modesty 
rather  than  pretentiousness.  Do  not  strive,  1  beg  you,  for  arti- 
ficial embellishment  in  speech,  for  cloying  sweetness  in  song, 
or  for  a  sonorous  and  high-flown  style  in  conversation.  In  all 
your  actions,  be  free  from  pomposity.  Be  obliging  to  your 


OF   HUMILITY 


485 


friends,  gentle  toward  your  slaves,  forbearing  with  the  fro- 
ward,  benign  to  the  lowly,  a  source  of  comfort  to  the  afflicted, 
a  friend  to  the  distressed,  a  condemner  of  no  one.  Be  pleasant 
in  your  address,  genial  in  your  response,  courteous,  accessible 
to  all.  Speak  not  in  your  own  praise,  nor  contrive  that  others 
do  so.  Do  not  listen  to  indecent  talk,  and  conceal  insofar  as 
you  can  your  own  superior  gifts.  On  the  other  hand,  where 
sin  is  concerned,  be  your  own  accuser, A1  and  do  not  wait  for 
others  to  make  the  accusation.  Thus,  you  will  be  like  a  just 
man  who  accuses  himself  in  the  first  speech  made  in  court, 
or  like  Job  who  was  not  deterred  by  the  crowd  of  people  in 
the  city  from  declaring  his  personal  guilt  before  all.38  Be  not 
rash  in  rebuking,  nor  quick  to  do  so.  Do  not  make  accusation 
while  your  passions  are  aroused  (for  such  action  savors  of 
willfulness),  nor  condemn  anyone  in  matters  of  slight  conse- 
quence as  if  you  yourself  were  perfectly  just.  Receive  those 
who  have  fallen  away  and  give  them  spiritual  instruction, 
'considering  thyself  also  lest  thou  be  tempted,3  as  the  Apostle 
advises.89  Take  as  much  care  not  to  be  glorified  among  men 
as  others  do  to  obtain  this  glory,  as  you  remember  the  words 
of  Christ,  that  one  forfeits  a  reward  from  God  by  voluntarily 
seeking  renown  from  men  or  doing  good  to  be  seen  by  men. 
'They  have  received  their  reward,'  He  says.40  Do  not  cheat 
yourself  by  desiring  to  be  seen  by  men,  for  God  is  the  great 
Witness.  Strive  for  glory  with  God,  for  His  is  a  glorious 
recompense.  Suppose  you  have  been  deemed  worthy  of  the 
episcopate  and  men  throng  about  you  and  hold  you  in  es- 
teem. Come  down  to  the  level  of  your  subordinates,  'not  as 
lording  it  over  the  clergy,'41  and  do  not  behave  as  worldly 


37  Prov.  18.17. 

38  Job  31.34. 

39  Gal.  6.1. 

40  Matt.  6.2. 

41  1  Peter  5.3. 


486  SAINT  BASIL 

potentates  do.  The  Lord  bade  him  who  wishes  to  be  first  to  be 
the  servant  of  all.42  To  sum  up,  strive  after  humility  as  be- 
comes a  lover  of  this  virtue.  Love  it  and  it  will  glorify  you. 
Thus  you  will  travel  to  good  purpose  the  road  leading  to  that 
true  glory  which  is  to  be  found  with  the  angels  and  with  God. 
Christ  will  acknowledge  you  as  His  own  disciple  before  the 
angels4:i  and  He  will  glorify  you  if  you  imitate  His  humility, 
for  He  says :  'Learn  of  me  because  I  am  meek  and  humble  of 
heart  and  you  shall  find  rest  to  your  souls.'44  To  Him  be  glory 
and  empire  for  ever  and  ever.  Amen. 

42  Mark  10.44. 

43  Luke  12.8. 

44  Matt.   11.29. 


HOMILY  21 

On  Detachment   from    Worldly   Goods  and   Concerning  the 
Conflagration  Which  Occurred  in  the  Environs  of  the  Church 

THOUGHT,  well-beloved,  that,  Inasmuch  as  I  had  so 
vigorously  plied  you  with  the  goad  of  my  words  on 
every  and  all  occasions,  you  regarded  me  as  a  trouble- 
some fellow,  overbold  for  a  stranger  and  for  a  man  who  is 
himself  guilty  on  similar  charges.  Yet,  by  my  rebukes  you 
were  moved  to  kindliness  and  the  blows  of  my  tongue  you 
transformed  into  incentives  to  greater  zeal.  This,  of  course,  is 
not  a  matter  for  surprise,  since  you  are  wise  in  the  things  of 
the  spirit.  Solomon  says  somewhere  in  his  writings:  'Rebuke 
a  wise  man  and  he  will  love  thee.51  Therefore,  my  brethren, 
I  now  again  employ  the  same  kind  of  exhortation  in  my  desire 
to  rescue  you,  insofar  as  I  am  able,  from  the  snares  of  the 
Devil.  Dearly  beloved,  it  is  a  long  and  varied  warfare  which 
the  Enemy  of  truth  daily  wages  against  us.  He  attacks  us,  as 
you  know,  by  turning  our  own  desires  as  arrows  against  our- 
selves and  ever  draws  from  our  own  selves  the  power  to  do  us 
harm.  Since,  however,  the  Lord  greatly  limited  his  power  by 
inviolable  laws  and  did  not  permit  him  to  destroy  our  race 
at  once  by  his  attacks,  the  malicious  demon,  taking  advantage 
of  our  folly,  wins  his  victories  by  stealth.  Wicked  and  avari- 
cious men  whose  business  and  deliberate  policy  It  is  to  become 
rich  at  others'  expense,  but  who  have  not  the  power  to  make 
use  of  open  violence,  are  wont  to  lie  in  wait  along  the  high- 
ways, and,  if  they  espy  any  region  nearby  that  Is  either  cleft 
by  deep  ravines  or  shaded  by  a  thick  growth  of  bushes,  they 

I   Prov.  9.8. 

487 


488  SAINT    BASIL 

hide  therein  and,  screened  by  such  coverts  from  the  traveler's 
range  of  vision,  they  suddenly  leap  upon  him.  Thus,  no  one  is 
able  to  see  the  perilous  traps  before  he  falls  into  them.  In  the 
same  way,  our  Enemy,  hostile  to  us  from  the  beginning,  sneaks 
into  the  shadows  of  worldly  pleasures  which  grow  thickly 
enough  about  the  road  of  life  to  hide  the  Brigand  while  he 
plots  against  us.  There  he  lurks  in  secret  and  spreads  his  nets 
for  our  destruction.  If,  then,  we  would  safely  traverse  the  road 
of  life  lying  before  us,  and  offer  to  Christ  our  body  and  soul 
alike  free  from  the  shame  of  wounds,  and  receive  the  crown 
for  this  victory,  we  must  always  and  everywhere  keep  the 
eyes  of  our  soul  wide  open,  holding  in  suspicion  everything 
that  gives  pleasure.  We  must  unhesitatingly  pass  by  such 
things,  without  allowing  our  thoughts  to  rest  in  them,  even  if 
we  think  that  we  see  gold  lying  before  us  in  heaps,  ready  to 
be  picked  up  by  any  who  so  desire.  ('If  riches  abound,'  says 
the  Scripture,  'set  not  your  heart  upon  them.5')  We  must  pay 
no  heed,  even  if  the  earth  bud  forth  every  kind  of  delicacy 
and  offer  luxurious  dwellings  to  our  gaze  ( for  'our  conversa- 
tion is  in  heaven;  from  whence  also  we  look  for  the  Saviour, 
our  Lord  Jesus  Christ' )s;  nor  should  we  take  notice  when 
dancing  and  merry-making  and  reveling  and  banquets  ringing 
with  the  sound  of  the  flute  are  offered  for  our  enjoyment  (for 
the  Scripture  says:  'Vanity  of  vanities  and  all  is  vanity.'4). 
Pay  no  attention,  either,  if  there  be  placed  before  you  beauti- 
ful bodies  wherein  dwell  wicked  souls  ('Flee  from  the  face  of 
a  woman  as  from  the  face  of  a  serpent,'  says  the  Wise  Man.5) 
Heed  it  not  even  if  you  are  offered  powers  and  sovereignties, 
throngs  of  attendants  and  flatterers,  or  a  high  and  splendid 
throne  which  holds  cities  and  nations  in  voluntary  servitude 

2  Ps.    61.11. 

3  Phil.  3.20. 

4  Eccle.  1.2. 

5  Eccli.  21.2. 


ON  DETACHMENT  48!: 

(for  'all  flesh  is  grass  and  all  the  glory  of  man  as  the  flower  oi 
the  field.  The  grass  Is  withered  and  the  flower  is  fallen.'6). 
Beneath  all  these  pleasures  which  are  so  delightful  lurks  our 
common  Enemy,  waiting  to  see  whether  we  will  swerve  from 
the  straight  path  and  fall  into  his  lair,  captivated  by  the  entice- 
ments our  eyes  behold.  Indeed,  it  is  greatly  to  be  feared  that, 
by  running  recklessly  after  these  delights  and  regarding  the 
pleasure  derived  from  their  enjoyment  as  not  harmful  in  the 
least,  we  may  swallow  the  hook  of  treachery  concealed  in  the 
first  taste.  Then,  drawn  on  by  this  first  experience,  half  will- 
ing and  half  reluctant,  we  become  attached  to  these  pleasures 
and  are  dragged  without  our  realizing  it  into  the  Brigand's 
awful  den,  that  is,  to  death. 

Therefore,  brethren,  it  is  necessary  and  beneficial  for  us 
all  to  gird  ourselves  up  like  wayfarers  or  runners  and,  by 
ensuring  our  souls  complete  ease  and  lightness  for  this  journey, 
to  push  straight  on  to  the  road's  end.  Nor  should  anyone 
think  that  I  am  a  coiner  of  words  because  I  have  been  calling 
human  life  a  road  [or  a  way] ;  for  David,  the  Prophet,  also 
applied  this  word  to  life.  He  says  in  one  place:  'Blessed  are 
the  undefiled  in  the  way,  who  walk  in  the  law  of  the  Lord,'7 
and  in  another  passage,  he  cries  out  to  his  Lord:  'Remove 
from  me  the  way  of  iniquity;  and  out  of  thy  law  have  mercy 
on  me.'8  Again,  praising  to  the  sweet  accompaniment  of  his 
lyre  the  swift  aid  of  God  afforded  him  against  those  who 
treated  him  despitefully,  he  said:  'And  who  is  God  but  our 
God?  God  who  hath  girt  me  with  strength,  and  made  my  way 
blameless.'9  Rightly  he  considered  that  the  sojourn  of  men 
on  earth,  whether  illustrious  or  ignoble,  should  in  all  in- 
stances be  so  named.  As  they  who  are  hastening  to  complete  a 


