66-0^10

.there-;

of the Church,,

A NEW TRANSLATION

VOLUME

A NEW TRANSLATION

EDITORIAL BOARD
ROY JOSEPH DKPERRARI
The Catholic University

of

America

Editorial Director

RUDOLPH ARBESMANN, O.S.A.

Fordham

University

STEPHAN KUTTNER
The Catholic University of America

MARTIN R.

P.

McGum:

The Catholic University

BERNARD M. PEEBLES
The Catholic University of America
Kom:K<r

l> -

KHSSKLL, O.S.A.

Yilhuuna Co

ANSKLM STRITTMATTKR, O.S.B.

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,

The

S. C.

Catholic University of America Press

Washington
1962

17, I).

C.

NIHIL OBSTAT:

JOHN M.

A,

Censor

FEARNS,

S.T.D.

Libromm

IMPRIMATUR:

FRANCIS CARDINAL SPELLMAN

Archbishop of

Jwe

New York

26, 1950

The NiMl obstat and Imprimatur are

pamphlet

is

official declarations thai

free of doctrinal or moral error.

No

a book or

implication, is contained

who have granted the Nihil obstat and Imprimatur agree

with the contents, opinions or statements expressed*

therein that those

Copyright 1950, by

THE CATHOLIC UNIVERSITY OF AMERICA

Alt rights reserved

Reprinted 1962

Lithographed by
Sauls Lithograph

Company,

Washington,

I),

C.

Inc.

PRESS, INC,

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 conversation in Milan with Augustine and Alypius, Ponticianus, a
fellow African and an imperial court official, recalls the marvels 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

theme to relate an instance of a sudden call to the monastic 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 monhis

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,
Christian
the nine surviving children born to the* staunchly
and Kmsaint
the
of
and socially prominent Basil (father
a
Macrina,
nun,
and
mclia, there were three bishops, a monk,
of
the most
one
the eldest of the five daughters who became
\ears
later
her
remarkable women of the fourth century. In

Emmclia, herself eminently holy, yielded to the persuasion

of her
of Macrina and gave up the comforts and privileges
rank to live in a manner similar to that of her maids. Subsewhen the family property has been divided among

quently,
the children the

widowed Emmelia, Macrina, the youngest

a number of other highson, Peter, the family servants, and
took up a retired
Pontus
and
born women of Cappadocia

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
been a disciple
grandmother, Macrina. Earlier, Macrina had
of St. Gregory Thaumaturgos and a fugitive with her husband, a wealthy landholder and a devout Christian, from tin*
a prominent member
persecution of Maximian. To his father,
of the bar in Gacsarea and also a teacher of rhetoric, Basil
owed his introduction to liberal studies and to that broad cullife

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

and philosophy. More advanced study followed at

Constantinople and finally at Athens, now only a little provincial city but an intellectual and academic metropolis.
During his sojourn in Athens, St. Basil and his famous inoften planned
separable friend, St. Gregory of Nazianzus, had
the monastic retreat which they promised each other one day
to share. In 358, this dream wa*s realized in the forest solitude
rhetoric

VU

INTRODUCTION
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
Neo-Caesarea. His instinctive yearning for the monastic
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,
in

life,

him

renounce his professional career and, after receiving

to
dedicate himself thenceforward to God. In Epistle
Baptism,
1
223, we have Saint Basil's own account of his 'conversion*
led

to

'Having lavished

much

time on the vanity and having con-

youth in the futility, which were mine

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

sumed almost
while

all

my

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,

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 incentive to perfection is the selling of one's goods and the sharing of them with the needy of the brethren, and the being
entirely without thought of this life, and that the soul should
1

The
Saint

following e\<crpt
Jta.fi/,

York 1930).

The

is

Letters III

from the translation b\ ROY J, Defmari,

(Loch (".lassie al Library, London and New

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

way

brief flood.

'And indeed

found many

men

in

Alexandria am!

many

and others in Palestine and in

throughout the rest of Egypt,
whose continence

in living

Coele-Syria and Mesopotamia,

in sufferI marvelled, and I marvelled at their steadfastness
at their vigour in prayers, at how they
ings, I was amazed
bowed down by no necesover
the
sleep, being
mastery
gained
and unshackled the
exalted
ever
preserving
sity of nature,
at

and thirst, in eolti and nakedpurpose of their soul, in hunger

with the body, nor deigning
themselves
ness, not concerning
if passing their lives in alien
as
but
to waste a thought upon it;
is to sojourn here below,
it
what
flesh, they showed in deed
heaven.
in
Having marvelled at
and what to have citizenship
men
these
blessed, because
of
the lives
all this and

deeming

about in their body the

by deed they show that they bear
mortification of Jesus, I prayed that I myself also, in so far
as was attainable by me, might be an emulator of these men/
the way of the
journey in search of a guide in
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
St. Basil's

Christian eremetical or semi-eremctical

life

in

its

two

lines of

Antonian and Pachomian systems. The

development:
first originated in the life and example of the Coptic solitary,
St. Anthony, who, in spite of himself, attracted numerous
hermits spread throughout Kgypt
disciples. Colonies of such
essenthe
even
and the East, but
largest settlements remained
contema
of
Pachomius,
younger
tially eremetical. The system
an element of volporary of Anthony, while it also involved
the

INTRODUCTION

IX

untary, individual effort, especially as regards personal interior

in its external framework it represents the earliest system-

life,

atic effort toward a corporate and stable monasticism. Pachomian 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

home to take up his own life of ascetical rigor in

returned

his Pontic solitude.

in

Here he would

realize his

monastic ideals

of prayer, study, and agricultural labors. The

flocked to Basil when he had settled in his re-

a daily round

disciples who
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 importance 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

and at his return he placed himself

extensive Eastern travels

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 monasticism, may be considered original with him in the sense that
he regulated and systematized these elements. The Antonian

SAINT BASIL

became under Basil's

colony and the Pachomian coeobium
note of moderation,
the
system a true society. Original also is
Greek sense of proportion,
which marks his development and modification of the Pachomian regime. He prescribes monasteries of moderate size
deriving, perhaps,

from

St. Basil's

Pachomian aggregates. He insists

of corporal austerity, outlawing
standard
reasonable
a
upon
thus the spectacular rivalries in ascetical rigor which characin contrast to the sprawling

terized Egyptian asceticism. Private fasts

might not be under-

taken by his monks without the superior's permission,, on the

to find expression in
principle that self-will is quite as likely
this matter as in any other. But, although corporal mortifications are controlled by explicit prescription, the Rule of St.

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
Basil

is

monk that it constituted in itself no mean penitential exercise.

A new strictness was also attached by St. Basil to the obligations assumed by the monk or nun. With him, as Clarke
has shown, the monastic profession involved a permanent and
Even as regards bodily austerities, St. Basil's
references to pallor and leanness as proper attributes of the

irrevocable vow.

Christian

monk warn

counseled by
ards.

There

us against interpreting the moderation

to Western contemporary stand-

him according

is,

furthermore, a marked strain of Stoic rigorism

upon the extreme gravity of sin to the

in St. Basil's insistence

all
extent that he does not recognize degrees of heinousness
the
for
his
stern
demand
also
in
and
sin is equally serious

renunciation of

all fleshly

On

the other hand, while

obedience 'even unto death/

pleasures.

St. Basil strongly insists upon

the superior does not have absolute power; but his acts are

INTRODUCTION

XI

be adsubject to certain limitations and he may and should

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

soul as
spiritual, affecting the interior of the
well as imposing certain external checks.

physical and

according to St. Basil's view, is

God and neighbor find full exlife
where all cooperate In their
in
community
pression only
Sanctity,

furthermore,

social in character.

Love

of

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
efforts

fellow

men

offers

obedience and

is

no scope for the practice of humility and

Furplainly opposed to the law of charity.

he declared that life in common followed the apostolic

St.
precedent and illustrated that corporate fellowship which
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
ther,

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

are to be undertaken not only as corporal

that his needs may
discipline but from the love of neighbor,
must not be of the
tasks
undertaken
be provided for; yet the
of the monastic

life

SAINT BASIL

Xil

sort that

would

interfere with or distract

from the ordered

view is essen-

Labor
above all, unselfish. As for
and most especially the monk
prayer, even the true Christian
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 common, 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, mortificahad one end in view to which all these were to be duly
tion
subordinated as means. This end was union with God. Selftranquility of the monastic

tial

life.

and obligatory and must

in Basil's

be,

renunciation as practically achieved through a life of physical

and mental discipline in a monastic community and works of

toward fellow men are inevitable corollaries

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 Caesarea. 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,
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
active charity
to the love of

upon any other monastic legislator. To this day, moreover, the

fundamental concept of Greek and Slavonic monasticism continues to be the conception of St. Basil. His single name and
personality has welded all Eastern monastic communities together 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

ONTENTS

INTRODUCTION

AN INTRODUCTION TO THE ASCETICAL

LIFE

...

AN ASCETICAL DISCOURSE AND EXHORTATION ON

THE RENUNCIATION OF THE WORLD AND
SPIRITUAL PERFECTION

A DISCOURSE ON ASCETICAL DISCIPLINE

15

...

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

HEED TO THYSELF

431

HOMILY 10: AGAINST THOSE WHO ARE PRONE TO

ANGER

447

HOMILY ON THE WORDS:

'GIVE

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

volume contains a translation of the follow-

of Caesarea, this
ing:

Three short

treatises,

seemingly addressed to

ascetics,

com-

prising exhortations to the monastic life and ascetical recommendations 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 detail.

The Morals

On

the

or Ethics, with

Judgment

of

its

double prologue, the

God and Concerning

Faith.

treatise,

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.

Rules, with its preface. The fifty-rive chapters

or instructions of the Long Rules, mostly in the form of questions and answers, deal with specifically monastic problems.
Concerning Baptism. Although they do not form a part of

The Long

the Ascetica proper, the two books, Concerning Baptism, have

been added because of their moral and ascetical content.
Similarly, selected homilies on ethico-ascetical
ed to St. Basil are included.

themes attribut-

SAINT BASIL
edition was used as
reprint of the Benedictine
the Douay-Rhelms
follow
the Scriptural passages

The Migne
the text and
translation,

SELECT BIBLIOGRAPHY
Texts:

Dom David, UA$c&se Monastique

Historique (Maredsous 1949) ,

de Saint Basile, Essai

Amand,

Bardy, Gustave, 'Basile (Saint) , vque de Csare de Cappadoce/

Dictionnaire de spiritualite ascetique et mystique (Pans 1937) ,
1:1273-1^83; 2:1276-1283.

W. K. Lowther, St. Basil the Great.

(Cambridge, Eng. 1913)

Clarke,

Study in Monastidsm

Humbertclaude, Pierre, La Doctrine Ascdtique de Saint Basils de

Cesarte

(Paris

Morison, E.

St,

ticism

Murphy,

F.,

1932).
Basil

and His Rule, A Study

in Early

Monas*

(Oxford 1912).

Sister

Margaret Gertrude,

ington 1930)

St.

Basil

and Monasticism (Wash-

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
the
ordinary subjects, but nobler and more regal are
if
commands he addresses to his soldiers. As military

^^^mmm

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: lf any man minister to me, let him follow me; and
51
Where is
where I am, there also shall my minister be.
it
behooves
Thither
Christ, the King? In heaven, to be sure.
s

course. Forget all

you, soldier [of Christ], to direct your
a house; he does
build
not
does
soldier
earthly delights.
not concern himdoes
he
of
lands;
not aspire to the possession
'No
trade.
man,
being a solwith
self
devious, coin-purveying
that
dier to God, entangleth himself with secular businesses;
2
The
himself/
he may please him to whom he hath engaged
not
need
he
the
king;
soldier enjoys a sustenance provided by
edict,
this
in
himself
furnish his own, nor vex
regard. By royal
to him wherever there are subjects of the
a home lies

open

toil at building a house. On the

deis his tent and he takes his food as necessity
road
open
nature
as
such
mands; water is his drink, and his slumber
marches and vigils; his endurance of
provides. Many are his
heat and cold, engagements with the foe, the worst and
death itself but a glorigreatest of perils; often, perchance,
rewards and a king's gifts. His life is
ous death followed

king.

He

is

not required to

by

John

12.26.

2 2 Tim.

2.4,

SAINT BASIL

10

toilsome in war; in peace

it is

joyous.

The

prize of valor, the

him who

has lived nobly in righteousness,

crown awarded to
with
is to be endowed
sovereignty, to be called the King's
His salutation, to accept
friend, to stand at His side, to receive
be eminent among the
to
own
hand,
honors from the King's
for his friends withmediator
the
to
play
King's people, and
desire.
out the court in whatever they
Come, then, soldier of Christ, with the aid of these ordiconceive
nary parallels drawn from human considerations
before
Set
the desire of everlasting goods.
yourself a life
and at liberty
free
Be
without house, homeland, or possessions.
or
wife
of
a
anxiety for a
from all worldly cares, lest desire
cannot
this
warfare
be, Tor
child fetter you. In the celestial
but
not
carnal,
mighty to
the weapons of our warfare are
53
over you,
dominion
God. Bodily nature does not exercise
not make
it
does
nor does it constrain you against your will;

you slave instead of free. Desire not to leave behind you proto cleave
geny upon the earth, but to lead them to heaven nor
to
exercise
ones
to fleshly unions, but to strive after spiritual
the
Follow
the
in
spirit.
power over souls and beget sons
invisible
of
foes;
Heavenly Bridegroom; withstand the onset
4
out
wage war against principalities and powers, driving them
with
no
have
first from your own soul that they may
part
;

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
to the faith of Christ. Fight with the word of

you and,

opposed

piety

against the impious

and wicked counsel; 'destroying

exalteth
counsels,' as the Apostle says, "and every height that
itself

against the knowledge of

32 Cor. 10.4.
4 Eph. 6.12.
5 2 Cor. 10.4-5.

God/ 5

Place your trust, most

II

INTRODUCTION TO ASCETICAL LIFE

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
His own forces against the foe, then,
perils and wishes to pit
unlet
in every struggle
your arms be invincible, your soul
abode
will
with
and
daunted by danger,
change your
ready
from land to land and from sea to sea. 'And when they shall
6
the Evangelist.
persecute you, flee from city to city/ says
When you are summoned to court and must stand, perforce,

before the magistrates or be a victim of popular attack when

the executioner
you are forced to behold the dread visage of
cruel
the
or
endure
and hear his harsh voice,
sight of instrutorture
tried
ments of torment, or be
fight even to the
by
these sufferings.
all
of
face
the
in
death. Be not faint-hearted
was afflicted
sake
for
who
before
your
eyes Him
;

your
Keep
also must be
by them, knowing that for the sake of Christ you
over
victorious
be
them; for you foltried therein, and you will
wishes
who
and
low a King who is a victor,
you to share in
have
die
if
even
His victory. Moreover, not
you been conyou
the
won
have
perfect victory,
you
quered nav? then, in truth,
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.
shall pass to everlasting life, from ignothe adversiminy in men's sight to glory with God, and from
eternal
to
world
this
peace with
ties and chastisements of

From death you

the angels. Earth did not accept you as a citizen, but heaven
will welcome you. The world persecuted you, but the angels
even
will bear you aloft to the presence of Christ. You will
word
the
hear
will
Him and
longed-for
be called friend

by

6 Matt. 10.23.

SAINT BASIL

12

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
comrades in the faith
you will receive from the King for your
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 livblessed. But if He wish
blessedly in the company of the

of

ing

to leave you still on earth after your conflicts in order to

other and more diversified kinds of warfare and rescue

from

contests with visible

and

invisible foes,

wage

many

great will be

will be held in honor by

your glory even upon earth; you
in you a defender, a friend
found
have
will
who
friends
your
in need, and an able spokesman. They will cherish you as a
brave soldier; they will honor you as a noble champion; they
as a friend and welcome you with joy as an
will salute

you

as Christ Jesus. Such,

angel of God and, according to Paul,
But our disthe
of
similitudes
spiritual warfare.
then, are the
of the femembers
for
men
to
addressed
course is not
only;

male sex are not rejected because of physical weakness, but,

chosen for the army of Christ by reason of their virility of
battle on the side of Christ and fight no less
spirit, they also
win a greater renown. Of the
valiantly than men. Some even

of these are they who compose the virgin throng. Of

these are they who are pre-eminent in the combat for the confession of the faith and in the triumphs of martyrdom. In-

number

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

the fathers of sons

and the mothers

13

of

daughters
Let them, in their desire
to have worthy envoys and spokesmen with Christ, bring before Him their offspring, rejoicing in the everlasting hopes
which their children will share in with themselves. And let us
Christ,

should be

filled

with longing for

it.

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

from Him,

so that

glory, going before

them
rity

this

received

Him

in
partners with our children
with
and
them
standing
together with

in His presence. Certainly, to those

such as

gifts

we may be

and who nobly contend

who show an

alac-

for the victory, the

words of the Psalmist may be appropriately applied: 'Blessed

58
be you of the Lord, who made heaven and earth. And the
their
prayer of Moses will be offered for them 'Bless, O Lord,
:

59

brow of their enemies. Fight manfully, then,

like good soldiers and run nobly your race for the everlasting
crown 10 in Christ Jesus, our Lord, to whom be glory for ever,
Amen.
works, strike the

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,

you that labor and are burdened and

1
you/ says the Divine Voice, signifying

all

I will refresh

earthly or heavenly refreshment. In either

us to Himself, inviting us, on the one hand, to
cast off the burden of riches by distributing to the poor, and,
either

case,

He

calls

other, to make haste to embrace the cross-bearing life of

monks by ridding ourselves through confession and good

on the
the

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 lowliness and recollection But, I beseech you, let no man do this
thoughtlessly nor promise himself an easy existence and salvation 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!

unforeseen strategems, he be unable to resist the assaults

against him and find himself in full retreat to his starting

self to

a victim of disgrace and ridicule. Moreover, in returning to the world with a judgment of condemnation on
point,

he becomes a scandal to many, creating in the minds

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

his soul,

of

all

Matt. 11.28.

15

SAINT BASIL

16
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
2
one of these little ones.' For not only will he be liable to cona 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
a life of good works in the
the
will

demnation

as

Divinity by
propitiate
world an impossibility for him. If he is not strong enough
to bear the blows of his adversary in a state of life where occasions of sin are remote because of greater retirement, how
will he be able to perform any virtuous actions in a state which
master?
is openly exposed to evil and in which he is his own
life
Even assuming that he direct his personal
properly, he will
Christ
any more than
not escape the reproach of abandoning
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,

3
For this reason, also, the benevolent
and who can hear it?"
'

our salvation, ordained two states of life

not able to
for men
marriage and virginity that he who is
to the
recourse
have
endure the hardships of virginity might
be
will
married state, realizing, however, that he
required to
his resemand
of
holiness
give an account of his sobriety and
state
married
the
in
blance to the saints who passed their lives
in
Abraham
was
and in the rearing of children. Such a one
without
son
the Old Testament, who, in sacrificing his only

God,

solicitous for

God
gained great glory by thus preferring
tent
his
of
before all Moreover, he kept the doors
open and
showing

grief,

for
ready to receive those who were in quest of hospitality,
and
thou
hast
he had not heard the counsel, 'Sell what
give
2 Matt

18.6.

6.67,61.

John

4 Gen

18.1,2.

ON RENUNCIATION OF THE WORLD

17

5
David and
to the poor.' Job, also, and a host of others
Samuel, for Instance bore even greater testimony. In the
Testament, Peter is an example and also the other

New

the fruits of
Apostles. Every man, indeed, will be asked for
will
he
and
his love of God and neighbor
pay the penalty
for his violation of these as well as of all the

commandments,

'He that loveth

Lord
56
mother more than me is not worthy of me and
'Whoever does not hate his father and mother and wife and
dischildren, yea, and his own life, also, he cannot be my
declares in the Gospel, saying:

as the

father or

ciple.'

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 desire of a wife and marital existence, but the rest of these
are obligatory for all alike and are fraught with
precepts

peril for transgressors.

mands

of His Father,

Christ,

was

when He preached

the

com-

the
speaking to persons living in

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/ Do not relax your efforts,

world;

a wife,
therefore, you who have chosen the companionship of
worldliness.
embrace
Indeed,
to
as if you were at liberty
you

have need of greater labors and vigilance for the gaining of

in the
your salvation, inasmuch as you have elected to dwell
midst of the toils and in the very stronghold of rebellious poware impelled toward
ers, and night and day all your senses
desire of the allurements to sin which are before your eyes.
5 Matt. 19.21.

6 Matt. 10.37.
7

Luke
Mark

14.26.
13.37.

SAINT BASIL

18

Be

assured, then 3 that

battle with
you will not escape doing
without
him
over
the
victory
you gain

the Renegade nor will

will
doctrines.
striving to observe the evangelical
win
to
able
be
the
of
thick
battle,
you, stationed in the very
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.

How

much

betake yourthen, you refuse battle with your Antagonist,

of
avoidance
is
he
not; then,
self to another world where
relaxation
as
well
as
for
conflict with him will be possible
you,
without peril to evangelical doctrines. But, if this cannot be,
with him, taking instruction
make haste to leam how to
If,

fight
in the art of conflict, that

you may not be

and
consigned to everlastdefeated through your ignorance

from the Scriptures

ing

fire.

These counsels should be given casually, as it were, to persons living in the married state who are not dangerously neg-

you who aspire to

an active participant

ligent in observing Christ's precepts. But,

become a

lover of the celestial polity,

soldier of Christ's holy dislife, and a fellow
for the endurance of tribulations and
ciples, brace yourself
the monks. Even
manfully betake yourself to the company of
in the angelical

your renunciation of the world show yourself a man, and, that you may not be dragged down by attachments 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 dispatching these goods to heaven in advance; for, although you
in the beginning of

are hiding

them

in the

them again with God,

9

Pet. 5.8.

bosom

of the lowly, you will find

be not
greatly increased. Moreover,

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
10
of than this?
And when, with God's help, you will have
in this first onset, do not be
you were a useless vessel for, indeed, 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, forgiving, laboring hard for the spiritual advancement of his

gained victory over your

careless of yourself as

Enemy

if

without vainglory or arrogance, impervious to flatnot given to vacillation, and preferring God to all things
If you should find such a one, surrender yourself to him,

clients,

tery,
else.

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

any of your former vices to remain within you, those
virtues that were placed in you will become contaminated and
suffer

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
will place all
discipline or surrender ourselves to a man who
10

John

15.13.

SAINT BASIL

20

our sins before our eyes and correct them. On the contrary,
he urges us toward one who is bent on popularity and who
vices under the pretext of
puts a favorable light on his own
so
that, when he has thus imperindulgence to his associates,
a
vices
thousandfold, he may cause us to
ceptibly increased our
we
ourselves have forged. But, if
sin
of
be fettered by chains
hands
of a man rich in virtue, you
the
in
you place yourself
the
heir
of
the
will become
good qualities he possesses and you
God and men. On the other
with
blessed
will be supremely
a master who will condeseek
the
body, you
hand, if, to
spare

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
into the pit;
by choosing a blind guide who will lead you
11
'It is
'for if the blind lead the blind, both fall into
the^pit.'
12
This is the
that he be as his master.'
for the

enough

voice of

disciple
it shall

God and

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
14
for the mastery is not crowned except he strive lawfully.'
find a teacher of good
If, then, with the grace of God, you
15
works (for if you really seek, you will find ) keep a watch over
so as to do nothing against his will; for whatever is
yourself

done without his consent is, as it were, a piece of thievery and

a sacrilege leading not to your profit but to your ruin, however good it may seem to you. For, if it be good, why is it
done secretly and not in the open? Challenge your reason
a robber
which, by specious assurances, is contriving, to make
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 incantapronounced over persons who have been bitten by serpents, inexperienced as you are in the art of weaving spells,

tions

lest,

perhaps, having attracted the reptiles and being caught

fast in their coils,

you become powerless

to resist

them and

Do

not rely upon noble birth

they destroy you mercilessly.
In a fleshly sense or seek worldly fame, 'for the sensual man
16
Do not atperceiveth not the things that are of the Spirit,'
established
true
and
to
undermine
custom, thereby betempt
a
own
stumbling block to those
laxity,
coming, through your

who

are themselves striving for the mastery.

Do

not accumu-

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 results not only if they already exist in your life, but even if

late

they are objects of your desire. Indeed, unless you quickly

of
recognize them as a diabolical snare and root them out
in
life
the
from
defection
your heart, they will lead you to
Christ. On the contrary, having the inner conviction that you
are the most ignominious of men and the worst of sinners, a
those
stranger and a vagrant, received out of compassion by
the
be
to
strive
who renounced the world before you,
eagerly

and the servant of all. This latter course, not the

former, will bring you honor and true glory. With your ears
comopened to give heed and your hands ready to execute the
and
be
silent
mand you have heard, let your tongue
keep
dull for idle talk, but
and
Be
slow
under
heart
custody.
your
knowing and wise in hearkening to the saving words of the
last of all

16

Cor. 2.14.

SAINT BASIL

22

of worldly tales be to you

Scriptures. Let the hearing
as a bitter taste in your mouth, but the discourse of holy
men as a honeycomb, 17 Be eager to imitate men of disciplined
each thing. Strive to athabits and do not wait to be

Holy

taught

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
it by repentance, although
of faults, slight and
number
a
many others may commit large
not the sins of
grievous, and remain unrepentant. Judge
render to every
will
'who
a
just Judge
others, for they have
18
of what is your
master
be
but
works
man according to his
as
insofar
burden
own
you have the
own and lighten your
also carry
will
burden
own
his
increases
power, for he who
19
of rependeath
the
is
but
is salvation,
it. In
folly

faults; rather,

be quick to repair

repentance

tance.

but appear before God

yourself from the frivolous,
refrain
avoid
as often as possible. To
dissipation of the heart,

Hide

Have you deyou can from going abroad at all.

left
have
serted your cell? Then you
continency behind you;
the
toward
world; you have fallyou have lowered your gaze
en in with a harlot who, charming your ears with her provocative words, your eyes with the beauty of her countenance,
and your appetite with dainty viands, will draw you to herself as with a hook. Then, when you are clasped in a mutual
embrace, she will weaken the firmness of your desire for conas

much

as

little from
tinency and after thus drawing you away little by
Even
ruin.
utter
of
cause
the
be
will
the life of virtue she
your
to
enabled
are
God's
with
and
if
some means
help you

by

to your cell,
escape the snares of this harlot, you will return
one
as
but
same
enervated,
the
person,
indeed; yet not as
17 Prov. 16.24.
18 Rom. 2,6.
19 anoia for agnoia? Cf.

PC. 31.636

n. 90.

ON RENUNCIATION OF THE WORLD

sickened,

and peevishly

23

disinclined to all virtuous action

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 concede the prize of victory to your soul. If, then, it should happen that circumstances force you to leave your cell and go
abroad, arm yourself with the breastplate of the fear of God,
with all
clasp in your hand the love of Christ, and repulse
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
20
ark which sent you forth,
bearing the mercies of Christ on

and only

after

thus silencing interior protests and persuading

that
yourself
saving tranquility cannot be secured in any
other place.
If you are youthful in body or mind, fly from intimate

your

lips,

comrades of your own age and run away

from fire. The Enemy has, indeed, set many
aflame through such means and consigned them to the eterassociation with

from them
nal

fire,

cities

21

come

as

casting

them down

on the pretext

safely

into that loathsome pit of the five

Even those who have

of spiritual love.

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

between
neighbor to his; rather, have an elderly brother lying
is
or
with
opposite
you
you. When a young brother converses
you in choir, make your response with your head bowed lest,
of desire be
perchance, by gazing fixedly into his face, the seed
the wicked Sower and you reap sheaves
in
implanted

20 Gen.

you by

8.9.

2! Gen. 10.19; Dcut. 29.23.

SAINT BASIL

24

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

make

my

mine which proceed from the

heart.

Have

recourse to older

themselves difficult of access and in no

by their

young

way harm

of countenance, but animate

charm

fra-

men who
them

the
to

virtuous deeds by sayings from Proverbs. 'With all watchful22

it is the
for, like golden treasure,
ness, keep thy heart
and
of
constant
day,
the
thieves,
night
vigilance
object of
3

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 delight. He who lured Adam from the life
of the
paradise

23

to
by causing him to steal food and expected
24
in
bolder
far
be
will
catch even Jesus off His guard
preparthis first cause of evil, knowing that it
for
as
drink
a
you
ing
its
is a strong poison. The vice of gluttony is wont to display
in paradise

of food, but
proper force not with regard to a great quantity
in the appetite for a little taste. If, therefore, desire of some
bit of food succeed in making you subject to the vice of
to destruction without further
gluttony, he will give you up
ado. For, as the nature of water that is channeled along
22 Prov.
23 Gen.

3.1-6.

24 Matt.

4.3.

4.23.

ON RENUNCIATION OF THE WORLD

many

furrows causes

it

make verdant

to

25

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
the
world, or they attempt to remain undetected among
Devil
the
continent and fight in league with
by leading a
luxurious

life.

They

are

profane, perjurors, quarrelsome,

disavowing their gluttony, mean,

liars,

pugnacious, noisy, given to

delibereffeminate, querulous, prying, lovers of darkness, and

to
efforts
their
mode of life; in
ately hostile to every virtuous
of
a
swarm
cover up the vice of gluttony they are caught in
evils. In
indeed, they seem to be among the

appearance,

number

of the saved, but

by

their

with the reprobate.

This vice of gluttony delivered

conduct they are included

Adam up

to death;

by the

consummate evil was brought into

Noah was mocked, 25 Cham was
26
Esau was deprived of his birthright and married
cursed,
27
Lot became both his own son-inCanaanite
a
into
family.
law and father-in-law, by marrying his own daughters; the
thus makfather was husband, and the grandfather, father
pleasure of the appetite
the world. Through it

the laws of nature/ Gluttony, also,

ing a double mockery of
strewed
of
Israel
made the people
worshipers of idols and
9
certain
a
caused
bodies/
their
the desert with
Gluttony
25
26
27
28
29

Gen.
Gen.
Gen.
Gen.

Num.

9.21.
9.25.

25.33; 36.2.
19.35.
14.29ff.

SAINT BASIL

26

an impious king, to become

Prophet, sent by God to upbraid
him
and
the prey of a wild beast,
upon whom King Jereboam
wreak vengeance was taken
not
could
with all his royal might
and fell victim to a misercaptive by his treacherous appetite
30
the
man of desires, having
able death.
Daniel, however,
31
had complete dominion
his
over
appetite,
gained the mastery
overthrew their idols,
he
Chaldeans
the
over the kingdom of
the Incarnaheralded
the
tamed
lions,
destroyed the dragon,
32
three holy
The
hidden
and
mysteries.
interpreted

tion,

themselves superior to the pleasures of

a
the appetite scorned
king's wrath and braved with intrepid
which King Nabuchcourage the horrors of that fiery furnace
33
odonoser had ordered to be lighted.
They proved the goldyouths

who showed

en statue worshiped as a god to be of no avail and, taking

34
and standing for so long
as spoils the idol erected by Satan
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
with all creagainst God came to sing His praises, together
ation. To sum it all up, if you gain the mastery over your
in paradise;
appetite, you will dwell
die the death.
Be a safe treasure house of virtue

tongue of your spiritual father.

the taking of bread and let this

if

you do not, you will

and keep as its key the

Let this open your mouth for
also close it. Do not admit the

he desires to take you capSerpent as your counselor, since

good advice. Be on your guard against
the sin of eating in secret, even to tasting with the tip of the
tive in return for his

30

1 Kings 13.24.
Dan. 10.3.
32 Dan. 5,9,14.
33 Dan. 3.12ff.

31

34 Kataskeuastheisan
Cf.

FG

upo ton Satana

31.641 n. 11.

for kataschetheisan

upo tou Satanat

ON RENUNCIATION OF THE WORLD

27

in a small
for, if he will succeed in defeating you
and
the
combat
in
overthrown
has
he
you
matter,
already
holds you bound with his chains. Do not give ear to every
which
babbler, nor a response to every trifler in conversations
do not comport with the ascetical life. Be attentive to worthy
watch
and,
meditating on these, keep a strict

tongue;

by
teachings
over your heart. Refrain from listening to worldly tales, that
the spattering
you may not in any way stain your soul with
others nor to
of
the
hear
to
anxious
not
Be
mud.
of
sayings
into others' conversations, so that you may not
thrust
yourself
and cause these others to
yourself an object of ridicule
desirous of seeing
not
Be
slander.
commit
inquisitive nor

make

in your mind the poisonous

everything, so as not to have
ears
Use
vice.
your eyes to the purpose, use your
discharge of
the
to
answer
the
to
purpose.
to the purpose, speak
purpose,
In the presence of a senior, be not eager to take your seat; if
but look carefully
you are so bidden, do not sit beside him,
God
that
lower
a
find
to
may glorify you
about and try
place,

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
emotional impulse your tongue
tongue, lest, under the stress of
with you and, by offending one who is practicing
run

away

cast you into the fetters of reproach.

cross your legs, for this is a sign of
not
When you sit, do
a wandering attention and an absent mind. In conversing
with an inferior or upon being asked something by him do
not answer
holding your brother in contempt

strict

ascetical

life,

thoughtlessly,
that despiseth the poor, reinsulting God; for, 'he
35
In affirof Proverbs.
Book
the
proacheth his Maker' says
with
discourse
love of
of
preface your

and thus
mation
35 Prov.

your

17.5.

neighbor,

SAINT BASIL

28

words of comfort or exhortation. Let such words also find a

and let your countenance
place in the middle and at the end,
be bright and cheerful withal, that you may give joy to him
who speaks with you. Rejoice in every success achieved by
are yours
your neighbor and glorify God, for his triumphs
the first
and
table
at
as your also are his. Shun the first seats
in the last place, that it
536
let not
may be said to you: Triend, go up higher. At table
in
disorderly
your left hand usurp the function of the right
if it must be active, let it
at
lie
it
let
or,
rest,
fashion; rather,

chairs at assemblies, but strive to

sit

the right. Whenever you are summoned to prayer, let

of rule until the
your voice respond and remain at an exercise
in this respect as a great
prayers are finished, regarding failure
can
loss. When you take food to nourish your body, you
be induced to leave the table before you have fully
assist

scarcely

will
your need and, except for an urgent reason, you
not readily do .so. How much more eagerly ought you to linger
over spiritual nourishment and strengthen your soul with

satisfied

to the body as heaven

prayer; for the soul is as far superior
above the earth and 'heavenly things above those of earth.

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, thereand be prepared
fore, in conformity with the hours of prayer
to dismiss arguments which would draw you away from observance 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

The

soul

is

draw us
seemingly worthy reason, so that they may plausibly
away from saving prayer. Do5 not make excuses, saying, 'Alas,
my head! Alas, my stomach! alleging invisible proofs of nonexistent pain and relaxing the rigor of the vigil for the sake
36 Luke 14.10.

ON RENUNCIATION OF THE WORLD

29

rest. Rather, be constant in secret prayer which

37
beholds in secret and will repay you for openly. Hoard
the accruing gains of the most perfect way of life, that in the
When it is your
day of need you may discover hidden wealth.
of exhortation
a
word
labor
to
add
turn to serve,
your physical

of taking

God

and comfort

for love of those

whom

you

serve, that your

may be acceptable. Do not

ministry, seasoned thus with salt,
the
is
that
work
to
do the
allow another
rightly yours, so that
and
from
taken
be
not
reward as well may
given to
you
while
wealth
with
another and he be enriched
you are
your
38

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
39
Fear, as if the eye of the Lord were upon you,
negligently.'

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 kingof the virtues, comprising withdom of heaven. It is a

dragnet

in itself all the

of God. It contains, first of all,

which
brings with itself a host
humility,

commandments

the virtue of virtues,

of blessings; secondly, there

is

that saying of the Lord:

'I

was thirsty and you

was hungry and you gave
in prison and you
and
weak
and
gave me to drink; stranger
40
There is, furthermore, a special merit in
ministered to me.
a humble spirit without arroperforming the owed service in
Be a zealous follower of
gance or irritation and murmuring.
their deeds upon
inscribe
and
lives
those who lead upright
the good is rare;
for
the
few,
your heart. Pray to be among
the kingdom of
into
enter
who
wherefore, few, also, are they

me

37 Matt. 6.18.
38 Col. 4.6.
39 Jer. 48.10.
40 Matt. 25.35,36.

to eat; I

SAINT BASIL

30
heaven.

Do

not think that

all

who

live in

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
bear it
of heaven is the prize of the viylent and the violent
41
is
Violence'
the
of
By
Gospel
away_these are the words
Christ
of
the
which
the
disciples
meant the affliction of
body
denial of their own will, in the
voluntarily undergo in the
refusal of respite to the body, and in the observance of
then, you wish to bear away the kingdom
of God, become a man of violence; bow your neck to the yoke
42
Bind the strap of the yoke tightly about
of Christ's service.
labor in
throat. Let it
your neck. Rub it thin
Christ's precepts.

If,

your

pinch

by

in vigils, in obedience, in silence,

acquiring virtues, in fasting,
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,

advancement in the spirit is advancement in humility;

defection and disgrace are born of haughtiness. The nearer
more you
you approach the higher ranks of sacred orders, the
the
should abase yourself, recalling with fear
example of the
43
is
knowledge of
sons of Aaron.
Knowledge of holy living
of Christ;
imitation
meekness and humility. Humility is the
imitathe
highmindedness and boldness and shamelessness,
Antiof
not
tion of the Devil. Become an imitator of Christ,
Masthe
of
Christ; of God and not of the adversary of God;
for

41 Matt. 11.12.
42 Matt. 11.30.
43 Lev. 10.

ON RENUNCIATION OF THE WORLD

31

not the fugitive slave; of the merciful One, not the merthe lover, not the enemy, of mankind; of the inmates
of the bridal chamber, not the inhabitants of darkness. Be not

ter,

ciless; of

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 throughyears, praising your Lord in song, night
in imitation of the Cherubim. If thus you begin

out

many

make an

and day,
and thus

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
JJRST

the

monk

should be equipped

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-

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

lated tone of voice,

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

keeping his eyes cast

answering contradiction with
work with his hands, be ever

bearing,

down and

his spirit uplifted, not

should
contradiction, docile.

He

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

He

ought to heap up treasure In

heaven by observing the commandments, examining himself
as to his daily thoughts and actions, not entangling himself in
his heart

from

evil thoughts.

the occupations

him
1

to concern

Luke

and

It ill befits
superfluities of the world.
careless
lead
who
those
about
himself
lives;

12.38.

2 2 Tim.

2.4.

33

SAINT BASIL

34

of the holy fathers, rejoicing with

not envyin
the
are successful
practice of virtue and

he should emulate the

those

who

life

with the suffering and weep

ing them. He must sympathize
3
for
these, but not on any acwith them, sorrowing deeply
nor
count should he condemn them,
upbraid him who has
He should, above
himself.
renounced his sin, nor ever justify
a sinner. It is his
is
he
that
confess before God and men
all,

the undisciplined, encourage the

duty, moreover, to admonish
the feet of the saints/
faint-hearted, minister to the sick, wash
and be mindful of the duties of hospitality and fraternal charthe members of the housepreserve peace with
hold of the faith, shun the heretic, read the canonical Scripat all to do with apocryphal books.
but have

ity.

He must

nothing

tures,

him not

It befits

to dispute

about Father and Son and Holy

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
and hold the
according to the tradition we have received,
belief in which we have been baptized, and worship accordSpirit,

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
nor take pleasure in listenagainst anyone, and neither gossip
be
not
should
He
to
quick to trust evil report of
ing
gossip.
ill temper nor overcome by demastered
be
nor
by
anyone,
with his neighbor
spondency. He ought not become angry
without cause, nor nurse wrath against anyone, nor return
evil for evil. It behooves him to be reviled rather than to revile,
ing as

Rom.

12.15.

Tim.

5.10.