6  Isa.   40.6,7. 

7  Ps.  118.1. 

8  Ps.  118.29. 

9  Ps.  17.3233. 


490  SAINT    BASIL 

strenuous  journey  easily  reach  the  end  of  the  road  by  taking 
one  step  forward  and  then  another,  one  foot  being  placed 
upon  the  ground  in  rapid  alternation  with  the  other,  as  if 
their  feet  were  vying  with  each  other  to  complete  the  course, 
so  they  who  have  been  introduced  into  this  life  by  the  Creator, 
advancing  from  the  very  beginning  by  moments  of  time  in 
perpetual  succession,  arrive  at  the  end  of  their  life.  Does  not 
our  life  in  this  world  seem  to  you  also  to  stretch  before  us  like 
a  long  road,  a  journey  broken  at  intervals  by  the  periods  of 
life  as  by  stages  in  a  journey?  It  has  its  beginning  for  each  of 
us  in  the  travail  of  our  mothers  and  the  end  of  its  course  in 
the  shelter  of  the  grave.  All  men  it  conducts  thither,  some 
rapidly,  others  more  slowly;  the  latter  passing  through  all 
the  intervals  of  time,  the  former  not  even  tarrying  for  the 
first  stages  of  life.  Now,  in  the  case  of  other  roads,  those 
leading  from  city  to  city,  it  is  possible  if  one  so  desires  to  turn 
aside  and  not  travel  at  all.  This  road,  however,  draws  those 
who  travel  it  by  main  force  toward  the  end  which  has  been 
appointed  by  the  Lord,  even  if  we  should  prefer  to  prolong 
our  course.  And  it  is  not  possible,  dearly  beloved,  for  one  who 
has  once  passed  through  the  gate  which  leads  toward  this 
life  and  has  set  out  upon  this  road  not  to  arrive  at  the  end 
of  it.  Each  of  us,  after  leaving  the  maternal  womb,  is  straight- 
way seized  and  borne  along  by  the  flow  of  time,  ever  leaving 
behind  the  day  already  lived  and  never  able  to  return  to 
yesterday,  however  much  we  may  desire  to  do  so.  Yet,  we 
rejoice  in  being  borne  onward  and,  as  if  we  were  receiving 
some  gain,  we  are  glad  to  pass  from  one  period  of  life  to  the 
next.  We  consider  it  a  happy  event  when  manhood  succeeds 
boyhood  and  when  old  age  follows  upon  man's  estate.  We 
do  not  think  of  the  fact  that  as  much  of  time  as  we  have  used 
up  at  each  stage  of  our  life  is  so  much  of  life  already  lived; 
nor  do  we  realize  that  our  life  time  is  being  spent,  although 


ON  DETACHMENT  491 

we  always  measure  it  according  to  what  has  passed  by  and 
flowed  away.  Moreover,  we  do  not  reflect  how  uncertain 
is  the  length  of  time  He  who  has  sent  us  on  this  journey  wills 
we  should  have  to  finish  our  course.  We  know  not  when  He 
will  unbar  the  gates  of  entrance  to  each  runner,  nor  do  we 
bear  in  mind  that  we  must  prepare  ourselves  daily  for  our 
departure  hence  and  keep  our  eyes  fixed  upon  the  Lord 
awaiting  His  nod.  For  He  says:  'Let  your  loins  be  girt  and 
lamps  burning  in  your  hands;  and  you  yourselves  like  to  men 
who  wait  for  their  lord  when  he  shall  return  from  the  wed- 
ding; that  when  he  cometh  and  knocketh  they  may  open  to 
him  immediately.'10 

Furthermore,  we  are  unwilling  to  take  into  careful  consider- 
ation which  kind  of  burdens  will  be  light  for  the  course  we 
must  run,  which  can  help  on  their  way  those  who  have 
gathered  them  together,  and  what  sort  will  make  the  life 
hereafter  very  happy  for  us  by  reason  of  their  being  adapted 
to  the  nature  of  those  who  carried  them.  Neither  are  we  will- 
ing to  ascertain  which  are  the  heavy,  uncomfortable  ones  that 
drag  on  the  ground  and  that  are  by  their  nature  absolutely 
unsuited  to  men  and  do  not  allow  their  bearers  to  pass  through 
that  narrow  gate.  But  we  leave  behind  what  we  ought  to 
pick  up  and  take  along  and  we  add  to  our  collection  what  we 
ought  to  pass  over.  That  which  can  be  naturally  assimilated 
by  us,  and  which  can  constitute  a  true  adornment  of  body 
and  soul  alike,  we  do  not  even  advert  to,  but  possessions  which 
will  ever  be  alien  to  us  and  only  brand  us  with  shame — these 
we  try  to  acquire,  toiling  fruitlessly  and  laboring  like  a  man 
who  would  delude  himself  with  the  hope  that  he  could  fill 
a  sieve  with  water.  This  truth  I  think  every  child  even  is 
aware  of:  that  none  of  the  pleasures  of  this  life,  the  pursuit 
of  which  has  caused  madness  in  so  many,  are  or  can  be  truly 


10  Luke   12.35,36. 


492  SAINT    BASIL 

possessed  by  us.  They  are,  indeed,  foreign  to  all  alike — to 
those  who  appear  to  be  enjoying  them  as  well  as  to  those 
who  have  not  yet  obtained  them.  Even  if  certain  individuals 
should  gather  together  an  immense  store  of  gold  in  this  life, 
it  would  not  remain  permanently  in  their  possession.  Although 
they  would  have  left  nothing  undone  for  its  secure  protection 
in  every  way,  it  would  either  escape  them  while  they  were  yet 
alive,  passing  into  the  hands  of  persons  stronger  than  they, 
or  it  would  presently  be  lost  to  them  at  their  death,  its  nature 
not  being  such  that  it  could  accompany  them  at  their  depar- 
ture hence.  But  some  who  are  drawn  along  the  inevitable 
road  by  that  power  which  forcibly  separates  our  souls  from 
this  miserable  flesh,  turning  back  many  times  to  their  riches, 
bewail  the  hard  labor  which  they  had  endured  from  their 
youth  to  amass  it.  The  wealth,  however,  which  had  only  in- 
flicted upon  them  the  toil  of  acquisition  and  the  guilt  of 
avarice,  passes  on  into  the  hands  of  others.  Even  if  a  man 
would  own  countless  acres  of  land,  magnificent  houses,  and 
herds  of  every  kind  of  animal,  if  he  should  be  endowed,  also, 
with  absolute  sovereignty  among  men,  he  will  not  possess 
these  things  forever.  After  enjoying  the  brief  prestige  they 
bring,  he  will,  in  his  turn,  give  up  his  abundance  to  others, 
while  he  himself  will  be  placed  under  a  bit  of  earth.  In 
many  cases,  even  before  a  man  is  buried,  even  prior  to  his 
departure  form  this  world,  he  sees  his  goods  pass  on  to  others 
— perhaps  his  enemies.  Do  we  not  know  of  many  fields, 
houses,  cities,  and  nations  that  have  taken  the  name  of  other 
masters  while  they  who  had  previously  possessed  them  are 
still  alive?  Have  we  not  also  observed  how  those  who  were 
once  slaves  ascend  the  throne  of  sovereignty  and  how  they 
who  used  to  be  called  lords  and  masters  are  wont  to  take 
their  place  in  the  ranks  of  their  subjects  and  bow  down  to 
their  own  slaves  when  their  fortunes  suffer  a  sudden  reversal, 
as  by  a  throw  of  the  dice? 


ON  DETACHMENT  493 

As  for  the  concoctions  we  devise  as  food  and  drink  and 
all  the  superfluities  which  arrogant  wealth  provides  for  the 
satisfaction  of  the  capricious  and  undisciplined  appetite,  could 
they  ever  really  belong  to  us,  even  if  we  were  continually  being 
surfeited  with  them?  Edibles  which  produce  some  slight  pleas- 
ure for  the  palate  when  they  are  only  casually  tasted  we  find 
offensive  as  soon  as  they  are  eaten  in  excess  and  we  eagerly 
cast  them  out  as  if  life  were  to  be  seriously  endangered  by  their 
remaining  in  our  intestines  for  any  length  of  time.  At  any 
rate,  overeating  has  been  the  cause  of  death  for  many  and 
the  reasons  for  their  not  having  any  further  enjoyment.  Again, 
are  not  wanton  chamberings,  impure  embraces,  and  all  such 
acts  of  a  maddened  and  frenzied  mind  manifestly  and  in  every 
respect  detrimental  to  nature  and  notoriously  harmful?  Do 
they  not  represent  the  loss  or  diminution  of  powers  which  are 
in  a  very  real  sense  proper  and  personal  to  the  individual, 
since  by  such  unions  the  body  is  weakened  and  depleted  of 
aliment  that  is  in  the  highest  degree  congruent  with  it  and 
preservative  of  its  members?  So,  it  is  the  experience  of  every- 
one who  engages  in  such  wanton  acts  that,  immediately  after 
the  deed,  when  the  sting  of  the  flesh  is  quieted  and  the  mind, 
coming  finally  to  abhor  that  which  it  has  initiated,  recollects 
itself  as  if  from  a  fit  of  drunkenness  or  any  such  turbulent 
experience,  and  takes  time  to  advert  to  its  condition — [it  gen- 
erally happens  to  such  a  person,  I  say,]  that  a  strong  remorse 
for  his  intemperate  conduct  sweeps  over  him.  He  perceives 
that  his  body  has  been  very  much  enfeebled  and  that  it  has 
been  rendered  torpid  and  quite  without  strength  for  the  ac- 
complishment of  his  duties.  Even  the  masters  of  the  gym- 
nastic schools  are  aware  of  this  and  have  laid  down  a  rule 
of  continence  for  the  palaestra  which  protects  the  bodies 
of  the  youths  against  the  danger  of  such  pleasure.  The  contes- 
tants themselves  are  not  permitted  even  so  much  as  to  gaze 


494  SAINT    BASIL 

upon  the  fair  and  glistening  forms  of  their  antagonists,  if, 
indeed,  they  would  have  their  head  adorned  with  the  crown; 
for  incontinency  in  a  wrestling  match  gives  rise  to  laughter, 
but  does  not  win  a  crown. 

All  these  pleasures,  then,  it  is  well  for  us  to  pass  by  with 
our  eyes  closed,  for  they  are  absolutely  foreign  to  our  nature, 
superfluous,  and  not  capable  of  being  really  possessed  by 
anyone.  On  the  other  hand,  we  should  be  at  great  pains  for 
those  possessions  which  can  truly  be  ours.  What,  then,  really 
belongs  to  us?  A  soul,  whereby  we  live,  a  light  and  spiritual 
being  which  has  no  need  of  anything  weighty,  and  a  body, 
which  was  provided  for  the  soul  by  the  Creator  as  a  vehicle 
for  carrying  on  life.  This,  therefore,  is  man:  a  mind  united 
with  a  fitting  and  serviceable  body.  This  mode  of  existence 
was  prepared  by  the  all-wise  Artificer  of  the  universe  in  our 
mothers'  wombs.  This,  the  time  of  travail  brought  to  the  light 
out  of  the  darkness  of  their  marriage  chambers.  This  being 
it  is  which  was  appointed  to  rule  over  the  earth.  For  him, 
creation  lies  outspread,  an  exercise-ground  for  virtue.  For 
him,  the  law  was  made,  commanding  the  imitation  of  the 
Creator  in  accordance  with  his  powers  and  a  reproducing  up- 
on earth,  as  if  in  rough  outline,  of  the  good  order  of  heaven. 
This  is  the  being  which  departs  from  this  world  at  the  sum- 
mons. This  it  is  which  will  be  placed  before  the  tribunal  of 
God  who  sent  it  forth,  this  it  is  which  will  be  called  to  account. 
This  being  will  receive  the  recompense  for  the  deeds  per- 
formed during  this  life.  Moreover,  it  is  evident  that  virtues 
become  our  possession  when  they  are,  through  practice, 
woven  into  our  nature.  They  do  not  abandon  us  while  we 
labor  on  this  earth,  unless  we  voluntarily  and  forcibly  cast 
them  out  by  giving  entrance  to  vice.  They  eagerly  run  ahead 
of  us  as  we  hasten  toward  the  next  world.  They  place  their 
possessor  in  the  ranks  of  the  angels  and  shine  for  all  eternity 


ON  DETACHMENT  495 

under  the  gaze  of  the  Creator,  Riches,  power,  renown,  pleas- 
ure, and  the  whole  throng  of  such  follies  which  increase  daily 
by  reason  of  our  stupidity  do  not  enter  into  this  life  with  us, 
nor  do  they  accompany  anyone  in  leaving  this  world.  For 
every  man,  this  saying  of  the  just  man  of  old  is  unalterably 
and  sovereignly  true:  'Naked  came  I  out  of  my  mother's 
womb  and  naked  shall  I  return  thither.'11 

A  man  who  has  his  own  best  interests  at  heart  will  therefore 
be  especially  concerned  for  his  soul  and  will  spare  no  pains 
to  keep  it  stainless  and  true  to  itself.  If  his  body  is  wasted  by 
hunger  or  by  its  struggles  with  heat  and  cold,  if  it  is  afflicted 
by  illness  or  suffers  violence  from  anyone,  he  will  make  small 
account  of  it,  and,  echoing  the  words  of  Paul,  he  will  say 
in  each  of  his  adversities:  'but  though  our  outward  man  is 
corrupted,  yet  the  inward  man  is  renewed  day  by  day.512 
When  he  sees  mortal  danger  approaching,  he  will  not  show 
fear,  but  he  will  say  courageously  to  himself:  'We  know,  if 
our  earthly  house  of  this  habitation  be  dissolved,  that  we  haye 
a  building  of  God,  a  house  not  made  with  hands,  eternal  in 
heaven.513  But,  if  a  man  would  also  have  mercy  upon  his  body 
as  being  a  possession  neceesary  to  the  soul  and  its  cooperator 
in  carrying  on  the  life  on  earth,  he  will  occupy  himself  with 
its  needs  only  so  far  as  is  required  to  preserve  it  and  keep  it 
vigorous  by  moderate  care  in  the  service  of  the  soul.  He  will 
by  no  means  allow  it  to  become  unmanageable  through  satiety. 
If  ever  he  observe  that  it  is  inflamed  by  desires  more  than 
is  good,  he  will  address  to  it  the  precept  of  Paul :  'We  brought 
nothing  into  this  world,  and  certainly  we  can  carry  nothing 
out.  But  having  food  and  wherewith  to  be  covered,  with  these 
we  are  content.314  By  continually  reciting  these  words  to  his 

11  Job   1.21. 

12  2  Cor.  4.16. 

13  2  Cor.  5.1. 

14  1  Tim.  6.7,8. 


496  SAINT    BASIL 

body,  he  will  render  it  tractable  and  nimble  for  its  journey 
to  heaven  and  he  will  have  a  stronger  helpmate  in  the  tasks 
that  lie  ahead.  But,  if  he  should  permit  it  to  become  over- 
bearing and  to  be  surfeited  with  food  of  all  sorts  every  day, 
it  will,  at  length,  like  a  wild  beast,  drag  him  forcibly  to  the 
earth  along  with  itself,  and  there  he  will  lie,  groaning  to  no 
avail.  And,  when  he  is  brought  before  the  Lord  and  asked 
for  the  fruits  of  the  journey  on  earth  which  was  granted  him, 
he  will  make  long  lament,  since  he  has  none  to  present,  and 
he  will  dwell  in  everlasting  darkness,  uttering  loud  reproaches 
against  luxury  and  its  deceits,  by  which  he  was  robbed  of  the 
time  of  his  salvation.  Yet,  he  will  have  no  profit  any  more  of 
of  his  laments;  for  'who,'  says  David,  'shall  confess  to  thee  in 
hell?'15 

Let  us,  then,  flee  with  all  speed  the  possibility  of  commit- 
ting voluntary  suicide.  And  if  anyone  has  fallen  victim  in  the 
past  to  deception  and  has  amassed  riches  for  himself  through 
acts  of  injustice,  fettering  his  mind  to  the  protection  of  this 
wealth,  or  if  anyone  has  contracted  the  ineffaceable  defile- 
ment of  fornication,  or  sated  himself  with  other  crimes,  let 
him,  while  there  is  still  time,  before,  he  has  gone  down  to  final 
destruction,  cast  off  the  greater  part  of  his  burden;  before 
his  ship  goes  under,  let  him  get  rid  of  his  ill-gotten  wares,  as 
mariners  do.  When  a  billow  surges  foaming  out  of  the  sea, 
threatening  to  engulf  the  ship  weighed  down  with  cargo,  the 
sailors  drastically  reduce  the  load  with  all  speed;  even  though 
they  may  be  carrying  necessities  on  the  ship,  they  throw  the 
cargo  indiscriminately  into  the  sea,  in  order  to  raise  the  ship 
above  the  waves  and,  if  possible,  save  only  their  bodies  and 
souls  from  the  peril.  Surely  it  befits  us  far  more  than  sailors 
to  think  and  act  in  this  way.  They  lose  on  the  spot  whatever 
they  throw  overboard  and,  perforce,  suffer  poverty  afterward. 


15  Ps.  6.6. 


ON   DETACHMENT 


497 


We  however,  in  proportion  as  we  cast  off  our  burden  of 
iniquity,  will  store  up  ever  greater  and  more  precious  riches 
for  our  souls.  Fornication  and  other  vices  of  this  sort  are  utterly 
destroyed  when  they  are  repudiated  and  they  are  entirely 
wiped  out  by  repentant  tears.  Holiness  and  justice  thereafter 
take  their  place,  and,  like  buoyant  objects,  they  cannot  be  sub- 
merged by  the  waves.  Furthermore,  money,  when  it  is  cast 
off  to  good  purpose,  is  not  lost  to  those  who  have  flung  it  away 
and  cast  it  from  them.  As  if  deposited  in  other,  safer  ships — 
the  stomachs  of  the  poor — it  is  preserved  and,  reaching  the 
harbor  in  advance,  is  kept  for  those  who  have  rid  themselves 
of  it,  not  to  their  peril  but  unto  glory. 

Let  us,  then,  dearly  beloved,  determine  upon  a  more  ben- 
evolent course  toward  ourselves  and  distribute  among  many 
the  weight  of  riches,  if  we  would  in  reality  possess  our  gains. 
These  needy  ones  will  joyfully  bear  it  away  and  will  lay  up 
our  wealth  in  the  bosom  of  the  Lord  as  in  a  safe  treasury, 
'where  the  moth  doth  not  consume  and  thieves  do.  not  break 
through  nor  steal/16  Let  us  permit  our  wealth,  which  is  meant 
for  this  purpose,  to  be  poured  out  upon  the  needy.  Let  us  not 
pass  by  the  Lazaruses  who  continue  even  today  to  lie  before 
our  eyes,  nor  begrudge  them  the  crumbs  from  our  tables 
which  suffice  to  still  their  hunger.  By  thus  refusing  to  imitate 
the  cruel  Dives,  we  shall  escape  the  fire  of  hell  which  was  his 
portion.17  Otherwise,  we  shall  pray  loudly  to  Abraham,  loudly 
also  to  those  who  have  led  righteous  lives,  but  our  cries  will 
be  of  no  avail;  'No  brother  can  redeem,  shall  man  redeem?518 
Every  one  of  them  will  cry  out  to  us  and  say:  Do  not  seek 
mercy  which  you  yourself  failed  to  show  to  others.  Desire  not 
to  receive  such  great  favors,  since  you  were  so  parsimonious  in 


16  Matt.  6.20. 

17  Luke  16.19ff. 

18  Ps.  48.8. 


498  SAINT    BASIL 

bestowing  lesser  ones.  Enjoy  the  goods  you  gathered  together 
in  your  lifetime.  Weep  now,  since  then  you  had  no  pity  upon 
beholding  your  brothers'  tears.  These  things  they  will  say  to 
us,  and  justly.  And  I  am  afraid  that  they  will  accuse  us  with 
sharper  words  than  these,  since,  as  you  well  know,  our  wicked- 
ness is  greater  than  that  of  the  rich  man  in  the  Gospel.  Not 
wholly  in  the  interest  of  thriftiness  do  we  ignore  our  brethren 
lying  prostrate  upon  the  ground,  and  not  in  order  to  save  our 
wealth  for  children  or  other  relatives  do  we  close  our  ears 
to  the  needy.  We  spend  our  money  in  pursuit  of  baser  aims 
and  make  our  extravagence  an  incentive  to  evil  for  those  who 
pander  to  this  lavish  spending.  How  many  men  and  women 
some  rich  men  keep  in  attendance  upon  their  table !  Of  these, 
some  there  are  who  beguile  their  host  with  vile  jests;  some 
enkindle  the  flame  of  incontinency  by  indecent  glances  and 
movements;  some,  in  their  efforts  to  amuse  their  host,  en- 
gage in  ribald  repartee,  and  others  mislead  him  by  false 
flattery.  Npt  only  are  these  persons  rewarded  with  a  sumptu- 
ous dinner,  but  they  leave  with  their  hands  filled  with  costly 
gifts  and  so  learn  under  our  tutelage  that  to  participate  in 
such  revelry  and  to  perform  such  actions  are  more  gainful 
than  the  practice  of  virtue.  If,  however,  a  poor  man,  scarcely 
able  to  speak  from  hunger,  present  himself  to  us,  we  turn  away 
from  him,  a  fellow  man.  We  are  revolted  and  we  hasten  to 
get  away,  as  if  we  feared  that  by  walking  more  slowly  we 
might  become  involved  in  his  misfortune.  If  he  bow  down 
to  the  ground  in  shame  for  his  unfortunate  condition,  we  say 
that  he  is  practicing  hypocrisy.  If,  goaded  by  the  last  stages 
of  hunger,  he  look  us  boldly  in  the  face,  we  call  him  a  shame- 
less bully,  and  if,  perchance,  he  be  clothed  in  garments  that 
are  not  torn  (someone  having  given  them  to  him),  we  drive 
him  away  as  a  greedy  fellow  and  swear  he  is  feigning  poverty. 
If  he  be  covered  with  rags  that  are  falling  to  pieces,  again 


ON  DETACHMENT  499 

we  drive  him  away  as  ill-smelling.  Although  he  may  invoke 
in  his  pleading  the  Name  of  the  Creator  and,  although  he 
solemnly  and  unremittingly  pray  that  a  like  misfortune  may 
not  befall  us,  he  is  unable  to  change  our  pitiless  decision.  For 
this  reason  I  am  inclined  to  think  that  the  fire  of  hell  will  be 
more  intense  for  us  than  for  the  rich  man  in  the  Gospel.  If 
time  allowed  and  if  my  strength  were  equal  to  the  task,  I 
should  fulfill  my  obligation  to  preach  by  recounting  all  the 
evidence  contained  in  the  Scripture  on  this  point;  but  it  is 
time  for  your  dismissal,  and  you  are  weary.  Yet,  if  I  have 
omitted  something  through  weakness  of  mind  and  tongue 
alike,  do  you  formulate  it  for  yourselves  and  apply  it  as  an 
unguent  to  the  wounds  of  your  soul.  'Give  an  occasion  to  a 
wise  man,'  says  the  Scripture,  'and  wisdom  shall  be  added 
unto  him.319  'And  God  is  able  to  make  all  grace  abound  in 
you;  that  ye  always,  having  all  sufficiency  in  all  things,  may 
abound  to  every  good  work.'20 

But,  now  that  our  discourse  has,  as  you  see,  come  already 
into  port,  certain  of  the  brethren  are  urging  me  back  again 
to  my  course  of  advice  and  exhortation.  They  bid  me  not  to 
pass  over  the  marvel  wrought  yesterday  by  the  Lord  and  not 
to  keep  silence  respecting  the  memorial  erected  by  the  Saviour 
to  His  victory  over  the  fury  of  the  Devil,  so  that  I  may  afford 
you  an  occasion  for  hymns  of  joyful  exultation.  As  you  know, 
the  Devil  has  again  manifested  his  savage  hostility  toward  us. 
With  flames  of  fire  for  weapons,  he  laid  siege  to  the  sacred 
enclosure  of  the  church.  Once  more,  however,  our  common 
mother  won  the  victory  and  turned  back  upon  the  Foe  his 
engines  of  war.  He  accomplished  nothing  except  to  make  a 
public  avowal  of  his  hatred.  Grace,  like  an  opposing  gust  of 
wind,  checked  the  hostile  fall  of  the  scales.  The  church  re- 

19  Prov.  9.9. 

20  2  Cor.  9.8. 