35

ON ASCETICAL DISCIPLINE
to be struck rather than to strike, to be

to

do wrong,
Before

wronged rather than

to be despoiled rather than to despoil.

all else, also,

the

monk must

abstain

from the

society

wine-bibbing because wine and women

5
He must not grow
will cause evert the wise to fall away.

of

women and from

weary
ability,

in observing the precepts of the

Lord

to the best of his

but he should await reward and praise from Him,

of everlasting life,
continuing in his desire for the enjoyment
and saying:
of
words
the
his
before
David,
ever
eyes
keeping
'I set the Lord always in my sight; for he is at my right hand,
6
that I be not moved.' Moreover, he should love God as a
with his whole heart and strength and mind and with
son,

7
he should reverpower that is in him; but as a servant
his salvation in fear
out
work
and
Him
and
ence, fear,
obey
9
and trembling, 8 fervent in spirit, girt about with the full
armor of the Holy Spirit. He must run not as without a pur10
the air,
overthrowing his
pose and fight not as beating
all
adversary in weakness of body and poverty of spirit, doing
an
unprofitcommanded him, and confessing that he is

all

the

things
11
able servant.
ous,

and

holy,

He

should give thanks to God, aweful, gloriin a spirit of contention and

and do nothing

but for God's sake and to please Him; 'for God

13
hath scattered the bones of them that please men/ He ought
take
never to glorify himself nor speak in his own praise, nor
all
in
serve
but
things
pleasure in hearing praise from another;
to display before men, but
view
a
with
not
acting
secretly,
12

vainglory

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.

SAINT BASIL

36
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
14
on the fire prepared for the Devil and his angels.
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

15
and in anticipation proclaim with David that, for
3

us

commandments, there
munificent recompense, and crowns of

those keeping the

is

a great reward,

justice,

16

everlasting

without end, joy unspeakable, an imperishable

dwellings,
mansion with the Father and the Son and the Holy Spirit
who is true God in heaven, manifestation face to face, dances
life

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 God
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 frequently and, in the natural course of things, I engaged in a
great many worldly affairs. Here I observed that the most

harmonious
suit of

relations existed

each of the

arts

and

among

those trained in the purChurch of

sciences; while in the

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

fore the prophecy, 'Of your

ing perverse things, to draw

is

fulfilled in

own

them

selves shall arise

away

as never be-

men

disciples after them.'

speak1

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

SAINT BASIL

38

was

in a state, as

balance,

veered

it

were, of thick darkness and, as

now

this

way. now

that

attracted

if

on a

now

to

one man, now to another, under the influence of protracted

association with these persons, and then thrust in the other
of the Holy
direction, as I bethought myself of the validity
indecision
state
of
this
in
time spent
Scriptures. After a long
I have
cause
the
for
and while I was still busily searching

which
mentioned, there came to my mind the Book of Judges
his
own
in
eyes and
tells how each man did what was right
those
'In
in the words:
days there
gives the reason for this
52
in
words
mind, then, I
was no king in Israel. With these
that
explanation
applied also to the present circumstances
is quite truly
which, incredible and frightening as it may be,
has there
before
for never
pertinent when it is understood;
members
the
arisen such discord and quarreling as now among
of their turning away from the
of the Church in

consequence

universe. Each
one, great, and true God, only King of the
man, indeed, abandons the teachings of our Lord Jesus Christ
and arrogates to himself authority in dealing with certain
own private rules, and preferring to
questions, making his
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 common obedience of the others to some one leader was mainthe whole group;
tained, all was discipline and harmony in
but that division and discord and a rivalry of leaders besides
I once had
proceeded from a lack of leadership. Moreover,
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 profession 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
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 commands, it would be an indictment either of our rejection of

leadership

the true king, according to the Scriptural saying: 'only that

he who now holdeth, do hold, until he be taken out of the
3
way,' 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

5
corrupt and are become abominable in their ways.'

Herein, therefore, the Scripture has represented the manifest evil as a sign of the evil lurking hidden in the soul. But
the blessed Apostle Paul, employing a more vigorous method
6
of converting the reprobate in heart to a fear of the judgthe 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

ments

of

God,

lays

down

sense to do those things which are not convenient, being filled

7
with all iniquity, malice, avarice, wickedness, full of envy,'
and so on. And this, I think, the Apostle says with reference
3 2 Thess.
4 Ps. 13.1.

2.7.

*
those not reprobate in heart*
31.656 n. 52.

6 Or,
7

Rom.

1,28,29.

(tons

me

apololekotas)

Cf.

FG

SAINT BASIL

40

to the judgment, not speaking of himself (for he had Christ

8
but
within him
by the voice of Him who

guided
)
that they might
spoke to the crowd in parables
9
the
of
Gospel, since
not understand the divine mysteries
had been dull of hearing
they had first shut their eyes and
10
with their ears and their foolish heart had become gross.

speaking

said that

He

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 perthis
sist with regard to higher things; and David, fearing
that I never sleep in
affliction, said:
'Enlighten my eyes
11
From this and similar evidence I concluded that, in
death.*
as a result of not knowing God, the wickedness of vice
general,

in particular, that
produces a reprobate understanding and,
the disagreement in the world comes from the fact that we
have rendered ourselves unworthy of the Lord's leadership.
such behavior,
But, if I should apply myself to an inquiry into
I

should be unable to assess the

full

extent of

or irrationality, or madness, or what word

know not, because of the enormity of the evil

its

obtuseness,

should use I

If

even

among

harmony preserved by reason

what ought we to say of the
and of our insubgreat disharmony existing among ourselves
not think that all
we
Must
commands?
Lord's
ordination to the
the very brutes we find mutual
of their obedience to a leader,

these models are proposed to us now by the good God for our
instruction and conversion, but that in the great and dread-

Him unto
day of judgment they will be brought forward by
not
have
who
those
profited
the shame and condemnation of
and He
by the instruction? Already, to be sure, He has said
ful

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
12
and many other utterances of
people hath not understood/
to
be found. Consider, further, these words of
this kind are

'And

the Apostle:

members

if

suffer with
3

it;
13

one member suffer anything, all the

or if one member glory, all the mem-

bers rejoice with it

likewise, that saying: 'that there might
be no schism in the body, but the members might be mutually
514
that is to say, being animated by
careful one for another
;

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

one soul dwelling

members
which

is

therein.

member' 15

that is, the one and only true

Christ exercises dominion over and unites the
of

Head
mem-

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

bers,

be the expression of an honest mind to say openly that the

wisdom of the flesh is master there and wields a royal soverof the Apostle who says defineignty, according to the words
itively:

To whom

you

to obey, his
yield yourselves servants
16

and he clearly enumerservants you are whom you obey,'

when he says: Tor
wisdom
ates the characteristics of this
12 Isa. 1.3.
13 I Cor. 12.26.
14 I Cor. 12.25.
15 I COT. 12.27.

16

Rom.

6.16.

SAINT BASIL

42
whereas there

is

among you envying and

contention and sedi-

At the same time he teaches emthese vices lead and

phatically the grievous result to which
you not carnal?

tions are

517

The

wistheir incompatibility with holiness in these words:

dom of the flesh is an enemy to God; for it is not subject to
18
the law of God, neither can it be';
wherefore, the Lord says:
519
*No man can serve two masters.

of God, our Lord and God, Jesus

were
made., also cries out: 'I came
Christ, by
things
to
not
do
down from heaven,
my own will but the will of him
521
320
and
'I do nothing of myself,
that sent me, the Father,
and 'I have received a commandment what I should say and

The Only-begotten Son

whom

all

22

should speak.'
Likewise, when the Holy Spirit disall
penses His great and wonderful gifts, bringing to pass
He
things in all, He says nothing of Himself; but whatever
3
hears from the Lord, this He speaks/" Is there not a far

what

to
greater obligation, then, upon the whole Church of God
be zealous in maintaining the unity of the Spirit in the bond

The

24

of peace,
fulfilling those words in the Acts:
25
of believers had but one heart and one soul.'

multitude

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

the will of

*I

came down from heaven not

'Not for them

17 1 Cor. 3.3.
18 Rom. 8.7.
19 Matt. 6.24.

20 John
21

John
22 John
23 John

6.38.

8.28.

12.49.

16.13.

24 Eph. 4.3.
25 Acts 4.32.

to

do

my

will

but

that sent me, the Father/ to whom He says:

only do I pray, but for them also who through

Him

ON THE JUDGMENT OF GOD

their

word

shall believe in

In the light of these and

me, that they

many more

all

43

may

be one.' 26

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, according 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

I find, in

New

condemnation

for

contumacy. Accordingly

taking up the Holy Scripture, that in the Old and

Testament contumacy toward God

is

clearly

condemned,

not in consideration of the number or heinousness of transgressions, 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
28
and the account of the man who
frightful end of Achar
29
gathered wood on the Sabbath day. 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

did
gathering of wood paid the inescapable penalty and
not have an opportunity to make amends, for, by the command of God, he was forthwith stoned by all his people.
The other, only because he had pilfered some part of the

first

not yet been

offerings, even though these had
into the synagogue nor had been received by those
this function, was the cause not only of his

sacrificial

brought
who perform
26 John
27 John

17.20,21.
3.36.

28 Jos. 7.19-26.
29 Num. 15.32-36.

SAINT BASIL

44

own
his

destruction but of that also of his wife

house

and children and of

and personal possessions besides. Moreover, the evil

of his sin would presently have spread like fire

consequences
over his nation

although the people did not

know what had occurred and had not excused the sinner
destrucunless his people, sensing the anger of God from the
struck
tion of the men who were slain, had promptly been
with fear, and unless Josue, son of Nun, sprinkling himself
himself together with the ancients,
with dust, had

and

this, too,

prostrated

and

unless the culprit, discovered thus by lot,

had paid the

penalty mentioned above.

that these men
Perhaps someone will raise the objection
which
for
sins
other
of
they were
might plausibly be suspected
the
Holy Scripture made
overtaken by these punishments, yet
and worthy of
serious
mention of these sins alone as very
as to
audacious
death. And if anyone were so exceedingly
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/
530
)
she said, 'he has taken unto himself an Ethiopian woman
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
31
even Moses
by name and thou has found favor in my sight'
I

behold in the waters of contradiction for no other reason

30

Num.

31

ExocL 33.12.

12.1.

ON THE JUDGMENT OF GOD

45

had said to his people who were murmurno water, 'Can we bring you forth
there
was
because
ing
32
For this alone he straightway rewater out of this rock?'
ceived the threat that he should not enter into the land of
all the promises
promise, which was at that time the chief of
man
this
made to the Jews. When I behold
asking and not
deemed
him
not
I
see
worthy of forobtaining pardon, when
of
consideration
in
even
few
of
because
those
words,
giveness
of
words
in
the
I
do
discern,
so many righteous deeds, verily

than, that he merely

the Apostle, 'the severity of God

verily am I persuaded
that these words are true: 'If the just man shall scarcely be
34
And
saved, where shall the ungodly and the sinner appear?'
33

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 commandof His
ment, I know not how to fear sufficiently the greatness
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
his iniquity,
forbidden, and being guilty of sin, understand
the priest,
to
blemish
he shall offer of the flocks a ram without
of the sin; and the
according to the measure and estimation
it
did
he
him because
ignorantly and it
priest shall pray for
he trespassed
mistake
shall be forgiven him; because by

35
in
But, if the judgment of sins committed
against the Lord.'
for
is
sacrifice
expiation,
and
necessary
ignorance be so severe
in offering sacrito which fact the just Job also bears witness
36
said about those
be
should
what
his
of
fice on behalf
sons,

sin or who by their silence acquiesce

So as not to seem to be drawing
others?
of
deeds
in the sinful

who knowingly commit

32
33
34

Num.
Rom;
I

20.10.

11.22.
Pet. 4.18.

35 Lev. 5.17-19.

36 Job

1.5.

SAINT BASIL

46

conclusions as to God's displeasure in their regard from conalone, we must again call to mind the Holy Scrip-

jectures

ture

one

itself, which can satisfy the present purpose by

historical instance only the doom pronounced

men. 'Now the sons

showing

in

upon such

of Heli, the priest,' says the Scripture, 'are

37
Because their father did not chastise

sons of worthlessness.'

severity for being such, he moved the

to wrath so great that foreign peoples rose
and slew those sons of his in war in one day.

them with enough

forbearance of

up

against

God

them

His entire nation, furthermore, was vanquished and a considerable number of his people fell. Now, this happened even
an unheard
with the ark of the holy covenant of God nearby
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 mockery 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.

the iniquity of
griefs did the father suffer because of
his sons, even though no accusation was ever made against
his personal life. Moreover, he did not bear with those sons

Such

them not to persame wicked deeds, saying: 'Do not so,

38
my sons; for it is no good report that I hear of you.' And to
stress the enormity of their sin, he confronted them with an
of his in silence, but he earnestly exhorted

sist

longer in those

37
38

Sam.
Sam.

2.12.
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 disobedience. 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
:

consider the indignation of the Holy Apostles against sinners, and when I observe that the sufferings of those who have
transgressed in even one particular are of a no less serious
I

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

41

much shall be required.' Consider, also, the blessed Paul,

who says, showing at the same time the dignity of his calling
and

Tor the weapons of our warbut mighty to God unto the pulling down

his indignation at all sin:

fare are not carnal,

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
to
and not
this, but: 'and having in readiness

only

Christ,'

39 1 Sam. 2.25.
40 Luke 12.47,48.
41

Luke

12.48.

SAINT BASIL

48

342
Here, also, one who examines
revenge all disobedience.
each word minutely can gain a very accurate knowledge of
the meaning of the Holy Scripture, so that there is no excuse

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?
exaketh itself
'destroying counsels and every height that
for

it
against the knowledge of God'; so that every sin, because
an expression of contempt for the divine law, is called a

is

'height that exalteth itself against the

knowledge of God.' This

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
truth, furthermore,

is

made

still

more evident

He calls
the soul that doth anything with the hand of pride'
the audacity of those who commit voluntary sins 'the hand of
pride' and this the Apostle speaks of as a 'height that exalteth
He says, therefore The
itself against the knowledge of God
;

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
shall bear his
precepts; therefore shall he be destroyed and
543

iniquity.

should be observed that, unless the life of the sinner

destroyed, his sin would not have rested upon himself 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

Here

it

had been

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 disobedient 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
544
Here it is well to note how one already duly
impious deeds.
would be struck with still greater awe by these

impressed
words. Then, too, the Apostle says: 'and bringing into capthe obedience of Christ';
tivity every understanding unto
that one. 'And having
'every understanding,' not this one or
45
here again, not this or that parin readiness to revenge'
ticular act, but

'all disobedience/
us astray and a
very wicked convention, however, leads
source of great evil for us;
perverted human tradition is the
I mean that tradition according to which some sins are denounced and others are viewed indifferently. Crimes like
homicide and adultery are the object of a violent but feigned
as anger or reviling or drunkindignation, while others, such
a
enness or avarice, are not considered deserving of even
Paul,
these
transgressions,
simple rebuke. Yet, regarding all
in another place the view
also
in
Christ,
expressed
speaking
of
noted above, saying: 'they who do such things are worthy
it546
exalteth
that
where every height
And
death.

certainly,

God is destroyed, and every unagainst the knowledge of

unto the obedience of
derstanding is brought into captivity

self

Christ.,

and every disobedience

there, nothing
44 Deut. 17.12,13.
45 2 Cor. 10.5,6.
46 Rom. 1.32.

is

left

receives condign punishment,

without
undestroyed, nothing remitted

SAINT BASIL

50

the obedience of Christ. Morepenalty, nothing is exempt from

that all forms of disobedience
also
over, the Apostle has shown
that
in
feature
have a common
they all represent the very
that makest thy boast of
Thou
He
says:
greatest impiety.
47
Are
law
dishonorest God.'
the
of
the law, by transgression
these

mere words and are they not

to

have

effect?

Consider

Corinth who had his father's wife, alfurther:

was
was
he
charged with no other crime except this,
though
the
destruction
for
Satan
to
over
delivered
himself
not only
of his flesh until he made amends for his sin by fruits worthy
48
but Paul includes the whole Church likewise in
of penance,
crime
his reproaches, since it did not exact vengeance for the
a
of this man: 'What will you? Shall I come to you with
349
And a little further on: 'And you are puffed up; and
rod?
have not rather mourned, that he might be taken away from

The man

in

550

Furthermore, there is the

you, that hath done this deed.
51
What other
case of Ananias who is mentioned in the Acts.
is he found guilty of except that of disobedience?
transgression
How, then, does he seem to deserve such vehement wrath?
the money and
Having sold his own property, he brought
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

his sin nor did

worthy to learn of any terms of penance for
he even obtain an opportunity for remorse nor time to do

so severe, the
penance. And the exactor of a punishment
the
sinner, is St.
executor of the mighty wrath of God upon
who
the
disciples, he
p e ter he who was preferred above all
the
testimony [of
alone was distinguished above the others by
47
48
49
50

Rom.

2.23.

Cor. 5.1-5;
1 Cor. 4.21.
1 Cor. 5.2.
51 Acts 5.1-11.
1

Luke

3.8.

ON THE JUDGMENT OF GOD

51

Christ] and, In being called blessed by Him, he who was entrusted 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 supererogatory 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,
54
dost thou wash my feet?'
and again: 'Thou shalt never
55
wash my feet!' 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

neither his own

excusing his present act of contumacy
the
Lord
of
testimonies
nor
the
proclaiming
righteous deeds,

him

nor His gifts and promises, nor the revelation

from God the Father concerning His great satisfaction

blessed,

Itself

in His Only-begotten Son.

But, if I should wish to
1 find in
fail

me

56

enumerate

in

words of our Lord Jesus Christ

52
53
54
55
56

Matt. 16.17-19.

John
John
John
Matt.

all

the examples which

Old and New Testaments, time would perhaps

the recounting of them. As soon as I come to the

the

13.8.

13.6.
13.8.
17.5.

in the Gospel,

however, the

SAINT BASIL

52

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-

no pardon respecting any precept whatsoever is extended to those who do not repent of their disobedience. And,
to offer some other
surely, no one would have the temerity
lutely

testimony or even so

much

so bald

of

as think of

and

clear

pronouncements
and earth shall pass,' He says, 'but my
Here there is no distinction, there is

doing so in the face of

and absolute. 'Heaven

57
words shall not pass.'
no discrimination; no

not say: 'these words'

exception is made anywhere. He does
all alike, that is, 'shall not
or 'those words/ but 'my words'
58
'The Lord is faithful in all his words,'
pass' for it is written
:

whether in forbidding or enjoining something, whether promwhether with regard to doing acts that
ising or threatening, or
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

suffices for illustration and full proof to a

has not entirely succumbed to the disease of inforbidden nor, indeed,
credulity. He who had done nothing
had omitted the fulfillment of any command, whereby the
one becomes liable to the charge of negligence or

Peter's

soul

case

who

guilty

reverential hesitation to
contempt, but merely showed a
his Master, was the
accept ministration and honor from
have been realized,
object of a threat which would inevitably
as I said above, Peter had forestalled his Lord's wrath
unless,

and vigorous amendment. Indeed, our good and combe long-suffering toward us
passionate God was pleased to

by

swift

57 Matt. 24.35.

58

Ps.

144.13.

53

ON THE JUDGMENT OF GOD

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

and

be able
its

at length,

although with

difficulty

still,

to

renounce

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 pow59
who comes to bring to light the hidden
er of judgment,
the counsels of the
things of darkness and make manifest
60
will say: 'Depart from me, you cursed, into everlastheart,
61
and his angels.'
ing fire which was prepared for the devil
have
Moreover, He adds the reason, not saying: 'because you
lied
have
committed murder or fornication' or 'because you
or wronged anyone or performed any other forbidden act,
even the most venial/ but what is it that He says? 'because
and you
you were negligent in good works' Tor I was hungry
not to
me
and
was
I
to
not
me
gave
you
thirsty
eat;
gave
not take me in; naked
drink; I was a stranger and you did
and you covered me not; sick and in prison and you did
562
Such words as these I came upon in the
not visit me.
'who will have
Holy Scriptures by the grace of the good God
of the
the
to
come
to
and
knowledge
saved
be
to
men
all
63
men.
to
this
teaches
who
and
knowledge
truth'
Thus did I recognize the dread source of the great discord
one another
among the majority of mankind, both as regards
HereChrist.
Lord
our
of
commands
the
Jesus
and respecting
;

59 John 5.22.
60 i Cor. 4.5.
61 Matt. 25.41.
62 Matt. 25.42,43.
63 1 Tim. 2.4.

SAINT BASIL

54
in

was

instructed as to the terrible

doom imposed

for such

to denounce in equal
transgression of the law. Hereby learned
to
disobedience
measure every form of
every one of God's
of those not
condemnation
decrees and noted that frightful
I

not showhaving a part in the wrath through

even
the
toward
sinners,
though the
ing a righteous zeal
committed.
fault
the
of
aware
former were often not even
as
I am able
insofar
it
my duty,
Consequently, I have deemed
even
of
all,
though the hour
and with the aid of the prayers
undertaken the
have
who
those
I ever await
is late

guilty of sin, yet

(because

do not trust in myself alone)

to bring forward as a reminder, now, at least, and perhaps not
the combat of the devout
inopportunely, to those engaged in
the Holy Scriptures refrom
culled
life, the passages I have
with what He is well
and
what is displeasing to God

same

contest for holiness

and

garding

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 acavoidance of all that is forceptable to Him, by a rigorous
bidden and a zealous observance of whatever is commended,
we be able in the future age of immortality to escape the

may

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
64
to do them.'
Moreover, remembering the words of the
Apostle,

'in

64 Ps. 102.18.

Christ Jesus neither circumcision availeth any-

ON THE JUDGMENT OF GOD

55

thing nor uncircumcision, but faith that worketh by charity/

I

regarded

it

as at

once appropriate and necessary to

6&

set forth

the sound faith and sacred doctrine respecting the Father

and Son and Holy Ghost, and then add the Morals.

first

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 proour holy

fession of

sensible as I

am

recalled the

of

faith, I hesitated at first as to

words of

my

answer,

and weakness. But when

the Apostle, 'supporting one another

my own

lowliness

and, again, Tor with the heart we believe unto

with the mouth confession is made unto salvabut
justice;
2
retion/ I considered it a very hazardous act to deny your
in charity,

31

I
quest and not to make that salutary profession. Moreover,
as it is written
placed my confidence in God through Christ
:

we

'Not that

are sufficient to think anything of ourselves as

of ourselves; but

the

men

our sufficiency

is

from God,

and now

of apostolic days,
become ministers of the

sufficient to

53

who

rendered

us, at

New

your instigation,
Testament, 'not in

you yourselves know

that a faithful minister must preserve unadulterated and unto him by his good
alloyed whatever has been entrusted
the letter but in the

spirit.'

At any

rate,

master for dispensation to his fellow servants.

am

I also

obliged in the

common

Consequently,

interest to place before you,

accordance with God's good pleasure, what I have learned

from the Holy Scriptures. For the Lord Himself, in whom

in

Eph.

4.2.

2 Rom. 10.10.
3 2 Cor. 3.5.
4 2 Cor. 3.6.
5

Luke

12.42.

57

SAINT BASIL

58

was well pleased, 'in whom are hid all the treas7
uresures of wisdom and knowledge/ said, having received
8
from the Father all power and all judgment: 'he gave me
9
commandment what I should say and what I should speak'
and again: 'The things, therefore, that I speak, even as the
10
If, likewise, the Holy
Father said unto me, so do I speak.'
6

the Father

of Himself,
Spirit does not speak

but whatsoever
11

He

hears

how much more

pious
from Him, these things He speaks,
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
and in this I was imitating
forward [by the opposing side]
the example of my predecessors
by arguments gleaned from
various sources as the need of those weak in faith required;
cases these were not written down, yet were
and in

many

harmony with sound Scriptural teaching. In fact,

even pagan utterances
Apostle often was not above using
12

not out of
the

In this
which were congruent with his special purpose.
our
as
it
have
I
befitting
regarded
present case, however,
a
of
the
in
to
and
simplicity
mine,
obey
joint intent, yours
love
from
of
your
sound faith that injunction
yours springing
in Christ and to declare what I have learned from the Holy
use of titles and words which
Scripture, making a sparing
in
are not found literally
Holy Writ, even though they preMark 1.11;
7 Col. 2.3.
6

8 Matt. 28.18;
John 12.49.

9
10
11

John
John

12.50.
16.13.

12 Acts 17.28.

Luke
John

3.22.

5.22.

59

CONCERNING FAITH

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

what is publicly taught by

Abraham
This
faith
God.
of
the grace
had, as is testified in
not
'he
the words:
by distrust; but was strengthened
staggered
to
in faith, giving glory
God; most fully knowing that what13
But, if
soever he has promised he is able also to perform.'
with

full

conviction of the truth of

14

Lord is faithful in all his words' and 'All his commandments are faithful, confirmed for ever and ever, made in truth
and equity, 515 to delete anything that is written down or to
amounts to open defection
interpolate anything not written
from the faith and makes the offender liable to a charge of
hear my
contempt. For our Lord Jesus Christ says: 'My sheep
16
a
'But
stranger they
voice/
and, before this, He had said:
follow not but fly from him because they know not the voice
'the

of

more
Holy
it

the Apostle, using a human parallel,

or removing anything from
strongly forbids adding to
Writ in the following words 'yet a man's testament if
17

strangers.'

And

man

518

to it.
despiseth nor addeth
this way to avoid now and
So, then, we have determined in
utterance and sentiment not found in the Lord's

be confirmed, no

always every

at hand, yours and mine, is, as

teaching, since the purpose
those disputes by
I said before, widely different from that of
write or speak
to
occasions
other
on
induced
were
we
which
13 Rom. 4.20,21.
14 Ps. 144,13.
15 Ps. 110.8.

16
17

John
John

10.27.
10.5.

18 Gal. 315.

SAINT BASIL

60

Whereas the object of my zeal then was the refutation of heresy and the foiling of the Devil's wiles, now the
task at hand Is simple exposition and profession of a sound
which I formerly emfaith; wherefore the type of discourse
otherwise.

not appropriate for

me now. As

ployed

is

take in

hand the same implements

for

farm

his

working

for

man would

waging war

(for the tools of those

who

their livelihood in sweet security differ from the

ment

of

those

drawn up

for battle),

an exhortation on sound doctrine

so he

as

full

not
he does

labor for
accoutre-

who

delivers

would not say the same

engaged in putting his adversaries to rout.

The speech which refutes and that which exhorts represent
things as he

who

is

different genres. The simplicity of those making a tranquil

and the sweating toil of those
profession of piety is one thing
resisting the

attacks of a so-called system of

knowledge

is

something quite different. Consequently, I, also, organizing

discourses in this
fashion, will employ in every

my

judicious
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

and informal

expounding the faith in a more straightforward

manner to such as desire to be strengthened therein; and in
this I am at one with the words of the Apostle: 'that you
19
may know how you ought to answer every man.'

of the profession of
But, before I take up the matter itself
be
should
given It is impossible
faith, the following warning
the
or
one
word
in
one
to express
concept, or to grasp with
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 ob21
20
even to the clean of heart. The
scurely 'as through a glass'
:

19 Col. 4.6.
1 Cor. 13.12.
21 Matt. 5.8.

20

CONCERNING FAITH

61

22
beholding face to face and the perfect knowledge have been
to
promised to those who are accounted worthy in the life
even
come. But now, even if a man be a Paul or a Peter,
though he truly sees what he sees and is not misled nor deceived by his imagination, yet he sees through a glass and
in a dark manner, and he looks forward with great joy to
that which he receives now
perfect knowledge in the future of
23
This
the Apostle Paul confirms
with
in part
thanksgiving.

by the implication
c hild'

that

is,

words: 'When I was a

from committing to memory the first

in the following

fresh

elements of the divine oracles 'I spoke as a child, I understood 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
24
'I have put
measure of the age of the fullness of Christ
25
I have arrived at such
that
a
child'
of
the
is,
things
away
an advanced stage and achieved such proficiency in the understanding 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 apwho has now reached perfect
pears wholly suitable to one
which
in
manhood. And so,
comparison with the knowledge
in
that
to
life
the
in
the
come,
to
will be revealed
deserving
is a dim and fragseems
now
which
our
perfect

knowledge
mentary thing; so much so that

shorter of the clarity

the gazing through the
falls short of the beholding face
and the other
to face. To this fact blessed Peter and John
of the Lord also are witnesses. Although in this life

we

look for in the age to

and darkly besides
ass
gl

it falls

come than

disciples

they

made

ever greater progress and advancement, yet they

this proficiency would be far

were given the assurance that

22 1 Cor. 13.12.
23 1 Cor. 13.10.
24 Eph. 4.13.
25 1 COT. 13.11.

SAINT BASIL

62

was reserved for them in

surpassed by the knowledge which
the life to come. Even they, after proving themselves worthy
of the Lord's choice, of living in His company, of being His
and after hearing Him
Apostles, of receiving spiritual favors,
the mysteries of the
know
to
you it is given
say to them
26
to
after attaining
of heaven'
knowledge as pro-

To

kingdom
found

as this

and

to the revelation of secrets withheld

from the

Lord's Pascrowd, on a later occasion, with reference to the

have
'I
words:
yet many
sion itself, they, nevertheless, hear the
27

them now.'
things to say to you, but you cannot bear
that
From such passages as these we learn
Holy Writ conthe
as
is
tains a store of knowledge as limitless
incapacity of

human

nature to grasp in this

mysteries.

life

the

of the holy

meaning

Even though more knowledge

is

always being ac-

will ever fall short in all things of its

quired by everyone, it
time when that which is perrightful completeness until the
28
fect being come, that which is in part will be done away.
Accordingly, one appellation is not adequate for expressing

the glories of God simultaneously, nor is any one entirely

free from the handicap of incompleteness. If one would say
and in say'God,' he fails to express the attribute of 'Father'
'Creator.'
Again, these
'Father,' we leave out the idea of
all

ing

names do not include the qualities of goodness, wisdom, powmentioned in Holy Scripture.
er, and the rest of the attributes
Besides,

if

we understood

the attribute 'Father' as applied to

our ordinary acceptation of it, we

for passion, effluxion, ignorance >
of the kind are implied.
weaknesses
other
and
infirmity,
similar objection can be brought against the appellation 'Crewith notions of
ator'; for with us this concept is associated

God

entirely according to
are guilty of irreverence;

26 Matt.

13.11.

27 John 16.12.
28 1 Cor. 13.10.

63

CONCERNING FAITH

but a reverential idea of God

time, material, tools, assistance
must be purified of all these accretions insofar as this is possible
fact, should combine their
concur in their utterance,
would
tongues
could
have
as
I
said,
anyone achieve a worthy result
never,
in this matter. Solomon, the wisest of men, presents this
be
thought clearly to us when he says: *I have said: I will
29
it really
that
not
farther
from
it
and
me';
wise;
departed
fled but because wisdom appears unattainable particularly
to those to whom knowledge has been given in an exceptionof God. Holy Writ, therefore,
ally high degree by the grace
of names and words to
a
number
large
employs perforce
this in an obscure maneven
and
a
partial concept,
convey

for

man. Even
and

researches

if

all

minds, in

all

leisure nor the

ner, of the Divine Glory. I have neither 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
derive from the Scriptures
passages to show how our thoughts
and to provide grounds for certainty both for you yourselves
and any others who desire to place their confidence in us;
to us only one divine docfor, just as many proofs declare
will recognize in the few
trine, so also, a fair-minded person
which is in all.
proofs I give the divine character

We

believe, therefore,

and

confess that there

is

one God,

from
true and good, and that He is the Father Omnipotent
Lord
our
of
Father
and
Jesus
whom are all things, the God
believe in and confess His one, Only-begotten Son,
Christ.

We

all
our Lord and God, Jesus Christ, who only is true, by whom
30
whom
in
and
made
they
were
visible and invisible

things

29 Eccle. 7.24.
30 John 1.3; Coi.

1.16.

SAINT BASIL

64
31

all

consist;

God,
upon
form

who

in the beginning

was with God and was

and afterward, according to the Scriptures., was seen

33 s
who being in the
the earth and conversed with men;
be
to
of God thought it not robbery
equal with God, but

32

emptied himself.

form

of

in being born of a virgin, 'taking the

34
and in habit found as a man/

And

a servant

according to the

fulfilled

He

command

of the Father

all

that

was written concerning Him, becoming obedient unto death,

35
even the death of the cross. We believe and confess that, risto the Scriping on the third day from the dead, according
the
and
His
others, as it
seen
was
He
holy
disciples
by
tures,
36
that He ascended into heaven and sits on the
is written;
the Father whence He will come at the end
of
hand
right
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

of heaven and the sinners

everlasting and into the kingdom
will be condemned to eternal punishment 'where their worm
38
We believe in and
dieth not and the fire is not extinguished.'

confess the

Holy

Spirit, the Paraclete,

539

unto the day of redemption,

of adoption of sons whereby

'whereby

we

the Spirit of truth,

we

cry:

40

are sealed
'the spirit
541

who
(Father),
to every one according

Abba

worketh and divideth the gifts of God

42
who teaches and brings to mind
as He wills unto profit;
31 Col. 1.17.

32
33
34
35
36
37
38
39

John

1.1.

Bar. 3.38.
Phil. 2.6,7.
Phil. 2.8.
1 Cor. 15.4,5.

Matt. 16.27.

Mark
Eph.

40 John
41

Rom.

42

9.43.

4.30.

15.26,
8.15.

Cor.

12.7,11.

65

CONCERNING FAITH
whatever
the

way

He

hears from the Son;

to all truth and confirms

43

who

all

is

good and shows

believers unto certain

knowledge, true confession, pious worship, and adoration in

44
of God the Father and His Only-begotten
truth
spirit and
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

46

45
nor
speak of Himself,
but the Father sends the

does the Son do aught of Himself,

Son and the Son sends the Holy Spirit. So

we

we

believe

and

so

the consubstantial Trinity, acbaptize, in the Name of

to the command of our Lord Jesus Christ, who said :

cording
them in the name of
'Going, teach ye all nations, baptizing
the Father and of the Son and of the Holy Ghost, teaching
them to observe all things, whatsoever I have commanded
47
we show our love
you/ If we observe these commandments,
abide in it, as it
to
toward Him and we are rendered worthy
48
show conis written;
but, if we do not observe them, we
clusively that

we

are hostile to

'He that
loveth^me
49
and again: 'He
words,'

Him,

for

not, says the Lord, 'keepetfa not my

commandments and keepeth them, he
that hath
5

my
350

it is

that

loveth me.
I

marvel exceedingly when

4$ John
44 John

14.26.

4.2S.

45 John 16.13.

46 John
47
48
49
50

8.28.

Matt. 28.1950.

John
John
Jotm

15.10.

14.24.

14.21.

I consider the

words of our

SAINT BASIL

66

Lord Jesus Christ: 'Rejoice not that spirits are subject unto
51
names are written in heaven,'
you, but rejoice that your
and again 'By this shall all men know that you are rny dis352
have love one for another.
Whereupon, the
ciples, if you
of
force
charity upon all men,
Apostle, showing the binding
men and of angels and
of
the
with
-declares 'If I speak
tongues
as
become
have not charity, I am
sounding brass or a tinkhave
should
prophecy and should know
ling cymbal. And if I
if I should have all faith,
and
all mysteries and all knowledge,
and
have not charity, I am
so that I could remove mountains,
:

53

nothing';

be

made

further on: 'whether prophecies shall

shall be
void, or tongues shall cease or knowledge
54
rethere
now
'And
adds:
he
then
and so on;

and a

little

destroyed,'

of these
hope, charity, these three; but the greatest
the
on
declarations
In view of such
part of our
is charity.'
men disthat
is
it
how
I
Lord and the Apostle, I marvel, say,
the
in
pursuit of
play such zeal and such intense absorption
be
destroyed, but have
goods that will come to an end and
no regard for that which will remain, especially charity, the
mark of the Christian.
greatest of all goods, the distinguishing
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
56
enter in and those that are entering in they hinder.
the
I beg and implore you, therefore, to be content with
from
desist
to
and
words of the saints and of the Lord Himself
curious inquiry and unseemly controversies, to think on those
to live in a
things that are worthy of your heavenly calling,

main

faith,

55

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-

67

CONCERNING FAITH

manner
eternal

who

on the hope of
and the heavenly kingdom prepared for all those

befitting the Gospel of Christ, relying

life

keep the commandments of

God

the Father according

to the gospel of Jesus Christ our Lord in the

in truth. At the bidding of your piety, then, I

Holy
have

and
bound

Spirit
felt

in duty to declare and make clear before concluding

lief in these truths both for your benefit and through

my

be-

you for
those who are my brethren in Christ, so as to produce in
Lord
you and in them full conviction in the Name of our
from
mind
to
and
also
Christ
being
anyone's
prevent
Jesus
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
me sentiments that
by the opposition of those who attribute to
are alien to my mind, or who again and again falsely represent as

my

sions, in

opinion the expression of their

an

own wicked

effort to carry off to their side the

pas-

more naive

These you must be wary of as enemies

the
to the evangelical and apostolic faith and charity. Recall
heaven
from
an
angel
words of the Apostle: 'But though we or
have preached
we
which
that
besides
to
a
you
gospel
preach
57
and
by observing the
Thus,
to you, let him be anathema.'
58
and this
false
of
prophets'
following warning also: 'Beware
from
every brother
likewise: 'that you withdraw yourselves
which
tradition
the
to
according
walking disorderly, and not
59
the
to
walk
shall
we
according
they have received of us,'

[among

their listeners].

upon the foundation of the apostles

chief
and prophets, Jesus Christ, our Lord himself being the

rule of the saints, 'built

corner-stone; in
57 Gal. 1.8.
58 Matt. 7.15.
59 2 Thess. 3.6.

whom

all

the building being framed together,

SAINT BASIL

gg

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

the grace of Christ in the Holy Spirit.

has been said
Considering that, for the present, enough
now
shall
I
try, in the Name
above regarding a sound faith,

mandments by

of our

Lord Jesus

Christ, to keep

my

promise with regard to

have so far discovered

the Morals. Accordingly, whatever

way of prohibitions or commended acts in scattered
I

in the

New Testament, I have attempted

passages throughout the
to the best of my ability to gather together into rules summarized for the convenience of those who desire this service. With
a listing by number of ScripI have
each
coupled
comprised in the

rule, also,

taken from the Gosthis way, one

In
or the Acts.
pels, from the Apostle,
^who
reads the rule and sees, for example, the number 'one'
or 'two' cited with it, may consult the Scripture itself and,
tural passages

rule, as

the passages quoted under the aforesaid numthe rule was derived.
ber, find the testimony from which
a harmony with
make
Furthermore, I intended at first to

looking

up

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
I redemanding that I fulfill my promise of long standing,
to a
occasion
an
'Give
called the words of Him who said:
wise
if

man and wisdom

anyone

so desires,

he

shall

62
be added to him/ Consequently,

will find a satisfactory starting point in

the testimonies that are cited for taking

60 Eph. 2.20,21.
Thess. 5.23,24.
1
62 Prov. ^.9.
61

up

the

Old

Testa-

CONCERNING FAITH

69

ment and

discovering for himself the harmony in all the Holy

Scriptures, especially since, for the faithful and for those

convinced of the truth of our Lord's words, one utterance alone is enough. I have, therefore, considered it sufficient

fully

a few only and not

Testament.

also to cite

the

New

all

the proofs to be found in

HEREWITH BEGINS THE MORALS

RULE ONE

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.
HAT THEY

Cap.

Matthew
and

to say:

hand.'

[4.17]:

Do

Trom

penance

[11.20-22]:

Then

that time Jesus

for the

began to preach
kingdom of heaven is at

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, Bethsaida; for if in Tyre and Sidon had been wrought the miracles
that have been wrought in you, they had long ago done penance in sackcloth and ashes. But it shall be more tolerable for
Tyre and Sidon in the day of judgement than for you/ etc.

That

time for penance and for the

to come, the just judgment of

this present life is the

remission of sins; in the

life

retribution will take place.