500  SAINT    BASIL 

mained  unharmed.  The  tempest  raised  by  our  Adversary  had 
not  power  to  shake  the  rock  upon  which  Christ  had  built  the 
fold  for  His  flock.21  He  is  at  His  post  even  now,  in  our  midst, 
who  of  old  cooled  the  fiery  furnace  in  Babylon.22  How  the 
Devil  must  be  groaning  today,  since  he  did  not  reap  the 
enjoyment  he  had  planned  to  gain  from  his  project.  The  vil- 
lain had  enkindled  a  pyre  near  the  church  in  order  to  spoil 
our  good  work.  From  all  quarters  the  fire  fanned  by  his  vio- 
lent blasts  was  consuming  whatever  lay  in  its  path,  and  feeding 
upon  the  surrounding  air.  Relentlessly,  it  approached  the 
church,  drawing  us  toward  a  participation  in  the  disaster. 
But  our  Saviour  caused  this  catastrophe  to  fall  back  upon 
the  one  who  enkindled  the  blaze  and  bade  him  gather  in  his 
mad  fury  and  take  it  to  himself  again.  The  Enemy  made 
ready  the  bow  of  treachery,  but  he  was  forbidden  to  let  fly 
the  shaft — rather,  he  let  it  fly,  but  it  was  turned  back  again 
on  his  own  head.  He  had  for  his  own  portion  the  bitter  tears 
he  had  meant  us  to  shed. 

And  now,  brethren,  let  us  make  his  wound  still  more  un- 
bearable for  our  malicious  Foe.  Let  us  intensify  his  pain.  How 
this  can  be  done  I  will  tell  you,  and  do  you,  on  your  part, 
accomplish  it.  There  are  some  who  were  rescued  from  the 
power  of  the  fire  by  the  Creator,  but  they  escaped  the  peril 
with  their  lives  only  and  there  remain  to  them  no  resources  for 
their  future  livelihood.  Those  of  us,  therefore,  who  have  not 
suffered  this  adversity  should  place  at  their  disposal  our  own 
goods.  Let  us  embrace  as  brothers  those  who  have  barely 
escaped  with  their  lives.  Let  us  say  of  them,  each  with  regard 
to  each,  'He  was  dead  and  is  come  to  life  again,  was  lost  and 
is  found/23  And  let  us  clothe  the  body  that  is  like  our  own.  Let 


21  Matt.  16.18.  The  circumstances  of  the  fire  referred  to  in  this  paragraph 
are  unknown  to  me. 

22  Dan.  3.49. 

23  Luke  15.24. 


ON   DETACHMENT  501 

us  answer  the  contumely  of  the  Evil  One  with  our  compassion, 
so  that,  even  though  he  inflict  injury,  he  may  appear  to  do 
no  great  harm  and  may  have  no  conquest  to  show  for  all  his 
battling;  so  that,  although  he  has  stripped  our  brethren  of 
their  goods,  he  himself  may  be  openly  defeated  by  our  liber- 
ality. 

And  you,  my  brethren,  who  have  barely  escaped  this  disas- 
ter, must  not  be  greatly  cast  down  by  the  evils  which  have 
occurred,  nor  even  be  disturbed  in  mind.  Dispel  the  mist 
of  grief  and  give  renewed  vigor  to  your  soul  by  entertaining 
more  courageous  thoughts.  Make  this  even  an  occasion  for 
winning  your  crown.  If  you  remain  undisturbed  and,  like 
true  gold,  all-gleaming  from  the  fire,24  more  strongly  con- 
firmed in  the  faith,  you  will  increase  the  confusion  of  the 
Enemy,  who  will  have  failed  to  elicit  even  a  tear  from  you  by 
his  plots.  Recall  to  your  minds  the  patience  of  Job.  Say  to 
yourselves  as  he  did :  'the  Lord  gave  and  the  Lord  hath  taken 
away;  as  it  hath  pleased  the  Lord,  so  also  is  it  done.525  No 
one  should  be  led  by  his  sufferings  to  think  or  to  say  that  no 
Providence  rules  our  affairs,  nor  should  any  man  cast  asper- 
sion upon  the  government  and  decree  of  the  Lord.  Let  him 
contemplate  the  athlete  just  mentioned  and  provide  himself 
with  an  adviser  of  wiser  counsel.  Let  him  review  in  his  mind 
all  the  trials,  one  after  another,  in  which  Job  distinguished 
himself  and  reflect  that,  for  all  the  many  shafts  aimed  at  him 
by  the  Devil,  he  did  not  receive  a  mortal  blow.  The  Devil 
took  from  him  his  domestic  prosperity  and  planned  to  over- 
whelm him  with  reports  of  disasters,  following  closely  upon 
one  another.  While  the  first  messenger  was  announcing  a 
heavy  misfortune,  another  came,  bringing  news  of  more 
serious  calamities.  Evils  were  linked,  one  with  another,  and 

24  Prov.  17.3. 

25  Job  1.21. 


502  SAINT    BASIL 

the  catastrophes  were  like  onrushing  waves.  Before  the  first 
lamentation  had  ceased,  cause  for  another  was  at  hand.  That 
just  man,  however,  stood  firm  as  a  rock,  receiving  the  blasts 
of  the  tempest  and  reducing  to  foam  the  dash  of  the  waves. 
He  sent  forth  to  the  Lord  a  loving  cry:  The  Lord  gave,  the 
Lord  hath  taken  away;  as  it  hath  pleased  the  Lord,  so  also 
is  it  done5;  for  he  deemed  worthy  of  tears  none  of  the  evils 
which  were  befalling  him.  But,  when  one  came  to  report 
that,  while  his  sons  and  daughters  were  feasting,  a  violent 
wind  had  blown  down  the  chamber  where  the  merry-making 
was  going  on,  he  rent  his  garments,  showing  his  natural  sym- 
pathy and  proving  by  the  action  that  he  was  a  father  who 
loved  his  children.  But  even  at  that  moment  he  set  a  limit 
and  measure  to  his  grief  and  graced  with  words  of  piety  the 
misfortune  that  had  occurred :  'the  Lord  gave,  the  Lord  hath 
taken  away;  as  it  hath  pleased  the  Lord,  so  also  is  it  done/ 
It  was  as  if  he  were  crying  out:  I  was  called  a  father  for  as 
long  a  time  as  He  who  made  me  wished  it.  He  willed,  in 
turn,  to  take  from  me  the  crown  of  offspring.  I  do  not  resist 
Him  in  what  belongs  to  Him.  May  that  which  seems  good 
to  the  Lord  prevail.  He  is  the  Maker  of  my  children;  I  am 
His  instrument.  Why  should  I,  a  servant,  give  way  to  useless 
mourning  and  bitter  complaints  against  a  decree  which  I  am 
powerless  to  avoid?  With  such  words  did  this  just  man  shoot 
down  the  Devil. 

But,  when  the  Enemy  saw  that  Job  was  winning  the  victory 
and  that  he  could  not  be  shaken  by  any  of  these  disasters, 
he  brought  up  another  siege  machine,  temptations  of  the 
flesh.  He  flayed  his  body  with  unspeakable  afflictions  and 
made  it  exude  streams  of  worms.  From  a  kingly  throne,  he 
brought  him  down  to  a  seat  on  a  dunghill.  Yet,  although 
he  was  buffeted  there  by  the  woes  I  have  just  mentioned,  he 
remained  steadfast.  His  body  was  lacerated,  but  he  kept 


ON  DETACHMENT  503 

Inviolate  in  the  depths  of  his  soul  the  treasure  of  piety.  The 
Enemy,  having  now  no  further  recourse  and  bethinking  him- 
self of  an  ancient  device  of  treachery,  seduced  the  mind  of 
Job's  wife  with  an  impious  and  blasphemous  notion  where- 
by she  hoped  to  shake  the  athlete's  resolution.  She  stood 
beside  that  just  man,  haranguing  him  at  great  length.  She 
prostrated  herself  and  struck  her  hands  together  at  what  she 
saw,  casting  revilings  at  him  for  the  rewards  his  piety  had 
brought,  recounting  the  ancient  prosperity  of  their  house, 
calling  attention  to  his  present  misfortunes,  the  state  to  which 
he  was  reduced,  and  the  fine  reward  he  had  received  from  the 
Lord  for  his  many  sacrifices.  On  and  on  she  spoke,  expressing 
sentiments  worthy  of  a  woman's  cowardly  heart,  yet  such  senti- 
ments as  are  capable  of  disturbing  any  man  and  of  sub- 
verting even  a  noble  mind.  'I  go  about,3  said  she,  'like  a  vag- 
rant and  a  hired  servant.  From  a  queen,  I  am  become  a  slave. 
I  am  forced  to  keep  my  eyes  on  the  hands  of  my  servants;26 
I,  who  once  supported  many,  now  consider  myself  fortunate 
to  be  fed  at  the  expense  of  strangers.'  She  added  that  it  would 
be  a  better  and  more  beneficial  thing  for  him  to  destroy  him- 
self utterly  and  to  blaspheme,  thus  sharpening  the  sword  of 
the  Creator's  wrath,  rather  than  that  he  prolong  the  labor  of 
the  struggle  for  himself  and  for  her  by  persevering  in  the 
patient  endurance  of  his  misfortunes.  Grieved  by  her  words 
as  by  none  of  the  evils  that  had  previously  afflicted  him,  he 
turned  to  his  wife  a  countenance  full  of  wrath.  And  what  are 
his  words?  'Why  hast  thou  spoken  like  one  of  the  foolish  wom- 
en?'27 'Repudiate,  woman,'  he  says  [in  effect],  'this  counsel 
How  long  wilt  thou  desecrate  our  life  together  by  thy  words ! 
Thou  didst  speak  falsely  (may  God  avert  the  evil!)  of  the 
way  of  life  which  was  mine  and  thou  didst  plot  against  my 

26  Ps.  122.2. 

27  Job  2.10. 


504  SAINT    BASIL 

life.  Now,  I  think  that  half  of  myself  has  committed  an  im- 
pious act,  since  marriage  has  made  us  twain  one  body  and 
thou  hast  committed  blasphemy.  If  we  have  received  good 
things  at  the  hand  of  the  Lord,  shall  we  not  receive  evil?28 
Recall  to  your  mind  our  past  blessings.  Weigh  our  prosperity 
in  the  balance  with  these  adversities.  For  no  man  is  life  alto- 
gether happy.  To  prosper  in  all  things  belongs  to  God  alone. 
But,  if  you  are  made  sorrowful  by  our  present  circumstances, 
console  yourself  by  remembering  the  past.  Now  you  weep,  but 
in  former  days  you  laughed.  Now  you  are  poor,  but  you  have 
been  rich.  You  used  to  quaff  a  limpid  stream  of  life.  Drink 
with  patient  endurance  this  turbid  draught.  The  waters  of  a 
river  do  not  look  perfectly  clear.  Our  life,  as  you  know,  is  a 
river,  flowing  ceaselessly  and  covered  with  waves  flowing,  one 
upon  the  other.  Part  of  the  stream  has  already  flowed  away; 
part  still  follows  its  course.  A  portion  has  just  now  gushed  out 
of  its  spring;  another  is  about  to  do  so.  All  of  us  are  hurrying 
toward  the  common  sea  of  death.  If  we  have  received  good 
things  at  the  hand  of  the  Lord,  should  we  not  receive  evil? 
Do  we  compel  our  Judge  to  provide  us  always  with  the  same 
abundance?  Do  we  teach  the  Lord  how  He  ought  to  arrange 
our  life?  He  Himself  holds  the  authority  over  His  own  de- 
crees. He  directs  our  affairs  as  He  wills.  But  He  is  wise,  and 
He  metes  out  that  which  is  profitable  to  His  servants.  Do  not 
curiously  examine  the  Lord's  decrees;  only  love  the  dispensa- 
tions of  His  wisdom.  Whatever  He  may  bestow  upon  you, 
receive  it  with  gladness.  In  adversity  prove  that  you  are 
worthy  of  the  joy  that  was  previously  yours.' 

Thus  Job  repulsed  the  Devil's  attack  and  brought  upon  him 
the  disgrace  of  total  defeat.  What  happened  then?  His  malady 
left  him  as  if  it  had  visited  him  to  no  avail  and  had  gained 
no  advantage.  His  flesh  regained  the  health  of  a  second  youth. 

28  Ibid. 


ON  DETACHMENT  505 

His  life  prospered  again  with  all  good  things  and  doubled 
riches  flowed  in  from  all  sides  upon  his  house.  One  half  con- 
sisted of  his  former  wealth,  as  if  he  had  lost  nothing,  and 
the  other  half  represented  the  reward  of  patience  which  is 
bestowed  upon  a  just  man.  But  why  did  he  receive  in  double 
measure  houses,  mules,  camels,  sheep,  fields,  and  all  the  ac- 
coutrements of  wealth  while  the  number  of  children  born  to 
him  remained  equal  to  those  who  had  died?  It  was  because 
brute  beasts  and  riches  of  all  kinds  are  completely  destroyed 
when  they  perish.  Children,  on  the  other  hand,  even  if  they 
are  dead,  live  on  in  the  best  part  of  their  nature.  Therefore, 
when  he  was  favored  by  the  Creator  with  other  sons  and 
daughters,  he  possessed  this  portion  of  his  goods  also  in  double 
measure — one  family  abiding  with  him  to  give  joy  to  their 
parents,  the  other  children  gone  before  to  await  their  father. 
All  of  them  will  stand  about  Job  when  the  Judge  of  hu- 
man life  will  gather  together  the  universal  Church,  when 
the  trumpet  which  is  to  announce  the  coming  of  the  King 
calls  loudly  to  the  tombs  and  demands  the  bodies  which  have 
been  entrusted  to  their  charge.  Then,  they  who  now  appear 
to  be  dead  will  take  their  place  before  the  Maker  of  the  whole 
world  more  quickly  than  will  the  living.  For  this  reason,  I 
think,  the  Lord  allotted  to  Job  a  double  portion  of  his  other 
wealth,  but  judged  that  he  would  be  satisfied  with  the  same 
number  of  children  as  before.  Do  you  see  how  many  blessings 
the  just  Job  reaped  from  his  patience?  You,  also,  should  there- 
fore, bear  patiently  any  harm  which  may  have  come  to  you 
from  yesterday's  fire  enkindled  by  a  demon's  treachery,  and 
alleviate  your  feelings  of  distress  over  your  misfortune  with 
more  courageous  thoughts,  in  accordance  with  the  words  of 
the  Scripture:  'Cast  thy  care  upon  the  Lord  and  he  shall 
sustain  thee.'29  To  Him  is  owing  glory  everlasting.  Amen. 


29  Ps.  54.23. 


ON  MERCY  AND  JUSTICE 

JLESS  ME,  FATHER:  Because  the  world  is  forgetting 
God,  my  brethren,  injustice  to  neighbor  and  inhu- 
manity to  the  weak  prevail,  confirming  the  words  of 
the  holy  Apostle:  'As  they  liked  not  to  have  God  in  their 
knowledge,  God  delivered  them  up  to  a  reprobate  sense,  to 
do  those  things  which  are  not  convenient.  Being  filled  with  all 
iniquity,  malice,  avarice,  wickedness,  full  of  envy,  murder, 
contention,  deceit,  malignity,  whisperers,  detractors,  hateful 
to  God,  contumelious,  prolid,  haughty,  inventors  of  evil 
things,  disobedient  to  parents,  foolish,  without  affection, 
without  mercy.'1  These  sinners  God  is  calling  back  to  His 
service  and  He  is  instructing  them  to  refrain  from  vice  and  to 
be  diligent  in  showing  compassion  toward  their  neighbor,  as 
the  Prophet  Isaias  taught,  speaking  in  God's  stead :  'Cease  to 
do  perversely;  learn  to  do  well.'2  The  law  contains  many  in- 
junctions forbidding  us  to  wrong  our  neighbor  and  many  pre- 
cepts directing  us  to  be  merciful  and  compassionate.  If  either 
of  these  admonitions  be  neglected,  the  other  does  not  by  itself 
justify  a  man.  Benefactions  to  the  needy,  financed  by  unjust 
gains,  are  not  acceptable  with  God;  yet,  a  man  who  refrains 
from  committing  injustices,  but  does  not  share  the  goods  he 
possesses  with  anyone,  is  not  deserving  of  praise.  With  refer- 
ence to  the  unjust  who  dare  to  offer  gifts  to  God,  it  is  written : 
'The  victims  of  the  wicked  are  abominable  to  the  Lord';3 
and,  regarding  the  unmerciful:  'He  that  stoppeth  his  ear 
against  the  cry  of  the  poor,  shall  also  cry  himself  and  shall  not 

1  Rom.  1. 28-31. 

2  Isa.  1.16-17. 

3  Prov.  15.8. 

507 


508  SAINT    BASIL 

be  heard.'4  Proverbs,  therefore,  gives  us  also  the  admonition: 
'Honor  the  Lord  with  thy  just  labors  and  give  him  of  the  first 
fruits  of  thy  justice.'5  If  you  will  make  an  offering  to  God  from 
the  fruits  of  injustice  and  rapine,  it  would  be  better  not  to 
possess  such  wealth  and  not  to  make  an  offering.  An  unde- 
filed  gift  will  carry  our  prayer  to  heaven,  as  it  is  written:  'the 
vows  of  the  just  are  acceptable  with  him.'6  On  the  other  hand, 
if  you  have  acquired  gains  from  honest  toil  and  do  not  make 
offerings  to  God,  whereby  the  poor  may  be  fed,  robbery  will 
be  alleged  against  you,  as  He  says  through  Malachy:  'First 
fruits  and  tithes  are  in  your  possession  and  there  will  be 
plunder  in  your  houses.'7  You  must,  therefore,  combine  jus- 
tice with  mercy,  spending  in  mercy  what  you  possess  with 
justice,  as  it  is  written:  'Keep  mercy  and  justice  and  draw 
near  to  thy  God  always.'8  Because  God  loves  mercy  and  jus- 
tice, he  who  takes  care  to  do  mercy  and  justice  draws  near 
to  God.  It  remains,  then,  for  each  to  examine  himself 
and  for  the  rich  man  to  take  careful  inventory  of  the  private 
resources  from  which  he  is  to  offer  gifts  to  God,  to  make  sure 
that  he  has  not  oppressed  a  poor  man,  or  used  force  against 
one  weaker  than  himself,  or  cheated  one  dependent  upon  him, 
thus  exercising  license  rather  than  justice.  We  are  bidden  to 
practice  fairness  and  justice  also  toward  our  slaves.  Do  not 
employ  force  because  you  are  in  command  and  do  not  take 
advantage  because  it  is  within  your  power  to  do  so.  On  the 
contrary,  show  forth  the  deeds  of  justice  because  you  are  able 
to  perform  the  deeds  of  power.  Your  fear  of  God  and  your 
obedience  to  Him  are  not  exhibited  in  abstaining  from  acts 
which  are  beyond  your  competence,  but  in  that,  being  able 

4  Prov.  21.13. 

5  Pray.  3.9. 

6  Prov.  15.8. 

7  Mai.  3.8,10     (Septuagint) . 

8  Osee  12-6. 


ON  MERCY  AND  JUSTICE  509 

to  transgress  the  law,  you  do  not  transgress  it.9  If  you  give 
alms  to  the  poor  after  you  have  despoiled  them  of  their  goods, 
it  were  better  for  you  neither  to  have  taken  nor  given.  Why  do 
you  defile  the  wealth  that  is  rightfully  yours  by  adding  unjust 
gains  to  it?  Why  do  you  make  the  gift  from  injustice  which 
you  are  daring  to  offer  an  abomination  by  forming  the  inten- 
tion of  showing  mercy  to  some  other  poor  man?  Be  merciful 
to  the  one  whom  you  have  wronged.  Exercise  benevolence 
toward  him.  Show  him  kindness  and  you  will  fulfill  the  duty 
of  mercy  with  justice.  God  will  have  no  part  in  avarice  nor 
will  the  Lord  be  a  comrade  to  thieves  and  robbers.  He  has 
not  left  us  the  poor  to  feed  because  He  is  unable  to  do  this, 
but  He  asks  from  us,  for  our  own  good,  the  fruit  of  justice 
and  mercy.  Mercy  does  not  spring  from  injustice,  nor  blessing 
from  a  curse,  nor  benefits  from  tears.  God  says  to  those  who 
draw  forth  tears  from  the  victims  of  their  injustice:  'that 
which  I  have  hated  you  did ;  you  covered  my  altar  with  tears, 
with  weeping  and  groaning.'10  Take  pity  on  the  goods  you 
have  acquired  by  your  labors  and  do  not  commit  injustice 
on  the  pretext  of  offering  your  mercy  to  God — mercy  which 
was  made  possible  by  injustice.  This  is  vainglory  and  aspiring 
to  the  praises  of  men,  not  to  the  praise  which  is  from  God. 
Well  does  the  Lord  admonish  us  not  to  be  seen  by  men.11  If 
you  show  mercy  with  God  as  Witness,  you  will  be  sure  of  not 
doing  it  for  selfish  gain,  since  you  are  aware  that  this  would 
not  be  pleasing  to  God  your  Witness.  Let  us,  then,  show 
mercy  that  we  may  receive  it  from  God.  But  God  bestows  His 
mercy  upon  those  only  whom  He  commends — and  He  does 
not  commend  an  avaricious  man.  You  are  not  entitled  to  offer 
gifts  to  God  if  you  offend  your  brother.  'If  thou  offer  thy  gift 

9  Eccli.  31.10. 

10  Mai.  2.13. 

11  Matt.  6.1. 


510  SAINT    BASIL 

at  the  altar,'  says  the  Lord,  'and  there  thou  remember  that 
thy  brother  hath  anything  against  thee,  go  first  to  be  recon- 
ciled to  thy  brother;  and  then,  coming  thou  shalt  offer  thy 
gift/12  Remember  the  publican,  Zacheus,  who  asserted  that 
he  restored  fourfold  if  he  committed  any  fraud  and  distributed 
half  of  the  remainder  to  the  poor.13  He  wished  to  receive 
Christ  into  his  house,  you  see,  and  he  knew  that  Christ  would 
approve  of  lavish  alms  to  the  poor  only  on  condition  that 
restitution  be  made  for  gains  unjustly  acquired.  The  Lord, 
therefore,  commended  the  uprightness  of  Zacheus  and  said: 
This  day  is  salvation  come  to  this  house.'14  So  much  for  those 
who  fulfill  the  precept  insofar  as  showing  mercy  is  concerned 
but  are  careless  of  justice.  To  the  man  who  refrains  from  com- 
mitting injustice,  but  is  negligent  in  showing  mercy,  we  say: 
'every  tree  that  doth  not  yield  fruit  shall  be  cut  down  and 
cast  into  the  fire.'15  Never  will  such  a  tree  be  pleasing  to  the 
divine  Husbandman  who  declared  that  He  came  seeking  fruit 
on  the  fig  tree  and  found  none  and  who  ordered  it  to  be  cut 
down  that  it  might  not  cumber  the  ground.16  It  appears,  also, 
that  one  who  does  not  give  back  his  pledge  to  a  poor  man 
stands  condemned  with  God,  for  the  following  threat  is  di- 
rected against  such  a  one :  'He  who  does  not  receive  back  his 
pledge  will  cry  to  me/  says  the  Lord,  'and  I  will  hear  him 
because  I  am  compassionate.'17  [Of  old,]  it  was  wicked  and 
unlawful  to  gather  the  sheaves  left  after  the  harvest,  or  to 
glean  the  vines  after  the  vintage,  or  to  gather  up  the  olives 
that  remain  after  the  trees  were  picked,  because  these  things 
were  to  be  left  for  the  poor.18  Now,  if  this  was  commanded 