Cap. 2

Mark

[2.10]

'But that you

may know

71

that the

Son

of

man

SAINT BASIL

72

he sayeth/ Matthew
whatsoever
you shall bind
[18.18,19]: 'Amen I say to you,
whatsoever
and
heaven:
in
you
upon earth, shall be bound
Amen
shall loose upon earth shall be loosed in heaven. Again,
con1 say to you, that if two of you shall consent upon earth
be
done
shall
it
shall
ask,
cerning anything whatsoever they
'for
to them by my Father who is in heaven,' John [5.28,29]
hear
shall
the
in
are
graves
the hour cometh wherein all that

hath power on earth to forgive

sins,

shall come
they that have done good things
have done
that
but
they
forth unto the resurrection of life;
Rom.
of judgment.'
[2.4-6]: 'Or
evil, unto the resurrection
his voice.

And

thou the riches of his goodness and patience and

thou not that the benignity of God
long-suffering? Knowest
leadeth thee to penance? But according to thy hardness and
to thyself wrath against
impenitent heart, thou treasurest up
despisest

the day of wrath

and

of revelation

just judgment of
according to his works.'

and the

render to every man

winked at the
[17.30,31]: 'And God indeed having
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/

God who

will

Acts

That penitents should weep

bitterly

their heart all the other appropriate

and show forth from

works of penance.

Cap. 3
the word of
[26.75]: 'And Peter remembered
the
cock
Before
him
to
crow, thou
said
Jesus which he had
he
forth
And
me thrice.
wept bitterly.'
wilt
going

Matthew

deny
2 Cor. [7.6,7]: 'But he who comforteth the humble comforted 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

zeal for
you, relating to us your desire, your mourning, your
me'; and a little further on [11]: Tor behold this selfsame
to God, how
thing, that you were made sorrowful according

great carefulness it worketh in you; yea defence, yea indigall

nation, yea fear, yea desire, yea zeal, yea revenge: in
matthe
in
things you have showed yours-elf to be undefiled
'And many of them that believed came
ter/ Acts [19.18,19]
:

of them
confessing and declaring their deeds. And many
books
their
had followed curious arts brought together

burnt them before

who

and

all.

That mere renouncement

salvation of penitents, but
required of them.

of sin

fruits

is

not sufficient for the

worthy of penance are also

Cap. 4
of the Pharisees and
[3.7-10]: 'And seeing many
Sadducees coming to his baptism, he said to them: Ye brood
who hath shewed you to flee from the wrath to
of

Matthew
vipers,

forth therefore fruit worthy of penance. And

have Abraham for our
think not to say within yourselves,
of these stones to raise
able
is
God
father. For I tell you that
axe is laid to the root
the
now
For
up children to Abraham.
doth not yield good
that
therefore
of the trees. Every tree
fire.'
the
into
cast
and
shall be cut down

come? Bring

We

fruit,

after departure from this life there is no opportunity

has provided
for good deeds, since God in his forbearance

That

the present

life

for doing those things that please

Him.

Cap. 5

Matthew

[25.1-12]:

'Then

shall the

kingdom

of

heaven

SAINT BASIL

74

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
And

the bridegroom tarryat midnight there was

slumbered and slept.

a cry made: Behold the bridegroom cometh, go ye forth to
meet him. Then all those virgins arose and trimmed their
us of your oil,
lamps. And the foolish said to the wise Give
ing, they all

Lest
lamps are gone out. The wise answered, saying
rather
for
and
us
for
be
not
there
you, go ye
enough
perhaps

for our

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,
to

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
and shall not
gate: for many, I say to you, shall seek to enter
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 answerare.' 2 Cor.
ing shall say to you I know you not, whence you
:

'Behold, now is the acceptable time: behold, now

is the day of salvation. Giving no offence to any man that our
ourministry be not blamed: but in all things let us exhibit
[6.2-4]:

selves as the ministers of God.' Gal. [6.10]

we have

time

let

us

work good

to all

Therefore, whilst

men.

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

THE MORALS

75

Cap.

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 mammon. 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?
:

of

That he who would obey the Gospel must first be purged

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 uncleanness.

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

allows anything to draw him away from God even
cannot become the Lord's disciple.

life

or

slightly

Cap. 3

Matthew

[10.37,38]:

'He that loveth father or mother

SAINT BASIL

76

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.'
come after me, let him deny
[16,24,25]: 'If any man will
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
of
by the Lord to be the first and the greatest commandment
the Law; and the second, to love one's neighbor as oneself.
Cap.

Thou shalt love

[22.37-39]: 'Jesus said to him:
the Lord thy God with thy whole heart and with thy whole
Matthew

and with thy whole strength and with thy whole mind.
This is the first and greatest commandment. And the second

soul

is like

to this:

Thou

shalt love thy neighbor as thyself/

it is
anyone does not keep His commandments,
obthe
but
His Christ;
proof that he does not love God and

That,

if

of Christ in bearing the tribulunto death is proof of love.

servance of the

commandments

ations sent

Him

by

even

Cap. 2

John [14.21,24]: 'He that hath my commandments and

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

THE MORALS

77

Shall tribulation? or distress? or persecution? or famine? or

nakedness? or danger? or the sword? (As it is written: For
are acsake we are put to death all the day long.

We

thy

counted as sheep for the slaughter. ) But in all these things

overcome, because of him that hath loved us,* etc.

we

RULE FOUR

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

John

'I have glorified thee on the

work which thou gavest me to

[17.4]:

finished the

earth; I have
s
do. Matthew

before men that they may

[5.16]: 'So let your light shine
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
5
and praise of God. Rom. [2.23]:
Jesus Christ, unto the glory
boast of the law, by transgression of the
that makest

Thou

thy

law dishonorest God.'

RULE FIVE
That we must be

free

from

all

enmity toward

all

men and

our
necessity requires, lay down
love our enemies; and,
His
and
which God
life for our friends with a love like that

when

Christ

had

for us.

Cap.

'You have heard that it hath been saict

and hate thy
old, Thou shalt love thy neighbor
and a little
enemies
Love
to
I
your
you,
say
enemy. But

Matthew
to them of

[5.43,44]

SAINT BASIL

78

'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 commandment, that you love one another as I have loved you. Greater
love than this no man hath, that a man lay down his life

later [48]

'and you shall be the sons of

unthankful and to the evil.
the
the Highest; for he is kind to
Be ye therefore merciful as your Father also is merciful/

for his friends/

Rom.

[5.8,9];

because

when

Luke

[6.35,36]

God commendeth his charity toward us;

yet we were sinners, Christ died for us/

'But
as

God, as most dear

hath loved us and
an oblation and a sacrifice to

[5.1,2]: 'Be ye therefore followers of

children; and walk in love, as Christ also

Eph.

hath delivered himself for

us,

God/
their love for

one

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

my

That the mark

of the disciples of Christ

is

another in Him.

Cap. 2
:

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^

That

even

if

to

wrong

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
That the Christian must

79

serve even one

him, in every way, at least in so far as he

is

who

is

vexed with

able.

Cap. 4

Matthew [5.23,24]: 'If therefore thou offer thy gift at the

and there thou remember that thy brother hath any-

altar

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

blasphemed and we

are persecuted

That he who has the

pain, even to one

and we

suffer

it.

We

are

entreat.'

charity of Christ sometimes causes

loves, for his good.

whom he

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

RULE

in nothing.'

SIX

That we must speak fearlessly and without shame

Lord Jesus and His doctrine.

confession of our

in the

SAINT BASIL

80

Cap.

tell you in the dark,

[10.27,28]: That which I
that which you heard in the ear,
speak ye in the light: and
that kill
the
housetops. And fear ye not them
preach ye upon
and are not able to kill the soul: but rather fear
the

Matthew

body,

that can destroy both soul and body in hell.' [32] 'Every
one therefore that shall confess me before men, I will also conTor
fess him before my Father who is in heaven.' Luke [9.26]

him

be ashamed of me and of my words, of him the

Son of man shall be ashamed, when he shall come in his majand of the holy angels.' 2 Tim.
esty and that of the Father
'Be not thou therefore ashamed of the testimony of our

he that

[1.8]

shall

the gospel,
Lord, nor of me his prisoner: but labor with
a good soldier of Jesus Christ.

like

RULE SEVEN
Lord and hear His
words, but does not obey His commands, he is condemned,
even though, by some divine concession, he be vouchsafed an

That even

endowment

if

man seem

of spiritual

to confess the

gifts.

Cap.

'Not every one that saith to me, Lord,

[7.21-23]
the
into
enter
kingdom of heaven: but he that
Lord, shall
who is in heaven. Many will say
Father
doth the will of my
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

Matthew

in thy

name? And then

you:

depart from me, you that

will I profess

unto them,

work

iniquity,'

never
etc.

knew
Luke

'And why call you me, Lord, Lord, and do not the
that they
things which I say?' etc. Titus [1.16] They profess
[6.46]

THE MORALS

know God: but

able,

in their

81

works they deny him; being abominto every good work reprobate.
5

and incredulous, and

RULE EIGHT

That we must

neither doubt nor hesitate respecting the

of the Lord, but be fully persuaded that every word of

is true and possible even if nature rebel; for therein is

words

God

the test of faith.

Cap.

'And in the fourth watch of the night,

them walking upon the sea. And the disthe sea, were troubled, saying:
ciples seeing him walking upon
It is an apparition. And they cried out for fear. And immediBe of good heart: it is I,
ately Jesus spoke to them, saying:

Matthew
Jesus came

[14.25-31]

to

fear ye not. And Peter making answer, said: Lord, if it be

he said:
thou, bid me come to thee upon the waters. And
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

he cried out, saying:

to sink,

forth his
Lord, save me. And immediately Jesus stretching
little
of
thou
faith,
hand took hold of him and said to him:
therefore
The
doubt?'
thou
Jews
didst
John
[6.53,54]
why
us
strove
themselves, saying: How can this man give

among

his flesh to eat?

Then he

themi Amen, amen I say

Son of man and
in
life
have
not
you!' Luke [1.13]:
said to

eat the flesh of the

unto you: Except you

drink his blood, you shall
'But the angel said to him: Fear not, Zachary, for thy praythee a son,
er is heard; and thy wife Elizabeth shall bear
said to the
'And
Zachary
and shortly thereafter.' [18-20]:
man and
old
an
am
I
For
this?
know
I
shall
9

angel : Whereby
wife is advanced in her days.

my

And

the angel answering

SAINT BASIL

82

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

said to him:

speak until the day wherein these things come to pass, because
thou hast not believed my words, which shall be fulfilled in
'And he was not weak in faith;
their time.' Rom. [4.19-22]
:

own body now

neither did he consider his

was almost an hundred years

old,

dead, whereas he

nor the dead

womb

of

Sarah. In the promise also of God he staggered not by distrust; but was strengthened in faith, giving glory to God;
most fully knowing that whatsoever he has promised, he is
able also to perform.

unto

And

therefore

it

was reputed

to

him

justice.'

That he who in small matters does not trust in the Lord

far more manifestly an unbeliever in things of greater
moment.
is

Cap. 2

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.'

John

[3.

12]:' If I

That we should not

rely

on our own reasoning

to the point

of rejecting the words of the Lord; but we must be convinced that the Lord's words are more worthy of credence

than our own

fullest

knowledge.

THE MORALS

83

Cap. 3
[26.31, 33-34]: 'Then Jesus saith to them: All
be
scandalized in me this night. And Peter answeryou
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. [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

Matthew
shall

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 common.' 2 Cor. [10.4,5]: 'destroying counsels and every height
that exalteth itself against the knowledge of God, and bringit

unto the obedience of

ing into captivity every understanding
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.

said to him:
[15.15-18]: 'And Peter answering,
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
which proceed out
is cast out into the privy? But the things
man.'
of the mouth come forth from the heart and defile a

Matthew
Expound to

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
'But he that received the seed upon good ground is he
[23]
that heareth the word and understandeth and beareth fruit
and yieldeth, the one an hundredfold and another sixty, and
another thirty. Mark [7.14]: 'And calling the whole multitude 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 understanding what is the will of God.'

That we should not busy

not concern

ourselves with matters

which do

us.

Cap. 2

John [13.27,28]: 'And

after the morsel,

Satan entered into

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 tohim.

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
put in his

That

know the times

own power.'

moments, which the Father hath

the duty of those

it is

pleasure to

or

make

inquiry as to

who

are zealous for God's

what

it is

right for

them

good

to do.

Cap. 3

Matthew
Expound to

[13.36]: 'And his disciples came to him, saying:

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 baptized by him Ye offspring of vipers, who hath shewed you to
flee from the wrath to come? And a little later [10]: 'And
'asked him, saying:
the people*
publicans and soldiers alike
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?
:

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:

How

readest thou?

He

What

is

answering, said:

written in the law?

shalt love the

Thou

Lord thy God with thy whole heart, and with thy whole
as thyself.
soul, and with all thy mind, and thy neighbor
this
answered
do, and
hast
Thou
And he said to him:
right;
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

more severe;
apply their knowledge is the
risk.
without
is
not
in
mitted
ignorance

but even

sin

not

com-

Cap. 5

Luke [12.47,48]: 'And that servant who knew the will

not according
of his lord, and prepared not himself, and did

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
see

'But he that believeth not the Son, shall not

but the wrath of God abideth on him.' Rom.

[3.36]:

life;

when you were servants of sin, you were free

What fruit therefore had you then in those
of
which
things
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

Tor
[6.20,21]
men to justice.
:

everlasting.

Cap. 2

'Amen, amen I say to you: If any man keep

he
shall
not see death for ever.' Jo'hn [12.49,50]:
my word,
'But he who sent me, the Father, he himself gave me commandment what I should say and what I should speak. And

John

know

[8.51]:

that his

'But

now

commandment is life
being made free from

[6.22]
servants to God, you have your fruit
the end, life everlastirig.'
:

everlasting.'

Rom.

sin, and becoming

unto sanctification, and

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

THE MORALS
Cap.

87

Matthew [10.28]: 'But rather fear him that can destroy

both soul and body in hell. Luke [12.45-47] 'But if that servant 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
3

upon the

children of unbelief.

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

some worse thing happen

lest

art

made whole:

That when any incur the judgment

the rest should

amend

their

sin

no more,

to thee.'

ways

of the

wrath of God,

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
said to
mingled with their sacrifices. And Jesus answering
all
above
sinners
were
them: Think you that these Galileans
such
the men of Galilee, because they suffered
things? No, I

88

SAINT BASIL

say to you; but unless you shall do penance, you shall

likewise perish. Or those eighteen upon whom the tower
in Siloe

and slew them

all
fell

think you that they also were debtors

that dwelt in Jerusalem? No, I say to you;
:

above all the men

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

as

punishment

is

even delivered up to

evil

works

for past impiety.

Cap. 4

Rom.

[1.28]:

knowledge,

God

'And

as they liked not to have God in their

them up to a reprobate sense, to do

delivered

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 solicitude 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.

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 complete assent.

Cap.

John [13.5-8]: And he began to wash the feet of the dishe was
ciples and to wipe them with the towel wherewith
saith
Peter
And
Peter.
Simon
to
therefore
He
cometh
girded.
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.
:

That we should not conform with human

extent of setting aside the

command

of

traditions to the

God.

Cap. 2

Mark

[7.5-8]

'Then the Pharisees and

scribes asked

him:

SAINT BASIL

90

Why

do not thy

disciples

to the tradition of

walk according

the ancients, but they eat bread with unwashed hands?

he answering said to them: Well did Isaias prophesy of

But

you

honoureth me with
hypocrites, as it is written: This people
in vain do they
And
me.
from
far
is
heart
their lips but their
men. For leavof
and
doctrines
precepts
me,
teaching

worship

ing the

commandment

of

tradition of

God, you hold the

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
ing them in

all nations; baptiz[28.19,20]: 'Going teach ye

of the Son, and of
and
the name of the Father,

the Holy Ghost; teaching them to observe all things whatsoever I have commanded you.' Luke [1.6]: 'And they were
both just before God, walking in all the commandments and
Lord without blame.' [10.16]: 'He that
justifications of the

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.'

in

That no one may prefer his own will to the will of God, but
the will of God.
everything we must seek and do
Cap. 4

John
of

him

not

own

'Because I seek
my
[5.30]
that sent me, the Father.' Luke
:

kneeling down, he prayed saying: Father,

if

will,

but the will

'And
remove

[22.41,42]:

thou

wilt,

THE MORALS
this chalice

Eph.

[2.3]

from
'In

me

which

the desires of our

but yet not

also

we

but thine be done.

conversed in time past, in

my

all

91
will

and

of

our thoughts, and were by nature children of wrath, even

as

the

flesh, fulfilling

the will of the flesh

rest.

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.

Luke [12.35-40] 'Let your loins be girt, and lamps burning; 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 servants. 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] 'Therefore, let us not sleep as others do; but let us watch and be
:

sober.'

That we should consider every season opportune

cising zeal in that which is pleasing to God.

for exer-

92

SAINT BASIL

Cap. 2

must work the works of him that sent me,

Phil
'Wherefore, my dearly beloved,
[2.12]
day.'
(as you have always obeyed, not as in my presence only, but
much more now in my absence, ) with fear and trembling work

John

whilst

[9.4]

*I

it is

out your salvation.'

RULE FOURTEEN
That we should avoid unseasonable intrusions .and discover
word and deed.

the appropriate time for each

Cap.

Matthew

'Then came to him the disciples of

do
and the Pharisees fast often, but
we
John, saying: Why
do
not
fast?
And
thy disciples
Jesus said to them: Can the
[9.14,15]:

children of the bridegroom mourn as long as the bridegroom

with them? But the days will come when the bridegroom

is

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
shall

freedom, therefore, wherewith Christ has made us free. Stand

and be not held again under the yoke of bondage.'

fast

RULE FIFTEEN
That

it

is

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

good works of others.

Cap.

Matthew
penance.

Abraham

'Bring forth therefore fruit worthy of

think not to say within yourselves:
have

[3.8,9]:

And

for our father.'

We

THE MORALS

93

RULE SIXTEEN

That they who live with persons who are pleasing to

are in no way benefited if they are not perfecting their
will,

God
own

even though in appearance they maintain a likeness to

these.

Cap.

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
Matthew

[25.1-4]:

with them; but the wise took oil in their vessels with
their lamps. A little further on he adds concerning the fool'But at last came the other virgins saying: Lord,
ish [11-13]
Lord, open to us. But he answering said I say to you, I know
take

oil

say to you: in that night there

you not.' Luke [17.34-37]:
shall be two men in one bed; the one shall be taken, and
'I

the other shall be left. Two women shall be grinding together;

the one shall be taken, and the other shall be left. And they
to them:
answering say to him: Where, Lord? Who said
the
will
thither
shall
Wheresoever the body
eagles also
be,
be gathered together.
5

RULE SEVENTEEN
That, having recognized the nature of

from the

signs revealed to us

pose our

affairs accordingly.

by the Scriptures,

Cap.

we

'And from the fig tree learn a parable:

[24.32]
the branch thereof is now tender and the leaves come

Matthew

When

time
should dis-

this present

SAINT BASIL

94

shall see all these things,

doors.

nigh. So you also, when you

ye that it is nigh, even at the
When you see a cloud rising from

you know that summer

forth,
5

is

know

Luke [12.54-56]:

shower is coming: and so it

the west, presently you say:
south wind blow, you say:
the
see
when
ye
happeneth. And
to pass. You hypocrites,
it
cometh
There will be heat: and
the heaven and of the
of
the
face
you know how to discern
this time?' 1 Cor.
not
discern
do
that
earth; but how is it
you
[7,29-31]: 'Already the time

is

short: so that they also

who

they had none; and they that

as
though they wept not; and they that rejoice, as if
weep,
they rejoiced not; and they that buy, as though they possessed not; and they that use this world, as if they used it not:

have wives should be as

for the fashion of the

if

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 exeeven though
cuting them is reprobate in the sight of God,
he may seem to be complying with the command.
Cap.

'And he said to him also that had invited

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,
the maimed, the lame, and the blind and thou
call the

Luke [14.12-14]

him:

When

poor,

have not wherewith to make

for recompense shall be made to thee at the

shalt be blessed, because they

thee recompense
resurrection of the just.
:

THE MORALS

95

That we should not perform the command of God with a

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.
view

Cap. 2

Matthew [6.1,2]: 'Take heed that you do not your almsdeeds 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
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

men,

the glory of God. / Thess. [2.4-6] 'But as we were approved

by God that the gospel should be committed to us: even so
3

speak, not as pleasing men, but God, who proveth our

hearts. For neither have we used at any time the speech of

we

you know; nor taken an occasion of covetousness,

witness; nor sought we glory of men, neither of you,

flattery, as

God

is

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

'Woe
because you make
[23.25-27]:

to you, scribes and Pharisees,

clean the outside of the cup

hypocrites;
and of the dish, but within you are full of rapine and uncleanness. Thou blind Pharisee, first make clean the inside of the
and of the dish, that the outside of it may become clean.'

cup

SAINT BASIL

96

Rom.

giveth, with simplicity. 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

[12.8]:

'He that

good conscience, which some

concerning the faith.

have made shipwreck

rejecting

requital for the more important

prudent management of lesser ones.

That

works

is

based on the

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

hath shall be
hath not, that
also which he seemeth to have, shall be taken away. Luke
'If then you have not been faithful in the unjust
[16.1 1,12]
will trust you with that which is the true? And
who
mammon,
if you have not been faithful in that which is another's, who
will give you that which is your own?
'For to everyone that
shortly after [29]
and
he
shall
abound; but from him that
given,
:

That we should

fulfill

the

satiable desire, ever pressing

commands of the Lord with inonward toward greater achieve-

ment.

Cap. 5

Matthew [5.6]: 'Blessed are they that

after justice.' Phil [3.13,14]: 'Brethren, I
self to have apprehended. But one thing I
things that are behind,

and

hunger and thirst

do not count mydo forgetting the
:

stretching forth myself to those

THE MORALS

97

that are before, I press towards the mark, to the prize of the
5
supernal vocation in Christ Jesus.

That the commands

as

it

to

God

is

of

God

should be executed, insofar

possible for the doer, in such a

and to enlighten all men.

way

as to give glory

Cap. 6

Matthew [5.14-16] 'You are the light of the world.

city
seated on a mountain cannot be hid. Neither do men light a
:

candle and put

under a bushel, but upon a candlestick that

that are in the house. So let your light
may
shine before men that they may see your good works and
'Now no
glorify your Father who is in heaven.' Luke [8.16]
man lighting a candle covereth it with a vessel, or putteth
it under a bed; but setteth it upon a candlestick, that they
it

shine to

it

all

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

glory and

fruit of justice,

through Jesus Christ unto the

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
his dethough they be his relatives, but he should abide by
cision.

Cap.

Matthew

[3.13-15]:

the Jordan unto

John

to

Then cometh

Jesus from Galilee to

be baptized by him. But John stayed

SAINT BASIL

98

him saying:
to me? And

ought to be baptized by thee and comest thou

Jesus answering, said to him: Suffer it to be so
I

For so it becometh us to fulfill all justice, etc.

dis[16.21-23]: 'From that time Jesus began to show to his
suffer
and
to
that
must
he
things
many
Jerusalem
go
ciples
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

now.

not be to thee. But he turning, said to Peter: Go behind me, Satan, thou art a scandal unto me: because thou
savourest not the things that are of God, but the things that
shall

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 children 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
said: Thus
girdle; and binding his own feet and hands, he
saith the Holy Ghost: The man whose girdle this is, the Jews
bind in this manner in Jerusalem, and shall deliver him
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

shall

into the

What do you mean weeping and

said:

For

am

afflicting

my

heart?

ready not only to be bound but to die also in

we
Jerusalem, for the name of the Lord Jesus. And when
the
will
of
The
we
not
could
ceased, saying:
persuade him,
Lord be done.' 1 Thess. [2.15,16] 'Who both killed the Lord
:

and
Jesus and their own prophets and have persecuted us,
all
to
men; prohibiting
please not God and are adversaries

THE MORALS
us to speak to the Gentiles that they
their sins always; for the

wrath

is

99

may be

saved, to fill up
9
to the end.

come upon them

That he should not be prevented who carries out a comof God without sincerity and yet maintains in
appearance the full integrity of the Lord's teaching: because no one is
wronged insofar as the act itself is concerned and sometimes

mand

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'John answered
larly, with regard to prayer, Mark [9.37-39]
out
devils in thy
saw
one
we
him, saying: Master,
casting
him
because he
we
forbade
and
who
not
followeth
us,
name,
him. For
not
forbid
Do
followeth not us. But Jesus said:
and can
name
there is no man that doth a miracle in my
is
for us.'
soon speak ill of me. For he that is not against us
;

Phil [1.15-18]: 'Some indeed even out of envy and contention but some also for good will preach Christ. Some out of
;

knowing that I am set for the defence of the gospel;

and some out of contention preach Christ not sincerely; supwhat then?
posing that they raise affliction to my bands. But
charity,

So that, by all means, whether by occasion, or by truth, Christ

be preached; in this also I rejoice, yea and will rejoice.'

SAINT BASIL

100

RULE TWENTY
That they who
the

Name

Lord should be baptized in

and of the Son and of the Holy

believe in the

of the Father

Ghost.

Matthew [28*19]: 'Going teach ye all nations; baptizing

them in the name of the Father and of the Son and of the
unless
Holy Ghost.' John [3.3] 'Amen, amen I say to thee,
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
:

of God.'

kingdom

What

is

the nature or the function of baptism?

The chang-

and word and action and

his transformation according to the power bestowed on him
into that of which he has been born.

ing of the person baptized in thought

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
:

A11 we who are bapin Christ Jesus.' [3-7]

tized in Christ Jesus are baptized in his death; for we are
unto death; that as
with him
buried

alive unto

God

by baptism
from the dead by the glory of the Father, so
may walk in newness of life. For if we have been

together

Christ

we

is

also

risen

his death,
planted together in the likeness of

be in the

likeness of his resurrection.

Knowing

we

this,

shall also

that our

THE MORALS

man

old

Is

101

crucified with him, that the

destroyed, to the end that we

he that is dead is justified from

may

body

serve sin

of sin

no

may be

longer.

For

Col. [2.1 1,12]

ln 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 cirfi

sin.'

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, circumcision 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
necessary for

life

of Christ

is

also

everlasting.

Cap.

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,'

That he who undertakes to

observing the manner in which

etc.

Communion, without
and
participation in the Body
receive

Blood of Christ has been granted, derives no benefit therefrom; and he who communicates unworthily is condemned.

SAINT BASIL

102

Cap. 2

'Amen, amen I say unto you: Except you

Son of man and drink his blood, you shall
'But
you'; and a little further on [6.62-64]

John [6.54,55]:
eat the flesh of the
not have

life

in

himself that his disciples murmured at

Jesus, knowing
this, said to them: Doth this scandalize you? If then you
in

shall see the

It is

The

Son

of

man

ascend up where he was before?

the spirit that quickeneth: the flesh profiteth nothing.

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

body and of the blood of the Lord. But let a man prove
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

himself:

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

and

Him who

died for

them

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

the chalice, the new testament in my blood, which shall be
shed for you.' 1 Cor. [11.23-26]: 'that the Lord Jesus, the
is

same night

in

thanks, broke,

which he was betrayed, took bread, and giving

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, 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.' 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;

who live may not now live to themselves,

died for them and rose again so that many
one body in Christ
1 Cor. [10.16,17]: 'The

that they also

but unto him

may become

who

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]

went out unto Mount

'And a hymn being

said, they

Olivet.'

RULE TWENTY-TWO

That committing

sin estranges us

from the Lord and leagues

us with the Devil.

Cap. 1

John

[8.34]

committeth

say unto you: that whosoever

'You are of your
the servant of sin,' [44]

'Amen, amen

sin, is

SAINT BASIL

104
father the devil,

Rom.
were

and the

Tor when
[6.20]
5
free men to justice.
:

desires of

your father you will do.

you were the servants of

you

sin,

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
5

John [8.47] 'He that is of God, heareth the words of God.

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:
mother and my brethren are they who

My

hear the word of

friends,

[8.14]

God and do

it.'

John [15.14]

you do the things that I

'For whosoever are led by the
if

'You are

command
Spirit of

you.'

my

Rom.

God, they are

the sons of God.'

RULE TWENTY-THREE
That he who is drawn into sin against his will should understand 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.

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

Now

not, I consent to the law, that it is good.

I that do it, but sin that dwelleth in me.

more

then

For

it is

know

no

that

THE MORALS
there dwelleth not in me, that

good. For to

is

that

which

which

I will

eth in me.

to say, in

my flesh,

that

which

present with me; but to accomplish

find not. For the good which I will I do

will, is

good I
which I will not, that I do. Now if I do that
not, it is no more I that do it, but sin that dwell-

is

not; but the

is

105

evil

RULE TWENTY-FOUR

That we must not

lie,

but in

Cap.

all

things

tell

the truth.

Matthew

[5.37]: 'But let your speech be yea, yea: no, no;

is over and above these, is of evil.' Eph. [4.25]
Tutting away lying, speak ye the truth every man with his
5
.' CoL
neighbor
[3.9]: 'Lie not one to another.

and

that

which
.

RULE TWENTY-FIVE

That we should not engage

in fruitless

or controversial

discussions.

Cap.

2 Tim. [2.14]: 'Of these things put them in mind, chargit is to

ing them before the Lord Contend not in words, for
no profit, but to the subverting of the hearers/ [23] 'And
avoid foolish and unlearned questions, knowing that they be:

get

strifes.

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.

SAINT BASIL

106

Cap. 2

Matthew [12.36]:
word that men shall

idle
say unto you, that every
for
an
account
render
shall
speak, they

'But

in the

day of judgment. Eph. [4.29,30]

from
your mouth; but that which
proceed

It

fication of faith, that

And

it

may

grieve not the holy Spirit

Let no

is

evil

speech
good, to the edi-

administer grace to the hearers.

of God; whereby you are sealed

unto the day of redemption.'

RULE TWENTY-SIX
That every word and deed should be ratified by the testicause
mony of the Holy Scripture to confirm the good and
shame to the wicked.
Cap.

'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. Acts [2.4] 'And they were all filled with

Matthew

[4.3,4]

Holy Ghost, and they began to speak with divers tongues,

to speak,' [12-17]:
according as the Holy Ghost gave them
'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
his voice and spoke to them: Ye men of
the eleven, lifted
the

up

in Jerusalem, be this known to

Judas, and all you that dwell
receive
ears
with
and
my words. For these are not
your
you,
is but the third hour of the
it
drunk, as you suppose, seeing
was
spoken of by the prophet Joel
day. But this is that which
last days, (saith the Lord),
the
And it shall come to pass in
:

THE MORALS
I will

pour out

my

spirit

upon

107

all flesh,

and they

shall

prophe-

sy,

etc.

That appeals

to

what

be employed for the

is

natural or customary should also

what we do or say.

ratification of

Cap. 2

Matthew
to

'Beware of

[7.15-17]:

false prophets,

who come

in the clothing of sheep, but inwardly they are ravenmen

ing wolves. By their fruits you shall know them.
gather grapes of thorns or figs of thistles? Even so every good

you

Do

good fruit and the evil tree bringeth forth

Luke [5.30,31]: 'But their scribes and Pharisees murmured, saying to his disciples: Why do you eat and
drink with publicans and sinners? And Jesus answering, said
tree bringeth forth
evil fruit.' etc.

them: They that are whole need not the physician, but
they that are sick. 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
to

that striveth for the mastery,

is

not crowned, except he strive

lawfully.'

RULE TWENTY-SEVEN
That we should not be

like those

Lord's teaching, but imitate

to the

who

are hostile to the

God and His

saints

according

power given us by Him.

Cap.

'You know that the princes of the

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

Matthew

SAINT BASIL

108

will be the greater among you, let him be your

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;

whosoever

minister;

but be reformed in the newness of your mind, that you may

prove what is the will of God. 1 Cor. [11.1]: 'Be ye follow5

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.

[7.15,16]: 'Beware of false prophets, who come

the
in
you
clothing of sheep, but inwardly they are ravenwolves.
ing
By their fruits you shall know them.' John [13.35]

Matthew

to

men know

that you are my disciples, if

have
Jf
one
love
for
another.'
Cor. [12.3]: 'Wherefore I
you
to
that
no
understand,
man, speaking by the spirit of
give you
saith
Anathema
to
God,
Jesus.'

'By this shall

all

RULE TWENTY-NINE
That everyone should give evidence

own

of his calling

by

his

works.

Cap.

'The works themselves which I do, give

me, that the Father hath sent me.' [10.37,38]
do not the works of my Father, believe me not. But if

John

mony

of

[5.36]

testi-

'If I
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. 2 Cor. [6.3,4]
'Giving no offense to any man, that
our ministry be not blamed. But in all things let us exhibit
5

ourselves as the ministers of

lations/

God

in

much

patience, in tribu-

etc.

RULE THIRTY
That we should not profane holy things by mingling them
with those meant for ordinary use.
1

Cap.

Matthew

[21.12,13]: 'And Jesus went into the temple of

cast
and
out all them that sold and bought in the temple
God,
and overthrew the tables of the money changers, and the
chairs of them that sold doves; and he saith to them: It is

My house shall be called the house of prayer; but

have
made it a den of thieves.' / Cor. [11.22]: 'What,
you
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
written,

not together unto judgment/

That which

is

consecrated to

holy as long as the will of

God

God

should be honored as

is fulfilled

in

it.

Cap. 2

Matthew

[23.37,38]

'Jerusalem, Jerusalem, thou that

kill-

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
est the prophets,

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.

Mark [7.26-29] Tor the woman was a Gentile, a Syrophoenician 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
:

him: Yea, Lord; for the whelps also eat under the table of
And he said to her: For this saying

to

the crumbs of the children.

go thy way, the

devil

is

gone out of thy daughter.

RULE THIRTY-TWO
That to everyone should be rendered what
and fairly due him.
Cap.

is

reasonably

Luke [20.21-25]: 'And they asked him, saying: Master, we

that thou speakest and teachest rightly; and thou dost

know

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 considering their guile, said to them:

me

Why

tempt you me? Show

Whose image and

inscription hath it? They

answering, said to him, Caesar's. And he said to them Render therefore to Caesar the things that are Caesar's: and to

a penny.

God the things that are God's. Rom. [13.7,8] 'Render therefore to all men their dues. Tribute, to whom tribute is due; cus5

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.

Matthew

[18.6]

'But he that shall scandalize one of these

ones that believe in me, it were better for him that a

mill-stone should be hanged about his neck, and that he

little

should be drowned in the depth of the sea. And again [7]

'Woe to that man by whom the scandal cometh. Rom.
:

'But judge this rather, that you put not a stumbling

[14.13]
block or a scandal in your brother's way.
:

That whatever

is

opposed to the

will of the

Lord

is

scandal.

Cap. 2

Matthew

[16.21-23]

to his disciples, that

Trom that time Jesus began to show

he must go to Jerusalem, and suffer
:

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

many

things

Satan, thou art a scandal unto me:

the things that are of God, but the
thou
savorest
not
because
things that are of men.'
Peter:

Go behind me,

That even a deed or word countenanced by the Scripture

should be avoided whenever others would be emboldened
their zeal
thereby to commit sin by a similar act, or to relax
for virtue.

112

SAINT BASIL

Cap. 3
1 Cor. [8.4-13]
idols,

there

'But as for the meats that are sacrificed to

we know that an idol is nothing in the world, and that

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,

take heed

lest

if

perhaps
block to the weak. For

we

we have the less. But

your liberty become a stumbling
a man see him that hath knowledge
eat not, shall

this
if

meat in the idol's temple, shall not his conscience, being

weak, be emboldened to eat those things which are sacrificed
sit

at

to idols?

And

perish, for

through thy knowledge shall the weak brother

Christ hath died? Now when you sin thus

whom

against the brethren,

and wound their weak conscience, you

if meat scandalize my brother,

sin against Christ. Wherefore

I will never eat flesh, lest I

should scandalize

my

brother.'

'Have not we power to eat and drink? Have we not

[9.4-7]
to
power
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?

planteth a vineyard, and eateth not of the fruit thereof?

feedeth the flock,

That

and eateth not

of the milk of the flock?' etc.

to avoid scandal even that

should be done.

Who
Who

which

is

not of necessity

THE MORALS

113

Cap. 4

Matthew [17.23-36]:
Capharnaum, they that

'And when they were come to

received the didrachmas, came to
Doth not your master pay the di-

Peter and said to him:

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

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
he said:

shalt find a stater

take that,

and give

it

to

them

for

me and

thec/

That
scandal,

as regards the will of the Lord,

we must not

let this

even

if

hamper our freedom

some take
of action.

Cap. 5

Matthew [15.11-15]: 'Not that which goeth into the mouth

man: but what cometh out of the mouth, this deDost
fileth a man. Then came his disciples, and said to him
thou know that the Pharisees, when they heard this word
defileth a

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 suf5

ficient?

RULE THIRTY-FOUR

That each

in his

own

degree should be as a pattern of good

to others.
1

Cap.

Matthew
humble

[11.29]: 'Learn of
of heart.' 2 Cor. [9.2]

I am meek and
know your forward
Macedonians. That

me, because

Tor

mind, for which I boast of you to the

Achaia also is ready from the year past, and your emulation
hath provoked very many.' 1 Thess. [1.6,7]: 'And you became 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.

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
then

devils,

the

is

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 whosoever 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
neither hearkens to
glory of the Lord Himself; and he who
condemned.
them nor receives them is
Cap.

receiveth me;
[10.40]: 'He that receiveth you,
sent me.'
that
him
that receiveth me, receiveth
hear your
nor
'And whosoever shall not receive you,
off the
shake
or
house
forth out of that
city

Matthew
and he
[14,15]

words, going
dust from your

Amen, I say to you, it shall be more

land of Sodom and Gomorrha in the day

feet.

tolerable for the

of judgement than for that city.' John [13.20]: He that rereceiveth whomsoever I send, receiveth me, and he that
'But
Phil
me.
sent
that
him
[2.25]:
receiveth
me
ceiveth
it necessary to send to you Epaphroditus, rny
I have
5

thought
brother and fellow labourer, and fellow soldier, but your
that hath ministered to my wants'; and
apostle, and he
'Receive him therefore with all joy in
after

shortly

the Lord

[29]:
treat with

and

honour such

as

he

is.'

116

SAINT BASIL

RULE THIRTY-SEVEN
That ready

service,

small things and even

according to our ability, even in very

be rendered by women, is accept-

if it

able to God.

Cap.

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. 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,
5

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
pretentious hospitality.

offer his brethren simple

and un-

THE MORALS
Cap.

117

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
was much

Make the men sit down. Now there

The men therefore sat down, in
thousand. And Jesus took the loaves; and

Jesus said:

grass in the place.

number about five

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.

Matthew

[13.20-21]: 'And he that received the seed upon

is he that heareth the word, and immediately
with joy. Yet hath he not root in himself, but is

stony ground
receiveth

it

only for a time: and when there ariseth tribulation and persecution because of the word, he is presently scandalized.*
1 Cor. [15.58]
'Therefore, my beloved brethren, be ye stead:

118
fast

SAINT BASIL

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

subtly, to delude or
tolerated.

Cap.

Matthew
for

many

however

Take heed
come in my name

[24.4,5]:

will

doctrines,

confound the unstable should not be

they will seduce many.' Luke

no man seduce you;

saying, I am Christ: and
that

[20.46,47]:

'Beware of the

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,

scribes

feigning long prayer. These shall receive greater damnation.

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,
:

him be anathema. As we said before, so now I saj again

any one preach to you a gospel besides that which you have
received, let him be anathema.'
let

If

RULE FORTY-ONE

That whatsoever
matter

how

scandal must be eradicated, no

and indispensable it may seem to be.

gives

essential

Cap.

Matthew
dal cometh.

[18.7-9]:

And

if

'Woe

to that

man by whom

the scan-

thy hand or thy foot scandalize thee, cut

THE MORALS
It

and

off

cast

it

from

thee. It

is

119

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
observance of God's command.

fail in

the

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. 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
5

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
the

it is

not to be thought that the Lord came to destroy

the Prophets, but to fulfill them and to add that

Law and

which

is

more

perfect.

Cap.

Matthew

[5.17]

'Do not think that

the law or the prophets. I

am

not

am come

come

Rom. [3.31]: 'Do we, then,

faith?
God forbid: but we establish
through
to

fulfill.'

to destroy

destroy but
destroy the law
to

the law.'

120

SAINT BASIL

RULE FORTY-THREE

That

Law

as the

forbids

prohibits wicked deeds, so the Gospel

the vices themselves concealed in the

harboring

soul.

Cap.

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. Rom. [2.28,29]
Tor it is not he is a Jew,
5

who

so outwardly;

is

in the flesh

wardly

the circumcision
letter;

is
is

that circumcision

a Jew, that

is

which

is

out-

one inwardly and

that of the heart, in the spirit, not in the

is not of men, but of God.'

is

whose praise

That
a

nor

but he

as the

law requires a

full integrity for

partial, so the

Gospel demands

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, fol5

low me. Col.

In whom also you are circumcised with

made by hand, in despoiling of the body

[2.1 1]

circumcision not

of the sins of the flesh, in the circumcision of Christ.

That they who do not show

forth a righteousness according

than that prescribed by the

be accounted worthy of the kingdom of heaven.
to the Gospel greater

Law

cannot

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
of heaven.' Phil. [3.4-9]
'If any other thinketh he
have confidence in the flesh, I more, being circumcised

kingdom

may

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

is in the law,
conversing without blame. But the

justice that

were gain

me, the same

have counted loss

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
things that
for Christ.

to

Furthermore

the faith of Christ, which

is

count

all

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

Cap.

and burdensome.

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
and you shall find rest
sweet and my burden light.'
heart,

to your souls.

For

my

yoke

is

SAINT BASIL

122

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.

Matthew
verted and
the

[18.3]:

become

kingdom

which

say to you, unless you be conyou shall not enter into

as little children,

of heaven.'

That he who
in the

'Amen

desires to

be deemed worthy of greater glory

kingdom of heaven ought to love here

is lowly and meanest of all.

on earth that

Cap. 2

Matthew

'Whosoever therefore shall humble himhe 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.'
self,

as this

[18.4]:

little

child,

RULE FORTY-SIX
That we are obliged
a greater

to

show

in

more important matters

zeal, proportioned to that displayed in lesser ones-

Cap.

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

THE MORALS

123

And ought not this daughter of Abraham,

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
them

to water?

whom

and she came to him, saying: Avenge me of my adversary. 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.
'No man, being a soldier to God, entangleth himself
[2.4,5]
with secular businesses; that he may please him to whom he
city,

hath engaged himself. For he also that striveth for the mastery,
not crowned, except he strive lawfully.'

is

That

relatively to those

who

manifest in lesser matters a

and an alacrity proceeding from laudable

themselves negligent or disdainful in
who
show
desire, they
concerns of greater moment shall be the more rigorously condemned.
fear born of faith

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.

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.'

SAINT BASIL

124

That he who

exercises zeal in lesser matters should not

regard lightly the more important ones; but he ought to observe 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,

gnat and swallow a camel.

who

strain out

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.

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
where neither the rust nor moth doth consume,
thieves do not break through nor steal.' Luke
[12.33]: 'Sell what you possess and give alms. Make to yourselves bags which grow not old, a treasure in heaven which
faileth not. 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,
in heaven:

and where

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;

who

for they

are not such are denounced.

Cap.

Matthew [5.7]: 'Blessed are the merciful, for they shall

obtain mercy.' Luke [6.30]: 'Give to everyone that asketh
5
thee. Rom. [1.31,32]: 'Without affection, without mercy,

who
they

having known the justice of God did not understand that

who do such things are worthy of death.' / Tim. [6. 18]:

'To give

easily, to

communicate

That whatever a man may

to others.*

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

'He that hath two coats, let him give to him

and he that hath meat, let him do in like
manner. / 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.*

Luke

[3.11]

that hath none:

5

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
of

God.

SAINT BASIL
3

[24]
consolation.' 2
:

'Woe

to you that are rich, for you have your

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-

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 themful desires,

selves in

many

sorrows.'

That we should not be eager

to have the necessities of life

after
nor
seek
abundance,
luxury or satiety; but we should
be free from every form of avarice and ostentation.
in

Cap. 4

Luke

[12.15]: 'Take heed and beware of all covetousness;

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
for a

content.'

That no one should be anxious on account of his own need,

nor place his hope in the appurtenances of this life, but commend his affairs to God.
Cap. 5

Matthew

[6.24-34]

'You cannot serve

God and mammon.

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

Therefore

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

Be not solicitous therefore, saying, What shall we

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 solicitous for tomorrow; for the morrow will be solicitous for itself.
Sufficient for the day is the evil thereof.' Luke [12.16-19]:
little

faith?

eat, or

'The land of a certain rich man brought forth plenty of

And he thought within himself, saying: What shall I
I have no room where to bestow my fruits? And
because
do,
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
fruits.

to me, and my goods. And I will say to my soul

hast much goods laid up for many years, take thy
thou
Soul,
5
'Charge
rest; eat, drink, make good cheer, etc. 1 Tim. [6.17]
the rich of this world not to be highminded nor to trust in
the uncertainty of riches, but in God (who giveth us abun-

are

grown

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.

SAINT BASIL

128

Cap. 6
[25.34-36]: 'Come, ye blessed of my Father,
the foundation
possess you the kingdom prepared for you from
of the world. For I was hungry and you gave me to eat; I

Matthew

was

and you gave me to drink; I was a stranger, and

me in; naked, and you covered me; sick, and you
me I was in prison and you came to me' and a little

thirsty,

you took
visited

later [40]

of these

'When

you did it to one

me.'
it
to
did
John [6.5]
least brethren, you
therefore had lifted up his eyes and seen that

'Amen

my

I say to you, as

long as

Jesus

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
it shall well please
put apart with himself, laying up what
be not then to be
collections
the
I
when
that
him;
come,

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

'The workman is worthy of his meat.'

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

Matthew

[10.10]:

Acts [20.35]:

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

concerned.

Cap.

its

necessary covering

is

To

Luke [6.29,30]:
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 everyone 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] 'Already 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
been

said,
[5.38,39] 'You have heard that it hath
I say to you
But
a
tooth.
for
a
tooth
and
an
for
eye,
eye
not to resist evil; but if one strike thee on thy right cheek,

Matthew

An

turn to

him

also the other,' etc.

Mark

[9.49]

'Have charity

130

SAINT BASIL

peace with one another.' Rom.

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

among you; and

also

'To no

[12.17-19]:

be

man

at

rendering

'But the servant of

give place unto wrath.' 2 Tim. [2.24]
the Lord must not wrangle, but be mild toward all men.'
:

That we ought not exact vengeance even

from him who does the injury.

for

wrong done

to another

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
peace that

is

others along with ourselves to the

in Christ.

Cap.

Matthew

[5.9]

'Blessed are the peacemakers, for they shall

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

131
I leave

RULE FIFTY-ONE

That
fore

it

is

necessary to correct every fault in ourselves becharges against another.

we bring

Cap.

Matthew

'And why seest thou the mote that is in

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
[7.3-5]

thy brother's eye,

of God?'

RULE FIFTY-TWO

That we should not be

and grieve over them.

indifferent to sinners, but

Cap.

mourn

Luke [19.41-43]: 'And when he drew near, seeing the

thou also hadst known and
city, he wept over it, saying: If
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]

thy brother sin against thee, reprove him,

'And have no fellowship with the unfruitful

'If

etc. Eph. [5.11]

works of darkness, but rather reprove them.'
:

That we should

tolerate association with sinners only for

them to penitence, by every means

the purpose of recalling

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,

am

I will

have

not come
sacrifice. For I
but sinners to repentance.' Luke [15.1-4] 'Now all the publicans and sinners drew near unto him to hear him. And the

mercy and not

to call the just

murmured, saying 'This man receivand eateth with them. And he spoke to them this

Pharisees and the scribes

eth sinners,

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

him and comfort him, lest perhaps such a one be

forgive

swallowed up with overmuch sorrow/

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

their regard,

ways.

Cap. 4

Matthew

[18.15-17]:

lf

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
he

of

two or three witnesses every word may stand.

will not

the church,

And

if

hear them, tell the church. And if he will not hear

let him be to thee as a heathen and a publican/

RULE FIFTY-THREE
That a Christian should not bear a grudge, but from
heart should forgive those

who have

offended him.

his

134

SAINT BASIL

Cap.

[6.14,15]: 'If you will not forgive men their ofneither

will your heavenly Father forgive you your
fences,

Matthew

offences; but

Father

if

you forgive men

their offences,

your heavenly

will also forgive

you.

RULE FIFTY-FOUR
That it is not right for us to judge one another
which are countenanced by the Scripture.
Cap.

in matters

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. Condemn 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-

that eateth not; and he that eateth not, let him

not judge him that eateth; for God hath taken him to him.
art thou that judgest another man's servant? To his

him

spise

Who
own

is

lord he standeth or

able to

make him

And he shall stand for God

For one judgeth between day and

f alleth.

stand.

day and another judgeth every day;

in his

own

to the Lord.

let

every

man abound

He that regardeth the day,

And he that doth not regard

regardeth it unthe day, to the

he that eateth, eateth to the

sense.

Lord he regardeth it not. And

Lord; for he giveth thanks to God. And he that eateth not,
to the Lord he eateth not, and giveth thanks to God;' and
'Therefore every one of us shall render
shortly after [12,13]
account to God for himself. Let us not therefore judge one
:

THE MORALS
another any more.

judge you
or of the

in

meat or

new moon,

of things to come.

135

[2.16,17]: 'Let no man therefore

in drink, or in respect of a festival
day,
or of the sabbaths, which are a shadow

Col.

That we should not quibble with regard to what

mitted by the Scripture.

is

per-

Cap. 2

Rom.
self in

'Blessed is he that condemneth not him[14.22,23]

that which he alloweth. But he that discerneth, if he

eat, is

condemned; because not

Col

of faith.

For

all

that

is

not

'If you be dead with Christ

[2.20-22]
the elements of the world, why do you yet decree as

of faith

is sin.'

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

John

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

'Nicodemus said (he that came to him by

Doth our law judge any man,
of them)
it first hear him, and know what he doth?' Acts
[25.14-16]: 'And as they tarried there many days, Festus

John

night,
unless

[7.50,51]

who was one

told the king of Paul, saying

A certain man was left prisoner

whom when

I was at Jerusalem the chief

the
of
and
ancients
the
Jews, came unto me, desiring
priests
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

by

to

Felix; about

make

his answer, to clear himself of the things laid to his

charge.

RULE FIFTY-FIVE

as

That we must recognize and acknowledge every good

a gift and that even the patient endurance of suffering for

Christ's sake

of

is

God.
Cap.

man cannot receive anything, unless it be

John [3.27]
9
'Or what hast thou
given him from heaven. 1 Cor. [4.7]
Tor by grace you
that thou hast not received?' Eph. [2.8,9]
C

are saved through faith,

and

that not of yourselves, for

it is

THE MORALS
a

gift of

137

of works, that no man may glory.' PhiL

this from God: for unto you it is given for

God; not
'And

[1.28-30]:

Christ, not only to believe in him, but also to suffer for him.

Having the same

conflict,' etc.

silence the benefactions of

That we should not accept in

God, but return thanks for them.
Cap. 2

Luke

'Now the man, out of whom the devils

But
besought him that he might be with him.

[8.38,39]

were departed,
Jesus sent

how

him away,

great things

tell
saying: Return to thy house, and
hath done to thee. And he went

God

had
through the whole city publishing how great things Jesus
cera
into
entered
he
as
'And
done to him.' Luke [17.12-19]
who
were
tain town, there met him ten men that
lepers,
:

stood afar off and lifted

up

their voice, saying: Jesus, master,

when he saw, he said: Go show

it came to pass, as they went,
And
the
to
priests.
yourselves
of them, when he saw that
one
And
they were made clean.
a loud voice glorifying
with
he was made clean, went back,
have mercy on

us.

Whom

God. And he fell on his face before his feet, giving thanks;
and this was a Samaritan. And Jesus answering, said, Were
no
not ten made clean? And where are the nine? There is
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. 1 Cor. [15.10]: 'But by the grace of God,
5

am what

am.' 1 Tim. [4.4]

be rejected
good, and nothing to
giving.'

'Every creature of God

that is received with thanks-

is

138

SAINT BASIL

RULE FIFTY-SIX

That we should persevere

watching and prayer.

in

Cap.

Matthew
you

[7.7,8]: 'Ask and it shall be given you: seek

shall find; knock, and It shall be opened to you.

and
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:

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
feiting

worthy to escape these things that are to come, and to stand

before the Son of man. Col. [4.2]
'Be instant in prayer,
3

with thanksgiving.
watching
without
rejoice. Pray
ceasing.
in

it

/ Thess. [5.16,17]

'Always

That we should give thanks to God even for the daily sustenance 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. 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.'
5

THE MORALS
That we should not

139

and repetitious prayers

and unworthy of the Lord.

recite long

things that are perishable

for

Cap. 3

Matthew
much,

'And when you are praying, speak not

[6.7,8]
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, hallowed be thy name, Thy kingdom come, thy will be done,
'Seek ye therefore first the kingdom of
etc. Matthew [6.33]
God and his justice. Mark [11.25]: 'When you shall stand
to pray, forgive, if you have aught against any man. 1 Tim.
5

men pray in every place,

without
anger and contention.
up pure hands,
[2.8]

'I

will therefore that

lifting

That we should pray

preachers of the

Word

for

one another and for those who are

of Truth.

Cap. 5
behold
[22.31,32]: 'And the Lord said: Simon, Simon,
as
sift
he
wheat;
Satan hath desired to have you, that
you
may

Luke

140
but

SAINT BASIL
I

have prayed for thee, that thy faith

fail

not.'

Eph.

'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
[6.18-20]

am

an ambassador in a chain, so that

gospel. For which I
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,

That we should pray even

even as

among

you.'

for our enemies.

Cap. 6

Matthew

[5.44,45]
umniate you, that you
is

that persecute and calbe the children of your Father who

Tray

may

for

them

in heaven.'

That no man ought

covered; and no

to pray or prophesy with his

woman, with uncovered

head

head.

Cap. 7

would have you know that the head

and
the head of the woman is the
Christ;
and
the
of
is God. Every man praying or
head
Christ
man;
with
his
head
covered, disgraceth his head. But
prophesying
woman
or
every
praying
prophesying with her head not cov1 Cor. [1 1.3-5]

of every

man

'But I

is

ered, disgraceth her head,

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
Cap.

141

Luke

[18.9-14]: 'And to some who trusted in themselves

and despised others, he spoke also this parable: Two
men went up into the temple to pray, the one a Pharisee and
as just

the other a publican. The Pharisee standing prayed thus with

himself
God, I give thee thanks that I am not as the rest
:

of

men, extortioners, unjust, adulterers, as also is this publican. 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:

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
chased by money or by any other device.

gift of

God

is

pur-

Cap.

Acts [8.18-23]
And when Simon
tion of the hands of the apostles, the
c

saw that by the imposiHoly 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

gift of

the
perish with thee, because thou hast thought that
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

ness

and

in the

bonds

I see

thou art in the

of iniquity.'

gall of bitter-

SAINT BASIL

142

That according
each

man unto

to the rule of faith

God

bestows

gifts

upon

profit.

Cap. 2

Rom.

[12.6]:

'And having

different

gifts,

according to

the grace that is given us, either prophecy, to be used according to the rule of faith. 1 Cor. [12.7-10]: 'And the manifestation of the Spirit is given to every man unto profit. To one
3

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 discerning 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 possess 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
3
'For neither have we used at any time
up. 1 Thess. [2.5-8]
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
to you, as the apostles of Christ; but we became
ones in the midst of you, as if a nurse should cherish

burdensome
little

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
you were become most dear unto us.

souls,

because

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

hear
parables, because seeing they see not, and hearing they
not, neither do they understand. And the prophecy of Isaias
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
is fulfilled

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 two and shortly after
Tor to every one that hath shall be given; but from
[29,30]
him that hath not, that also which he hath shall be taken
ability:

away.

And

the unprofitable servant cast ye out into the

There shall be weeping and gnashing of

exterior darkness.
teeth.'

144

SAINT BASIL

RULE FIFTY-NINE
That the Christian should not be attached
which comes from men, nor claim
but should correct those
think too highly of him.

who

accord him such honor or

who

Cap.

Matthew
him Good

to that glory

for himself special honor,

'And behold one came and said to

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
'How can you
glory from men'; and a little further on [44]
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.'
:

[19.16,17]:

master,

Thess. [2.5,6]
Tor 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.' Acts [10.25,26]: 'And it came to pass
1

that

when

Peter

was come

in,

Cornelius

came

to

meet him,

falling at his feet adored. But Peter lifted him up, saying :
a man.' Acts [12.21-23] 'And upon a
Arise, I myself also

and

am

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
gift, everyone should soberly and thankfully remain content with the gift granted to him and all should be in accord

same

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 superior in this regard; nor, indeed, should the more gifted be disdainful of his inferior. For they who are divided and at variance with one another are worthy of destruction.

Cap.

Matthew [12.25]: 'Every kingdom divided against itself

be made desolate: and every city or house divided

shall

against

itself shall

not stand.

'But

Gal. [5.15]:

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. Acts [4.32] 'And the multitude of believers had but one heart and one soul; neither did
any one say that aught of the things which he possessed was
:

all things were common unto them.' Rom.

'For
I
say, by the grace that is given me, to all that
[12,3-6]
are among you, not to be more wise than it behoveth to be

his

own, but
:

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
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,,

every one

that you

members one

all

schisms
speak the same thing, and that there be no

146

SAINT BASIL

among you but

;

and hath many

same mind and in

as the body is one
members of the body,

that you be perfect in the

the same judgment.'

Cor. [12.12,13]
members; and all the
1

Tor

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, 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
5

his

own, but those that are other men's.

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.

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
5

many miracles, because of their unbelief. / 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

and they

you in their synagogues.

before
And you shall be brought
governors, and before kings
them
and to the Gentiles';
to
a
for my sake, for
testimony
verses
[21,22]: The brother
and, after a few intervening
in councils

also shall deliver

will scourge

up the brother

to death,

and the

father, the

148

SAINT BASIL

son; and the children shall rise up against their parents,

shall put them to death. And you shall be hated by all

and

men

name's sake; but he that shall persevere unto the end,

be saved.' [38] 'And he that taketh not up his cross
and followeth me, is not worthy of me. 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, etc. Luke [8.13] 'Now
for

my

he

shall

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

2 Tim. [3.12]: 'And all that will

God who
live

raiseth the dead.'

godly in Christ Jesus,

shall suffer persecution.'

That no one should place himself

before

God

permits, but

in the way
we should pray not to

of temptation
fall into tem-

tation.

Cap. 2
[6.9,10]: 'Thus therefore shall you pray: Our
art in heaven, hallowed be thy name. Thy kingcome'; and shortly after [13]: 'And lead us not into

Matthew
Father

dom

who

temptation but deliver us from evil.' John [7.1-10]: 'After

these things, Jesus walked in Galilee; for he would not walk
the Jews'
in Judea, because the Jews sought to kill him.

Now

feast of tabernacles

was

at hand.

And

his

brethren said to

149

THE MORALS

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
it hateth,
always ready. The world cannot hate you; but me
because I give testimony to it, that the works thereof are eviL

Go you up

to this festival day,

day, because

my

time

is

but

go not up to

this festival

When

he had said

not accomplished.

But after his brethwent up to the feast, not

Luke [22.46] 'Arise, pray,

these things, he himself stayed in Galilee.

ren were gone up, then he

also

openly, but, as it were, in secret.

lest you enter into temptation.

good time before those who

seek to ensnare us; yet,
any one be permitted to fall into
be able to
he
should
pray for issue that he may
temptation,
done.
be
God
of
will
the
that
bear it and
may

That we should

retreat in
if

Cap. 3
shall persecute you in
[10.23]: 'And when they
this city, flee into another.' [12.14,15]: 'And the Pharisees,
how they might
going out, made a consultation against him,

Matthew

retired from thence.' John

destroy him. But Jesus knowing it,
devised to put
[11.53,54]: 'From that day, therefore, they

Wherefore Jesus walked no more openly among

he prayed,
the Jews.' Luke [22.41,42]: 'And kneeling down,
from me;
chalice
this
remove
saying: Father, if thou wilt,
/
Cor.
[10.13]: 'Let
but yet not my will but thine be done.'
human. And
is
as
such
no temptation take hold on you but
be
to
tempted above
God is faithful who will not suffer you

him

to death.

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

and

naught.

set his adversaries at

so

keep himself unharmed

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
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
difficult

even as to the very replies he should make to his

Cap.

Matthew

[10,28-31]:

Tear

foes.

ye not

them that

kill

the body,

THE MORALS

151

and are not able

to kill the soul, but rather fear him that can

both
soul
and body in hell. Are not two sparrows sold
destroy
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:
:

it not concern thee that we perish? And rising

he
the wind, and said to the sea Peace, be still.
rebuked
up,

Master, doth

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 Sadduthe
cees) were filled with envy. And they laid their hands on
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

of our tribulation,
after [10]:

we would

'Who hath

so great dangers: in
liver us.'

not have you ignorant, brethren,

and shortly
and doth deliver us out of
we trust that he will yet also de-

which came

delivered

whom

to us in Asia';

152

SAINT BASIL

RULE SIXTY-FOUR
That we should
for the

name

of the

rejoice to suffer all things even unto death

Lord and

for His

Cap.

commandments.

Matthew [5.10-12]: '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 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
:

'And calling in the apostles, after

had
they
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, rein heaven.' Acts [5.40-42]

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

Christ Jesus.' Col [1.23-25]: 'Whereof I, Paul,

Who

am made

sufferings for you, and fill

of the sufferings of Christ in

now rejoice in my
things that are wanting
flesh, for his body, which is the church.'

minister.

up those

my

and preach

RULE SIXTY-FIVE
That
even

if

it

we

behooves us to make suitable requests in prayer,

are at the very point of death.

THE MORALS
Cap
Matthew

[27.46]

153

'And about the ninth hour Jesus cried

Eli,, Eli, lamma sabacthani? That

with a loud voice, saying:

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/
is.

RULE SIXTY-SIX
That we must not

fail

those

who

Cap.

fight in behalf of religion.

be'Jesus answered them: Do you now

hour cometh and it is now come that you
shall be scattered every man to his own, and shall leave me
alone. 2 Tim. [1.15-18]: Thou knowest this, that all they
who are in Asia, are turned away from me, of whom are
to the
Phigellus and Hermogenes. The Lord give mercy
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

John [16.31,32]:

lieve? Behold, the

5

laid to their charge.'

That we must pray

for those

who

are tried

by temptation.

154

SAINT BASIL

Cap. 2

Luke
sired to

[22.31,32]:

'Simon, Simon, behold Satan hath demay sift you as wheat; but I have

have you, that he

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
the assurance of the resurrection from the dead.
Cap.

who have

Luke [23.27-28] 'And there followed him a great multitude 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.

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

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:
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,

resurrection.'

How

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
:

sown in corruption, it
sown in dishonour, it shall

of the dead. It
It is

ruption.

sown
body,

is

in weakness,
it

it

shall rise in

power.

shall rise in incorrise in glory.

It is

It is

sown a natural

shall rise a spiritual body.'

That we must not expect the coming of th^ Lord to be

manner according to the flesh, but

in a certain place or in a

suddenly throughout the whole world in the glory of the

Father.

Cap. 2

Matthew
Lo! here

is

[24.23,24]: 'Then if any man shall say to you:

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. Mark [13.23-26]: Take you heed, therefore;
behold I have foretold you all things. But in those days after
5

that tribulation, the sun shall be darkened and the moon shall
not give her light. And the stars of heaven shall be falling
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

down and

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

list

of acts

which are forbidden and have a threat

at-

tached to them.

Cap.

Matthew

[15.19,20]:

Tor from

the heart

come

forth evil

thoughts, murders, adulteries, fornications, thefts, false testimonies, blasphemies. These are the things that defile a man.'

'Depart from me, you cursed, into everlasting

was
which
prepared for the devil and his angels. For I was
firi|
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. Luke [6.24-26] 'Woe to you that are
rich; for you have your consolation. Woe to you that are
[25.41-43]:

filled; for

shall

you

shall hunger.

mourn and weep. Woe

Woe
to

'And take heed

to

you that laugh; for you

you when

all

men

shall bless

to yourselves, lest

you. [21.34]
perhaps your
hearts be overcharged with surfeiting and drunkenness, and
the cares of this life and that day come upon you suddenly.*
:

'And as they liked not to have God in their

delivered them up to a reprobate sense, to
do those things which are not convenient; being filled with

Rom.

[1.28-30]

knowledge, God
all

iniquity,

Tor: Thou

Thou

fornication, avarice, wickedness,' etc. [13.9]:

shalt not commit adultery: Thou shalt not kill:

shalt not steal:

Thou

shalt not covet:

and

if

there be

THE MORALS
any other commandment,'

etc. 1

157

Cor. [6.9,10]: 'Do not err:

neither fornicators, nor idolators, nor adulterers, nor effeminate, nor Hers with mankind., nor covetous, nor drunkards, nor
railers,

2 Cor.

nor extortioners, shall possess the kingdom of God/

[12.20]: 'Lest perhaps contention, envyings, ani-

mosities, dissensions, detractions, whisperings, swellings, seditions,

be among you.' Gal, [5.19-21]

flesh are manifest,

'Now

which are adultery,

the works of the

fornication, unclean-

ness, luxury, idolatry, witchcrafts, enmities, contention,

emu-

wraths, quarrels, dissensions, sects, envies, murders,,

drunkenness, revellings, and such like. Of the which I foretell 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,
lations,

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
ish

foolyou, as becometh saints; or obscenity, or

3
Col.
to
no
is
which
or
purpose.
scurrility,
talking,
are
which
members
therefore,
your
'Mortify,

[3,5,6,8,9]

upon the earth; fornication, uncleanness, lust, evil concuthe service of idols.
piscence, and covetousness, which is
For which things the wrath of God cometh upon the children of unbelief. But

now

in-

put you also all away: anger,

filthy speech out of your
malice,
blasphemy,
dignation,
mouth. Lie not to one another.' 1 Tim. [1.9-11]: 'But for
the unjust and disobedient, for the ungodly, and for
murderers of
sinners, for the wicked and defiled, for
for
manslayers, for forfathers, and murderers of mothers,
with mankind,
themselves
nicators, for them who defile
for perjured persons, and whatever
is according
contrary to sound doctrine, which

for men-stealers, for

other thing

is

liars,

158

SAINT BASIL

to the gospel of the glory of the blessed

been committed to my trust.' / Tim. [4.1-3J

God, which hath

:

'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-

and by them that have known the

truth.' / Tim. [6.3-5]
'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, 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
giving by the faithful,
:

destitute of the truth, supposing gain to be godliness. Fly

these.' 2 Tim. [3.1-5]: 'In the last days shall come

such as

dangerous times. For men shall be lovers of themselves,,

covetous, haughty, proud, blasphemers, disobedient to parents, 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

selves also

thereof.

Now

and pleasures,
and hating one another.'

A list of

Tit. [3.3]

Tor we

our-

were some time unwise, incredulous, erring, slaves

to divers desires
ful

these avoid.

acts that are

living in malice

and envy, hate-

approved and carry with them certain

promise of blessing.

Cap. 2

Matthew
is

the

'Blessed are the poor in spirit, for theirs

[5.3-12]
of heaven. Blessed are they that mourn, for

kingdom

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
be called the children of God. Blessed are they that suffer

shall

persecution for justice' sake, for theirs is the kingdom of

heaven. Blessed are ye, when they shall revile you and persecute you and speak

my

sake.

heaven.

that

evil against you untruly for

for
your reward is great in
rejoice,
Come, ye blessed of
[25.34-36]:
all

is

Be glad and

Matthew

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

Rom.

visited

me;

was

in prison, and you

ministry in ministering; or
I

came

to

me.

he that teach'Or
in
that
he
exhorteth,
eth,
doctrine;
exhorting; he that
that
with
with
he
carefulness; he
ruleth,
giveth,
simplicity;
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[12.7-21]

in

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
one mind one
rejoice; weep with them that weep. Being of
ful.

towards another. Not minding high things but consenting to

the humble. Be not wise in your own conceits. To no man
Providing good things in the sight of
men. If it be possible, as much as is in you, have peace with
men. Revenge not yourselves, my dearly beloved; but give

rendering
all

all

evil for evil.

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

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,
evil,

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-

Holy Ghost, in charity unfeigned, in the word of

power of God; by the armour of justice on the
hand
and
on the left; by honour and dishonour, by evil
right
and
report
good report; as deceivers, and yet true; as unand
known,
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 possessing all things.' 2 Cor. [13.11] Tor the rest, brethren, rejoice,
be perfect, take exhortation; be of one mind, have peace.'
ness, in the

truth, in the

Gal. [5.22]
patience,

'But the fruit of the Spirit

benignity,

goodness,

faith,

is

charity, joy, peace,

mildness,

continency,

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]: lf there be therefore any consolation in Christ, if any comfort of charity, if any society of the
chastity.

THE MORALS

161

any bowels of commiseration,

you be of one mind, having the same

spirit, if

ye
joy, that
charity, being of one

my

fulfill

accord, agreeing in sentiment. Let nothing be done through

Tor the rest,
contention, neither by vain glory.' Phil. [4.8,9]
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

you be risen with Christ,

if

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
Tut ye one therefore, as
life is hid with Christ in God.' [12]
:

the elect of God, holy and beloved, the bowels of mercy, be1 Thess. [5.14-22]:
nignity, humility, mildness, patience.
'Rebuke the unquiet, comfort the timorous, support the weak,
be patient toward all men. See that none renders evil for
5

any man, but ever follow that which is good towards

each other and towards all men. Always rejoice. Pray without ceasing. In all things give thanks; for this is the will of

evil to

you all. Extinguish not the

not prophecies. But prove all things; hold fast
spirit. Despise
that which is good. From all appearance of evil refrain your'That the aged men be sober, chaste, pruselves.' Tit. [2.2-5]

God

in Christ Jesus concerning

in faith, in love, in patience. The aged women, in

like manner, in holy attire, not false accusers, not given to

dent,

sound

well; that they may teach the young

love their husbands, to love their chila care of the house,
dren, to be discreet, chaste, gentle, having
of God be not
word
the
that
obedient to their husbands,

much wine, teaching

women to be wise, to

them to be subject to
blasphemed.' Tit. [3.1,2]: 'Admonish
to be ready to every
at
a
to
and
word,
obey
powers,
princes

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 hospitality 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,

For fornicators and adulterers God

will judge. Let your manners be without covetousness, contented with such things as you have.'

and the bed

undefiled.

RULE SEVENTY

They who

are entrusted with the preaching of the Gospel

ought, after prayer

or priests blameless

and supplication,

men whose

past

to appoint as

life

deacons

has been investigated

and found worthy.

1

Cap.

Matthew [9.37,38]: Then he saith to his disciples: The

harvest indeed is great, but the labourers are few. Pray ye
Lord of the harvest, that he send forth labourers
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 Alpheus, 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
therefore the

into his harvest.'

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,
Theophilus, of all things which
Jesus began to do and to teach, until the day on which giving commandments by the Holy Ghost to the apostles whom

he had chosen, he was taken up. 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
5

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 therefore 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

own house,
Not a neo-

gravity. (But if a man know not how to rule his

how shall he take care of the church of God?)

phyte, lest being puffed up with pride, he

snare of the devil. Moreover, he

ment and

fall

into the judg-

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,
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.'

sober, just,

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 misdemeanor 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.
also

may have

Then

that sin reprove before

all,

that the rest

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]:

them, saying:

Go

'These twelve Jesus sent,

yet not into the

way

commanding
and

of the Gentiles

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
:

Lord,
coasts, crying out, said to him: Have mercy on me,
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
Tor from
that are lost of the house of Israel.' John [8.42]
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,
and of
according to the commandment of God our Saviour,
Christ Jesus our hope.'

That he who has been called to the preaching of the Gospel

should obey instantly and without delay.
Cap. 4
Follow me. And
[9.59-60]: 'But he said to another:
to bury my
and
he said: Lord, suffer me first to go out
dead
the
Let
bury their
father. And the Lord said to him:
Gal.
God.'
of
the kingdom
thou and
but

Luke

dead;

go

preach

God who separated me from

[1.15-17]: 'But when it pleased
his
my mother's womb and called me by his grace to reveal
the
Gentiles,
him
among
Son in me that I might preach

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 entereth 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 sheep and a little further

the door of the sheep. All others as many as
;

on [7,8] 'I am
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
:

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/
say again:

If

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

have commanded

you.' Acts [16.4]: 'And as they passed

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
I

through the

exhort.

sound

cities,

'But speak thou the things that

Tit. [2.1]:
doctrine.'

That,

if

he

who

become

has been appointed to preach the doctrine

Lord keep

silence respecting anything which is necessary in order to please God, he is guilty of the blood of those

of the

who

are thus endangered, whether by reason of their doing

is forbidden or of
omitting the good they are obliged
to do.

what

Cap. 7

Luke

[11.52]: 'Woe to you, lawyers, for you have taken

the key of knowledge; you yourselves have not entered
and those that were entering in, you hindered. Acts.

away

in,

'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 blaspheming, he shook his garments and said to them: Your
blood be upon your own heads. I am clean; from hence[18.5,6]:

forth I will go unto the Gentiles.' Acts [20.26,27] :

fore I take you to witness this day, that I am clear

blood of
all

all

men;

for I

have not spared

to declare

'Where-

from the
unto you

the counsel of God.'

That, when there

commanded

question of something not expressly

in the Scripture, each should be exhorted to
is

follow the better course.

SAINT BASIL

168

Cap. 8

who were born so

eunuchs who were
made so by men; and there are eunuchs who have made themselves 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,
Matthew

from

[19.12]: 'There are eunuchs

their mother's womb; and there are

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,

etc.

permitted to force others to do what he

himself has not succeeded in accomplishing.

That no one

is

Cap. 9
load
[11.46]: 'Woe to you lawyers also, because you
with burdens which they cannot bear, and you yourselves touch not the packs with one of your fingers.'

Luke

men

That he who
to the rest as a

is

a preacher of the Word should be proposed

of every virtue by first practicing what

model

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
9
of heart.
you and learn of me because I am meek and humble
John [13.12-15]: Then after he had washed the feet of his
set down again, he
disciples, and taken his garments, being
:

said to

them:

Know

you what

have done

to

you?

You

call

THE MORALS

169

me

Master and Lord; and you say well, for so I am. If then
being your Lord and Master have washed your feet; you
also ought to wash one another's feet. For I have
given you
I

an example, that as I have done to you, so you do also to

one another. 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. 1 Tim.
[4.12]: 'Let no man despise thy youth; but be thou an ex9

ample

of the faithful in

That he who

is

word,

in conversation,

a preacher of the

Word

etc.

should not

feel

own

righteousness, but should realize that the

moral improvement of the faithful is the specific and preeminent function of the office committed to him.

secure in his

Cap. 11

Matthew

'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. 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
[5.13]

but the will of him that sent me, the Father. Now this
the will of him who sent me that every one who seeth the

will
is

Son and believeth in him, may have life everlasting.' 1 Thess.

of glory?
[2.19,20]: 'For what is our hope, or joy, or crown
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

and cities in his charge.

visit all

the towns

SAINT BASIL

170

Cap. 12

'And Jesus went about all Galilee teachthe gospel of the kinging in the synagogues and preaching
dom, and healing all manner of sickness and every infirmity/
Luke [8.1]: 'And he travelled through the cities and towns
and the
preaching the kingdom of God and evangelizing;

Matthew

[4.23]

twelve with him.'

hearing of the Gosall candor, that the

with
must be preached
pel, that the Word
of
truth must be upheld even at the cost
opposition and perdeath.
secution of whatever sort, unto

That

all

should be

summoned

to the

Cap. 13
'That which I tell you in the dark,
and that which you hear in the ear,
not them that kill
preach ye upon the housetops. And fear ye
the body and are not able to kill the soul.' Matthew [22.8,9]

Matthew

[10.27,28]:

speak ye in the light:

'The marriage indeed is

were not worthy. Go ye

invited
ready, but they that were
therefore into the highways and as
5

you shall find, call to the marriage. John [18.20]:

him: I have spoken openly to the world; I
answered
'Jesus
have always taught in the synagogue and in the temple,
whither all the Jews resort; and in secret I have spoken
had brought them,
nothing. Acts [5.27-29] 'And when they
the
And
high priest asked
they set them before the council.
them, saying: Commanding we commanded you, that you
should not teach in this name; and behold, you have filled
have a mind to bring
Jerusalem with your doctrine and you
and the apostles
Peter
But
the blood of this man upon us.
than men.'
rather
God
said: We ought to obey

many

as

answering,
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

and also return thanks for this favor.

of the

faithful

Cap. 14

John [17.20,21]: 'And not for them only do I pray, but

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
for

my God

Rom.

[1.8,9]: 'First I give thanks to

Jesus Christ for you all, because your faith is

sight.'

whole world. For God

in the gospel of his
memoration of you

God

is

my

witness

Jesus Christ.

And

is

witness

my

whom

through
spoken of in the

serve in

Son, that without ceasing I

prayers.' Phil.
long after you in the bowels of

always in

how

my spirit

make a com[1,8-11]: Tor

my

this I pray, that

your charity

may more

172

SAINT BASIL

and more abound

knowledge and

in

in all understanding;

that you may approve the better things, 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.'

That good
to be

actions performed with the grace of

also to others for His glory.

God ought

made known

Cap. 15

Luke [9.10]: And the apostles, when they were returned,

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
told

am

doing, Tychichus,

ter in the

Lord, will

have sent

to

you

my

for this

the things concerning

That we must be

dearest brother

may

to

faithful minis-

all

us.'

solicitous not only

present but also for the absent

of edification

and

things; whom I
you
same purpose that you may know

make known

and do

all

for those

who

things as the

are

work

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

'As he was speaking these things, became up and adored him, saying: Lord>
even now dead; but come, lay thy hand upon

[9.18,19]:

hold a certain ruler

my

daughter

is

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

firmed in it by our visits.

of truth should

be con-

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.'
'But we, brethren, being taken away
1 Thess. [2.17,18]:
short
for a
from
time, in sight, not in heart, have hastened
:

you

more abundantly to see your face with great desire. For

we would have come unto you, I, Paul, indeed once and again,
the

and a little further on [3.1-3]:

no
'For which cause, forbearing
longer, we thought it good
we
sent Timothy, our brother
and
Athens
to remain at
alone;

but Satan hath hindered

us';

and the minister of God in the gospel of Christ, to confirm

that no man should
you and exhort you concerning your faith;

SAINT BASIL

174

be moved

in these tribulations; for yourselves

are appointed thereunto.

know

that

we

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

That

it

private.

Cap. 19

John [10.11]: The good shepherd giveth his life for his
had dined,
sheep. John [21.15-17]: 'When therefore they
of John, lovest thou
son
Peter:
Simon
to
saith
Simon,
Jesus
me more than these? He saith to him: Yes, Lord, thou knowest that I love thee. He saith to him: Feed my lambs. He
saith to him again: Simon, son of John, lovest thou me? He
3

him: Yea, Lord, thou knowest that I love thee. He

him: Tend my sheep. He saith to him the third time:
Simon, son of John, lovest thou me? Peter was grieved because 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.

saith to
saith to

Acts [20.7]: 'And on the first day of the week, when the disPaul discoursed with
ciples were assembled to break bread,
morrow:
and he continued his
the
to
on
them, being
depart
3

and shortly after [11]: 'Then going

and
bread
and
tasting, and having talked a long
breaking
up

speech until midnight

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

and taught you publicly, and from house

both to Jews and Gentiles penance towards
our Lord Jesus.' [31]: Therefore watch,

to you,

to house, testifying
God, and faith in

THE MORALS
keeping in

memory

175

that for three years

ceased not with tears

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,
to

we preached among you

the gospel of God, etc.

That the preacher of the Word should be compassionate

and merciful, especially toward those who are suffering distress
of soul.