12  Matt.  5.23,21. 

13  Luke  19.8. 

14  Luke  19.9. 

15  Matt.  3.10. 

16  Luke  13.7. 

17  Exod.  22.27. 
22  Luke  6.38. 

18  Deut.  24.19-21. 


ON  MERCY  AND  JUSTICE  511 

those  who  were  under  the  Law,  what  shall  we  say  of  those 
who  are  in  Christ?  To  them  the  Lord  says :  'Unless  your  jus- 
tice abound  more  than  that  of  the  scribes  and  Pharisees,  you 
shall  not  enter  into  the  kingdom  of  heaven.519  For  this  reason 
does  the  Apostle  exhort  us  to  share  with  the  needy,  not  only 
the  produce  of  our  fields,  and  our  profits,  but  also  the  work 
of  our  hands.  'Working  with  your  hands/  he  says,  'the  thing 
which  is  good,  that  you  may  have  something  to  give  to  him 
that  suffereth  need.'20  And  the  Lord  bids  whoever  would  come 
after  Him  to  sell  all  his  possessions  on  behalf  of  the  poor  and 
then  to  follow  Him.21  Upon  those  who  are  already  His  fol- 
lowers and  upon  the  perfect,  however,  He  enjoins  the  accom- 
plishment of  the  duty  of  charity  in  a  perfect  and  unrestricted 
manner,  so  that,  having  fulfilled  the  ministry  as  regards 
worldly  goods,  they  may  pass  on  to  the  ministry  of  the  reason 
and  the  spirit.  From  others,  moreover,  He  requires  a  continual 
sharing  and  communicating  of  that  which  they  possess,  that, 
by  showing  mercy,  sharing  their  goods,  and  conferring  bene- 
fits, they  may  reproduce  in  themselves  the  benevolence  of 
God.  'Give,'  He  says,  'and  it  shall  be  given  to  you.522  Further- 
more, He  has  promised  that  if  they  practice  these  virtues,  they 
will  be  united  with  Him.  These,  indeed,  are  they  who  will 
stand  at  the  right  hand  of  the  Lord.  To  them  the  King  will 
say  at  His  coming:  'Come,  blessed  of  my  Father,  possess  you 
the  kingdom  prepared  for  you  from  the  foundation  of  the 
world.  For  I  was  hungry  and  you  gave  me  to  eat;  I  was 
thirsty  and  you  gave  me  to  drink.  I  was  naked  and  you 
covered  me,  a  stranger,  and  you  took  me  in,  sick  and  in 
prison  and  you  came  to  me/  And  when  the  just  wonder  and 
say:  'When  did  we  do  these  things  to  you,  Lord?'  He  will 

19  Matt.  5.20. 

20  Eph.  4.28. 

21  Matt.  19.21. 


512  SAINT    BASIL 

answer:  'Amen,  amen,  I  say  to  you,  as  long  as  you  did  it  to 
one  of  these,  my  least  brethren,  you  did  it  to  me.'23  Ready 
kindness  shown  to  the  saints  is  piety  toward  Christ  and  he 
who  ministers  zealously  to  the  poor  man  becomes  a  comrade 
of  Christ — not  only  if  he  be  rich  and  shares  great  pos- 
sessions, but  even  if  he  offers  to  the  needy  the  little  that  he 
has,  although  it  be  merely  a  cup  of  cold  water  which  he  gives 
a  disciple  to  drink  in  the  name  of  a  disciple.24  The  neediness  of 
the  disciples  which  to  the  worldling  is  poverty  is  a  source  of 
true  riches  to  you,  O  man  of  wealth,  for  you  become  thereby 
a  co-worker  with  Christ.  You  nourish  the  soldiers  of  Christ, 
and  this,  not  under  compulsion  but  willingly.  The  kingdom  of 
heaven  does  not  employ  force,  nor  does  it  exact  tribute,  but 
it  welcomes  those  who  freely  offer  their  goods,  so  that,  in 
giving  them  away,  they  may  receive  and  may  be  honored  in 
bestowing  honor,  and  that,  in  sharing  their  temporal  pos- 
sessions, they  may  become  partakers  in  eternal  blessings.  These 
thoughts  let  us  ever  keep  in  mind  and  before  the  eyes  of  our 
soul,  that,  when  an  opportunity  offers,  we  may  not  pass  it 
by  and  lose  the  present  occasion  in  awaiting  another;  for, 
while  we  are  thus  waiting  and  postponing,  we  might  be  over- 
taken by  death.  The  Lord  make  us  fruitful,  vigilant,  and 
mindful  of  His  commandments  and  grant  that  at  His  glorious 
coming  we  may  be  found  ready  and  free  from  all  impedi- 
ment, in  Christ  our  God,  to  whom  with  the  Father  and  the 
Holy  Spirit  be  glory,  empire,  and  honor  now  and  always 
and  forever  and  ever.  Amen. 

23  Matt.  25.34-40. 

24  Matt.  10.42. 


INDEX 


INDEX 


Aaron,    30,   452 

Abimilech,  478 

Abraham,  16,  59,  335,  45 1, 
497 

Absalom,  477 

Achar,  43 

Adam,   24,   25 

Adonias,  477 

Agabus,  285 

Agag,  458 

Ambrose,  St.,  v 

Ananias,  50,  208 

Angels,  11,  12,  18,  31,  36,  209, 
229,  494 

Anger,  447-461;  control  of, 
443;  definition  of,  459; 
effects  of,  observed  in  others, 
447-450;  means  of  avoiding, 
459-461;  proper  exercise  of, 
45  6-45  9 ;  recommendations 
for  proper  reaction  to,  450- 
456 

Anomaeans,  37 

Anthony  of  Egypt,  St.,  v,  vii,  x 

Apostles,  17,  36,  47,  50,  62, 
309,  310,  passim 

Ark  of  the  Covenant,  46 

Ascete,  9-13,  15-31,  33-36,  207- 
215,  2 17-222;.  conduct  of: 
associations,  23 ;  bodily  mor- 
tification, x,  30,  435-436; 


conversation,  23,  27,  221, 
263;  custody  of  the  heart,. 
21,  22,  27,  33,  243;  disci- 
pline, of  passions,  34,  208, 
209,  214,  217,  443;  of  senses 
and  bodily  members,  21,  22, 
26-27,  33,  270-271;  disobe- 
dience, 325;  doctrinal  dis- 
putes, 34-35;  duties,  29,  34; 
injuries,  34-35;  meals,  28^ 
280-281;  posture,  21,  22,  27; 
praise,  35-36;  prayer,  28-29; 
relations  with  elders,  27,  33; 
with  relatives,  295-296;  re- 
nunciation, xii,  18-22,  217, 
252-259;  service  of  God,  35; 
silence,  xii,  30,  33,  263 ;  soli- 
tude, 33;  wine,  35,  296-298; 
worldly  interests,  34  -  35 ; 
women,  35,  296-298;  see  also 
Detachment;  Ministry;  Obe- 
dience; Work 

Ascetical  Discourses,  15-31, 
207-215,  217-222 

Ascetical  life,  as  celestial  war- 
fare, 10;  as  spiritual  war- 
fare, 12;  avoidance  of  im- 
moderation in,  211-212; 
cross-bearing  life,  15;  life  in 
Christ,  15,  21;  life  of  con- 
tinency,  25;  of  discipline,  19;- 


515 


516 


INDEX 


of  lowliness  and  recollection, 
15,  230;  of  virtue,  22,  30; 
way  of  the  angels,  18,  209; 
see  also  Ascete 
Augustine,  St.,  v 

Baptism,  100,  conditions  for, 
341-348;  heaven  promised 
through,  349-354;  mark  of 
a  Christian,  204;  meaning  of 
death  and  regeneration  in, 
357-376;  need  of  instruction 
before,  339-340;  of  fire,  362, 
386;  of  water,  346,  371,  373, 
384;  recipients  of,  nourished 
by  Holy  Eucharist,  386-390; 
reform  of  life  required  after, 
391-393;  significance  of 
naming  of  Trinity  in,  376- 
386;  superiority  of,  institut- 
ed by  Christ,  354-356 

Barnabas,   322 

Basil,  St.,  account  of  conver- 
sion, vii-viii;  association  with 
St.  Gregory  of  Nazianzus, 
vi,  vii;  family,  vi;  monastic 
directives,  ix-xii;  Pontic  re- 
treat, vi,  viii;  and  Scripture, 
xi;  social  ideal  of,  xi;  Stoic 
rigorism  of,  x;  study  of  coe- 
nobitism,  vii-ix 

Basil,  the  elder,  vi 

Benedict,  St.,  xii 

Cain,  465 

Candidates,  reception  and  trial 
of,  259-261 


Cassian,   xii 

Chaldeans,  26 

Cham,    25 

Charity,  420,  430;  fraternal, 
24,  33,  34,  213,  217,  219, 
220,  328;  goal  of  action, 
381-383;  innate  power,  239- 
241;  judgment  of  others, 
134-136;  love  of  God  a 
natural  tendency,  232-239; 
love  of  neighbor,  27-28,  426- 
428;  mark  of  a  Christian^ 
65-67 

Cherubim,  31 

Children,  and  parents,  193- 
194;  reception  and  training 
of,  264-268,  329-330 

Christ,  15,  21,  34,  36,  42,  47, 
51,  55,  63,  339,  344,  passim; 
baptism  instituted  by,  354- 
356;  confession  of,  79-80; 
illustrative  of  humility,  383- 
384;  Incarnation  of,  26,  319, 
343,  362,  370;  name  of,  ia 
baptism,  376-386;  Passion 
of,  62,  212;  Resurrection  of, 
154-155;  trust  in,  81-85,  89 

Christian,  marks  of,  65-67,  196- 
205 

Church,  v,  37,  38,  41,  42,  43, 
50,  437,  505 

Cincture,  284-285 

Clothing,  281-284 

Commandments,  sequence  in* 
232 

Common  life,  ix,  213,  217-218, 
250-251,  286 


INDEX 


517 


Concerning   Baptism,   339-430 
Concerning  Faith,  57-69 
Confession,  15,  310 
Confessors,  Holy,  36 
Conscience,  daily  examination 

of,  33,  215 
Continency,  22,  23,  219,  268- 

277,  435436 
Controversies,    326-327 
Core,  412 
Customs,     human    observance 

of    condemned,    49-50,    89, 

255,  375,  376 

David,  17,  35,  36,  39,  40,  229, 
250,  310,  356,  passim 

Deferrari,  Roy  J.,  vii 

Detachment,  33,  487-505;  ex- 
hortations to,  496-499;  from 
material  goods,  434-435 ; 
man's  true  nature  and,  494- 
496 ;  necessity  for,  242 ;  plea- 
sures of  life  and,  489-494; 
purity  and,  74-76,  144 

Devil,  25,  30,  35,  58,  60,  220, 
341,  342,  347,  passim;  futile 
malice  of,  499-501;  Job's  re- 
sistance  to,  501-505;  wiles 
of,  487-489 

Director,  spiritual,  obedience 
to,  20-21,  26;  qualities  of, 
19-20 

Disobedience,  in  sins  of  omis- 
sion, 404-405;  in  those  who 
do  not  accept  superior's  reg- 
ulations, 325;  judgment  of 


God  upon,  39-53;  treatment 
of,  289-290;  see  also  Obedi- 
ence 

Dissertation  on  Ascetical  Disci- 
pline, 33-36 

Dives,  497 

Elias,  269,   284,  458 

Emmelia,  vi 

Envy,  463-474;  avoidance  of 
those  afflicted  by,  468-474; 
definition  and  symptoms  of, 
463-465;  effects  and  ulti- 
mate futility  of,  465-468; 
hypocrisy  and,  474;  warped 
judgments  resulting  from, 
470-471 

Esau,  25 

Establishments,  monastic,  cen- 
tralization of,  301-304 

Eucharist,  Holy,  101-103,  205, 
386-390,  395-396 

Eustathius  of  Sebaste,  ix 

Ezechias,  333,  334 

Faith,  definition  of,  59;  limita- 
tions of  language  for,  60-63 ; 
mark  of  a  Christian,  203- 
204;  methods  of  expound- 
ing, 58-60;  profession  of,  63- 
65;  steadfast,  117 

Fathers,  Holy,  34,  36 

Gedeon,  478 

Gluttony,  24-26,  279;  avoid- 
ance of,  273-277 


518 


INDEX 


God,  17,  34,  36,51,53,55,  58, 
62-65,  passim;  gifts  of,  137, 
138,    141-143;   gratitude  to, 
35;     judgment     of,     37-55; 
love  of,  76-77,80,  86,  89-91, 
93-99,    1043    119,    122-124, 
232-239;  trust  in,  81-85,  89; 
will  of,  a  goal  of  action,  243- 
245,  300-301,  308,  381-383 
Goliath,  466,  477 
Gomorrha,   187 
Gregory  Nazianzan,  St.,  vi,  vii 
Gregory  of  Nyssa,  St.,  vii 
Gregory  Thaumaturgos,  St.,  vi 