Cap. 20

Matthew

'And the Pharisees seeing

[9.11-13]:

it,

said to

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 comhis disciples:

Why

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]:

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
'And there came a leper
faint on the way.' Mark [1.40,41]
:

to him, beseeching him, and kneeling down

make me

wilt, thou
compassion on him, stretched forth

thou

canst

clean.
his

said to

And

Jesus,

him:

If

having

hand and touching

SAINT BASIL

176

him, saith to him:

I will.

Be thou made clean. 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 dissaid: It is not reason that we should leave the word
ciples,

God and serve tables. Look ye out from among you, brethfull of the Holy Ghost and
ren, seven men of good reputation,
this business.'
over
we
whom
may appoint
wisdom,
of

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 multisaid: It is not reason that we should

tudes of the disciples,

word of God and serve tables'; and a little farther
we will give ourselves continually to prayer and
'But
on [4]

leave the
:

to the ministry of the

word,

That we should not be ostentatious nor

traffic in

the

word

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.
of doctrine

Cap. 23

Matthew

[23.5-10]

seen of men. For they

'And

make

all their

works they do for to be

broad and en-

their phylacteries

places at feasts and

and salutations in the
by men, Rabbi, Rabbi. Be not

the
large their fringes. And they love
the first chairs in the synagogues,

market place and to be called

first

THE MORALS
you

called

Rabbi; for one

is

177

your master and

all

you are

And call none your father upon earth; for one is

Father, who is in heaven; neither be ye called masters;

brethren.

your
for one

your master, Christ. 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/
is

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. 1 Thess. [2.3-7] Tor our exhortation was not of error nor of uncleanness, nor in deceit; 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
we glory of men,
covetousness, God is witness; nor sought
neither of you nor of others, whence we might have been
burdensome to you, as the apostles of Christ.'
5

Word

should not abuse his power

of those in his care; but
by insolent or high-minded treatment
he should rather regard his position as a reason for showing

That the preacher

of the

humility toward them.

Cap. 24

Matthew
wise servant

[24.45-51]: 'Who, thinkest thou,

whom

is

a faithful and

his lord hath appointed over his family to

season? Blessed is that servant whom when

give them meat in
I say to you,
his lord shall come he shall find so doing. Amen
evil servant
that
if
But
his
all
goods.
he shall place him over
and shall
is
lord
a-coming,
long
in his heart: My
shall

say

SAINT BASIL

178

and shall eat and drink

begin to strike his fellow-servants
shall come in a day
servant
that
of
lord
the
with drunkards;
knoweth not and
he
that
that he
not, and at an hour
:

hopeth

shall separate

him

There

be

shall
:

weeping
me Master and Lord; and you say well,
If then I being your Lord and Master have
wash one another's feet/
feet; you also ought to

'You

[13,13,14]
for so I am.

and appoint his portion with the hypocrites.

and gnashing of teeth/ John

call

washed your
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
:

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

not so

but he that

is

not he that sitteth at table? Acts [20.17-20] 'And

from Miletus to Ephesus, he called the ancients of the
5

serveth?

sending
church.

Is

And when

they were

come

to

him, he said to them

You know from the first day that I came

manner I have been with you, for all the

into Asia, in

what

time, serving the

Lord with all humility and with many tears and temptations
which befell me by the conspiracies of the Jews.' 2 Cor.
suffer the foolish; whereas you
[11.19-21]: Tor you gladly
suffer if a man bring you into
yourselves are wise. For you
if a man devour you, if a man take from you, if a
bondage,
man be lifted up,

if

man

according to dishonour, as

if

you on the face. I speak

we had been weak in this part.'
strike

That we should not preach the Gospel

or envy, or rivalry with anyone.

in

strife
spirit of

THE MORALS

179

Cap. 25

Matthew
chosen,
I will

my

put

[12.18,19]: 'Behold my servant whom I have

beloved, in whom my soul hath been well-pleased.

my

spirit

to the Gentiles.
shall

any

man

He

upon him and he

shall not

shall

show judgment

contend nor cry out, neither

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

ployed in preaching the Gospel,

lest

style

should not be em-

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. [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

him

know anything among you but

crucified.

And

was with you

Jesus Christ,

in weakness,

and

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.'

SAINT BASIL

180

That we should not think

ing through our

own

we achieve success in preachbut we should rely entirely on

that

devices,

God.
Cap. 27
2 Cor. [3.4-6]: 'And such confidence we have through
Christ towards God. Not that we are sufficient to think anybut our sufficiency is from
thing of ourselves as of ourselves;
testaGod, who also hath made us fit ministers of the new
in
earthen
ment.' 2 Cor. [4.7]: 'But we have this treasure
vessels, that the excellency

not of

may

be of the power of

God and

us.'

entrusted with the preaching of the Gospel

should possess nothing more than is strictly necessary for him.

That one who

is

Cap. 28
nor silver nor

[10.9,10]: T>o not possess gold

nor two
in
your purses; nor scrip for your journey,
money
is worthy of his
workman
the
for
a
nor
nor
staff;
shoes,
coats,

Matthew

Take nothing for your journey: neither

nor
bread, nor money; neither have two coats/
staff,
scrip,
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,
with secular busibeing a soldier to God, entangleth himself
hath
he
whom
to
him
that he
engaged himmeat.'

Luke

[9.3]:

nor

nesses;

may please

self/

That we should not lend our mind

interest of those

matters.

who

to worldly affairs in the

are free to occupy themselves with these

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

frank presentation of the will of
those they would please and

listeners,

neglect to give a
the slaves of

God become

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.

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

'Be you therefore perfect as your heavenly

Father is perfect.' John [17.20,21]: 'Not for them only do I
believe
pray, but for them also who through their word shall
[5.48]

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]:

in

me;

'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

SAINT BASIL

182

meet into the unity of faith and of the

unto the
knowledge of the Son of God, unto a perfect man,
Christ.'
of
fullness
measure of the age of the
Christ:

until

we

That we should

all

and
measure

instruct our adversaries in forbearance

of their conversion until the full

mildness in the hope

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 extinguish:

till

he send forth judgment unto victory.' 2 Tim.

the Lord must not wrangle;

[2.24-26]: 'But the servant of
all
towards
be
mild
but
men, apt to teach, patient, with
that resist the truth if peradventhem
modesty admonishing
and
them
God
ture
repentance to know the truth,
may give
of the devil.'
snare
the
from
themselves
recover
they may
;

is right to yield and not insist obstinately when,

or out of caution, some do not tolerate the presfear
through
ence of a preacher of the Word.

That

it

Cap. 33

Luke

[8.37]

'And

all

Garasens besought him

taken with great fear.

back

the multitude of the country of the

from them, for they were

to depart

And

he going into the ship, returned

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
'And
this, that the kingdom of God is at hand.' Acts [18.5,6]
:

when

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 GenSilas

tiles.'

That we should abandon the

exhausted

all

incorrigible

when we have

the resources of our solicitude in their regard.

Cap. 35

Matthew

[23.37,38]

'Jerusalem, Jerusalem, thou that

kill-

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
est the

not? Behold your house shall be

To

left to

you, desolate.' Acts

behoved us to speak the word of God;

you
[13.46,47]
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
:

it

Gentiles, that thou mayest be for salvation unto the utmost

5
man that is a heretic
part of the earth. Tit. [3.10,11]: 'A
after the

first

and second admonition, avoid; knowing that

SAINT BASIL

184
he that

is

demned by

such a one
his

own

subverted and sinneth, being con-

is

judgment.'

the integrity of the Lord's words must be maintained

unswervingly toward all and in all circumstances, with no con-

That

cession to our preferences.

Cap. 36
1

and

I charge thee before God and Christ Jesus

[5.21]
the elect angels, that thou observe these things without

Tim.

prejudice, doing nothing

That the preacher

by declining

of the

Word

to either side.'

should say and do each

thing after deliberation and close examination with

to pleasing God, so as also to gain the approval and

due him from those

a view
esteem

in his care.

Cap. 37
Acts [20.18,19]
into Asia, in what

'You know from the first day that I came

manner I have been with you for all the

Lord with all humility and with many tears

and temptations 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.*
time, serving the
5

RULE SEVENTY-ONE
Prescriptions

which

refer jointly to bishops

and

priests.

THE MORALS
Cap.

185

'If a man desire the office of a bishop, he

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

Tim.

[3.1,2]

desireth a

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

manner of life, purpose,

doctrine,

hast fully

known my

faith,

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

appointed thee, if any be without crime,' etc.

city as I also

Concerning deacons.
Cap. 2

'And they chose Stephen, a man full of faith

Holy Ghost, and Philip and Prochorus and Nicanor and the rest. 'These they set before the apostles; and
they, praying, imposed hands upon them. 1 Tim. [3.8]:
Acts [6.5,6]

and

of the

'Deacons in
to

much

like

manner

chaste, not double tongued, not given

wine, not greedy of

filthy lucre,' etc.

RULE SEVENTY-TWO
Concerning the hearers: that those hearers who are instructed in the Scriptures should examine what is said by the
teachers, receiving

what

is

in conformity with the Scriptures

SAINT BASIL

186

and

is opposed to them; and that those who

doctrines should be strictly avoided.
such
in teaching

rejecting

persist

what

Cap.

Matthew

[18.7-9]

'Woe

to that

man by whom

the scandal

out/ and
thy eye scandalize thee, pluck
foot.
and
John [10.1]:
similarly with regard to the hand
'Amen, amen I say to you:, He that entereth not by the door
into the sheepfold but climbeth up another way, the same is
and a little further on [10.5]: 'But a
a thief and a robber
cometh.

And

it

if

him because they know

stranger they follow not, but fly from
not the voice of strangers.' Gal. [1.8]: 'But though we or an
besides that which
angel from heaven preach a gospel to you
1
Thess. [5.20-22]
be
anathema.'
have received, let him
:

you

'Despise not prophecies. Prove

is

good.

From

all

all

appearance of

things

hold fast that which

evil refrain yourselves.'

That they who

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

Cap. 2
'Beware of false prophets who come to
you in the clothing of sheep but inwardly they are ravening
'Be
wolves. By their fruits you shall know them.' Phil. [3.17]
walk
so
ye followers of me, brethren, and observe them who
as you have our model.'

Matthew

[7,15,16]

That they who teach

rightly the

Word

of

received even as the Lord, unto the glory of

them, Jesus Christ our Lord.

Truth should be

Him who

has sent

THE MORALS

187

Cap. 3

Matthew

[10.40]: 'He that receiveth you, receiveth me.

John [13.20]: 'He that receiveth whomsoever I send, receiveth 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
'Therefore, he
despiseth you, despiseth me.' / Thess. [4.8]
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 practice

with a good

will,

even though

it

seem arduous.

Cap. 5

John

[5.24]

'Amen, amen

say unto you, that he

who

SAINT BASIL

188

my word and

heareth

believeth

him

that sent me, hath

life

but is passed from

everlasting and cometh not into judgment
when
they had preached
death to life. Acts [14.20-22] 'And
to that city and had taught many, they returned
the
5

gospel

to Antioch, confirming
again to Lystra, and to Iconium, and
the souls of the disciples and exhorting them to contiriue in
and that through many tribulations we must enter
the
faith;

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
and plot the destruction of that life which is their true life.

loss

Cap. 6

Matthew
thee, go,

[18.15]:

'But

if

thy brother shall offend against

thee and him alone. If he

and rebuke him between

hear thee, thou shalt gain thy brother. 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

shall

destruction of the flesh, that the spirit may be saved in the

day of the Lord Jesus. 2 Cor. [7.8-10] 'Seeing that the same
(although but for a time) did make you sorrowful,
5

epistle
I

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

now

am

the faith.'

glad, not because

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 adultery or is a hindrance to the other in the devout service of God.
Cap.

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,
excepting for the cause of fornication, maketh her to commit aduland he that shall marry her that is put away, committeth
adultery. Luke [14.26]: '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.' 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
tery;

her that

is

put away, committeth adultery.'

Cor. [7.10,11]:

them that are married, not I, but the Lord commandeth that the wife depart not from her husband; and if she
'But to

depart, that she remain unmarried, or be reconciled to her

let not the husband put away his wife.'

husband; and

That the husband may not put away his wife and marry
may she who is put away by her husband marry

another, nor
another.

Cap. 2

Matthew [19.9]: And 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
c

her that

is

put away, committeth adultery.'

SAINT BASIL

190

That husbands should love

up

for her, that

He might

their wives with the love

Church, who

with Christ has loved the

where-

delivered Himself

sanctify her.

Cap. 3
as Christ
Eph. [5.25,26]: 'Husbands, love your wives,
for
it, that
also loved the Church and delivered himself up
in the
water
of
he might sanctify it, cleansing it by the laver
to
men
also
'So
ought
word of life'; and a little later [28]:

love their wives as their

own

bodies,' etc.

That wives should be subject to

Church is to Christ, and thus do the

their husbands,
will of

as the

God.

Cap. 4
Eph. [5.22-24]: 'Let women be subject to their husbands,
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
as to the

having a care of the house, gentle,

obedient to their husbands, that the word of God be not blastheir husbands, chaste,

phemed.'

That women should not adorn themselves for beauty's sake,

but they should be full of zeal and solicitude for good works,
adornment for
regarding this as the true and appropriate
Christian

women.
Cap. 5

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

home

at

to inquire

silence in church, but be zealous

about the manner of pleasing God.

Cap. 6
1

for

Cor. [14.34,35] 'Let women keep silence in the churches;

is not
permitted to them to speak, but to be subject.
:

it

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.

RULE SEVENTY-FOUR
That a widow who enjoys
spend her

life in

sufficiently robust health should

solicitude, keeping in mind

works of zeal and

the words of the Apostle

and the example

Cap.

of Dorcas.

'And in Joppe there was a certain disciple

Acts [9.36]
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

SAINT BASIL

192

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
'But she that
prayers serving night and day.' / Tim. [5.5,6]
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 whatever does not violate a commandment of God.
Cap.

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

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]: 'Whosoever are servants under the yoke, let them count their masto the

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.

Tit. [2.9,10]:

vants to be obedient to their masters in

all

'Exhort ser-

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
[13.3-5]: 'Jesus, knowing that the Father had given
all things into his hands, and that he came from God and
to God, ariseth from supper and layeth aside his gar-

John

him

goeth

ments and having taken a towel girded himself. After that, he

the feet of the
putteth water into a basin and began to wash
he was
wherewith
with a towel
disciples and to wipe them
Master
me
call
'You
girded'; and a little farther on [13-15]
then
I, being your
and Lord and you say well, for so I am. If
Lord and Master, have washed your feet, you also ought to
:

SAINT BASIL

194

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

RULE SEVENTY-SIX
That

and obey their parents in all

command of God would not be violated.

children should honor

things wherein the

Cap.

him Son, why hast

and I have sought thee
went down
sorrowing and a little farther on [51]: 'And he
with them, and came to Nazareth and was subject to them/
for
Eph. [6.1-3]: 'Children, obey your parents in the Lord,
the
is
which
this is just. Honour thy father and thy mother,
[2.48] : 'And his mother
thou done so to us? Behold thy father

Luke

said to

first

commandment with a

promise:

that

it

may

be well

with thee and thou mayest be long-lived upon the earth.'

That parents should

forbearance
insofar as

'in

may

rear their children with mildness

and

and correction of the Lord,' and,

them no occasion for anger or grief.

the discipline
be, give

Cap. 2

Eph.

[6.4]

'And you,

to anger; but bring

of the Lord.

fathers,

them up

Col. [3.21]

provoke not your children

in the discipline

and correction

'Fathers, provoke not your children

to indignation, lest they be discouraged.

THE MORALS

195

RULE SEVENTY-SEVEN
That

be free from all solicitude for this

be able to give thanks to God without

virgins should

world so that they

distraction of

may

mind

or body, in expectation of the

kingdom

of

heaven.

Cap.

Matthew [19.12]: 'There are eunuchs who have made

themselves eunuchs for the kingdom of heaven. He that can
take, let
to

him

take

it.'

Cor. [7.32-35] 'But I would have you

He that is without a wife is solicitous
:

be without solicitude.

for the things that belong to the Lord,

But he that

with a wife

how he may

please

God.

solicitous for the things of the

and
please his wife. The married
from each other. The unmarried

is

is

woman
woman

world, how he may

the virgin differ

thinketh on the things of the Lord, that she may be holy both
body and in spirit. But she that is married thinketh on the

in

things of the world, how she may please her husband. And
speak for your profit: not to cast a snare upon you, but
for that which is decent and which may give you power to

this I

attend upon the Lord without impediment.

RULE SEVENTY-EIGHT
That

soldiers

may

not perform deeds of violence nor make

false accusations.

Cap.

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.'

SAINT BASIL

196

RULE SEVENTY NINE

That

rulers are custodians of the decrees of

Cap.

Rom.

[13.3,4]

God.

works
princes are not a terror to good
the
Wilt thou then not be afraid of
power?
:

Tor

but to the evil.

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

submit to higher authority wherever a

not be violated.

it

is

right to

command

of

God would

Cap. 2
Rorn. [13.1-3]

'Let every soul be subject to higher powers;

no power but from God; and those that are, are

ordained of God. Therefore, he that resisteth the power, resisteth 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. Tit. [3.1] 'Admonish them to be subject to princes and powers, to obey, and be ready to every
for there

is

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
Cap.

197

Matthew

[11.29]: 'Take up my yoke upon you and learn

me. 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.'
5

of

As sheep of Christ who hear the voice of their

herd only and .follow Him.

own Shep-

Cap. 2
c

John [10.27]: My 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

bringing forth fruit, doing and possessing only

formable to Him and worthy of Him.

Him

in

what

is

con-

Cap. 3

John

[15.5]

'I

am

the vine; you, the branches/

of the

As members of Christ, perfect in every observance

commandments or in showing forth the gifts

of the

of their

Head

Lord's

Holy Spirit in conformity with the dignity

which is Christ.
Cap. 4
1

that your bodies are the

of Christ?' Eph. [4.15,16]: 'But doing the truth in

Cor. [6.15]:

members

'Know you not

SAINT BASIL

198

in him who is the head,

charity we may in all things grow up
whole
the
whom
body being compacted
even Christ; from
what
every joint supplieth, acand fitly joined together by

measure of every part, maketh

cording to the operation in the
the
unto
increase of the body,
edifying of itself in charity.'

As a spouse
according

of Christ,

guarding their purity and walking

Bridegroom alone.

to the will of the

Cap. 5
'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.'

John

[3.29]

God, holy, pure, and

the worship of God.

As temples
pertains to

of

filled

only with

what

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:
dwell in them and walk among them and I will be their

As a

sacrifice

member and

will

God/

unto God, blameless and unspotted, in every

of divine worpart maintaining the integrity

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
As sons

of

God formed

to the

199

image of God according

to

the measure vouchsafed to men.

Cap. 8
'Little children, yet a little while I am with
Gal.
[4.19] 'My little children, of whom I am in labour
you.'
until
Christ be formed in you.'
again,

John [13.33]:

"

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

[2.15]: 'Among whom you shine
As

salt in the earth, so that

who

incorruption those

Phil.
light of the world.'
as lights in the world.'

they

may renew

in spirit unto

associate with them.

Cap. 10

Matthew

[5.13]

As the word
by

of

'You are the

life,

salt of

the earth.'

confirming the hope of the true

their mortification in the things of this

life

life.

Cap. 11

'Among whom you shine as lights in the

in the day
holding forth the word of life to my glory

Phil. [2.15,16]:

world,
of Christ.'

SAINT BASIL

200

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.

What

Cap. 12
send you as sheep in the midst
/ Cor.
of wolves.' [28.19]: 'Going teach ye all nations.'
of
ministers
the
as
of
us
so account of
[4.1,2]: 'Let a man
as
for
but
of
God;
Christ and the dispensers of the mysteries
the rest, it is required among the dispensers that a man be

Matthew

[10.16]

'Behold

found faithful/

As

who

heralds of the

kingdom

wields empire over one

of heaven unto the ruin of

who

him

dies in sin.

Cap. 13

The

'And going, preach, saying:

kingdom
[10.7]
thee
before
'I
Tim.
2
hand.'
of heaven is at
charge
[4.1,2]:
dead
the
and
the
shall
who
living
God and Jesus Christ,
judge

Matthew

by

his

coming and

his

kingdom: Preach the word of God.'

As the model or rule of piety unto the perfecting of all righteousness in the followers of the Lord and unto proof of iniquity
in those who are guilty of the slightest disobedience.
Cap. 14

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

mark,

prize

supernal

THE MORALS

201

Christ Jesus. Let us therefore, as

many as are perfect, be thus

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

minded: and

if

the same rule.' 1 Tim. [4.12]: 'Be thou an example of the

faithful in word, in conversation, in charity, in faith, in chas2 Tim. [2.15]: 'Carefully study to present thyself aptity.
5

proved unto God, a workman that needeth not to be ashamed,

rightly handling the

As the
members

word

of truth.'

eye in the body, discerning good and evil, guiding the

of Christ as circumstances require with regard to

each one.

Cap. 15

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

As shepherds of the sheep of Christ, not refusing to lay down

them if occasion require it, to the end that they
may communicate to these the Gospel of God.
their life for

Cap. 16

John [10.11]: 'The good shepherd giveth

his life for his

'Take heed to yourselves, therefore, and

to the whole flock, wherein the Holy Ghost hath placed you
bishops to tend the Church of God.'
sheep.' Acts [20.28]

As physicians who care

for the maladies of the soul with

of the doctrine
great compassion, according to their knowledge
and
Christ
of the Lord, to bring about health in
perseverance.

202

SAINT BASIL

Cap. 17

Matthew

[9.12]

They

sician but they that are

that are in health need not a phyRom. [15.1]: 'Now we that are

ill.'

stronger ought to bear the infirmities of the weak.

As

fathers

gotten,

who

and nurses

of children they themselves

have be-

with fervent dispositions of love in Christ would

God to them, but even give

not only impart the Gospel of

their lives for them.

Cap. 18

John [13.33]:

'Little children, yet

you.' 1 Cor. [4. 15]

Tor

little

in Christ Jesus,

while

am

by the gospel,

with

have

begotten you. / 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

Tor we

are God's coadjutors: you are God's

are
God's
husbandry; you
building.'
1

Cor. [3.9]:

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
I have
it, that it may bring forth more fruit.' 1 Cor. [3.6]:
C

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

but that which

which is Christ Jesus.' Eph.

is laid,
'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
lay

[2.19-22]*

and prophets, Jesus Christ himself being the chief corner

whom all the building being framed together groweth
an
into
holy temple in the Lord, in whom you also are
up

stone, in

built together into

an habitation of

God

in the Spirit.

Cap. 22

What
What is

is

mark of a Christian? Faith working by charity.

mark of faith? A sure conviction of the truth of

the

the

the inspired words, not to be shaken by any process of reasonnor by the

ing, nor by the alleging of natural requirements,
soul?
faithful
a
of
the
mark
is
What
pretences of false piety.

SAINT BASIL

204

To

acceptance on the authority

the Scripture], not venturing to reject anyadditions. For, if 'all that is not of faith

be in these dispositions of

of the words [of

thing-

full

nor making

sin/ as the Apostle says,

and hearing by the word of

and

is

God/

Scripture, not being of faith,

charity toward

cometh by hearing
everything outside Holy

'faith
2

What is the mark of

His commandments with

sin.

is

God? To observe

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

tized in his death.

are baptized in Christ Jesus are bapFor we are buried together with him by

baptism unto death; 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.' 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
54
What is the mark of him who has been born
Spirit is spirit.
anew? That he strip off the old man with his deeds and cupidities and put on the new man, 'who is renewed unto knowledge,
:

according to the image of

him

written:

as

'As

have put on
1

Rom.

2 Rom.
3 Rom.
4 John

14.23.
10.17,
6.3,4,6.
3.6.

5 Col. 3.10.
6 Gal. 3.27.

many

of

Christ.'"

you

What

is

that created him.'

have been baptized

the

mark

as

it

is

in Christ

of a Christian?

That

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

and that he have no blemish nor

8
nor
such
that
he be holy and blameless and so
spot
any
thing;
eat the Body of Christ and drink His Blood; for 'he that
eateth

ment

the love of Christ,

and drinketh unworthily, eateth and drinketh judgto himself.

39

What

Bread and drink the Cup

is

the

mark of those who

That they keep

of Christ?

eat the
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
11
been handed down in the Lord's Gospel. What is the mark
of the Christian? That they love one another as Christ has
12
What is the mark of a Christian? To set the Lord
loved us.
13
What is the mark of a Christian? To
always in his sight.
watch daily and hourly and stand prepared in that state of
perfection which is pleasing to God, knowing that at what

hour he thinks
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.

not, the

Lord

will

come.

14

AN ASCETICAL DISCOURSE
WAS MADE

after the Image and likeness of God;

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; separated and estranged from God as he is, it is
impossible for

JAN

but

sin

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
Creator through the quieting of our passions. He
to the best of his ability, copies within himself the tranquility of the divine nature attains to a likeness with the very
like to

our

who,

soul of

God; and, being made

God

like to

in the

manner

aforesaid, he also achieves in full a semblance to the divine

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
life

devote ourselves to this pursuit in preference to all others, so

may never again be enslaved by any vice, but
that our understanding may remain firm and unconquerable
that our soul

under the

assaults of temptation, to the

come sharers in
Now, an ally
is

end that we may be-

the divine beatitude.

to the zeal of those

The

who

of virginity,

duly aspire to this

however, does not

gift
virginity.
grace
consist solely in abstaining from the procreation of children,

207

SAINT BASIL

208
but our whole

conduct and moral character 'should be

life,

the integrity required of

virginal, illustrating in every action
commit fornication in
to
the virgin. It is possible, indeed,
the eye, to be corspeech, to be guilty of adultery through
receive defilement into the
rupted through the hearing, to
of temperance by want
heart, and to transgress the bounds
of control in partaking of food and drink. But he who keeps
these matters, according to the
rule of virginity, truly exhibits in himself the grace of virginity

himself under restraint in

fully
If,

developed and in
therefore,

we

all

its

desire,

perfection.

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 therewe may do nothing unworthy
by, let us attend to ourselves that
the
of our promise and thus incur
judgment pronounced upon
1
Ananias. It was within the power of Ananias not to dedito God in the beginning; but he consecrated
cate his
property

his possessions to

God by vow

that he might be an
his munificence,

and he

also

human glory,
men because of

with a view to

object of admiration to

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
before making a
given time for repentance. Accordingly,
wishes may lawwho
promise to live the religious life, anyone
and
follow the way of the world
and
freely submit
fully

licitly

to the yoke of wedlock.

man

made
for God

has been

serve himself
fear of being

say this

Acts. 5.1-5.

his

own

consent,

should resubject to a prior claim, he

as a kind of sacred votive offering, in

condemned

by defiling again, by
body consecrated to God by vow.
with not only one kind of passion in mind,

an ordinary way of

And

When, however, by

life,

for sacrilege

the

AN ASCETICAL DISCOURSE
as

some

209

think, who would preserve the integrity of virginity

of the body alone, but with reference to every man-

by custody

ifestation of a passionate inclination.

One who would reserve himself for God

by any emotion savoring

may

not be defiled

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 conall
versations over and above what is necessary and fitting
these must be most carefully avoided by one who has dedicated himself to God by virginity, because yielding to one of
them is almost as perilous as falling into an expressly forbidden
that springs from the passions mars in some way the
of
the soul and is an impediment in attaining to the
purity
divine life. He who has given up the world, therefore, must

sin. All

his attention fixed

keep

way

upon

these considerations, so as in no

to defile himself, the vessel of

God, by corrupting usage.

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
to be free from
is the special character of the angelic nature
the marriage yoke, not to be distracted by any created beauty,
but to be constantly intent upon the divine countenance. Consequently, if he who has been raised to the rank of the angelic
a
dignity suffers taint from human passions, he resembles
skin, the hair of which is neither entirely white nor
This

fact,

leopard's
wholly black, but because it is spotted with different colors
is reckoned with neither black nor white. Let these words,
to
therefore, in a very general way, serve as an exhortation

who have chosen the life of chastity and discipline.

But since we ought to discuss particular features as well in

those

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

have a witness, that it may be free from base suspicion.
Just as the spiritual law would have no fewer than ten partake

life

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

who

has been chosen in preference

of his life and charexamination
thorough
acter and consistently good conduct. Age should also be taken
into consideration where special honor is to be accorded. It
this

admirable

way

of

life,

to the rest after a

is

somehow

aged

is

in

keeping with man's nature that what is more

of respect. Furthermore, this head should

more worthy

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

delegated the superior not accidentally but by the

divine will. Thus, with one member recommending all that

power

is

and profitable to the soul and the others receiving

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
is

useful

his

superior,
2

Rom.

it

13.1,2.

is

therefore of the highest importance that the

AN ASCETICAL DISCOURSE
one chosen

may

211

as guide in this state of life be such that his life

model of every virtue to those who look to him,

serve as a

and, as the Apostle says, that he be 'sober, prudent, of good

53
I am, consequently, of the opinion
behaviour, a teacher.
that his manner of life should be investigated, and not only
as to whether he has reached old age in a chronological sense
with gray
(for youthful traits of character can exist along
hair and wrinkles). Inquiry should be made, above all, as to
whether his character and manners have grown gray through

him may reppropriety, so that everything said and done by

resent a law and a standard for the community. It is proper,
moreover, for those who lead the monastic life to take thought
the Apostle prescribes, so that they
4
work with their hands may eat their bread in honor.
the work should be allotted at the direction of an older

for their livelihood,

who
And
member

well

known

as

for holiness of

life,

who

will turn to

with
account the works of their hands by procuring
with
bread
these so as to fulfill the command of providing
5
brethren
of
the
rest
sweat and toil. The reputation of the
should be kept unsullied and blameless by their not being
to secure the necessities of
required to go about in public
life
life. The best rule and standard for a well-disciplined
necessities

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
of excess: when the flesh
soul, indeed, results from both types
natural
vigor makes us rush
is not brought under subjection,
the
shameful
our
impulses; on
headlong in the wake of
and
enfeebled
is
torpid,
relaxed,
other hand, when the body

is

this:

to

3 I Tim. 3.2.
4 2 Thess. 3.12.
5 Gen. 3.19.

SAINT BASIL

212

under constraint from pain. With the body in such a condition, the soul is not free to raise its glance upward, weighed
down as it is in companionship with the body's malady, but
with the sensation of pain and

it is

perforce, wholly occupied

intent upon itself.

is,

use [of material goods], therefore, should be regulated

abomination if it
by need. Wine, also, should not be held in
craved
is
not
beyond necesis taken for curative purposes and
to the needs
minister
else should
sity. So, likewise, everything
life.
ascetical
the
lead
who
and not to the cupidities of those
there
since
but
of
life,
time should cover the whole

Our

Prayer

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
I rose at midnight to give praise to thee for the judgsays:
6
ments of thy justification'; and we find Paul and Silas followis

ing his example, for they praised

God

in prison at midnight.

same Prophet says: 'Evening and morning and

at noon.
Moreover, the coming of the Holy Spirit took
we learn in the Acts when, in
place at the third hour, as

Then

too, the
58

who were

jeering at the disciples

because of the diversity of tongues, Peter said that they were
these words: 'seeing that it is
not drunk who were

answer

to the

Pharisees

speaking
9
but the third hour.' Again, the ninth hour recalls the Lord's
10
live.
But, since
Passion, which took place that we might
David says: 'Seven times a day I have given praise to thee
11

and the
judgments of thy justice,'
which have been mentioned do not make up
for the

6
7
8
9
10
11

Ps.

118.62.

Acts 16.25.
Ps.

54.18.

Acts 2.15.
Matt. 27.45;
Ps. 118.164

Mark

15.33,34.

times for prayer

this seven-fold

AN ASCETICAL DISCOURSE

213

apportionment, the mid-day prayer should be divided, one

part being recited before the noon repast and the other afterward. In this way, the daily seven-fold praise of God distributed 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
harm to communal union. Conseshould
regard one another with equal affection
quently,
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
inevitably works great
all

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

The penalties imposed upon

one found guilty of any fault ought to be proportioned to

defect with regard to the others.

the offense,

in psalmody
[e.g.], forbidding the offender to join
with his brethren, prohibiting him from taking part in common 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

The ministration to the community as a whole should

fault.

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

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
it

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
the vigor of his body, he should keep its

hidden

show

until

he reach a time of

life

young as regards
charm and grace

when he may decorously

himself.

The brethren should

betray no sign of anger, of unforgivor

or
ingness,
contentiousness, whether in bearing, gesenvy,
the eye, expression of countenance, or
of
ture, word, glance

by anything calculated to arouse a companion's ire* If anyone 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 anyone should not
against his

own

trust a

bare affirmation, he makes accusation

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
the fault should
or desire of the ordinary life of the world
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

and

all

LIFE has one aim

the soul's salvation

that can contribute to this end must be ob-

much fear as a divine command. The

God themselves, indeed, have no other
view than the salvation of him who obeys them. It
served with as

commandments
end

in

therefore

of

behooves those undertaking the ascetical

enter

life

to

upon the way of philosophy, stripped of

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 movements of the passions toward evil whereby the soul is defiled.
all

Secondly, the renunciation of worldly possessions is of obligation for him who aspires to this sublime way of life, in as

much
much

as anxiety and solicitude for material interests engender

distraction for the soul. Whenever, therefore, a group

of persons aiming at the same goal of salvation adopt the

in common, this principle above all others must prevail

life

among them

that there be in

and
one body

that the entire

all

one heart, one

will,

one

as the Apostle

community be,
1
this
consisting of divers members.
cannot be realized in any other way than by the enforcement
of the rule that nothing is to be appropriated to anyone's
desire,

enjoins,

exclusive use

which
cles
I

is

may

Now

neither cloak, nor vessel, nor anything else

common life, so that each of these arti-

of use to the

be assigned to a need and not to an owner. Just

Cor. 12.12.

217

SAINT BASIL

218

garment which

is too small is unsuitable for a large

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,

as

person or one that

is

and not to an owner. As he who is wounded

and not one who is sound, so also he who
things designed for bodily ease

who

living in luxury.
Furthermore, since the

medicaments
need of the
should enjoy them and not one
uses
is

in

is

ways of men are varied and

not in agreement as to what

is

useful, so, to

all

are

avoid confusion

from each person's conducting himself according to

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

resulting

his private

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, because they would be likenesses of one and the same individual;
his

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,

private volition will give place

will follow the example of their
all

and all, without exception,

head in obedience to the

apostolic precept bidding every soul to be subject to higher

powers and warning that 'they that resist purchase to them2
selves damnation.'
True and perfect obedience of subjects
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-

to their superior

sent.
2

Rom.

13.1,2.

AN ASCETIGAL DISCOURSE
Now, continency and

219

corporal mortification are of

following his private caprice do
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

some
what

value, but,

if

all

man

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

equal soundness in

all

members

body in desiring an
since the pain of each

of his

the parts of

it,

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 members are regarded as more important than others (for we do
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

not

and love should be accorded all who live together in community 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
want

than the others betrays his

others.

Unseemly quarreling,
tion alike, should be banished

for he

who

loves one

more

of perfect love for those

therefore, and particular affec-

from the monastery, for enmity

is engendered by wrangling and from the particular friendship 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
On this account we have received a
3 ibid.

who are slighted thereby.

command from the Lord

SAINT BASIL

220

to imitate the goodness of

Him who maketh

the sun to rise

upon just
unjust. As, therefore, God grants a share of
light impartially to all, so His followers should send forth
and

a ray of charity equally brilliant for all alike; for, wherever

love falls short, hatred entirely supplants it. But if, as John
5
says, 'God is charity,' 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

all toward all, therefore, should be equal and

individual should be given his appropriand
each
impartial,
ate measure of honor. For those who are thus united, moreover, 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,

love of

son, or daughter according to the flesh will arouse a

affection for this blood relative than for the rest.

warmer

He who

makes it evident that he is not

withdrawn
from
nature, but is still subject to the
yet wholly
rule of the flesh. Idle talking, also, and unseasonable distractions resulting from discoursing with one another should be
follows nature in these matters

however, something conducive to spiritual advancement 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
forbidden.

If,

whispering begets suspicion of slander and signs made by a

are evidence to a brother of something secret and mischievous, and such things become the basis of hatred and

nod

suspicion.
4 Matt.
5

John

Whenever conversation

5.45.

4.16.

is

necessary, however, let

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 monastery,

furthermore,

is

not permitted except for a duty or an

emergency.
Since there are convents not only for men but for women
also profess virginity, all that has been said
applies to

who

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 gratitude for what is to their liking, but she should ever be grave,
severe, dignified.

She should bear in mind that she

der an account to
the

common

life.

God
Nor

is

to ren-

undue breaches

of discipline in
should the individual sister seek to
for

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
receive

leads to rebellion), but as

Lord without

we

receive the

commands

of the

of the Scripture is
question, knowing
the members of
also
so
to
and
of
benefit
us,
divinely inspired
the comdistinction
without
the sisterhood should accept

that

all

222

mauds

SAINT BASIL
of the superior.

They should perform

all

that

Is

di-

spirit of sadness and compulsion, but with

that
their
obedience may obtain a reward. It is their
alacrity,
not
to
duty
accept
only what is prescribed in the way of strict

rected, not in

should forbid fasting or urge

them to take nourishment to restore their strength or if she
discipline, but, if their directress

should prescribe any other relaxation demanded by necessity, they should fulfill all alike, convinced that her words
are law.

Whenever speech

whether with a

man

is
required for reasons of necessity,
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

BY GOD'S GRACE, we have gathered together in

of our Lord Jesus Christ
we who have
set before ourselves one and the same
goal, the devout life and since you have plainly manifested your eagerJINCE
the

Name

ness to hear something of the matters

pertaining to salvation,
I, for my part, am under obligation to proclaim the justifications of God, mindful as I am night and day of the Apostle's

words, 'for three years I ceased not with tears to admonish

1
every one of you night and day.' Since, moreover, the present
is the most
time
and
this place provides quiet and
opportune

complete freedom from external disturbances, let us pray towe may provide for our fellow servants their
measure of wheat in due season, 2 and that you, on your part,
gether that

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-

may,

main

in our present state of negligence and passivity and,

ever
by
postponing to the morrow and the future the beginning 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

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
5
is the day of salvation.'
This is the time for repentance;
the next life, for recompense. Now is the time to endure;

continued

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
6
everyone shall receive according to his works. 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

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 darkwill

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

We
yet

we

be weeping and gnashing of

say, indeed,

that

we

desire the

are not solicitous for the

Although we

mand, we,

suffer

5 2 Cor. 6.2.
6 Rom. 2.6.
7 Matt. 25.30.

kingdom
means whereby it

of heaven,
attained.

is

of the Lord's comour minds, expect to achieve equal

no hardship on behalf

in the vanity of

teeth.'

THE LONG RULES

honor with those who have

man who
filled

Who

resisted sin

225

even unto death.

What

home or slumbers during the sowing ever

the fold of his garment with sheaves at the harvest?
has gathered grapes from a vine which he has not
sits at

planted and tended? They who labor possess the fruits. Rewards and crowns belong to the victors. Who would ever
crown one who did not even strip himself for the combat with

According to the Apostle, indeed, it is neces8

sary not only to conquer but to strive lawfully; 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

his adversary?

whom when his lord shall come, he

9
not doing anything whatever, but so doing' and
but didst not
again, 'If thou didst make thy offering well
10
if we think that we
sin.'
didst
thou
divide
But,
it,
rightly
have fulfilled some one of the commandments (I should not
'blessed

is

that servant

shall find'

presume to say we actually had done so for all the commandments 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,
to him, but restores the
perhaps, of the ten talents entrusted
for paying back the major
rest, is not looked upon as generous
;

the lesser part he is shown

part of the sum by his withholding
he
to be unjust and avaricious. Withholding, do I say? When
back
talent
subsequently gave
who was entrusted with one
he was
this same talent whole and entire as he had received it,
;

condemned
8 2

Tim.

for not having

2.5.

9 Luke 12.43.
10 Gen. 4.7 (Septuagint)

added

to

what had been given

SAINT BASIL

226

has honored his father for ten years, and later

on strikes him once only, is not esteemed as dutiful but is condemned as a parricide. 'Going/ says the Lord, 'teach ye all
some things and nenations, teaching them' not to observe
all
things whatsoever I have
glect others, but 'to observe

him.

11

He who

And

the Apostle writes in a similar vein:

that our ministry be not
'Giving no offence to any man,
ourselves as ministers
exhibit
us
let
blamed; but in all things
13
the goal of salattain
to
Unless all were necessary
of God.'
been written
have
not
would
vation, all the commandments
be kept.
must
all
that
declared
been
down, nor would it have
to be
I
am
if
me
avail
actions
What do all other righteous
14
What
'fool'?
brother
called
I
liable to hell-fire because
my

commanded

12

you.'

free from many masters

profit is there in being
committeth sin,
'Whosoever
in bondage by one?

of

sin,'

being afflicted with

by one?

15

And what gain is

many maladies, if my body is

says the Scripture.

if
is

am

held

the servant

there in not

being wasted

of
Well, then, someone will say, will the large number
commandments
the
all
not
Christians who do
practice
keep
the observance of some of them in vain? In this connection,

well to recall blessed Peter, who, after he had performed

so many good actions and had been the recipient of such
his being guilty of one lapse
great blessings, was told, upon
16
have no part with me.'
shalt
thou
thee
wash
not,
only: 'If I
I shall not point out that his act bore no signs of indifference
or contempt but was a demonstration of honor and reverence.
that shall
But, someone might say, it is written: 'Everyone

it is

Matt. 25.24ff.
12 Matt. 28.19,20.
13 2 Cor. 6.3,4.
14 Matt. 5.22.

II

15
16

John
John

8.34.
13.8.

THE LONG RULES

upon the name

Lord

227

be saved,'

17

and, therevery invocation of the Name of the Lord is sufficient 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
519
doth the will of my Father who is in heaven.
Certainly,
whenever anyone does the will of the Lord, but not as God
call

of the

shall

fore, the

nor with dispositions of love for God, his zeal is to no

Himpurpose, according to the words of our Lord Jesus Christ
I
Amen
men.
seen
be
to
act
say to
by
self, who says: 'They
20
the
Paul
their
reward.'
received
have
Wherefore,
you, they
wills

distribute all my
Apostle was taught to say: 'And if I should
if I should deliver my body to
and
the
to
feed
poor
goods
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
and take the attitude of a slave;
fear of

punishment

through

seeking to obtain the reward,

or,

ments for our own advantage and

or

else, for

for

the sake of the virtuous act

God

so

and out of love

be deemed worthy

itself

us the law, we rejoice to

good and so glorious and

Him who gave

to serve a

we observe the commandwe are like hirelings;

in this

we

are thus in the

will he who observes the commanddispositions of sons. Nor

ments in fear and who is ever wary of incurring the penalty for
laid upon him and
sloth, keep some of the commandments
the punishment of every act
neglect others, but he will regard
For this reason he
dreaded.
of disobedience as equally to be
17 Joel 2.32.
18 Rom. 10.14.
19 Matt. 7.21.

20 Matt.
21

6.5.

Cor. 13.3.

SAINT BASIL

228

is called
things fearful out of pious timidity
to say:
is
able
who
truth
the
in
firm
and he stands
blessed,
C
at
is
he
for
my right hand
I set the Lord always in my sight;
23
overlook none
would
he
that
that I be not moved'
meaning
is the
'Blessed
do.
to
Again:
of the things that he is obliged
shall
'he
Because
delight
man that feareth the Lord.' Why?
524
It is not likely, then, that
exceedingly in his commandments.
or execute it carecommand
they who fear will overlook any
to
will
the
disobey orders;
hireling
lessly. Yet, neither does
the vine if he
of
his
for
tending
how would he receive the

who

is

in

all

22

pay
had been agreed?

If by failing to provide
vine profitless to the
the
renders
he
one necessary attention
so
long as the damage reowner, who would pay a reward,
The third form of
mischief?
mains, to him who wrought the
what
love.
son, having in
Now,
service is that prompted by

did not do

view
the

all

that

his father's

good pleasure and giving joy

more important

matters, will

to his heart in

wish to cause

him pain

as

ones? And this filial deregards even the most insignificant

more
votion he will render even
earnestly when he recalls
the words of the Apostle: 'And grieve not the Holy Spirit of
25
God whereby you are sealed.'
How, therefore, would they who break the greater number
of the commandments be classified
they who do not serve

nor believe that He has promised great

a father/
rewards, nor submit to Him as Lord? 'If, then, I be
a
be
if
I
And
master,
says the Prophet, 'where is my honor?
26
for he that feareth the Lord 'shall dewhere is my fear?'

God

as their Father

light exceedingly in his

22 Prov. 28.14.
23 Ps. 15.8.
24 Ps. 111.1.
25 Eph. 4.30.
26 Mai. 1.6.
27 Ps. 111.1.

commandments.'

27

'By transgression of

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

How

are truly the fantasies of a foolish mind.

shall I be
of
the
of
not
do
I
who
worthy
company
Job
accept even an

ordinary mishap with thanksgiving? How shall I who am

lacking in magnanimity toward my enemy stand in the presence 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

of equal merit? What general ever summoned to an

share
in the spoils with the conquerors those who were
equal
not even present at the battle?

crowns

God

is

good, but

He

is

also just,

and

it is

the nature of the

in proportion to merit, as it is written: 'Do

Lord, to those that are good and to the upright of
good,
heart. But such as turn aside into bonds, the Lord shall lead

just to

reward

29
He is merciful, but He is
out with the workers of iniquity.'
also a judge, for 'the Lord loveth mercy and judgment, says
the psalmist. 30 And he therefore also says: 'Mercy and judg5

ment

I will

they are

sing to thee,

upon whom He

We have been taught who

has mercy: 'Blessed are the merci32
You see
they shall obtain mercy.'
Lord.'

31

says the Lord, 'for

with what discernment He bestows mercy, neither being merciful without judgment nor judging without mercy; for, the
ful,

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

merciful and

is

33

just.'

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

the sun to

rise

34

may

not be held in despite. He who causes

men with blindness. 35 He who

also strikes

sends the rain 36 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 thywrath 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

self

be overlooked (for

safely
selves

up

as critics of the

great presumption to set ourLawgiver by approving some of His

it

is

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

be perfect (as it is written 39 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 Christ 40 for,
according to divine law, an offering which is mutilated, even

man

God must

of

33
34
35
36
37
38
39
40

PS. 114.5.
Matt. 5.45.
2 Kings 6.18.

Zach.

10.1.

Gen.

19.24.

Rom.

2.43.

Tim.

Eph.

3.17.

4.13.

THE LONG RULES

231

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
If it

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

necessity lieth

upon me;

for

woe

is

unto

me

if

preach not

42

the gospel,'
so upon you also rests a similar danger if you are
remiss in discovering or languid and half-hearted in observing and fulfilling the precepts which have been handed down
to us. The Lord says, therefore The word that I have spoken,
43
the same shall judge him in the last day.'
Again: 'And the
servant who knew not the will of his lord and did things
:

worthy

of stripes, shall

who knew and

be beaten with few

but he

did not do nor prepared himself, according

to his will, shall be beaten with

Let us pray, therefore, that

Word

stripes;

many stripes.'
I may exercise

44

the ministry of

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
345
will reprove thee and set thy sins before thy face
), 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
46
nor the hour when our Lord will come.

the

41

42
43
44
45
46

John
1

14.26.

Cor. 9.16.

John
Luke
Ps.

12.48.
12.47.

49.21.

Matt. 24.42.

SAINT BASIL

232
Q.

L On

order and sequence in the Lord's

Since the Scripture

commandments.

has given us leave to propound ques-

we require, first of all, to be informed as to whether

commandments of God have a certain order or sequence,

tions,

the

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

2.

inclination

Speak

to us

first,

therefore, of the love of

1 Or, 'Since
your words have given us leave';
2 Matt. 22.36-39.

cf.

PG

God

for

we have

31.906 n. 44.

THE LONG RULES

233

heard that we must love Him, but we would learn how this
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, simultaneously 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

may

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

every commandment. 'If anyone love

31
And
will keep my commandments.
the
'he
Lord,
me/ says
whole
the
two
commandments
'On
these
depen-deth
again:
law and the prophets. 32 Yet, we shall not undertake at this

comprises and

fulfills

time to carry our discourse to

complete development (for in

should, inadvertently, make our discussion of one
the
of
commandments embrace a full treatment of
portion

so doing,

its

we

and germane

to the present
we owe to
love
the
purpose, we shall exhort you regarding
that
we have
the
fact
establish
God. First, however, we shall

them), but, insofar as

already received from

1

John

14.23.

2 Matt. 22.40.

it is fitting

God

the

power to

fulfill

all

the

com-

234

SAINT BASIL

mandments given
in

us by

bad

Him,

so that

we may

not take our

as

though something quite strange

obligation
part,
and unexpected were being asked of us, and that we may not
become filled with conceit, as if we were paying back something 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,

the wrong
what has been

this is the definition of vice

use, in violation of the Lord's

command,

of

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 principle 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.
are by nature desirous of the beautiful,

We

even though individual conceptions of the beautiful differ

without being taught
a
widely. Furthermore, we possess
love for those who are near and dear to us, and we spontaneously render to our benefactors a full measure of good
will. Now, what is more admirable than Divine Beauty? What
reflection

is

God? What

sweeter than the thought of the magnificence of

is so
poignant and so intolerably
keen as that desire implanted by God in a soul purified from
33
all vice and
affirming with sincerity, *I languish with love.

desire of the soul

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
star, or the brightness of the moon, or the light of

morning
3 Cant.

2.5.

THE LONG RULES

235

the sun

all are more

unworthy to be mentioned in comparison with that splendor and these heavenly bodies are more
inferior to the true light than is the
deep darkness of night,

gloomy and moonless,

noonday. This Beauty, invisapprehended by the mind and

cast its light upon any of the saints, it

to brightest

ible to the eyes of the flesh,

is

Whenever it
them with an intolerable pain of longing, and they would
'Woe is me that my sojourning is
say, weary of life on earth
'when
shall
I
come
and appear before the face of
prolonged,'
5
be
and
disvsolved
and to be with Christ, a
God?';
again: 'to
soul alone.

left

fi

'my soul hath thirsted after the

strong living God' and 'Now thou dost dismiss thy servant, O
s
Lord.' Since they felt the burden of this present life as an imprisonment, they were scarcely able to contain themselves under the impulses which the touch of Divine Love had made to
thing by far the better'

also:

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
stir

of the beautiful. But, that which is truly beautiful and desirable 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 perverted 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.

SAINT BASIL

236

the punishment reserved for hell and more oppressive to the

sufferer than the being deprived of light is to the eye, even
of its life is
if there be no pain in addition, or than the loss
their
to an animal. If, moreover, the love of children for

and if this love is noticeable

parents is a natural endowment
in the behavior even of brute beasts, as well as in the affection
us
of human beings in early infancy for their mothers, let
more
or
infants
than
rational
savage
less
be
to
not
appear
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
of
cling to a constant remembrance
is
who
he
mothers.
Furthermore,
as infants do to their

affection for

Him,

Him and

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

owner, says the Prophet, and the

3

his

ass his master's

words should be
said of us 'but Israel hath not known me and my people hath
10
As for the dog and many other animals, I
not understood.'
need not speak of the great affection they show toward those
who rear them. Now, if we bear a natural love and good will
crib.'

God

forbid that

what follows

these

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
that a single one of them claims for the Giver all
they
our gratitude. Some, therefore,

9 Isa. 1.3.
10 Ibid.

shall pass over,

although

THE LONG RULES

these in themselves

237

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.

benefits

have not the leisure, in fact, to leave the surpassing

and measure from His lesser gifts the goodness of our

Benefactor.

Let

say nothing about the rising of the sun, 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 prous, then,

phases of the

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

sound mind and reason

to

be

it is

quite impossible for one of

about yet to speak of it

silent

adequately is more impossible is the fact that God made man

according to His image and likeness, that He deemed him

worthy

of the

the animals

knowledge of Himself, that

He adorned him

in preference to all

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 creatures on earth. Then, even after he was seduced by the ser-

pent and fell into sin, and by sin into death and its attendant 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
have not
in disobedience.

We

man when he persisted

been deserted by the Lord's

from

238

SAINT BASIL

we impeded His

goodness, nor have

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

from death and restored

recalled

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

1 He was crucified for us that we might
carried our sorrows.
be healed by His bruises. 13 He also redeemed us from the
n and endured the most
curse, 'being made a curse for us,

ignominious death that He might restore us to the life of

Nor was He content with merely bringing back to life
those who were dead, but He conferred upon them the dignity
glory.

and prepared everlasting

of divinity

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 bestowed upon us? 10 He is so good, indeed, that He does not
exact a recompense, but

turn for His

(if I

may

gifts.

speak of

is

content merely to be loved in re-

Whenever

my own

things to mind
struck by a kind

call all these

feelings),

am

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 forget 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

triumph of our Enemy appear to me
more dreadful than the punishments of hell, because we provide 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
17
written,
So much, then regarding the love of God. It is not
to the

Lord and

this

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.

would be logical to take up next the commandment

which is second both in order and emphasis.
It

R. We have already said above that the law [of God] develops 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

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
His
gave to us the seeds of these qualities in anticipation of
com'A
new
in due time their fruits, for He says
that

requiring

17

Rom.

8.12.

SAINT BASIL

240

love one another.'

give unto you: that you
to the observance of
soul
our
to
animate
Moreover, wishing
this commandment, He did not require signs or wonders as

mandment

the means of recognizing His disciples (although He gave the

but He says:
power of working these also in the Holy Spirit),
are my disciples, if you
'By this shall all men know that you
2
have love one for another.' Further, He establishes so close
a connection between the two great commandments that
benefit conferred

upon

the neighbor

is

transferred to

Him-

me to eat,'*
self: Tor I was hungry,'
says, 'and you gave
one
of these my
it
to
did
as
'as
so
and
you
long
on, adding:
54
least brethren, you did it to me.
It is, accordingly, possible to keep the second commandment
we are
by observing the first, and by means of the second
led back to the first. He who loves the Lord loves his neighbor in consequence. 'If anyone love me,' said the Lord, 'he

He

and again, He says: 'This

one another as I have
love
is my commandment, that you
6
loves his neighbor
who
he
other
loved you/ On the
hand,
as
fulfills the love he owes to God, for He accepts this favor
will

keep

my commandments';

Himself. Wherefore, Moses, that faithful servant

such great love for his brethren as to wish
manifested
God,
his name to be struck off the book of God in which it was
7
inscribed, if the sin of his people were not pardoned. Paul,

shown

to

of

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
8
he knew that
according to the flesh. Yet, at the same time,

also, desiring to be, like Christ,

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

was impossible

241

him to be estranged from God through

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
it

for

his

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
milk
but are able to be perfected according to the
require
inner man by the solid nourishment of doctrine, 2 loftier precepts 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

grateful to the Giver; for

harsher judgment

He

says:

mitted much, of him they will

to

demand

whom

you are unthey have com-

the more.'

Q. 5. On avoiding distraction.
R. This, at all events, must be recognized
observe neither the

commandment

if

we can
God itself
command-

that

of the love of

nor that referring to our neighbor, nor any other

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

one to become a master

is

against the nature

metal working by
are not won
crowns
practicing the potter's art, and athletic
kind
of mastery
each
As
by enthusiasm for playing the flute.
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
of things for

in

it worthy of
blessing, oppose to it his own preoccuwith
of God, as if these two interests
the
concerns
pation
could not be compatible, saying, He that is without a wife is

deeming

belong to the Lord, how he may

God.
with a wife is solicitous for the
But
he
that
is
please
51
of
how
the
he
world,
things
may please his wife. In the same
manner, the Lord also bore witness to the guileless and singlehearted attitude of His disciples, when He said, 'You are not

solicitous for the things that

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
the
hath not known thee' and 'the spirit of truth,
:i

world cannot

receive.'

whom

Whoever, therefore, would be truly a follower of God

sever the bonds of attachment to this life, and this is

must
done

through complete separation from and forgetfulness of old

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 conversation is in heaven, 55 it is impossible for us to achieve our
habits. Unless

Cor. 7.3233.

John
3 John
4 John

15.19.

17.25.
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 vigilance 7 not only
to avoid ever losing the thought of God or sullying the memory 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-

and
on
indestructibly preserved. The Lord proves this by saying
58
one occasion: 'If you love me, keep my commandments,
and again: 'If you keep my commandments, you shall abide
9
in my love,' and with still greater importunity: 'as I have
510
in his love.
kept my Father's commandments and do abide
mands, and by

this, in

turn, love itself will be lastingly

"

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:

to

do

my own

will

but the

'I

came down from heaven, not

him that sent me, the

will of

As the secular arts are directed toward certain

and adapt their particular activities to these
aims
specific
as our actions have as their rule and
inasmuch
so
also,
aims,
Father.'

11

in a manner pleasing
guide the keeping of the commandments
unless it be
with
exactitude
this
do
to
is
it
to God,
impossible
And
by our
who
wills
commandments].
He
as
done

gave

6 Luke 14.33.
7 Prov. 4.23.
8 John 14.15.

9 John 15.10.
10 Ibid.
11

John

6.38.

[the

SAINT BASIL

244

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
task, and with him in mind calculates its
who orand
size,
suiting his work to the wish of him
shape
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, accordtime
ing to the will of God, performing the action at the same
with care and exactitude, and keeping his thoughts fixed upon
the One who gave him the work to do. In this way, he fulI set the Lord always in my sight; for he is
fills the saying,
12
and he also observes
at my right hand, that I be not moved,'
the precept, 'Whether you eat or drink or whatsoever else you
13
But he who departs from the
do, do all to the glory of God.'

commissioned 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
c

Am

314
I
and again:
heaven and earth, saith the Lord?
15
also: 'Where there
a God at hand and not a God afar off?';
are two or three gathered together in my name, there am I

fill

516

in the midst of them,

if under the eyes of the

we

should perform every action as

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
18
fulways of the wicked, and charity will be made perfect,
filling

the words of the Lord:

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.

'I

seek not

my own

will

but

THE LONG RULES

245

that sent me, the Father.' 19 Our soul, also,

will continue in the abiding conviction that
good actions are

the will of

him

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
God's behests

careless of

nor be ruled by

and

dignities.

common

in subservience to

20

customs,

prejudice and influenced by honors

Such were the

'The wicked have told

human

dispositions of

me fables but

him who

said:
21

not as thy law,

Lord,'
and again 'And I spoke of thy testimonies before kings, and
22
I was not ashamed.'
:

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
20 Mark

5.30.
7.8.

21 Ps.l 18.85.

22 Ps. 118.46.

SAINT BASIL

246

an angry man and do not walk with a furious man; lest

91
to thy soul.
perhaps thou learn his ways and take snares
The words of the Apostle, 'Go out from among them and be

to

this point. Conye separate, saith the Lord,'~ bear also upon
to sin through
incitements
receive
not
that
we
may
sequently,
and ears and become imperceptibly habituated to it,
our

eyes

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

we may be able to be constant in prayer, we should before all things else seek to dwell in a retired place. In so
our former habits
doing, we should be able to overcome

that

and
whereby we lived as strangers to the precepts of Christ
is no mean struggle to gain the mastery over one's wonted
manner of acting, for custom maintained throughout a long
we could wipe away
period takes on the force of nature), and
the stains of sin by assiduous prayer and persevering meditation 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
(

it

in these cares, ever

come after me, let

ourselves

Now,

fulfill

that

command:

him deny himself?

and take up the Cross

of Christ

'If

any

man

will

For, we must deny

and thus follow Him.

self-denial involves the entire forgetfulness of the past

surrender which it is very diffiwhile living

cult, not to say quite impossible, to achieve
in addition,
And
in the promiscuity customary in the world.
the social intercourse demanded by such a life is even an

and surrender

of one's will

obstacle to taking
1

Prov. 22.24,25.

2 2 Cor. 6.17.
3

Luke

9.23.

up

one's cross

and following

Christ. Readi-

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
to take

up one's
habits
the
from
springing
ments thereto.
this

it

is

And

cross;

of

life

and we regard the obstacles

in society as major impedi-

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
from the
naturally engenders, the soul, being drawn away
more worthy remembrance of God, pays the penalty of finding
neither joy nor gladness in God and of not relishing the desweetness of His words, so as
lights of the Lord or tasting the
4

be able to say: 'I remembered God and was delighted,'

and 'How sweet are thy words to my palate more than honey
5
to my mouth.' Worse still, it becomes habituated to a disHis judgments, than
regard and a complete forgetfulness of
which no more fatal misfortune could befall it.
to

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

Since your words have convinced us that it is dangerous to

of
live in company with those who hold the commandments

God
one

in light regard, we consider it logical to inquire whether

who retires from society should live in solitude or with

4 Ps, 76.4.
5 Ps. 118.103.

SAINT BASIL

248
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
in many
persons in the same habitation is more advantageous
is selfus
of
one
reasons are, first, that no
respects.

My

sufficient as regards corporeal necessities,

but

we

require one

The

another's aid in supplying our needs.

foot, to cite an
lacks
another, and
analogy, possesses one kind of power and
without the co-operation of the other members of the body
it finds itself incapable of carrying on its activity indepenwherewithal to
dently for any length of time, nor does it have
what is
supply what is lacking. Similarly, in the solitary life,

wanting cannot be
that we should
provided, since God, the Creator, decreed
1
as it is written, so that we
of
one
the
another,
help
require
might associate with one another. Again, apart from this
at

hand becomes

useless to us

and what

is

consideration, the doctrine of the charity of Christ does not

his own
permit the individual to be concerned solely with
'seeketh not her
the
interests.
says
Apostle,
'Charity,
private
2
own.' But a life passed in solitude is cohcerned only with
3

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

own defects, since he has no one

admonish and correct him with mildness and compassion.
In fact, admonition even from an enemy often produces in a
of sin
prudent man the desire for amendment. But the cure

will not readily discern his

to

is

wrought with understanding by him who loves sincerely;

Holy Scripture says: 'for he that loveth correcteth

for
1

Eccli.

2
3

13.20.

Cor. 13.5.
Cor. 10.33.

THE LONG RULES

betimes.'

Such a one

it is

in one's prior state of

such a person. The

of the saying,

very

life

249

difficult to find in a solitude, if

one had not been associated with

solitary, consequently, experiences the truth

to him that is alone, for when he falleth

'Woe

he hath none to

lift

him

up.'

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

he cannot show hospitality to the stranger and, in the

sick,

imparting and sharing of necessities (especially when the

ministrations are prolonged), he
zealous attention to [other] tasks.

is

prevented from giving

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 unprofitable life in preference to that which is both fruitful
in accordance with the Lord's command?

and

all we who are united in the one hope of our

one
body with Christ as our Head, we are
calling
7
also members, one of another. 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, preserve the status and the mutual service of members or our
subordinate relationship to our Head which is Christ? It is
an honor
impossible, indeed, to rejoice with him who receives

Besides,
6

4 Prov.

if

are

13.24.

5 Eccle. 4.10.

6 Eph. 4.4.
7 1 Cor. 12.12.

SAINT BASIL

250

him who

when, by reason of
each
person cannot,
their being separated from one another,
his
in all likelihood, be kept informed about the affairs of
receive
to
the
has
In addition, since no one
capacity
or to sympathize with

suffers*

neighbor.

all spiritual gifts,

but the grace of the Spirit

tionately to the faith of each,

when one

is

is

given propor-

living in association

with others, the grace privately bestowed on each individual

becomes the common possession of his fellows. 'To one, inthe word
deed, is given the word of wisdom; and to another,
of knowledge; to another, faith, to another, prophecy, to

10
and so on. He who receives
another, the grace of healing,'
it for his own sake but rather
not
does
of
these
possess
gifts
any
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,
renders it ineffectual
consequently, and has, perhaps, one gift

by leaving

in disuse, since it lies buried within

there is in this all of you know who

it

much danger
11

him. How
have read

On

the other hand, in the case of several persons

it by
each
enjoys his own gift and enhances
living together,
the
from
benefit
besides
a
gifts
share,
reaping
giving others
of others as if they Were his own.
Community life offers more blessings than can be fully
enumerated. It is more advantageous than the soliand

the Gospel.

easily

tary

life

both for preserving the goods bestowed on us by

God

and for warding off the external attacks of the Enemy. If

which is
any should happen to grow heavy with that sleep
to
David
unto death and which we have been instructed by
never
that
I
avert with prayer: Enlighten my eyes
sleep in
'

9
10

Cor. 12.26.

Rom.

12.6.

Cor. 12.8,9.
11 Matt. 25.26ff.
1

THE LONG RULES

251

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-

death,

deed, might be applied the words: 'To him who is such a one,
13
and for
rebuke is sufficient which is given by many'
the righteous man, there is a great and full satisfaction in the
esteem of the group and in their approval of his conduct. If
this

mouth

in the

of

two or three

witnesses,

word

every

shall

14

he who performs a good action will be far more surely

corroborated by the testimony of many. Besides these disadThe
vantages, the solitary life is fraught with other perils.

stand,

and greatest is that of self-satisfaction. Since the solitary

has no one to appraise his conduct, he will think he has

first

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
observance of the
practical occasion for the

all

command-

ments.

Wherein

whom

he

will

he show

his humility,

may compare and

if

so confirm

there
his

is

own

no one with
greater hu-

of his compassion, if
mility? Wherein will he give evidence
with other persons?
association
he has cut himself off from

And how

will

he exercise himself

contradicts his wishes?

the

Holy Scripture

is

in long-suffering,

if

no one

anyone says that the teaching of

sufficient for the amendment of his
If

without ever
ways, he resembles a man who learns carpentry
who
is instructed
man
a
or
work
a
carpenter's
actually doing
To
in metal-working but will not reduce theory to practice.
the
of
hearers
the
such a one the Apostle would say: 'Not
12 Ps. 12.4.
13 2 Cor. 2.6.
14 Matt. 18.16.

SAINT BASIL

252

God, but the doers of the law shall be

His
Consider, further, that the Lord by reason of
justified.'
with
content
not
was
teaching
man
merely
excessive love for
the word, but, so as to transmit to us clearly and exactly the
law are

just before
15

Him-

girded
example of humility in the perfection of charity,
'
Whom, therefore,
self and washed the feet of the disciples.
will you wash? To whom will you minister? In comparison
1

you be the lowest, if you live alone? How,

be
a
solitude, will that good and pleasant thing
moreover,
habiin
one
brethren
of
the
together
dwelling
accomplished,
17
which the Holy Spirit likens to ointment emitting its
tation
with

whom

will

in

1S

So it is an arena
?
fragrance from the head of the high priest
continual
of
a
discipline,
the
for
combat,
progress,
good path
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
men that
Christ, who said: 'So let your light shine before
who is
Father
and
works
see
glorify your
your good
they may
319
It maintains also the practice characteristic of
in heaven.
the saints, of whom it is recorded in the Acts: 'And all they
that believed were together and had all things common,'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

common

was

his

own, but

all

things were

unto them. 321

Of renunciation; whether we ought first of

up everything and thus enter upon the devout life.
Q.

15

8.

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.

all

give

THE LONG RULES

R.
with

Our Lord Jesus Christ, coupling

much forceful demonstration, says

come

to

me,

let

253
elaborate exposition
to all:

him deny himself and take up

'If

any

his cross

man
and

follow me.' Again, He says: 'So, likewise, everyone of you

that doth not renounce all that he possesseth, cannot be my
2
necesdisciple.' This precept, we think, involves a number of
sary renunciations. Above all, we renounce the Devil and
1

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
man

still

more necessary: he

that has

with his deeds, 'who is corrupted

stripped off the old
4
of
to
the
desire
error,' renounces himself. Also, he
according
repudiates

all

15

worldly affections which could hinder him

of piety. Such a one, moreover, re-

from reaching the goal

forth
gards as his true parents those who have brought him
5
by the Gospel and looks upon as his brethren those who have
received the same spirit of adoption, and he will deem all
are. In short, he
possessions foreign to him, as indeed they

who

is

world and to

crucified to the

whom

for the sake of

Christ the whole world is crucified, can no longer have any

Christ depicted
part in worldly concerns. Our Lord Jesus
hatred of one's life and self-denial in their most vivid form

man

come after
himself and take up his cross'; and then
57
follow me.
Again: 'If any man come to
his father and mother and wife and children

when He

sisters,

said: 'If

yea,

and

Matt. 16.24.

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.

his

any

own

will

life, also,

me,

let

him deny

He added: 'and
me and hate not
and brethren and

he cannot be

my

98

disciple.

SAINT BASIL

254
Perfect

renunciation,

affection

for

this

consists

therefore,

life

in

not

having an

and keeping before our minds the

9

we should not trust in ourselves.' But,

made by detaching oneself from all external

'answer of death, that

a beginning
goods:

is

property,

vainglory,

life

in

society,

useless

desires,

James and John

example
left their father Zebedee and the very boat upon which their
10
whole livelihood depended. Matthew left his counting house
and followed the Lord, not merely leaving behind the
but also paying no heed to the
profits of his occupation,
his family
dangers which were sure to befall both himself and
the tax
left
had
he
because
at the hands of the magistrates
11
was
world
whole
the
To
accounts unfinished.
Paul, finally,
of the Lord's holy disciples.

after the

11

'

crucified,

and he

to the world.

man who is strongly seized with the desire of

Christ
can no longer be concerned with anything
following
his parents
this
to
life, not even with the love of
pertaining
or other relatives if this runs counter to the precepts of the
Lord (for in this case these words apply: 'If any man come
Thus, a

13

me and hate not his father and mother/ and so on) nor
with human respect, so that he omits because of it any profitto

able act. This fault the saints repudiated when they said 'We
14
ought to obey God rather than men.' He can no longer pay
at his good works so as to be
who
heed to the
:

jeer
profane
intimidated by their scorn. But, if a man would know more
united with desire which
precisely and clearly the resoluteness
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:

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.

'If

any thinketh he

may have

confi-

THE LONG RULES

dence

in the flesh, I

255

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
is in the law, conversing without blame. But the
that
were
things
gain to me, the same I have counted loss for
Christ. Furthermore, I count all things to be but loss for the

justice that

excellent knowledge of Jesus Christ, my Lord; for whom I

have suffered the loss of all things and count them as dung that
515
If
to say a daring thing, but the truth
I may gain Christ.
the Apostle likened to the excrement of the
nevertheless
body, which we abominate and dispose of as quickly as possible, 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
we may
reasoning and by the examples of the saints, when
and
Lord
the
of
words
thereby put
quote as evidence the very
to shame the timorous soul? His testimony is clear and unde-

niable in the words: 'So likewise every one of you that doth
16
all that he possesseth, cannot be my disciple.'
And elsewhere, after the words, 'If thou wilt be perfect, He
and give to the poor,* and
says first: 'go sell what thou hast
17
then adds: 'come, follow me.'
Again, to any thoughtful
the
merchant
the
of
the
points clearly to
parable
person,

not renounce

same

idea.

The kingdom

of heaven,

says Jesus Christ,

'is

he had
like to a merchant seeking good pearls. Who, when
all
sold
and
found one pearl of great price, went his way
that he

had and bought

15 Phil. 3.4-8.
16 Luke 14.33.
17 Matt. 19.21.
18 Matt. 13.45,46.

518
it.

It is

evident that the precious

SAINT BASIL

256

the heavenly kingdom, which

pearl is meant to be an image of
cannot attain unless we give
we
the word of the Lord shows

exchange for it all our possessions alike wealth, fame,

is an object of desire for many.
lineage, and anything else that
Then, too, the Lord declared that it is impossible to achieve
the wished-for end if the mind is distracted by a variety of
19
and
serve two masters';
cares, when He said: No man can
mammon.
and
God
Therefore,
again: 'You cannot serve
we should choose to have treasure in heaven alone, so that we
may keep our heart there. 'For, says521 Jesus Christ, 'where
in
heart also.
If, then, we keep
thy treasure is, there is thy

up

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

by promise. These we cana

not gain possession of unless
strong and single-minded

and the good things

laid

desire leads us to ask for

up

for us

their
lightens the labor of
dediscourse
our
as
renunciation,

them and

attainment. This, then, is

the severance of the bonds of this material
fines it
:

and tran-

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
sient life

than gold
enjoyment of inestimable goods, 'more to be desired
22
of
transference
the
and many precious stones.' In short, it is
can
we
that
so
the human heart to a heavenly mode of life,
23

and this is the

Also
say: 'But our conversation is in heaven.'
it is the first step toward the likeness to Christ,
chief point
24
who, being rich, became poor for our sake. 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

in accord with the Gospel of Christ. How, indeed, can

life

we

gain either contrition of heart or humility of mind or deliverance from anger, pain, anxieties in a word, from all deif we are entangled in the
structive movements of the soul
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
thorns are they who are choked with the cares
sown

upon

and

and pleasures

riches

of this

life

and

yield

no

fruit.'

25

Whether he who is admitted to the company of those

consecrated to the Lord ought, with indifference, to entrust
Q.

9.

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
his

follow

me

and again:

'Sell

alms.'
possess and give
takes leave of his kinsmen

what you

however, that one who

attitude toward
a
such
for
purpose need not adopt a careless
the
it
is
that
aware
his property, but,
very dangerous to leave
I think,

management

of

it

to relatives or to

someone

selected at ran-

of everything
dom, he should try to keep a precise accounting
with all
as being henceforward consecrated to the Lord and

either personally, if this is possible and he

piety distribute it
has the necessary experience, or through the agency of per-

25 Luke 8.14.
1 Matt.
2 Luke

19.21.
12.33.

SAINT BASIL

258

sons chosen after searching inquiry and who have proved

their ability to handle the business with fidelity and intellia king's fortune negligently
gence. If he who is entrusted with
it when possible, he is not
increase
to
all
at
makes no effort
does not commit repeated
he
even
absolved from
though
guilt

from the treasure already amassed. What condemnato fall upon those who are
tion, then, ought we to expect
the
in
and
frivolous
management of goods that
improvident
are already consecrated to the Lord? Are they not liable to

thefts

the sentence of

doom pronounced upon

the negligent, as

it is

'Cursed be he that doth the work of the Lord

written:

negligently'

must everywhere be on our guard lest, under pretext of

another. To quarrel
observing one commandment, we break

We

or to contend with the unjust ill befits us, for 'a servant of
4
the Lord must not wrangle.' He who has been unfairly treated
words of the
by his blood relatives ought to be mindful of the
Lord: There is no man who hath left house or brethren or

mother or wife or children or lands,' and

'for my sake and for the gospel, who
shall not receive an hundred times as much, now in this time
5
and in the world to come, life everlasting.' Certainly, it is our
sisters

not

or father or

this

merely, but:

their sin of sacriduty to bear witness against the unjust of

'If thy brother shall
Lord's
the
to
precept:
lege, according
6
offend against thee, go and rebuke him/ The rules of piety,
however, forbid entering into litigation with such persons
before secular tribunals, as the following words show: 'If a

man

contend with thee in judgment and take away thy

7
'Dare any of you,
go thy cloak also unto him,' and:

will

coat, let

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

having a matter against another, go
unjust and not before the

saints?

58

to

259
be judged before the

Before the

latter,

then,

taking greater account of our

brother's salvation than of the advantage to our fortune; for
lf he shall hear thee/ and He adds:
the Lord also says:

we should hold

the

trial,

'thou shalt gain/ not wealth, but 'thy brother.' Sometimes,

to an
also, for the sake of manifesting the truth, we agree
issues the
himself
the
author
of
the
when
injustice
inquiry
ourchallenge to public arbitration, not initiating the matter
selves but acceding to those who summon us to court, not

our
seizing the opportunity to indulge

own

wrathful feelings

and our quarrelsomeness but manifesting the

manner we

shall save

our adversary

also,

truth.

In this

even against

his

will not viowill, from evil consequences and we ourselves

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.

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

should be.

R. Since our benevolent God and Saviour, Jesus Christ,

to me, all you that labor and are
proclaims and says: 'Come
burdened and I will refresh you,' 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
1

Cor.

9 Matt.
I

6.1.

18.15.

Matt. 11.28.

SAINT BASIL

260

should not be permitted access to holy doctrines. Our Lord

as to
Jesus Christ questioned the youth who came to Him
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 candidates, and to those who have already in the past led a
should impart the more advanced training in
are turning from
perfection; those, on the other hand, who
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-

good

ter

life

and

The

we

easily swayed in their decisions.

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
by persevering diligence and since fear of the

right
these persons
prevails over all sorts of defects of the soul,
be directed
should
are not to be immediately rejected. They
resolutheir
and
toward the practice of suitable disciplines,
if,

Lord

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 previhis most
ously fallen into sin confesses with deep contrition
2
secret sins and becomes an accuser of himself, whereby he

both puts to shame the companions of

pudiates them in imitation of
2 Prov. 18.17.

his

Him who

wickedness and resaid:

'Depart from

THE LONG RULES

261

3
ye workers of iniquity'; 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

me,

all

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-

for the Lord, so to speak, and ready for every good work
exhaustive scrutiny on the part of those competent to

ment
by

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

ing to worldlings, to see whether

a worker for God, wholehearted

Q.

11.

Concerning

he

will

extremely humiliatprove himself to be

and unashamed.

slaves.

R. All bound slaves who flee to religious communities for

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

6.9.

1 Philem. 1.12.
2 Matt. 6.14.

262

SAINT BASIL

writes: Tor perhaps

he therefore departed for a season from thee that thou
mightest receive him again forever; not now as a servant but
53
instead of a servant, a most dear brother.
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

more kindly disposed toward him, he

to oppose him, that the Name of God be not blasphemed by

that slave's performing an act displeasing to God. This protest is rightly made when the slave concerned is reconciled
to bearing the sufferings that afflict
ing God rather than men, as it

who
God

him by reason

of his obey-

written, or when they

have given him refuge accept in a manner pleasing to
the trials encountered by them on his behalf.
is

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
31
('for/ he says, 'he hath not power of his own body ), and if
such be the case, the applicant should be received in the presence 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
2
called us in peace.' 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.

Cor. 7.4.
Cor. 7.15.

Luke

14.26.

THE LONG RULES

263

for nothing should take precedence over obedience to God.

know of many cases, moreover, where the determination

We

to lead a

of chastity prevailed with the aid of earnest

unremitting penance; the Lord inducing those who

life

prayer and
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 learnin what
ing, from those who know how to make use of speech,
manner one ought to ask a question or make reply in particular 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

cannot be taught
leading the devout life, and these qualities
to one who has not acquired them by constant practice. By
reason of its restful quiet, silence induces forgetfulness of the
what is good. Consepast and provides leisure for learning
of course, for the
quently, silence should be kept, except,

need pertaining
chanting of the psalms, unless some private
task at hand
the
in
to the care of one's soul or an emergency
should arise or some similar question require an answer.
themselves
Q. 14. Of those who consecrate

to

God and

then try to repudiate their promise.

R. Surely, everyone who has been admitted to the comshould be looked
munity and then has retracted his promise

upon

as a sinner against

he pledged

God,

in

whose presence and

But 'if a man

his consent to the pact.

to

whom

shall sin

SAINT BASIL

264

'who shall pray for him?

against God,' says the Scripture,
to God and has afterward
himself
for, if he has consecrated
;

turned aside to another

mode

of

life,

he

is

the theft of himself

by having committed
ing made to God. The brethren

guilty of sacrilege,
stolen an offer-

and

are justified in never again

if they should apply

opening their door to these persons, even
are
when
merely in transit.
for shelter on some occasion
they
avoid
to
us
directs
every disorderly
The apostolic rule clearly
with him, in
to
associate
not
and
and

undisciplined person
order that he may be put to shame."

to God should
Q. 15. At what age consecration of oneself
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,' and the Apostle praises him who has known
1

2
that chilHoly Scripture from infancy and also directs
the
Lord,''
dred be reared 'in the discipline and correction of

the

suitable for
every time of life, even the very earliest,
who are bereft of
receiving applicants. Indeed, those children
their parents we should take in on our own initiative, so that

we deem

the orphans in emulation of Job.

are brought
parents' care and who
so as
witnesses
to us by them should be received before many
of
desirous
are
not to give occasion [for blame] to those who
this, but that every unjust tongue uttering blasphemy against
5
us may be stopped, They should be received according to

we may become fathers of

Those who are under their

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

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 reproaches 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
this

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 developing a readiness to commit faults when they see the more

advanced

in

their duties

perfection incurring penalties for omissions in

at any time these should happen to be off their

if

guard), and also keep them from being imperceptibly filled

with conceit when they witness their elders repeatedly delin-

quent

which they themselves do aright. There is no

indeed, between a child in years and one who is

in that

difference,

mentally a child; consequently,

not surprising that the

Then, too, [by such
an arrangement], the young would not, because of close association with older persons, come to act in a precocious and un-

same

it

is

faults are often discovered in both.