Hcli,  46,  290 

Homilies,  431-505 

Hospitality,  115-117;  277-280 

Humility,  21,  29,  30,  33,  122, 
319,  475-486;  hostility  of 
certain  apparent  goods  to, 
475-478;  life  of  Christ  illus- 
trating, 483-484;  penalties 
suffered  for  violations  of, 
482-483 ;  rules  for  acquiring, 
484-486;  true  good  of  man 
found  in,  478-483 

Hypocrisy,  and  envy,  474 

Introduction   to   the  Ascetical 

Life,  A n,  9-13 
Israelites,  25,  45,  46,  354,  397, 

413,  454,  468,  478,  482 

Jacob,  279 

James,  St.,  254,  352 

Jehu,  398 


Jereboam,  26 

Jezabel,  458 

fob,  17,  18,  45,  229,  272,  285, 

335,  485,  501-504 
John  the  Baptist,  St.,  71,  270, 

282,  284,  340,  354,  355,  361, 

366,  400,  403,  405,  425,  426 
Jonas,  397,  426 
Josaphat,  483 
Joseph,  368,  467 
Journeys,      prescriptions     for, 

320,  322 
Justice,  229-230,  507-512 

Laughter,  33,  271-272 
Lazarus,  335,  497 
Levites,  458 
Long  Rules,  223-337 
Lot,  25 

Macrina,  the  elder,  vi 
Macrina    (sister  of  St.   Basil), 

vi,  vii 

Madianite  woman,  458 
Marriage,  16-18,  189-190,  242; 

reception  of  married  persons 

into  monastic  life,   262-263 
Martha,  279 
Martyrs,  36 
Mary    (sister   of   Moses),   44> 

452 

Maximian,  vi 
Medicines,  proper  use  of,  330- 

337 

Meekness,  30 
Mercy,  divine,  and  justice,  229- 

230,507-512 


INDEX 


519 


Ministry.,  exhortations  to  work 
of,  29;  difficulties  in,  249- 
250;  organization  in,  214 

Morals,  71-205 

Moses,  44,  240,  269,  348,  354, 
355,  364,  366,  392,  393,  397, 
403,  416,  426,  432,  452,  458 

Nabochodnoser,  26 
Neighbor,  love  of,  27-28,   77- 

79,  110,  426-428 
Nicodemus,  351 

Noe,   25 

Oaths,  34,  215 

Obedience,  death  to  be  risked 
in,  428-430;  kinds  of,  227- 
228;  monastic,  xi;  obstacles 
to,  425-426;  to  divine  com- 
mands, 224-231,  252-254, 
400-403,  407-417;  to  spirit- 
ual director,  20-21,  26 

Onesimus,   261 

Origen,  vii 

Pachomius,  coenobitism  of,  vii, 

viii,  x 

Pasch,  mystic,  210 
Patriarchs,  36 
Penalties,  gravity  of,  214,  436; 

how  to  accept,  329 
Penance,  71-74,  224 
Peter,  St.,  17,  50,  52,  61,  208, 

285,  294,  321,  423,  425,  426, 

480,  481 

Peter  (brother  of  St.  Basil),  vi 
Pharaoh,  368,  468,  477 


P hit oc alia,  vii 

Prayer,    28-29,    137-141,    152, 

212-213,  308-311 
Preachers,  162-184 
Preface  on  the  Judgment  of 

God,  37-55 

Priesthood,  184-185,  393-395 
Produce,  monastic,  sale  of,  312- 

314 
Profession,  religious,  conditions 

for,  267 
Prophets,    36,    237,   348,   357> 

379,  386,  418 

Renunciation,     ascetical,     xii,. 

18-22,  217,  252-259 
Rufinus,  xii 

Saints,  59,  66,  67,  107,  186, 
229,  241,  254,  255,  269,  282, 
284,  310,  313,  335,  356,  373, 
386,  396,  406;  426,  430,  452, 
512 

Samuel,  17,  458 

Sara,   272 

Saul,  458,  466,  480 

Scandal,  111-114,  118,  422- 
425 

Scriptures,  Holy,  18,  19,  22,  24, 
30,  34,  37-40,43,47,  51,  54, 
57,  67-69,  71,  75,  403-408, 
412,  416,  418,  passim;  ap- 
parent contradictions  in, 
396-400;  basis  of  St.  Basil's 
monastic  doctrine,  xi;  guid- 
ance of  Holy  Spirit  needed 
for  interpretation  of,  357 


520 


INDEX 


Quotations  from  or  references 
to  Bibical  writers  or  books: 

Acts,  37  n.,  42  n.,  50  n.,  58  n., 
68,  72,  73,  83-85,  88,  98,  106, 
116,  128,  136,  138,  141,  142, 
144,  145,  151-154,  163,  165, 
167,  169,  170,  172-175,  178, 
180,  183-185,  188,  191,  196, 
201,  208  n.,  212  m.,  223  n., 
252  n.,  254  n.,  262  n.,  275  n., 
285  n.,  295  n.,  298  n.,  304 
n.,  306,  307  n.,  310  n.,  321 
n.,  322  n.,  335  n.,  426  n., 
428  n.,  429  n. 

Amos,  278  n. 

Baruch,  64 

Canticle  of  Canticles,  234 

Colossians,  29  n.,  60  n.,  63  n., 
64  n.,  85,  101,  105,  120,  134, 
135,  138,  152,  157,  161,  194, 
204  n.,  253  n.,  274  n.,  308  n., 
315  n.,  352  n.,  359  n.,  369  n., 
373  n.,  379  n.,  384-386  nn., 
39  In.,  392  n.,  396  n.,  402  n., 
417  n.,  426  n.,  428  n. 

1  Corinthians,  13  n.,  21  n.,  35 
n.,  41  n.,  42  n.,  50  n.,  53  n., 
60-62  nn.,  64  n.,  66  n.,  79, 
86,  88,  89,  94,  95,  102,  103, 
108,  109,  112,  117,  125,  128, 
129,  131,  134-137,  140,  142, 
145-147,  149,  155,  157,  168, 
169,  179,  188,  189,  195,  197, 
200,202,  203,  217  n.,  227  n., 
23  In.,  238  n.,  242  n.,  244  n., 
248-250  nn.,  253  n.,  259  n., 


262  n.,  268  n,,  272-274  nn., 
279-282  nn.,  286  n.,  290  n., 
292  n.,  295-299  nn.,  302  n., 
314  n.,  319  n.,  320  n.,  323- 
325  nn.,  332  n.,  334  n.,  335 
n.,  337  n.,  350  n.,  352  n., 
363  n.,  372  n.,  377  n.,  378 
n.,  382  n.,  383  n.,  388-390 
nn.,  395  n.,  396  n.,  400  n., 
402  n.,  408  n.,  414-417  nn., 
420  n.,  421  n.,  424  n.,  425  n., 
427  n.,  428  n.,  433  n.,  437  n., 
438  n.,  442  n.,  452  n.,  479 
n.,  480  n.,  482  n. 
2  Corinthians,  10  n.,  40  n.,  48 
n.,  49  n.,  57  n.,  72,  74,  75, 
79,  83,  103,  109,  114,  125, 
126,  132,  133,  148,  151,  157, 
160,  177,  178,  180,  188,  198, 
205  n.,  224  n.,  226  n.,  246  n., 
251  n.,  254  n.,  256  n.,  267 
n.,  268  n.,  273  n.,  291  n., 
292  n.,  296  n.,  300  n.,  306 
n.,  315  n.,  329  n.,  336  n., 
341-343  nn.,  347  n.,  353  n., 
354  n.,  360  n.,  362  n.,  366 
n.,  372  n.,  374  n.,  375  n., 
380  n.,  382  n.,  385  n.,  389 
n.,  390  n.,  392  n.,  394  n., 

396  n.,  397  n.,  406  n.,  407  n., 
412  n.,  420  n.,  423  n.,  454 
n.,  480  n.,  495  n.,  499  n. 

Daniel,  26  n.,  229,  270  n.,  500 

n. 
Deuteronomy,  13  n.,  23  n., 

49  n.,  269  n.,  297  n.,  366  n., 

397  n.,  403  n.,  416  n.,  432 
n.,  437  n.,  510  n. 


INDEX 


521 


Ecclesiastes,  63  n.,  249  n.,  271 
n.,  308  n.,  332  n.,  412  n., 
469  n.,  488  n. 

Ecclesiasticus,  35  n.,  248  n., 
326  n.,  434  n.,  488  n.,  509  n. 

Ephesians,  10  n.,  42  n..,  57  n., 
61  n.,  64  n.,  68  n.,  78,  87, 
91,  105,  106,  128,  132,  136, 
140,  157,  160,  172,  181,  189, 
192,  194,  197,  203,  205  n., 
228  n.,  230  n.,  249  n.,  253 
n.,  264  n.,  281  n.,  294  n., 
301  n.,  304  n.,  306  n.,  307 
n.,  3 18  n.,  344  n.,  349  n.,  354 
n.,  358  n.,  362  n.,  378-380 
nn.,  383  n.,  390  n.,  392-394 
nn.,  402  n.,  417  n.,  420  n., 
438  n.,  447  n.,  461  n.,  474 
n.,  511  n. 

Exodus,  44  n.,  240  n.,  269  n., 
458  n.,  478  n.,  510  n. 

Ezechiel,  287  n.,  293  n.,  328  n., 
371  n.,  438  n. 

Galatians,  12  n.,  55  n.,  59  n., 
67  n.,  74,  92,  101,  118,  119, 
145,  157,  160,  165,  166,  181, 
186,  187,  199,  204  n.,  238  n., 
253  n.,  254  n.,  268  n.,  287 
n.,  342  n.,  344  n.,  345  n.. 
348  n.,  352  n.,  360  n.,  365 
n.,  367  n.,  369-371  nn.,  376- 
379  nn.,  381  n.,  385  n.,  391- 
393  nn.,  412  n.,  416  n.,  420 
n.,  427  n.,  436  n.,  474  n. 
480  n.,  482  n.,  485  n. 

Genesis,  16  n.,  23-25  nn.,  210 
n.,  225  n.,  230  n.,  269  n., 


272  n,  279  n.,  283  n.,  331 
n.,  358  n.,  368  n.,  407  n., 
440  n.,  441  n.,  451  n.,  458 
n.,  465  n.,  467  n.,  468  n., 

477  n.,  480  n. 

Hebrews,  162,  241  n.,  282  n., 
362  n.,  442  n.,  460  n. 

Isaias,  41  n.,  236  n.,  238  n., 
287  n.,  292  n.,  357  n.,  363 
n.,  375  n.,  385  n.,  406  n., 
409  n.,  412  n.,  443  n.,  448 
n.,  455  n.,  477  n.,  482  n., 
483  n.,  489  n.,  507  n. 

James,  352  n.,  448  n.,  482  n., 

Jeremias,  29  n.,  244  n.,  258  n., 
287  n.,  300  n.,  318  n.,  335 
n.,  403  n.,  405  n.,  437  n., 

478  n. 

Job,  45  n.,  264  n.,  272  n.,  285 
n.,  335  n.,  357  n.,  398  n., 
454  n.,  485  n.,  495  n.,  501 
n.,  503  n.,  504  n. 

Joel,  227  n.,  363  n. 