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

in perfection. Along

separate from those of the more advanced

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

SAINT BASIL

266

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 arin years should be
ranged. Moreover, one who is advanced
a
little
in charge of these
ones,
person of more than
their prayer

placed

average experience and

Thus, he

who has

a reputation for patience.

young with fatherly

will correct the faults of the

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 comhis offense, he should
panion? According to the seriousness of
wait
on him; for the
and
comrade
this
for
care
to
be made
an
as
it
of
were,
angry spirit, while
humility fells,
practice
he partaken of
Has
us.
within
breeds
anger
arrogance usually
food out of time? Let him fast for most of the day. Has he

been accused of eating immoderately or in an unseemly fashhim be deprived of food at meal time and forced to
watch the others who know how to eat properly, so that he

ion? Let

be at once punished by abstinence and taught proper

decorum. Has he uttered an idle word, or insulted his neighis forbidden?
bor, or told a lie, or said anything at all that

may

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
should be held
taught maxims from Proverbs and rewards
out to them for memorizing names and facts. In this way>
and with a relaxed mind, they will achieve their aim
joyfully

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

if

267

they were continually questioned by their teachers as to

their thoughts were and what they were thinking about.

where

child of tender age, simple, candid, and unskilled in dereadily reveals the secrets of his soul; so as not to be con-

ceit,

tinually caught in what is forbidden, he would avoid unsuitable thoughts, and, fearing the shame of a scolding, would

instantly recall his

mind from

its follies.

mold and as pliable as wax,

While the mind
is
form
of
what
impressed upon it, it should be exertaking the
the
cised from
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 bereason proposing
ginning and from traditional forms of piety
habit
and
that which is beneficial
imparting facility in right
action. At this point, also, permission to make the vow of
as it is now to be relied
virginity should be granted, inasmuch
and the decision
choice
own
upon, since it is the individual's
is still

easy to

upon the maturing

rewards for good deeds and
follows

of reason. After this stage, too,

penalties for faults proportioned

a fair arbiter.
importance of the action are meted out by
in as witcalled
be
should
Furthermore, ecclesiastical officials
their
nesses of the decision, so that through
presence, as well,
votive
kind
of
a
as
offering to
the consecration of the person
to the

God may
'for,'

be sanctified and the act

says the Scripture, 'in

the

by their testimony;
two or three witnesses

ratified

mouth

of

In this way, also, the fervor of the

shall every word stand.
brethren will suffer no disedification, for those who have so
vowed themselves to God and afterward try to revoke such
30

have no excuse for their shamelessness. On the

other hand, one who does not wish to submit to the life of
that he is incapable of devoting his
virginity, on the ground
a vow

will

6 2 Cor. 13.1.

SAINT BASIL

268

to the things of the Lord, should be dismissed

who makes such
in the presence of the same witnesses.
deliberation
careful
of
a vow, however, after a great amount

whole attention

He

which he should be allowed to engage in privately for several

should
days, so that we may not appear to be kidnapping him,
the
be received forthwith and made a member of
community,
life of the more advanced
and
the
daily
dwelling
sharing
to add a point which we had forin perfection. Moreover
since certain trades
not out of place here
must be practiced even from early childhood, whenever any
children appear to have an aptitude for these, we should not
their remaining during the day with their instructors

gotten

and which

is

oppose

in the art.

At

them back

to their

nightfall,

however,

we

companions, with

should invariably send

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;
includes continency among
first, from the fact that the Apostle
1
the fruits of the spirit and, second, from his saying that a
blameless ministry is achieved through this virtue, in
^these
5
2
and
fastings, in chastity
in
painfulness, in much watchings,

words: In labors, in watchings, in

elsewhere:

in labor,

and

3
hunger and thirst, in fastings often'; and again: 'And everyone that striveth for the mastery, refraineth himself from all
4
and bringing it under subthings.' Chastisement of the body
as successfully as by
jection are achieved by no other means

the practice of continency; for the effervescent fires of youth,

whose leapings can scarcely be controlled, are held in re1
Gal. 5.23.
2 2 Cor. 6.5,6.
3 2 Cor. 11.27.
4 1 Cor. 9.25.

THE LONG RULES

269

by continency as with a bridle. According to Solomon,

'Delicacies are not seemly for a fool; 55 and what is more foolish than for the flesh to indulge itself in
delights and for youth
to whirl about at will! Wherefore, the
Apostle says: 'and
strain!

make

not provision for the flesh in

concupiscences; likedead while she is living.' 7

its

wise: 'she that liveth in pleasures is

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

98

in thy lifetime.
Apostle also showed

good things

The
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 sevforms 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
eral

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

12
received the law and heard the words
in fasting and prayer,

wont to speak to his friend,' 13 says the

Scripture. Elias was deemed worthy of the vision of God when
14
he also had practiced abstinence in like degree. And what
of

God,

'as

5 Prov. 19.10.
6 Rom. 13.14.
7 1 Tim. 5.6.
8 Luke 16.25.

9 2
10 2
11

Tim.
Tim.

Gen.

3.1,2,
3.3.

25.33.

12 Deut. 9.9.
13 Exod. 33.11.
14 1 Kings 19.8.

man

is

SAINT BASIL

270

did he attain to the contemplation of mar15

And how did the
vels? Was it not after a twenty-day fast?
fire? Was it not
the
of
the
overcome
three children
power

of Daniel?

How

1"
whole plan of life was
through continency? As for John, his
17
Even the Lord Himself
based on the practice of continency.
the practice of this
inaugurated His public manifestation with
18
mean complete
not
do
we
virtue.
however,
By continency,
abstinence from food (for this is to take one's life by violence)
but that abstinence from pleasures which aims at the thwart,

the purpose of attaining to the

ing of the will of the flesh for
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, thereof the table,
fore, does not have to do only with the delights
that represents an
does not
continent
perfectly

but extends also to the avoidance of

impediment

One who

to us.

is

all

control his appetite only to fall prey to the desire for human
fame. He does not gain mastery over shameful desires and
wealth as well as all
neglect to overcome his attachment to
rest of
as
such
other base emotions,
anger, dejection, and the
souls.
enslave
to
wont
are
which
the vices
inexperienced
have noticed, indeed, that all the precepts and this is esare interto continency
pecially observable with regard
connected and that it is almost impossible to observe one
he is humble who is continent
separately from another. Thus,
meets the evangelical standard
he
and
worldly glory,

We

regarding
of poverty
goods.

He

who

is

master of himself with respect to worldly

from anger who exercises control over

abstains

wrath and indignation. Perfect continency also

15
16
17
18

Dan.
Dan.
Matt.
Matt.

10.3.
1.8IF.

3.4.

4.2.

sets limits for

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-

Do you see how all the other precepts

one and are intertwined with it?

ciplined.
this

cluster

about

Q. 17. That laughter also must be held in check.

R. Those who live under discipline should avoid very carefully even such intemperate action as is commonly regarded
Indulging in unrestrained and immoderate laughter
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 counlightly.
is

but raucous laughter and uncontrollable shaking

indicative of a well-regulated soul, or of
Ecclepersonal dignity, or self-mastery. This kind of laughter
of
firmness
of
siastes also reprehends as especially subversive
2
and
again:
soul in the words: 'Laughter I counted error,'
'As the crackling of thorns burning under a pot, so is the

tenance
of the

body are not

Moreover, the Lord appears to have exare of necessity associated

perienced those emotions which
with the body, as well as those that betoken virtue, as, for
laughter of

fools.'

the
example, weariness and compassion for

afflicted; but, so

Gospel, He never
those unhappy
laughed. On the contrary, He even pronounced
4
the
not
let
equivocal sense
who are given to laughter. And
a
is
it
for
frequent practice
of the word laughter' deceive us,
feelin the Scriptures to call joy of spirit and the cheerful
far as

Prov.

we know from

15.13.

2 Eccle. 2.2.
3 Eccle. 7.7.

Luke

6.25.

the story

of

the

SAINT BASIL

272

Sara says,
ing which follows upon good actions, 'laughter. 5
and there
for
a
made
me,'
for instance: 'God hath
laughter
for
that
are
now,
'Blessed
you shall
is another saying:
weep
ye
6
true mouth he
the
'And
of
words
the
Job:
laugh'; likewise,
will

fill

with laughter.'

All these references to gaiety signify

of soul instead of hilarity.

merriment

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 steadas regards every harmful delight,
fastly inclined to restraint
continent
is
but, clearly, he is also at
one
such a
perfectly
the same time free from all sin. Sometimes, moreover, even
and necessary kind are to be abstained
acts of a
from,

permissible
the abstinence

when

brother's
dalize

my

welfare.

brother,

Thus,
I will

is

the

dictated by consideration of our

says: 'If meat scan-

Apostle
8
never eat flesh/

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
9

were, to the Gospel of Christ.

and
then,
destroys sin, quells the passions,
Continency,
mortifies the body even as to its natural affections and desires.
It marks the beginning of the spiritual life, leads us to eternal
and extinguishes within itself the desire for pleasure.

any hindrance,

as

it

blessings,

which

Pleasure, indeed, is evil's special allurement, through

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

a man
through the practice of continency. If, however,
to
even
but falls prey
one,
escape almost all incitements to sin,
such a man is not continent, just as he is not in health who is

sin

Gen.

Luke

21.6.
6.21.

7 Jc
lob 8.21.
8 1 Cor. 8.13.
9 1 Cor. 9.12.

THE LONG RULES

273

from only one bodily affliction and as he is not free

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

suffering

who

is

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
10
So
to the words, 'when I am weak, then am I powerful.'
beneficial is it merely to behold the continent man making a

and

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. Indeed, the reason we are enjoined to eat and drink to the glory
11
works may shine forth
of God
is, probably, so that our good
12
even at table to the glory of our Father who is in heaven.

Q.
R.

18.
It

That we should

should also be laid

inexorably

demanded

of

taste everything set

before us.

down

as essential that continency is

combatants for godliness, so that

one that
bring the body into subjection; 'for every
51
all
from
striveth for the mastery refraineth himself
things.
However, to avoid being classed with the enemies of God who
they

may

10 2 Cor. 12.10.

Cor. 10.31.
1
12 Matt. 5.16.
11

Cor. 9.25.

SAINT BASIL

274

are seared in their conscience and, therefore, abstain from

food which God has made for the faithful to partake of with
2
dish when occasion offers
thanksgiving, we should taste each
so as to indicate to those looking on that 'all things are clean
3
to the clean' and that 'every creature of God is good and

for
nothing to be rejected that is received with thanksgiving;
4
The aim of
it is sanctified by the word of God and prayer.'
to the
continency must nevertheless be kept in mind also,
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
of guilt
protecting ourselves, meanwhile, from the suspicion
in either direction; for 'why,' says the Apostle, 'is
liberty

my

judged by another man's conscience?'

Continency betokens

has died with Christ and who mortifies his

6
upon the earth. This virtue we know as the
mother of chastity, the protector of health, the effective remover of obstacles to the fruitfulness of good works in Christ,
since, according to the word of the Lord, the cares of this
the

man who

members

that are

world, the pleasures of life, and other desires choke the word
7
and it is thus rendered unfruitful From this virtue even the

demons
not cast
2

Tim.

Lord Himself teaches, saying

8
out but by prayer and fasting.'

fly,

4.2,3.

3 Titus 1.15.

Tim.

as the

4.4,5.

5 1 Cor. 10.29.
6 Col. 3.5.
7 Matt. 13.22.
8 Matt. 17.20.

This kind

is

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 general teaching. As regards nourishment to be given the sick for
their relief or to one who is exceptionally weary from strenuous 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: 'Distri1
bution was made to each according as every one had need.'
It is also

impossible to lay down a rule that the time for taking

as the manner of taking it and its quantity be the

food as well

same
be

The objective, however satisfying need must

to all alike. Filling the stomach to satiety, burdenwith food, is an act deserving of malediction as the Lord
for

all.

common

ing

it

'Woe

you that are filled now.' Besides, such excess

renders the body unfit for work, prone to sleep, and more susceptible 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
says:

become a

to

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.

Luke

6.25.

SAINT BASIL

276

as regards
natural), right reason dictates
nourishmoist
or
we
the use of food that
replenish by dry
in
order to
used
been
has
what
up
ment, as the need may be,

for nourishment

sustain animal

is

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
lest they faint on the way, as it
could have enhanced the miracle in

host to the weary multitude

it

written.

Although

He

the desert by using costly appurtenances, so frugal and simple

was the repast He prepared for them that the bread was of
4
there was [only] a little fish.
barley and, besides the bread,
He does not mention drink, since water which nature provides for all was sufficient for their need. But, according to the
even this beverage should be deadvice of Paul to

Timothy,

be injurious to anyone because of physical weak5

be
ness. Nothing, in fact, that is known to be harmful should
nourishfor
food
take
to
partaken of, for it is not reasonable
ment which from within us would make war upon the body
and hinder it in the accomplishment of the precept. This same

clined

if it

in accustoming the mind to

principle ought to be our guide
shun what is harmful, however alluring it may be. Further-

more,

we should

prefer

by

all

means whatever

is

most

easily

with costly fare and seek

procurable and not concern ourselves
with
to obtain extravagant foods
expensive sauces on the pretext of continency. On the contrary, we should choose whatever

and available for geneasy to obtain in each region, cheap,

those
eral consumption, and use only
imported foods that are
and similar products.
oil
necessary to sustain life, like olive
for the necessary
useful
be
In addition, if something would
is

3 Matt. 15.32.
4 John 6.9.
5

Tim.

5.23.

THE LONG RULES

277

relief of the sick, this, too, is

permitted, if it

without

difficulty,

can be procured

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 display 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,
especially to be avoided by those who have embraced every kind of humiliation for the sake of the Lord's
is

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 expensive, I fear that, unwittingly,

vice

we

and that we are ashamed

to

are being infected by the same

be found guilty of the poverty

Just as it is not proper to provide

ourselves with worldly trappings like a silver vessel, or a curtain edged with purple, or a downy couch, or transparent
draperies, so we act unfittingly in contriving menus which decalled blessed

by

Christ.

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

and are anointed with the best ointments and

come under the denunciation of the Scrip2
ture. 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

live riotously

drink filtered wine

appointments? Has a guest arrived? If he is a brother

way of life aiming at the same objective as ours,

costly

and
he

follows a

will recognize the fare

he has left at home,

What

we
he

provide as properly his own.

with us. Suppose he

will find

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, because they are not aware that, in wasting their whole life in

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

vanities

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.

Tim. 5.6.
4 Luke 16.25.
3

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

The life of the Christian does not

fare to suit the fastidious.

its end
the glory of God
is ever the
for Paul says, speaking in Christ: 'whether you eat or
drink or whatsoever else you do, do all to the glory of God.' 5

vary, inasmuch as

same;

The
and

life

of persons in the world, on the contrary, is complex

ways to gratifying the

varied, adapting itself in diverse

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,

him of finding pleasure in such things.

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

since you thus accuse

In fact, have

anxious about much serving, but He said: 'Thou art careful

and art troubled about many things; few things nay, one
6

'few things'
thing only is necessary'
ration of the meal, and 'one thing'
:

that
that

is,

is,

for the prepa-

the purpose,,

namely, to satisfy need. You are well aware, also, of what sort
of food the Lord Himself placed before the five thousand.
me
Jacob, too, prayed to God as follows: 'If thou shalt give
57
bread to eat and raiment to put on. He did not say: 'If
5

Cor. 10.31.

6 Luke 10.41,42.
7 Gen. 28.20.

SAINT BASIL

280
thou wilt give

And what

says

me

delicacies

Solomon,

and sumptuous appointments.'

wisest of

men?

'Give

me

neither

and sufficionly what is necessary

beggary nor riches; give
me? Or
sees
'Who
and
should
I
say:
deny
ent, lest being filled
8
of
name
the
God';
forswear
and
my
steal
being poor, I should

me

lack
thus representing riches as satiety, poverty as a complete
free
both
a
state
as
and
of
sufficiency
of the necessities
life,

from want and without

superfluity. Sufficiency varies,

how-

condition and present need. One,

ever, according to physical
because of his work, requires more substantial food and a
a lighter and more digestible
larger amount. Another needs
alike
diet and suited in other ways to his weakness, but for all

care

should be cheap and easily procured. In every case,

must be taken for a good table, yet without overstepping the
limits of the actual need. This should be our aim in giving hosthat the individual requirements of our guests may be
pitality
world and not
cared for. The
says: 'as if using this

it

Apostle
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
9

misusing

it';

for the poor to gratify the voluptuary, sinning thereby in two

their
ways: by intensifying for the former the sufferings of
for the
of
results
harmful
the
satiety
and
increasing
poverty
latter.

Q. 21. How one ought to conduct oneself with regard to

meal or at supper.
sitting and reclining at the midday
R. Since it is a precept of the Lord, who on all occasions

we should take the lowest

who strives to do all according

habituates us to humility, that

place in reclining at meals,

8 Prov. 30.8,9.
9 1 Cor. 7.31.

he

THE LONG RULES

to injunction

must not neglect

lings, therefore,

example

in this

281
1

If any worldshould recline with us, it behooves us to be an

matter by not exalting ourselves above others

this precept.

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

or seeking to have the

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
2
of the house. In this way, we shall support one another in
4

things decently and according to order.

we
will
not give the impression, by stubborn and vigorAlso,
ous opposition, that we are trying to appear humble in order

doing

charity,

to impress the

we

all

or to win popular favor, but rather

by being obedient. To engage in
a surer sign of pride than to accept the

company

will practice humility

is

altercation, indeed,
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-

and

plicity,

thriftiness,

so that

we might have

frugality in all things are necessary,

rare occasion for distraction on the

score of our bodily needs. This end

1

Luke

14.10.

2 Ibid.
$

Eph.

4.2.

Cor. 14.40.

we must keep

also before

SAINT BASIL

282

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

men who

this connection. If

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

obvious that one

is

who

out of humility

has chosen to pass his life in the lowliest condition of all

the last and
ought to prefer for himself even in this particular
of
accused
were
despising,
the least. Just as the Corinthians
because of their own expenditures for the public feasts, those
1
who had not the means for such expenditure, so, in the case

an ordinary and plain style of dress, he who is turned out

as it
with an elaborateness above the ordinary, by contrast,
the
of
the
Apostle's
light
were, puts the poor man to shame. In
to the humwords, 'not minding high things but consenting
of

ble,'

let

each consider for himself

whom

more
and are

the Christian

resembles those who

clothed in soft garments, or him, the messenger and herald of
the Lord's advent, than whom no greater born of woman has
3
whose garment was of
arisen, John, I mean, son of Zachary,
live in royal palaces

fittingly

camel's hair.

The

moreover, also went about

saints of old,
5

clad in sheepskins and goatskins.

Now, the Apostle sets the standard for the proper use of

food and
clothing in one sentence when he says: 'Having
6
as if
wherewith to be covered, with these we are content,'
At
any rate, let
mere covering alone were necessary for us.
more into the forbidden boasting not to speak
us not fall

any

of something worse
1 Cor. 11.22.
1
2 Rom. 12.16.
3 Matt. 11.8,11.
4 Matt. 3.4.
5 Heb. 11.37.
6 1 Tim. 6.8.

which accompanies elaborate dress or

THE LONG RULES

the vanity that

likewise

is

prompted by

283
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
reclothing which God Himself gave to the needy has been
vealed to us; for the Scripture says: 'God made for them garments of skins. 57 Such garb was sufficient to cover their nakedness.

Since,

however, another purpose enters in

that

of

it is necessary to have
of clothing
for
decency's sake and for procovering

warm by means

keeping
both uses in mind:

tection against mischief

this point of view

from

from the air. Yet, inasmuch as even

some garments are more useful than

so
others, we should prefer whatever can be put to greater use,
that the principle of poverty may in no way be violated.
to
should, furthermore, not keep in reserve some garments

We

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
us even in our
covering at night. This manner of acting unites
is thus identified by the way he
Christian
and
the
appearance
dresses as with a kind of special stamp, for all who aim at the
are alike in as many ways as possible. This distincsame

goal

tiveness in dress

is

also useful as giving advance notice of each

our profession of the devout life. Actions

of us, by proclaiming

in conformity with this profession are, in consequence, exwe meet. The standard of
those
from us

whom
by
pected
indecorous and unseemly conduct
who make

is

not the same for ordiof

great aspirations.
profession
nary folk as for those
No one would take particular notice of the man in the street
who would inflict blows on a passerby or publicly suffer them
or loiter in the
himself, or who would use obscene language,
7

Gen.

3.21.

284

SAINT BASIL

kind. These
shops, or commit other unseemly actions of this
of
things are accepted as in keeping with the general course
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,

mode of dress, therefore, which denotes

one's profession serves to fulfill the office of pedagogue, as it
even
were, for the weak, to keep them from wrongdoing
of dress bespeaks the soldier,
against their will. As one style
other high position, so that
some
a
a
third,
senator,
another,
the rank of these dignitaries can generally be inferred, so also
mark of identity
it is right and proper that there be some
for the Christian which would bear out even as to his garthey tear you.

38

ments the good order spoken of by the Apostle. In one place,

of orderly behavindeed, he directs that a bishop be a man
9
be clad in decent
women
that
he
prescribes
ior; in another,
10
the word 'decent' clearly being used in a sense
apparel,
ideal.
that accords with the specific character of the Christian
On
occasion,
footwear.
to
also
every
This same advice applies
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 neces1
of a cincture. John bound his loins with a leather girdle

sity

written (as though this article

of dress were specifically proper to a man ) 'a hairy man with
as did Elias before him, for

it is

8 Matt. 7.6.

9
10
1

Tim.
Tim.

Matt.

3.2.

2,9.

3.4.

THE LONG RULES

285

2
a girdle of leather about his loins.' Peter also is clearly proved
to have worn a girdle by the words of the angel who said
53
It appears
to him: 'Gird thyself and put on thy sandals.
from the prophecy of Agabus that the blessed Paul also used
a cincture: 'the man whose girdle this is, they shall so bind

in

54

Jerusalem.

Job, too, was

commanded by

the Lord to

and of
gird himself. As if this were a kind of sign of virility
readiness for action, He says to Job: 'Gird up thy loins like
a man. 55 That cinctures were in habitual use among the disof the Lord, moreover, is evident from the fact that
ciples

is
they were forbidden to carry money in their girdles. It
to
is
about
who
that
one
engage
particularly necessary, also,

work be well girt up and unimpeded in his movements. He

needs a cincture, therefore, by which his tunic may be gathered 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
to minister to His
girded Himself when He was preparing
7
of
to
With regard
clothing we need say
quantity
disciples.
the
of
this
subject has been adequately
phase
nothing, since
8
he who has two
on
the
treated above in
poverty. If
passage
9
has none, the
who
him
with
to
share
tunics is commanded
of several tunics for his own use clearly is not
in

possession
allowed. What relevance is there, then, in laying down prefor those who are forbidden to
cepts on the use of two tunics
possess

them?

2 2 Kings

1.8.

3 Acts 12.8.

4 Acts 21.11.
5 Job 38.3.
6 Matt. 10.97

John

13.4.

8 Cf. Q. 22-

9 Luke

3.11.

SAINT BASIL

286
Q. 24.

Now

that sufficient

instruction

would

matters has been imparted to us,

we ought to live with one another.
it

on these [other]

befit us to

learn

how

the Apostle says: 'But let all things be done de51

I think that he refers to the
cently and according to order,
life in the society of the
of
decent and well-ordered way
obtains among the
which
faithful where the relationship

R.

When

members

of the

body

is

maintained. Thus, the one to

whom

entrusted,
appraises what has
general supervision
and
and
provides for what
plans
already been accomplished

who

is

still

is

speak.

to be done, exercises the function of the eye, so to

Another does the work of the ear or the hand in

so on for each
hearkening to orders and executing them, and
member of the body. It is important to bear in mind, therewhere heedlessness
fore, the analogy of the parts of the body,
or failure to use the members for the end for which they were
made by God, the Creator, brings each individual member
If the hand and the foot, for instance, would not
into

danger.
follow the guidance of the eye, the former would bring inevitable 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

members suffering the misfortune mentioned above.

same way, it is hazardous for a superior to be delin-

the other

In the

of arbiter in everything; for

quent, since he holds the position
the subject it is injurious and detrimental to be disobedient
to the
is it if, in addition, he give scandal
especially perilous
tireless
a
zeal, fulrest. Each one who shows in his own place
2
not
slothful/
carefulness
'In
filling the Apostle's precept,
for his
but, for negligence, he deserves
merits
alacrity;

praise

the opposite, that

Cor. 14.40.

Rom.

12.11.

is,

the Prophet
unhappiness and woe; for

THE LONG RULES

says,

287

'Cursed be he that doth the work of the Lord negli33

gently.

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, uninstructed as to the manner of making amends, the blood of that
1

one will be required at his hands, as it is written;

especially
if he neglect that which is pleasing to God, not through
himself to
ignorance, but for flattery's sake, accommodating
The
Scripture
each one's vices and relaxing strict discipline.
that call thee blessed, the same deceive thee and
32
'but he that troubleth you shall
destroy the way of thy steps,
3
whosoever he be.' In order that this may
bear the

says:

They

judgment,

not be our lot, let us observe the apostolic rule in our conver'have
sations with the brethren; Tor neither, says St. Paul,
nor
as
know;
of
you
flattery,
we used at any time the speech
nor
is
sought
God
witness;
taken an occasion of covetousness,
3

you nor of others.'

these faults may, perhaps, exfrom
Whoever, then, is free
to himercise a leadership free from error, at once profitable

we

glory of

men, neither

of

He who acts with true charity

salutary for his subjects.
honors nor to avoid givhuman
and not for the sake of any
reason
that
seeking to be agreefor
offense to sinners, and

self

and

ing

3 Jer. 48.10.
1
Ezech. 3.20.
2 Isa. 3.12.
3 Gal. 5.10.
4 1 Thess. 2.5,6.

SAINT BASIL

288

and pleasant to them, will hold discourse with them

the truth
sincerely and candidly, not choosing to adulterate
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
able

God but also our

a blind guide, cast-

gladly impart to you not only the gospel of

own

souls,

55

He who

is

not such a one

is

and drawing his

ing himself headlong over the precipice
6
can be seen how
it
words
these
followers after him. From
error instead
brother's
a
of
serious an evil it is to be the cause
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. Needbe deless to say, it is far more dreadful to allow the soul to
has fallen into the pit of evils. The superior
be vigilant on behalf of the souls of
is
obliged, therefore, to
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
the
for them even unto death, in accordance not only with
'that
Lord
the
all
to
addressed
by
general precept of charity
7
down his life for his friends'; but also, in cona man
stroyed after

it

lay

of it by him who said:

formity with the special application
would
we
of
gladly impart unto you
you,
'being desirous
8
our own souls.'
also
but
of
not only the gospel
God,

the heart, should

Q. 26. That all matters, even the secrets of
be placed before the superior.
R. Every subject, if he intends to make any progress worth
1 Thess. 2.7,8.
6 Luke 6.39.

7
8

John
1

15.13.

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

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.
is

Q. 27. That the superior himself, if he commit a fault,

should be admonished by the more eminent among the brethren.

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 suspected 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
were, of our rule of life and

him who

is

an embodiment,

as

it

should, by his own uprightto

a
our
be
ness,
perversity. If, on the other hand,
reproach
on his account, they will be disare
disturbed
baselessly
any
abused of the bad opinion they had entertained of him, when
full

information

is

who

supplied by a clarification of the matter

which had caused groundless suspicions

Q. 28. What the attitude of

all

to arise.

should be toward the diso-

bedient.

R. All should certainly be compassionate at

first

toward

SAINT BASIL

290

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 converted after much admonition nor cures himself by his own
actions with tears and lamentations, being, as the proverb has
'his

it,

1
cut him
destroyer,' we should, as physicians do,
the body of the brethren as a corrupt and wholly

own

from
member. Physicians, indeed, are wont to remove by
find infected
cutting or burning any member of the body they
off

useless

with an incurable disease, so that the infection may not spread

further and destroy adjacent areas one after the other. This

who show

hostility or

create obstacles to the observance of the Lord's

commands,

we

also

must do

in the case of those

scanaccording to the Lord's own precept: lf thy right eye

2
dalize thee, pluck it out and cast it from thee.' Benevolence
to such persons is like that mistaken kindness of Heli which
he was accused of showing his sons, contrary to the good pleas3
of
ure of God.
feigned kindness to the wicked is a betrayal
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
4

might be taken away from you that hath done this deed.'
On the other hand, the saying which follows necessarily comes
15
'Them
to pass: 'A little leaven corrupted! the whole lump.
that sin, reprove before all,' says the Apostle, and he imme1

Cf.

PG. 31.988

2 Matt. 5.29.
3

Sam.

4
5

Cor. 5.2.

Con

3.13.
5.6.

n. 20.

THE LONG RULES

diately adds the reason, saying:
fear.

291

'that the rest also

may have

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

why

does he take

does he continue to live under a superior?

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

imposed the command, he should show himself obedient

who
and

submissive even unto death, remembering that the Lord became 'obedient unto death, even to the death of the cross. 57

To

and to contradict, however, are indications of many

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
rebel

evils;

other hand, one

who

trusts in the

promises of

God and

keeps
never draw back from commands,
difficult to execute they may be, knowing that the
sufferings of this time are not worthy to be compared with the
8
future glory to be revealed. Furthermore, one who is conhis

hope
however

fixed

on these

will

9
vinced that 'he that humbleth himself shall be exalted' and

bears in

mind

that 'that which

is

at present

momentary and

our tribulation worketh above measure exceedingly

10
an eternal weight of glory/ obeys with greater alacrity than
he who gives the order expects.
light of

6 1 Tim. 5.20.
7 Phil. 2.8.
8 Rom. 8.18.

9 Matt. 23.12.
10 2 Cor. 4.17.

SAINT BASIL

292
29. Concerning one
gant or critical spirit.
).

J?.

The work

of a

who performs

man who

is

his actions in

given to

an arro-

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
51

before God.
high to men is an abomination
reads:
which
the
of
also another precept
Apostle

that which

There

is

is

some of them murmured and

were destroyed by the destroyer';' and again: 'not with sad3
ness or of necessity.' The work of such persons, therefore,
even as a blemished sacrifice, should not be accepted, and to
'Neither do you

include

it

as

with the work of the

fire

strange

murmur,

to

rest is

unholy.

If

the altar were the objects

those bringing

of such

mighty

how is it not perilous to accept with a view to obfrom a spirit that

serving the command work which proceeds
the Apostle,
is hateful to God? Tor what participation,' says
'hath justice with injustice? Or what part hath the faithful
4

wrath,

with the unbeliever?'

Wherefore

it

is

said:

'Wicked

is

he

that slayeth a calf in sacrifice to me, as if he should kill a

were swine's
dog; and he that offereth wheaten flour, as if it
30
it is essential that the works of the
blood.

Consequently,
the brethren.
sluggard and of the dissenter be rejected by
The superiors, also, should keep a close watch over this portion of the community that they may not violate the decree
of

Him who

Luke

16.15.

Cor. 10.10.
3 2 Cor, 9.7.
4 Lev. 10.1,2.
5 2 Cor. 6.14,15.
6 Tsa. 66.3.

man that walked in the perfect way,

that worketh pride shall not dwell in the

said, 'the

he served me.

He

THE LONG RULES

midst of

my

cept the

work

house.'
of

one

293

Nor, furthermore, should superiors ac-

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 sube

that if he fails to offer his brother the
convinced
perior
he
will
draw down upon himself heavy and
proper guidance
for
his
blood will be required at his hands,
inescapable wrath,
8
as it is written. The subject also should be prepared not to
hesitate before any command, even the most difficult, persuaded 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 su1

perior, lest he himself lose the blessing promised to humility
or 'lest being puffed up with pride he fall into the judgment
52
of the devil.
On the other hand, let him be assured that
responsibility calls for greater service. He who ministers
many wounded persons, wiping away the matter from their

added
to

wounds and applying medicaments appropriate

lar injury involved, does not find a

to the particu-

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
7 PS. 100.6,7.

8 Ezech. 3.18.
1

Matt.

5.3.

Tim.

3.6.

and

as being himself liable to

an account

SAINT BASIL

294

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 minis5

ter of

all.'

Q. 31. That ministration from the superior should be accepted,

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
leads us
unfitting. The example of the Lord Himself, indeed,
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
disobedireverence, but, as soon as he learned the penalty of
is no reason, conseThere
he
ence,
immediately gave way.

fear that he is deviating

he accepts service from a superior.
times, in fact, the service is given for his instruction
a forceful example rather than as a response to some

quently,

from

Many
and

why

the subject should

his ideal of humility

as

if

himself truly humble

urgent need. He should, therefore, show
commit an act of
than
rather
imitation
and
his
obedience
by
in feigned
pride and arrogance by raising objections
and
self-will. Even
unruliness
betokens
Contradiction
humility.
false

more,
ility

it

an indication of pride and disdain, not of humin all things. We must, therefore, obey
1
said: 'supporting one another in charity.'

is

and obedience

him who
3

Mark

9.34.

Eph.

4.2.

THE LONG RULES

295

Q. 32. On the proper dispositions toward relatives according to the flesh.

R. Superiors should not allow those who have been permanently admitted to the community to be distracted in any
wa y 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-

The Scripture
ing for their relatives according to the flesh.
to be uttered
and
'thine'
the
'mine'
words
forbids
absolutely
multitude
of believers
'And
the
the
brethren, saying:
among
had but one heart and one soul; neither did anyone say that
51
aught of the things which he possessed was his own. 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 whosoever shall do the will of my Father that is in Heaven, he is
2
my brother and sister and mother/ says the Lord. In our
opinion, moreover, the care of these persons would devolve
If our relatives have
concerns of the worldly
which is decent and which
life, we who are intent upon that
to
attend
us
upon the Lord without impedimay give
power
ment 3 have no common cause with them. In addition to being
of no assistance to them, we would fill our own lives with

upon the superior

become entangled

of the
in

the

community.
usual

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

esteem and are contemptuous of the

works of piety, because they do not love the Lord, who said
4
'He that loveth me not, keepeth not my words.' 'But what

commandments

in light

Acts. 4.32.

2 Matt.
3

12.50.

Cor. 7.35.

4 John

14.24.

SAINT BASIL

296

with injustice?
participation hath justice
5
hath light with darkness?'
Besides, the utmost effort
occasions of sin from those

Or what

must be made
still

fellowship

entirely to

remove

in the training school of vir-

of
chief of those occasions being the remembrance
said
be
never
so that it may
their former life in the world
6
have returned to Egypt. This
of them that in their hearts

tuesthe

they
with their
in
often
prolonged conversations
happens
very
neither
relatives according to the flesh. In general, therefore,
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,
have
however, it be necessary to hold discourse with those who
been once admitted, it should be done by those who have the

have the power to

speaking, for the reason that they
a way that their
such
in
listen
to
and
with
understanding
speak
faith may be strengthened. The Apostle clearly teaches, inbut that
deed, that ability in speaking is not possessed by all
this charism is accorded to few, saying: 'To one, indeed, by
the
is given the word of wisdom, and to another, the
gift of

Spirit

word

may

of knowledge'; and in another place, he says: 'that he

be able to exhort in sound doctrine and to convince the
7

gainsayers.'

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.

Num.

14.4.

Cor. 12.8.
8 Titus 1.9.
7

THE LONG RULES

may

297

please his wife, and he will liberate himself entirely

all solicitude about giving pleasure to a woman, since

from
he dreads the judgment of
tered the bones of

them

Him who

said:

that please men.'

'God hath

Nor

scat-

will he, there-

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 command 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 injunction, we would be without offence to Jews and Gentiles
and the church of God 3 and would do all things decently and
4
according to order unto edification, it is necessary that the
the time, the need, and the place be properly chosen
fore, cultivate

person,

and determined upon. By consideration of all these details,

of
every shadow of evil suspicion will be avoided; evidence
those
in
exhibited
be
will
and
by
way
every
chastity
dignity
to take counsel repermitted to visit with one another and
as these pertain
garding the things that are pleasing to God,
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 participatthe least, one person alone is
ing in the discourse, for, to say
and what is said under such coneasily exposed to suspicion

not so readily corroborated; for the Scripture exword stands in the presence of two
plicitly declares that every
5
as not
or three. But there should not be more than three, so
is
which
action
inspired by the
the zeal for

ditions

is

hamper

command

energetic

of our

1 Cor. 7.33.
Ps. 52.6.
3 1 Cor. 10.32.
4 1 Cor. 14.40.
5 Deut. 19.15.

Lord Jesus

Christ.

SAINT BASIL

298

be necessary that some others among the brethren

matspeak of or listen to something bearing on some private
with
meet
themselves
not
should
the
concerned
ter,
persons
each other, but chosen representatives, persons of advanced
If

it

older members of
age, should discuss the business with selected
the sisterhood and by their mediation the need for conversing
should be taken care of. The good order followed when women are to converse with men or vice versa should be also be

same sex meeting with

applied in the case of members of the
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
6
words: he shall order his words with judgment.' By so
who have submitted
doing they will at once satisfy those
c

of the matters
minister
should
brethren
other
under consideration. Certain

their business to

them and reach a settlement

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

to the

afflict
is

my

sisters'

bodily needs,

and

the conscience of anyone with evil suspicions, 'for

by another man's conscience?'

liberty

why

judged

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 diswill
tribute necessary articles within the community, there
be some in each department who are able to imitate the
described in the Acts: "Distribution was made to

conduct

every one, according as he had need.'

6

PS.

Acts 4.35.

11L5.

Cor. 10.29.

These should take

THE LONG RULES

299

great pains to be kind and tolerant to all and not give occasion for suspicions of favoritism or partiality, in obedience to

the precept of the Apostle, who said: 'doing nothing by de32

On the other hand, they should not
clining to either side.
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.'

The

those with

need and

result of

such contentiousness

is

that they deprive

whom

they are at variance of articles

allot a superfluous amount to those to

which they

whom

they

to feel partial. Now, the former course is an indication of fraternal enmity, the latter, of particular affection,
which is especially abhorrent because by it the union of charity

happen

among

the brethren

is

torn asunder and

and a

is

replaced by base
work.

distaste for

suspicions, jealousies, strife,

They who have the office of distributing necessary articles
to the community, therefore, are duty-bound to be absolutely

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
free

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, regards as offered to Himself the honor and esteem shown to
those

who

Him

and who has promised in

kingdom of heaven, saying:
Father, possess you the kingdom pre-

are consecrated to

return the inheritance of the

'Come, ye blessed of my
as long
pared for you from the foundation of the world, for
as you did it to one of these, my least brethren, you did it
2

Tim.

Cor. 11.16.

5.21.

SAINT BASIL

300
to me.'