John,  9  n.,  16  n.,  19  n.,  42  n.,  43 
n.,51  n.,  53  n.,  58  n.,  59  n., 
62-66  nn.,  72,  76-79,  81,  82, 
84,  86,  87,  89,  90,  92,  100- 
104,  108,  113,  115,  117,  128, 
131,  134-136,  144,  145,  148, 
149,  153,  165,  166,  168-172, 
174,  177,  178,  181,  186,  187, 
193,  197-199,  201-203,  204 
n.  226  n.,  231  n.,  233  n.,  240 
n.,  242  n,  243  n.,  245  n.,  252 
n.,  254,  276  n.,  285  n.,  288 
n.,  295  n.,  313  n.,  326  r., 
332  n.,  335  n.,  341  n.,  342 


522 


INDEX 


n,  346  n,  349  n,  35Q  n., 
352  n.,  353  n.,  355  n.,  356 
n.,  361  n,  366  n.,  367  n., 
371  n.,  372  n.,  374  n.,  376  n., 
377  n.,  380  n.,  381  n.,  387- 
389  nn,  391  n.,  399-401  nn., 
403  n.,  406  n.,  409  n.,  413 
n.,  422  n.,  423  n.,  426-430 
nn.,  442  n.,  454  n.,  459  n., 
460  n.,  478  n.,  480  n. 

1  John,  220  n.,  244  n. 

Judges,  38  n.,  478  n. 

Josue,  43  n.,  44 

1  Kings,  26  n.,  269  n.,  459  n., 
476  n.,  477  n. 

2  Kings,  230  n.,  285  n.,  335  n., 
398  n. 

Leviticus,  30  n.,  45  n.,  292  n., 
350  n.,  393  n.,  395  n.,  416 
n.,  421  n. 

Luke,  17  n.,  28  n.,  33  n.,  35  n., 
47  n.,  57  n.,  58  n.,  66  n., 
74,  78,  80-82,  85,  87,  88,  90, 
91,  93,  94,  96,  97,  102,  104. 
107,  110,  116-118,  120,  122' 
127,  129432,  134,  137-139, 
141,  144,  148,  149,  151-154, 
156,  162,  165,  167,  168,  170- 
172}  178,  180-183,  187,  189, 
192,  194,  195,  205  n,  223  n, 
225  n,  23  In,  235  n,  241  n, 
243  n.,  246  n,  253-255  nn. 
257  n,  262  n,  269  n.,  271 
n.,  272  n.,  275  n,  278  n.,  279 
n,  281  n.,  285  n.,  288  n, 
292  n.,  303  n.,  307  n,  319 
n.,  324  n.,  334  n.,  335  n., 


340  n,  344-347  nn.,  349-351 
nn.,  353  n.,  360  n.,  361  n., 
364  n,  382-384  nn.,  388  n., 
397  n,  399  n.,  404  n.,  406 
n,  411  n,  414  n.,  415  n., 
420  n,  422-424  nn.,  438  n., 
440  n.,  468  n.,  481  n,  482 
n.,  486  n.,  491  n.,  497  n,, 
500  n,  510  n,  511  n. 

Malachias,  228  n.,  409  n.,  413 
n,  508  n.,  509  n. 

Mark,  15-17  nn.,  20  n.,  58  n., 
64  n.,  71,84,89,  98,99,  110, 
1223  129,  139,  151,  155,  175, 
212  n,  245  n,  254  n,  258 
n.,  264  n.,  294  n.,  303  n.,  355 
n.,  400  n.,  412  n.,  413  n., 
429  n.,  443  n.,  459  n.,  486  n. 

Matthew,  11  n.,  17  n.,  24  n., 
28-30  nn.,  36  n.,  40  n,  42 
n.,  51-53  nn.,  58  n.,  60  n., 
62  n.,  64  n,  65  n.,  67  n,  71- 
73,  75-77,  79-81,  83,  84,  87, 
90,  92,  93,  95-100,  103,  105- 
109,  111,  113-126,  128-134, 
138-140,  142-153,  155,  156, 
158-160,  162,  164-166,  168, 
170,  173,  175-177,  179-183, 
186-189,  195,  197,  199-202, 
205  n.,  212  n.,  220  n.,  223  n., 
224  n.,  226-233  nn,  240  n., 
244  n,  250-259  nn,  261  n., 
270  n,  273  n,  274  n,  276 
n,  277  n,  282-285  nn,  290 
n,  291  n,  293  n,  295  n, 
300  n,  305-307  nn,  310  n 
313  n,  317  n,  319  n,  325 


INDEX 


523 


n.,  332  n,  339-345  nn,  350- 
358  nn,  361-364  nn,  366 
n.,  368  n.,  372  n.,  375  n., 
376  n.,  381-384  nn,  386-388 
nn.,  390  n.,  393-395  nn.,  397 
n.,  399  n.,  401  n.,  402-407 
nn.,  411-416  nn.,  418420 
nn.,  422  n.,  423  n.,  425  n., 
427  n.,  433  n.,  439  n.,  442 
n.,  443  n.,  447  n.,  448  n., 
452  n.,  455  n.,  461  n.,  481  n., 
485  n.,  486  n.,  497  n.,  500 
n.,  509-512  nn. 

Micheas,  335  n.,  418  n. 

Nahum,  363  n. 

Numbers,  25  n.,  43-45  nn.,  48 
n.,  296  n.,  412  n.,  452  n., 
458  n. 

Osee,  418  n.,  424  n.,  508  n. 

1  Paralipomenon,  301  n. 

2  Paralipomenon,  483   n. 

1  Peter,  18  n.,  45  n.,  340  n., 
386  n.,  397  n.,  482  n.,  485  n. 

Philemon,  261  n.,  262  nr 

Philippians,  35  n.,  64  n.,  77, 
92,96,97,99,  115,  121,  122, 
137,  146,  160,  161,  171,  179, 
186,  199,  200,  235  n.,  238  n., 
242  n.,  255  n.,  256  n.,  291 
n.,  303  n.,  304  n.,  357  n., 
363  n.,  365  n.,  367-369  nn, 
373  n,  375  n,  378  n,  382 
n,  386  n.,  413  n,  420  n, 
429  n,  438  n,  479  n.,  480 
n,  488  n. 

Proverbs,  22  n.,  24  n,  27  n, 
68  n,  228  n.,  241  n.,  243  n. 


246  n.,  249  n.,  260  n.,  269 
n.,  271  n.,  280  n,  293  n., 
297  n.,  298  n.,  307  n,  324 
n.,  325  n,  334  n,  349  n., 
418  n,  420  n,  434  n.,  441 
n.,  447  n.,  468  n,  485  n., 
487  n,  499  n.,  501  n.,  507  n., 
508  n. 

Psalms,  13  n.,  35  n.,  36  n,  39 
n.,  40  n.,  52  n,  54  n.,  59  n., 
212  n.,  228-231  nn,  235  n, 
238  n,  244  n,  245  n,  247 
n,  251  n,  252  n,  256  n, 
261  n,  264  n,  297  n,  309- 
311  nn,  315  n,  324  n,  339 
n,  356-358  nn,  361  n,  370 
n,  378  n,  398  n,  412  n, 
416  n,  418  n,  421  n,  427 
n,  432  n,  437  n,  446  n, 
451  n,  452  n,  455-457  nn, 
460  n,  488  n,  489  n,  496 
n,  497  n,  503  n,  505  n. 

Romans,  22  n,  34-36  nn,  39 
n,  41  n,  42  n,  45  n,  49  n, 
50  n,  57  n,  59  n,  64  n,  72, 
76-78,  82,  86,  88,  96,  100, 
104,  108,  110,  111,  119,  120, 
125,  130,  131,  134,  135,  142, 
145,  156,  159,  165,  171,  196, 
198,  202,  204  n,  210  n,  218 
n,  219  n,  224  n,  227  n, 
229  n,  230  n,  239  n,  240 
n,  250  n,  252  n,  269  n, 
282  n,  286  n,  291  n,  325  n, 
341-343  nn,  347  n,  352  n, 
358-360  nn,  362  n,  363  n., 
366  n,  368-375  nn,  377  n.. 


524 


INDEX 


380  n.,  384  n.,  385  n.,  390-393 
nn.,  389  n.,  400  n.,  403  n., 
410  n.,  413  n.,  416  n.,  424 
n.,  427  n.,  430  n.,  460  n.. 
464  n.,  465  n.,  477  n.,  480 
n.,  507  n. 

1  Samuel,  46  n.,  47  n.,  264  n. 
290  n.,  458  n.,  466  n.,  467 
n.,  477  n.,  478  n.,  480  n. 

2  Samuel,  455  n,,  477  n. 

1  Thessalonians,  68  n.,  91,  95, 
98,  114,  138,  142,  144,  154, 
155,  161,  169,  171-173,  175 
177,  184,  186,  187,  202,  287 
n.,  288  n.,  308  n.,  315  n.,  367 
n.,  382  n.,  428  n.,  430  n. 

2  Thessalonians,  39  n.,  67  n.} 
88,  90,  129,  133,  140,  210 
n.,  264  n.,  307  n.,  308  n., 
317  n.,  318  n.,  368  n.,  418  n. 

1  Timothy,  34  n.,  53  n.,  124- 
127,  137-139,  157,  158,  163- 
166,  169,  184,  185,  189,  190, 
192,  193,  201,  210  n.,  269  n., 
274  n.,  276  n.,  278  n.,  282 
n.,  284  n.,  291  n.,  293  n., 
299  n.,  319  n.,  320  n.,  382 
n.,  409  n.,  424  n.,  438  n., 
495  n., 

2  Timothy,  9  n.,  20  n.,  33  n., 
80,  105,  107,  123,  130,  148, 
153,  158,  180-182,  185,  200, 
201,  225  n.,  230  n.,  258  n., 
264  n.,  269  n,  320  n,  327 
n.,  360  n.,  368  n.,  370  n., 
407  n.,  434  n.,  437  n.,  438 
n.,  442  n. 


Titus,  80,  158,  161,  163,  167, 
183,  185,  188,  189,  193,  196, 
223  n.,  274  n.,  296  n. 

Wisdom,  477  n. 

Zacharias,  230  n.,  282 


Self-scrutiny,   432-446 

Semei,  455 

Servants,  and  masters,  192-193 

Silas,  310 

Sin,  gravity  of,  85-88,  103,  104, 
341-348 

Sinners,  association  with,  for- 
bidden, 292-293,  417-422; 
displeasing  to  God,  406-407; 
duties  toward,  129-134,  188 

Slaves,  treatment  of  runaway, 
261-262 

Sodom,  187 

Solitary  life,  advantages  of, 
245-247;  disadvantages,  210, 
247-252 

Solomon,  63,  241,  245,  280, 
307,  397,  412,  418,  469,  476, 
487 

Speaking,  restricted  use  of,  222, 
296-298,  322-324,  327 

Spirit,  Holy,  34-36,  42,  43,  54, 
55,  63-67,  passim;  gifts  of, 
144-145;  guidance  of,  357 

Stewards,  monastic  duties  of, 
298-300 

Stoicism,  xi 

Superior,  assistant  to,  301, 
303-304,  322-324;  consulta- 
tions with  others,  330;  func- 


INDEX 


525 


tions  of,  214,  222,  287-288, 
318-321,  327-329;  qualifica- 
tions for,  210-211,  218,  301, 
318-320;  relations  between 
subject  and,  210,  218,  219, 
288-289,  291,  293-294,  324, 
326 

Temptation,  and  trial,  147-153 
Theodoret  of  Cyrus,  xii 
Trades,  appropriate  for  ascete, 

311-312;  care  of  implements 

of,  316-317;  choice  of,  314- 

316 
Transactions,  commercial,  313- 

314 
Trinity,  Holy,  34,  65,  376-378, 

passim 

Virginity,    16,    195,    207-208, 
221-222 


Visitors,  213 

Widows,   191-192 

Wine,  use  of,  35,  212,  296-298 

Withdrawal,  from  monastic 
life,  305-306;  treatment  of 
those  repudiating  vows,  263- 
264 

Women,  ix,  35,  190-191,  296; 
as  ascetes,  12,  221-222;  re- 
lations with  consecrated, 
296-298 

Worldly  possessions,  renunci- 
ation of,  257-259,  434-435; 
use  of,  124-129 

Work,  physical,  xii,  21,  29,  30, 
33,  211,  306-311,  317-318 

Zacheus,  510 
Zambri,  458 
Zeal,  91-92 
Zebedee,  254 


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5  m 


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