On

the other hand,

we must

also

keep in mind the

said: 'Cursed be

danger of negligence, recalling him who

35
the Lord negligently.
every man that doth the work of
are these cast out of the kingdom, but they also
Not
only
await that dread and terrible sentence of the Lord pronounced

into everupon such persons: 'Depart from me, you cursed,

6
devil and his angels.'
the
for
was
which
fire
prepared
lasting
so much profit
But, if they who bestow care and service find
in their zeal and receive so harsh a judgment for negligence,

the objects of their

necessary it is that they who are
themselves
to
show
strive
worthy to be
ministrations should
us when
teaches
the
Lord
This
Lord
the
called brethren of
that
of
will
the
do
Father,
Tor whosoever shall
my
He

how

is

says:
in heaven,

he

is

my

That man, indeed,

is

in

and mother.'
does not throughout
who
danger

brother and

sister

the will of God as his goal,

place before himself
so that in health he shows forth the labor of love by his zeal
his

whole

for the

life

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;
to claim a
secondly, that he ventures, although undeserving,
share in the blessings prepared for those who are worthy.
'And
Here, also, we must remember the words of the Apostle
of
the
not
receive
that
exhort
grace
do
we
:

in vain.

you

you

helping

God

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 negli4 Matt.

25.34,40.
5 Jer. 48.10.

6 Matt. 25.41.
7 Matt. 12.50.
8 2 Cor. 6.1.

THE LONG RULES

gence in doing the

will of

God, but,

301
rather,

obey the same

a prisoner in the Lord, beseech you that

9
you walk worthy of the vocation in which you are called.'
Apostle, saying:

Q. 35. Whether there should be several communities

same

in the

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

good condition and rightly disposed for all its activities,

the eyes, the tongue, and the other members which are essential and exercise the
highest authority over the body are

in

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,
1

seeking after the justifications of God with a perfect heart,

how is it possible for a number of persons of such calibre to

should ever happen, however, that two or three such are found (not an easy thing and
we have never known it to happen), it would be far better

be found

in the

same parish?

If it

they shared responsibility with one another and lightened

the burden so that, in the absence of one or the other or in

if

the event of their being engaged or under any other circumstances whereby one superior happens to be absent from the
community, the other might console the brethren for his

even apart from such emergencies, that one of

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
absence;

or,

them may go

9 Eph.
1

4.1.

Par. 28.9; Ps. 118.145.

SAINT BASIL

302

us greatly. As in the world, those skilled in ordinary trades

are jealous of their rivals, because the very nature of the situation imperceptibly engenders a spirit of competition, so also,
even in a way of life such as ours, the same state of affairs

frequently

exists.

an eagerness

to

and
Beginning with a rivalry in doing good
outdo one another either in hospitality to

the number of their members or other

guests or in multiplying
activities of the kind, they, by degrees, fall to wrangling.
the brethren who
Thereupon, instead of restful retirement,

enroute suffer great doubt and disstop at these monasteries

should
are
since
perplexed as to which group they
tress,
they
causes hard feelings and
lodge with; for, showing preference
if there
it is
impossible to satisfy both contenders, particularly
cause
rivalries
to be need for haste. Then, too, these

happens

their life in
great distress to those who are entering upon
and the
directors
community, since they must select certain
the rest
of
act of choosing certain ones at all implies rejection
as unfit.

harm through pride

Directly at the start, then, they suffer
are
not
of intellect, because they
conforming to what is being
sit as habitual
taught them, but are becoming accustomed to
the
of
critics
community. Since, therefore, there is
judges and
so
much that is of an opposite nature
and
no admitted good

in the separation of establishments, this segregation

all

points inexpedient.

If there

is

from

should be such a system already

it should be quickly set to rights

particularly
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,
52
What objection will be raised to
nor the church of God.

in operation,
if ill

effects

union? The procuring of the necessities? They are far more

for one lamp and one heart and
easily obtained in common,
2

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-

when

side, but,

are required.

establishments are joined, only half as many

difficult it is to find a man who will

And how

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
live the common life either
against themselves, edify those who
should be necesby compelling them to live in peace, if this
them to the observance of the other
or

sary,

by exhorting

the words of the

be of
joy, that you

commandments? Moreover, we have heard

Apostle to the Philippians:

'Fulfill

ye

my

one mind, having the same charity, being of one accord,

be done through contenagreeing in sentiment. Let nothing
in humility let each one esteem
tion, neither by vainglory; but
the
others better than themselves; each one not considering
things that are his

Now, what

own

but those that are other men's.'

of humility is there than for the

greater sign
the
of
community to submit to one another? If they
superiors
virtue is
are equal in spiritual gifts, their mutual exercise of
has
Himself
Lord
given us the
the more beautiful. As the
4

two and two, so also,

example by sending the disciples
and wholeto
yield joyfully
of these, one will be willing
the Lord:
of
words
the
mind
to
heartedly to the other, calling
35
if one be
But
exalted.
be
shall
'he that humbleth himself
3 Phil. 2.2-4.

4 Mark
5 Luke

6.7.

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 maintenance of separate establishments would surely constitute
manifest disobedience to the precept of the Apostle: 'each

one not considering the things that are

are other men's.'

think, indeed, that

own but

his
it is

those that

impossible for this

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

injunction to

opposed to the apostolic

the Acts freprecept.
'And the
to
its observance, now by the words
quently testify
7
multitude of believers had but one heart and one soul,' and
again: 'All they that believed were together and had all

which

affairs

as I said, clearly

is,

And

since

the saints mentioned in

things common/ there very evidently was no dwelling apart

for any of them nor did each individual lead an independent
same superlife, but all were governed under one and the

even though their

vision,

perhaps,

many
to

judgment

full

number was

factors in their situation

be

obstructive

of

five

thousand
in

appeared
harmonious union.

and,

man's

What

rational grounds, then, permit those in a single parish who

are so much less numerous to live separated from one another?

were possible that not only they who are in the same
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 peace 9 under the combined supervision of

Would

it

parish and

superiors
of

all.

6 Phil. 2.4.
7 Acts 4.32.
8 Acts 2.44.

9 Eph.

4,3.

who

could firmly and wisely look after the interests

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
of two causes either from the wrongs suffered

comes from one

in living the common

tion in him who is

or from an unsteadiness of resolu-

life

changing

drawing from

his course.

But he

who

is

with-

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

his brethren

amendment he

desires

is

and has not dishonored

effected,

he has gained
if he

their union. But,

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 strangers, for the Lord compares one who persists in evil to a
heathen and publican 'let him be to thee as the heathen and
:

publican.'

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

18.15.
1 Matt.
2 Matt. 18.17.

Name

of our

Lord Jesus

Christ,

which

is

306

SAINT BASIL

the basis of their union; second, because it inevitably creates

uneasiness in the conscience of each one as regards his neighboth of which evenbor, and mutual suspicions are aroused
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;

tualities

and then, coming, thou

shalt offer thy

gift.'

Q. 37. Whether prayer and psalmody ought to afford a

hours are suitable for
pretext for neglecting our work, what
prayer, and) above all, whether labor is necessary.
R. Our Lord Jesus Christ says: 'He is worthy' not everyone without exception or anyone at all, but 'the workman,
1
of his meat,' and the Apostle bids us labor and work with
our own hands the things which are good, that we may have
2

theresomething to give to him that suffereth need. It is,

with
diligence
fore, immediately obvious that we must toil
and not think that our goal of piety offers an escape from work
or a pretext for idleness, but occasion for struggle, for ever
in tribulation, so that we
greater endeavor, and for patience
and painfulness, in much watchmay be able to say: 'In labor
3
in hunger and thirst.' Not only is such exertion beneficial
ings,

for bringing the body into subjection, but also for showing
us God may
charity to our neighbor in order that through

grant sufficiency to the weak among our brethren, according

to the example given by the Apostle in the Acts when he says
all things, how that so laboring you
'I have showed
:

you

3 Matt. 5.23,24.
1 Matt. L0.10.
2 Eph, 4.28.
3 2 Cor. 11.27.

THE LONG RULES

307

4
ought to support the weak/ and again: 'that you may have
5
something to give to him that suffereth need.' 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

when the Apostle clearly prescribes that he who

7
does not work should not eat. 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
8
hath not eaten her bread idle.' And again, the Apostle says
of himself: 'neither did we eat any man's bread for nothing,

in idleness,

but in labor and in toil we worked night and day

yet, since
he was preaching the Gospel, he was entitled to receive his
The Lord couples sloth with
livelihood from the
;

Gospel.

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
contrast with the tiniest of insects 'Go to the ant,
him
:

by

11

We

sluggard.'
on the day of
us, since

mands

He
will

have reason

to fear, therefore, lest, perchance,

judgment this fault also may be alleged against

He who has endowed us with the ability to work de-

that our labor be proportioned to our capacity; for

have committed much, of him they
'To whom

they

says:

demand

the more.

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.

512

Moreover, because some use prayer

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 particular time is allotted, according to the words of Ecclesiastes :
13

For prayer and psalmody,

'All things have their season.'
other duties, every hour is
for
some
as
however,
also, indeed,
are
hands
while
our
suitable, that,
busy at their tasks, we

may

God sometimes with the tongue (when

rather, when it is conducive to edification

praise
or,

this

is

possible

or, if not,

with

least, in psalms, hymns and spiritual canticles, as

14
written.
Thus, in the midst of our work can we fulfill the

the heart, at
it is

duty of prayer, giving thanks to Him who has granted strength

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
to our

toward

its goal, the good

pleasure
Thus we acquire a recollected

tion

we beg from God

of

God.

spirit

when

in every ac-

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
15
with those others, 'we worked night
'pray without ceasing,'

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 established in communities
times which we have inevitably selected 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

blessings received from God. Prayers are recited early

morning so that the first movements of the soul and the

Itself of

In 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 remembered God and was delighted, 517 and that the body may not
busy

itself

thee will

we have fulfilled the words: To

Lord; in the morning thou shalt hear my,

with tasks before

pray,
voice. In the morning

I will

stand before thee and will

see.'

18

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

Again

heart in me,

bowels. Cast

me

God, and renew a right spirit within my

away from thy face; and take not thy
from me. Restore unto me the joy of thy salvation
not

holy Spirit
and strengthen me with a guiding spirit.' 19 Again, it is said
20
elsewhere, Thy good spirit shall lead me into the right land';
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 distance, they are strictly obliged to carry out wherever they
obare, with promptitude, all that is prescribed for common
three
two
or
are
'where
there
for
together
gathered
servance,
in
name,' says the Lord, 'there am I in the midst of

my

17 Ps. 76.4.
18 Ps. 5.4,5.
19 Ps. 50.12-14.

20

Ps.

142.10.

SAINT BASIL

310
21

them.'

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

23
and the noonday Devil,

we may be saved from

invasion

at this time, also, the ninetieth

Psalm

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
24
When the day's
the temple at the ninth hour of prayer.'
work is ended, thanksgiving should be offered for what has

will

been granted us or for what we have done rightly therein and

confession made of our omissions whether voluntary or involuntary, or of a secret fault, if we chance to have committed

words or deeds, or in the heart itself; for by prayer

The examination
propitiate God for all our misdemeanors.
our past actions is a great help toward not falling into like

any

we
of

in

wherefore the Psalmist says: 'the things you say

25
your hearts, be sorry for them upon your beds.'
sinless and
Again, at nightfall, we must ask that our rest be

faults again;
in

untroubled by dreams. At this hour, also, the ninetieth Psalm

should be recited. Paul and Silas, furthermore, have handed

down

compulsory prayer at midnight,

And at midnight Paul and
The Psalmist also says: 'I rose at mid-

to us the practice of

Acts declares:

as the history of the

2*

Silas praised God.'

the
night to give praise to thee for
cations.'

27

Then,

so that the day

21

Matt. 18.20.

22
23
24
25
26
27

Ps. 54.18.
Ps. 90.6.

Acts
Ps.

3.1.

4.5.

Acts 1G.25.
Ps.

118.62.

judgments

anticipate the

of thy justifi-

dawn by

prayer,
not find us in slumber and in bed, accord-

too,

may

we must

311

THE LONG RULES

ing to the words: "My eyes have prevented the morning;

28
None of these hours
that I might meditate on thy words.'
for prayer should be unobserved by those who have chosen

devoted to the glory of God and His Christ. Moreover,

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
a

life

soul, while

by change and variety

said at the stated hours

it is

in the

psalmody and prayers

and renewed

refreshed in devotion

in sobriety.

Now

that our discourse has adequately demonstrated

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.

Q. 38.

that prayer

is

not easy to make a selection of certain trades in parvarious persons

ticular, because different ones are pursued by
the
and
opportunities
according to the nature of localities
offered in each region. It can be laid down as a general rule,
which allow
however, that those trades should be chosen

R.

It is

be tranquil and undisturbed, involving no diffimaterials proper to them, nor

culty in the procuring of the
in selling the articles produced, nor
requiring much exertion
association with men or
leading to unsuitable or harmful
must
we
women. In all
keep in mind that our special

our

life

to

things

and we must
pampering
simplicity and frugality
of men by working for the
desires
the foolish and harmful
we should
ends sought after by them. In the art of weaving
use
common
for
are
which
employ our skill to produce goods

aim

avoid

is

not in making articles which have been devised

a trap and a snare for the young.
by persons of lax morals as

in daily

28

Ps.

life,

118.148.

SAINT BASIL

312

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
on
farming these are all in themselves necessary for carrying

and they provide much that is useful. They should not,

in
therefore, be repudiated by us for any reason inherent
our
sever
or
us
cause
as
soon
anxiety
they
themselves, but, as
union with the brethren, we must turn away from them,
to lead
choosing in preference the trades which allow us
and do
the
Lord
on
attendance
constant
lives
in
recollected

life,

not cause those

who

follow the practices of the devout

life

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
to be absent

agriculture especially, since its

given a decided preference
the
function
is
procuring of necessities and farmers
proper
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

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. Staying in one place is far more seemly and beneficial, both for
mutual edification and for the strict observance of daily rou-

and

Thus, we should prefer lowering the price of the articles

to traveling about for the sake of a small profit. If experience
tine.

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

own toil. They should

journey may be made with the
recitation of prayers and psalms and so afford mutual edification. When they have arrived at their destination, they
should choose the same lodging in the interest of mutual protection, and so as not to miss any of the hours for prayer, day
or night, and also because transactions with persons who are
fairs,

each carrying the

fruits of his

start out together, so that the

difficult to deal

with or avaricious pass

off

with

when handled by a group rather than by one

Even persons who are most given to violence do
have many witnesses of their wrong-doing.
Q. 40. Concerning business transactions

at

less

damage

individual.

not wish to

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,

of heart, as

those

most dread wrath of the Lord, because,

always and everywhere meek and humble

also, of the

even though

He

is

it is

written,

and those only

yet

He

threatened with the scourge

2
selling in the temple,

buying and

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 obtained

among

the saints, by

making

the shrines the occasion

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-

and place

for a

1
Matt. 11.29.
2 John 2.15.

314
ing

SAINT BASIL

Him

and strengthening their faith by

exhortation (practices which we know to

for His benefactions

hearing words of
have occurred within our own memory), we ought not to imitate them and confirm their unseemly conduct by also particithe conpating in such commercial pursuits. We should, on
in the Gospel as takdescribed
assemblies
those
imitate
trary,
ing place in the time of our Lord Jesus Christ and obey the
injunction of the Apostle as complying with the rule established

t>y

so illustrious a precedent.

He

writes as follows:

you hath a psalm,

hath a doctrine, hath a revelation, hath a tongue, hath an
3
interpretation; let all things be done to edification.'

'When you come

together, every one of

Q. 41 Of authority and obedience.

R. Even in the case of authorized trades, the individual
or
ought not be permitted to follow the one he is skilled in
be
he
which
that
for
but
the one he wishes to learn,
may
.

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

judged

suited.

himself

make

choice of

what

is

good and

useful, since

he has

himself to others
irrevocably turned over the disposal of
Lord's Name
the
in
the task for which they
will

appoint

who
may

chooses a task conformed to his

of selfpersonal wish brings accusation against himself; first,
the
sake
for
trade
a
certain
gratification second, of preferring
such
or
some
reason, or
of worldly renown or hope of gain,
indifference.
-and
of choosing the easier course out of sloth
of such faults, however, is an indication that a
To be
find

him

suited.

Whoever

guilty

not yet free from evil passions. Nor, to be sure, has he

to give full play
practiced self-denial, since in his eagerness

man

is

Cor. 14.26.

THE LONG RULES

315

own

impulses he does not give up the things of this

world, being still held captive by prospects of gain and renown. Neither has he mortified his members which are upon
the earth, 1 since he does not endure fatigue in his labors, but
to his

own

betrays his

wilfullness

by regarding his private judgment

than the appraisal of him on the part of
several others. One who is master of a trade that is in no way
as

more

reliable

community ought not abandon it, howno account that which is at one's immethe sign of a fickle mind and an unstable

objectionable to the
ever, for to

deem

diate disposal
will.

And

take

up a

is

of

man is unskilled, he should not of himself

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
if

forbidden also to refuse to submit to the

if one is
adept in a trade that is unacceptable 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,
2
the act of one who has no hope; but to be obedient in all

upon

oneself, so

it is

decision of others.

things

is

worthy

And

of

approbation,

since

the

same Apostle

praises certain persons because 'they gave their own selves

53
to the Lord, then also to us, by the will of God.

first

everyone should be devoted to his own trade,

it enthusiastically and accomplishing it
with
ready zeal and careful attention, as if God
blamelessly
were his overseer, so that he may ever be able to say in all

For the

rest,

applying himself to

honesty 'Behold, as the eyes of servants are on the hands of

4
their masters, so are our eyes unto the Lord our God'; but
one should not work now at one kind of task, now at another.
:

Col. 3.5.

Thess. 4.12.

3 2 Cor. 8.5.
4 Ps. 122.2.

316

SAINT BASIL

We

are incapable by nature of following successfully a number of pursuits at the same time; to finish one task with diligent 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
is perfectly finished, such procedure betokens levity
of character as already present or, if not that, as being incul-

nothing

cated. In case of necessity, however, one

may assist in other trades besides his own.

not be done of one's

moned,
call of

for

own

who
Yet

has the ability

should

this also

but only upon being sumrecourse to this expedient at the

volition,

we should have

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

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
is

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

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
fitting,

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

how could he be consistent in maintaining

over
the tools of his trade, arrogating to himself
authority
the dignity of mastership over them?
of their activity,
full

On the aim and the dispositions with which workshould 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
Q. 42.

men

the Lord in the words

you

He

adds thereto:

what
put on,' and

'Be not solicitous for your

nor for your body, what you

shall eat,

shall

'for after all these things

life,

do the heathens

Everyone, therefore, in doing his work, should place

before himself the aim of service to the needy and not his own

seek.'

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,
:

me. 53 Nor should anyone think that the Apostle

variance with our words when he says 'that working they

you did
is

at

it

to

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

some among you who walk

heard,' he says, 'there are

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
5
silence, they would eat their own bread.' 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.

disorderly,

318

SAINT BASIL

Ve

worked night and day lest we should be chargeable to any

56
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

you

of eliminating the disorderly. But, he who is striving eagerly

for perfection should work night and day 'that he may have
7
something to give to him that suffereth need.'

A man

who

relies

person whose duty

upon

himself, however, or even

upon the

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,

man

the

it

is

of falling under the curse

that trusteth in man and

which reads: 'Cursed be

maketh flesh his arm and

whose soul departeth from the Lord.' 8 Now, by the words,

'that trusteth in

his

hope

man

to place

and by the words, 'and maketh

flesh his

man/

in another,

the Scripture forbids a

arm, 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

else is to alienate

anyone

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.
7 Eph. 4.28.
8 Ten 17.5.
9 Jer. 17.6.

3.8.

THE LONG RULES

319

R. This aspect of the matter has already been treated in a

as it were; but, since you do well in wishing it
further
still
clarified
(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
1
example of the faithful/ should make his life a shining model

summary way,

commandment of the Lord, so

be
no
excuse
for those under his guidance to
may
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
for the observance of every

that there

that,

more

even

if

he

effective

is

silent,

the example of his actions

may

afford

indeed, the
the imitation of Christ according to the

instruction than

any words.

If,

goal of Christianity is
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 imitation of Christ, as the blessed Paul says:
2
me, as I also am of Christ.'

'Be ye followers of

make of themselves an
Superiors, therefore, should first
to the
Him
of
exact copy
by practicing humility according
standard set by our Lord Jesus Christ, for He says: 'Learn of
53
because I am meek and humble of heart. Habitual mildme,

ness of manner, then, and humility of heart should characterto

ize the superior. If the Lord was not ashamed to minister
and
His own servants and was willing to be a servant to earth

clay which
'For I am,
(
1

Tim.

4.12.

Cor. 11.1.
3 Matt. 11.29.
4 Luke 22.27.
2

He Himself had formed and shaped into a man

He says, 'in the midst of you as he that serveth'
4

) ,

SAINT BASIL

320

what must we do
to have

to

may deem ourselves

Him? So far then, there

our equals that we

arrived at the imitation of

one quality with which the superior should be endowed.

who from
Second, he should be kind and patient with those

is this

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
in determining the kind of treatshould likewise be

inexperience

fall

competent

disorder, not scolding in a spirit of conwith modesty, as it is

tempt, but admonishing and instructing
5
in
sober
be
should
written. He
administering worldly goods,
of the future, knowing how to contend with the

ment required by the

provident
strong and

how

say and do

all

bear the infirmities of the weak and able to

brethren. He
things unto the perfecting of his
to

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
56

no crime.
perApostle, 'and so let them minister, having
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.

and how
Q. 44. Who should be permitted to go on journeys
their
return.
to
be
interrogated upon
they ought
R. Permission for going abroad should be granted to him
who is able to accomplish the journey without injury to his
soul

and with

companions. If a suitable person is

better to endure every inconvenience and

profit to his

not available, it is
lack of necessary
trouble, even to the point of death, in the
allow certain injury to the soul for
supplies, rather than to
5 2 Tim.
6 1 Tim.

2.25.
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
1
glory void' ). If this is true with regard to matters in which

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

choice was permitted,

can be sent without

neighboring monasteries will supply

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 suat the very
perior, so that recourse may not be wanting
moment of emergency. After the return, moreover, examina-

what

risk,

is

made of the journey as to the incidents which

of persons met with by the traveler along
sort
the
occurred,
the way, the discourse held with them, the musings of his soul,
and as to whether he
every day and night in the fear

tion should be

passed
or went astray and violated any precept, either by
circumstances or by giving in to his own
yielding to external
natural indolence.
the
Thereupon, what was rightly done should be accorded

God

of

seal of approval, but a fault should be corrected

ate and skillful instruction. Travelers will thus be

by approprimore watch-

because they are liable to account, and we shall not apwhen they are separated
pear indifferent to their conduct even
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

ful

to the faithful of his sojourn

1

Cor. 9.15.

2 Acts

11.4ff.

among

the Gentiles

and that

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 Barnabas 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 communities.

Q, 45. Thai there should be another person after the superior 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 weakness, 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

will not adopt a popular system of government, as

brethren
it

were,

to the abrogation of the rule and traditional discipline, but

will preserve established and approved customs unto the glory

arrangement, too, there will be some one

prudent answers to guests, so that they who
discourse
require
may be edified by the admirable presentation 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 permit several persons to speak on the same ocasion, even though
they are endowed with the gift of teaching, for he says; 'But
of

God. By

this

person to give

$ Acts 15.12.

THE LONG RULES

323
51

anything be revealed to another, let the first hold his peace.

Again he demonstrates the absurdity of a lack of order in this
regard when he says: 'If therefore the whole church come
there
together into one place, and all speak with tongues and
come in unlearned persons or infidels, will they not say that
If

2
you are mad?'

Even if a stranger should address his inquiries through

he who is quesignorance to some other person and although
a
tioned by mistake is able to make
satisfactory reply, yet, for
he
should
the sake of good order,
keep silence and direct the
as did the Apostles
stranger to him whose function this is,
In
this
was
when the Lord
way, speech will be empresent.
treatand
in a well-ordered
fitting manner. If in the

ployed

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,

ment

and experience in curing the sick, how is it

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
is allowed
if not even the distribution of bread
at

application,

all

harm;

for,

the brethren indiscriminately and

for the
if this duty belongs to him who has been approved
need there is that a person of suoffice, how much greater
and cautiously chosen, dispense
perior competence, carefully
to those who ask for it? It is, therenourishment
spiritual
for anyone to venture to
fore, no venial act of arrogance
has to
answer casually and with assurance a question which
the
to
it
refer
not
person
do with the judgment of God and
in all
whose function is the ministry of the word, who, being
chosen
been
has
wise administrator,
things faithful and a

to be

made by

Cor. 14.30.
Cor. 14.23.

all

among

SAINT BASIL

324

in judgto give spiritual food in season and order his words

4
should
escape
ment, as it is written. If, however, something
3

an answer, and another should

on the
observe this, he should not take issue with the former
the
for
an
offer
apposite suggestion;
spot, but privately
inferiors
of
the
on
insolence
part
former practice gives rise to
toward superiors. Therefore, even if one should make a helphe is liable to
ful response, yet beyond the scope of his office,

him whose duty

it is

to give

behavior.
penalties for unruly

Q. 46. That no one should conceal

interest or for a brother's advantage.

own

sins either in his

be
R. According to the Lord's injunction, every sin must
made known to the superior, either by the sinner himself or by
are
those who are cognizant of his fault, if they themselves
a
is
secret
festering
vice
for
not able to effect a
kept
cure;

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
that
the noxious matter is ejected by vomiting or, in any case,
the treatment

may

be readily indicated because the infection

token, it is surely clear that

death of the sick man 'for
the
to
concealing sin contributes
1
also: 'Open
the
the sting of death is sin,' says
Scripture, and
2
no
Let
one, therefore,
rebukes are better than hidden love.'

made

is

manifest.

By the same

conceal a sin in behalf of another, lest fratricide take the place

own sins,- 'for
of fraternal charity; nor should anyone hide his
3

Luke

12.42.

4 Ps. 1IL5.
1

Cor. 15,56.

2 Prov. 27.5.

THE LONG RULES

325

he who doth not heal himself

'is

brother to

him

in his works,' says the Scripture,

3
that comniitteth outrage against himself.'

Q. 47. Of those who do not accept these regulations.

R. Anyone who does not approve of the superior's prescriptions 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 reprethe injunction be in opposave both himself and his
brethren from harm. If, however, it be proved to be in accord
with
reason, he would himself avoid a rash and hazarsentatives in the matter, so that,
sition to the

Scriptures, he

if

may

right

dous dispute Tor he that discerneth,' says the Apostle, 'if

1
and he would
he eat is condemned, because not of faith'
not lay a snare of disobedience for simpler souls; 'for it were
be hanged
better,' says the Lord, 'that a millstone should
neck and that he should be drowned in the depth of
2
the sea than that he should scandalize one of these little ones.'

about

his

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

And

if

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
;

3
and contention shall go out with him,' and also Tut away
the evil one from among yourselves,' for a little leaven cor4
rupteth the whole lump.'
:

3 Prov. 18.9.
1

Rom.

2 Matt.

14.23.
18.6.

3 Prov. 22.10.

SAINT BASIL

326

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

and that of others,

captious quarreling, to his own undoing
the community:
in
be
followed
in
this rule should,
general,
that, in the

first

place,

no one

is

to concern himself with the

or make curious inquiries

superior's method of administration
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,

Him who said: 'Do all things

we have entrusted our souls to
as to one who is accountable to

in obedience to the advice of

with counsel.'

if

Certainly,
the guidance of a superior,
God, it is wholly absurd for us not to trust

him

in matters of

consequence, and thus become filled with unbecoming

for suspicion to
suspicions of our brother and give occasion
trivial

others also. In order that this

may

not

come

to pass, every-

one should confine himself to the occupation which has been

to his own conappointed him and devote himself entirely
of others,
cerns, not busying himself at all with the doings

example of the holy disciples of the Lord; for, alaroused

though the affair of the Samaritan woman might have
after the

tells us, 'said:

suspicion, yet 'no man,' the Scripture
3
her?'
with
thou
seekest thou? or, why talkest

What

Q. 49. Of controversies in the community.

R. Now, with regard to disputes which arise among the

Whenever

brethren:
1

Eccli.

2 auton

32.24.
.

read. Cf.
3

John

certain individuals are in disagreement

4.27.

plerousthai; it is probable that autous,

31.1038 n. 92.

PG

i.e.,

emas, should be

THE LONG RULES

327

on any matter, they should not contend with one another

in

to those who are

spirit, but refer the settlement
more competent than they. Nevertheless, so that good order
may not be disturbed by everyone constantly submitting his
no occasion for levity
problems and so that there may arise
or foolishness, some one approved person should be empow-

a wrangling

ered either to refer the disputed point to the community for

it to the attention of the
general consideration or to bring
of the question will be
superior. In this way, the investigation
for knowlintelligently carried on,
in matthan
essential
more
edge and experience are nowhere
of his
use
the
entrust
would
ters of this kind. If no workman
restrict
to
more
is
far
it
tools to unskilled
important

more

fittingly

and more

persons,
the use of words to those

who

will be able to discern compemethod of questioning, and

and
tently the proper time, place,
without rancor and by
and
who, by disputing reasonably
can make accurate contributions toward

listening intelligently

edification.
solving the problem unto general

should adminQ. 50. On the manner in which the superior

rebuke.
a
ister
R. The superior should not administer a rebuke to wrongdoers 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

them
reason, the Apostle says: 'With modesty, admonishing
1
that resist.' Nor should he become vehemently angry even
when he himself is treated contumeliously, and, when he sees
upon another, he should again show
himself indulgent toward the sinner; but more than that, he
manifest displeasure at the wrong
ought, in the latter case, to
done. By this difference in his conduct as regards himself and

such treatment

2 Tim. 2.25.

inflicted

SAINT BASIL

328

and prove
another, he will avoid the suspicion of self-love
is
but
sinner
the
hate
that he does not
repelled by the sin.
is the reverse
which
manner
a
in
He who shows displeasure
he is disthat
indicated
have
I
that
which
of
clearly proves
nor because of the offender's
pleased, not for God's sake,
love of honor and authority.
own
his
of
because
but
peril,
to be exercised for the glory of God, who is disZeal

ought
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
the
endangering his salvation by sin for 'the soul that sinneth,
2
same shall die.' We should, however, be stirred to anger by
in the
every sin as sin, reflecting the ardor of our feelings
;

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
with the sick, but
superior, therefore, must not become angry
their
war upon
he must
malady by setting up a coun-

wage

curing the infirmity of the soul by

be. For example, vainglory should
need
drastic measures,
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
ter-irritant to the

vice,

if

work in partnership with the offender and that the work of

the others may not be coupled with his, as was said above,
his
unless, to be sure, he shows that he has been freed from
vice by doing penance without shame. In that event, the work
in a murmuring spirit should be accepted;
not even then should it be put to the service of the breth-

which was done

yet,

2 Ezech

18.4.

THE LONG RULES

329

ren but made use of in some other way.

has been adequately set forth above. 1

On

Q. 52.

the dispositions in

The

reason for this

which punishment should be

received.

R.

we have

as

If,

weak

to the

said, the superior should apply remedies

in a dispassionate manner, so, in turn, those un-

dergoing treatment should not look upon the penalties imposed on them as hostile acts, nor regard as despotic the solicitude shown them by the superior in a spirit of compassion
for the salvation of their souls. It

who

is

shameful, indeed, that

body place so much confidence in physicians 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
they

souls
pline.

are sick in

when
The

make me

glad, but the

and again:

made

they secure our salvation for us by laborious disciApostle says, however: 'who is he then who can

same who

made

sorrowful by me,'
'For behold this selfsame thing, that you were
is

sorrowful according to God,

how

great carefulness

it

behooves one who looks to the end, therefore, to consider him a benefactor who causes us pain which
is according to God.

worketh

in you.'

Q. 53.

How

It

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 perthe spirit of
versity of character, such as disobedience and
1

Cf. supra, Q. 29.

2 Cor. 2.2.

2 2 Cor.

7.11.

SAINT BASIL

330

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-

he may determine the measure and the mode of

be applied. The administering of a reprimand
as not everyappertains to the cure of the soul; therefore, just
should
no
so
one
medical
one may practice the
give a
art,
concareful
after
the
whom
he to
superior,

pline, so that
treatment to

reprimand except

sideration, gives this permission.

Q. 54. That the superiors of the brotherhoods ought to conwith one another about the problems pertaining to their

sult

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 adminisif any of them be delinquent in any respect,
in an authoritative manner by the judgrevealed
be
may
ment of the group and that what has been rightly done may be

tration, so that,
this

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 produce which the earth bears of itself would not suffice to pro-

the art of weaving, since the use of clothing

the
necessary for decency's sake and for protection from
wind; and, similarly, for the art of building. The same is true,

vide for our needs

is

also, of

art. In as much as our body is susceptible

some attacking from without and some from

the medical

to various hurts,

THE LONG RULES

331

within by reason of the food we eat, and since the body

from both excess and deficiency, the medical
art has been vouchsafed us by God, who directs our whole
us in the relife, as a model for the cure of the soul, to guide
of what is
in
addition
the
moval of what is superfluous and
labor
farmer's
the
of
lacking. Just as we would have no need

suffers affliction

if we were living amid the delights of paradise, so

would
not require the medical art for relief if we
also 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
words: 'In the
place, however, and after we had heard the

and

toil

sweat of thy face shalt thou eat thy bread,' through prolonged
effort and hard labor in tilling the soil we devised the art of

which followed
agriculture for the alleviation of the miseries
the curse, God vouchsafing us the knowledge and understandto return to
ing of this art. And, when we were commanded
the earth whence we had been taken and were united with the

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.

pain-ridden flesh

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

Now,

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

same way as the procuring of food and drink. Whatever

of thought or trouble or involves a
requires an undue amount
causes our whole life to revolve,
large expenditure of effort and
as it were, around solicitude for the flesh must be avoided
take great care to emby Christians. Consequently, we must

the

Gen.

3.19.

SAINT BASIL

332

be necessary, not as making

ploy this medical art, if it should
of health or illness, but as
state
it wholly accountable for our
as a parallel to the care
and
redounding to the glory of God
should fail to help,
medicine
that
given the soul. In the event
of our distress in
relief
the
for
we should not place all hope
will
not allow us to
He
that
this art, but we should rest assured
2

be tried above that which we are able to bear. Just as in

those days the Lord sometimes made clay, and anointed, and
bade wash in Siloe, and on other occasions was content with
3
the mere command: I will, be thou made clean/ whereas
C

He

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
left

of treatment beneficial to our souls;

and again He wills that we use material remedies for our ills,
nature of the cure an
the
either to instil in us

He

judges

this

mode

prolonged
by
as I have said,
abiding remembrance of the favor received, or,
soul. As in
the
of
care
to provide an example for the proper
eliminate
foreign elethe case of the flesh it is essential to

ments and add whatever is wanting, so also, where the soul

which is
is concerned, it behooves us to rid ourselves of that
accordin
is
which
that
alien to it and take unto ourselves
4
He
and
man
ance with its nature; for 'God made
right/
them.
in
walk
created us for good works that we might
Moreover, as in using the medical art we submit to cutting,
for the cure of
burning, and the taking of bitter medicines
heal them
must
we
the body, so, also, in caring for our souls
the bitter
and
word
by accepting the cut of the reproachful
medicine of penalties. The prophetic writings, furthermore,
utter this remonstrance to those who have not received adCor. 10.13.
9.6,7; Matt.

John

4 Eccle. 7.30.

8.3.

THE LONG RULES

333

balm in Gilead? or is there no physithen hath not the health of the daughter of
55
my people gone up? The fact, also, that chronic illnesses
remepersist over a long period and despite varied and painful
dies is a sign that we should amend the sins of the soul by
monition:

cian there?

'Is

there no

Why

assiduous prayer, prolonged penance, and the severe disciplinary 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

the arts together merely because undisciplined pleasureseekers abuse the art of cookery, or baking, or weaving, for
the purpose of ministering to their own delight, by overstepping the limits of what is strictly necessary. On the contrary,
all

their abuse of these arts

ought

to

be

made

evident by our dem-

medical
onstrating the proper use of them. Similarly with the
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,

unhappy persons

is what we
who do not

observe in the case of certain

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 re6
fruit responsible
gaining his health and did not consider this
and added
God
to
for the cure of his body, but gave glory

when we
thanksgiving for the creation of the figs, so, also,
directs
who
of
hands
at
the
God,
suffer the blows of calamity
with goodness and wisdom, we first ask of Him
the blows;
understanding of the reason He has inflicted

our

life

of
second, deliverance from our pains or patient endurance
5 Jer.

8.22.

6 2 Kings 20.7.

SAINT BASIL

334

them, to the end that, with the temptation,

T
issue so we may be able to bear it.

When
of

the favor of a cure

wine mixed with

oil,

is

granted

us,

He may

also grant

whether by means

as in the case of the

man who

fell

we
the robbers, or through figs,
the
view
shall
we
are to receive it with thanksgiving. Besides,
watchful care of God impartially, whether it comes to us
from some invisible source or by a physical agency, the latter,
livelier perception of
indeed, frequently engendering in us a
God.
of
hands
the
Very often, also,
the favor as coming from
correction and
our
for
were
the diseases which we contracted
as with

among

Ezechias,

the painful remedies we were obliged to submit to formed

reason dictates, therefore, that
part of the instruction. Right
at burning, nor at the pains
nor
we demur neither at cutting
caused by bitter and disagreeable medicines, nor at abstinence from food, nor at a strict regimen, nor at being forced
to refrain from that which is hurtful. Nevertheless, we should
I say it), our spiritual benefit,
is being taught in the guise
soul
as the care of the

keep as our objective (again

in as

much

of an analogy. There is no small danger, however, that we

will fall into the error of thinking that every kind of suffermedical relief. Not all sicknesses for whose treat-

ing requires
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
Lord loveth/ says
imposed for our conversion; 'For whom the
9
are there
Therefore
'he chastiseth
the
again:
5

Scripture,
many infirm and

sleep. But if we
be
would judge ourselves, we should not
judged. But whilst
that we be not
Lord
we are judged, we are chastised by the
7
8

Cor. 10.13.

Luke

10.34.

9 Prov. 3.12.

weak among you and many

THE LONG RULES

condemned with

the world.

335

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

which come to us, in accordance with the words:

bear the wrath of the Lord because I have sinned
11
We should, moreover, give proof of our
against him.'
12
amendment by bringing forth fruits worthy of penance,
remembering the words of the Lord 'Behold, thou art made
afflictions
'I

will

sin

whole;
Sometimes,

no more

One

also,

lest

some worse thing happen

sickness

afflicts

to thee.

513

us at the request of the

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.
Evil

-our benevolent

This we learn in the case of Job.

Then, too, God places
those who are able to endure tribulation even unto death
before the weak as their model. Lazarus, fcr example, ala
though afflicted with such painful wounds, never brought
of
made
nor
him,
the
rich
any request
man,
charge against
14

nor became peevish at the condition of things; consequently,

he came to rest in Abraham's bosom as one who had accepted
15
misfortunes in his lifetime.
Again, we find another reason
for sickness

as

applying to the

saints.

In the case of the

he might not
Apostle, for instance, in order that
ceed the limits of human nature and that no one

seem to exmight think

to possess anything exceptional in his nature (this notion

the Lycaonians actually entertained and they brought gar16
lands and oxen for sacrifice ), he calls attention to his pro-

him

Cor. 11.30-32.

10

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 recourse 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

by living improperly should make use of

the healing of their body as a type and exemplar, so to speak,
contracted

illness

for the cure of their soul; since abstention

from that which

is

hurtful according to the rules of the medical art, the choosing 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
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 behoove us to repose all our confidence in it; but, just as in practo health should be

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

continency.

art

is

no small aid

to

observe that this art prohibits sensual indul-

gence, it is opposed to satiety, it forbids as inexpedient an elaborate diet and an exaggerated liking for condiments. In general,

it

regards want as the mother of health, so that even in

is not without value for us. There-

this particular its counsel

fore,

whether we follow the precepts of the medical art or

them for any of the reasons men-

decline to have recourse to

17 2 Cor. 12.7.

THE LONG RULES

tioned above,

God and

we

see to

it

should hold to our objective of pleasing

that the soul's benefit is assured, fulfilling

thus the Apostle's precept:

whatsoever
18

else

Cor. 10.31.

337

you do, do

all

Whether you

eat or drink or

to the glory of

God.

318

CONCERNING BAPTISM
B

OOK
Chapter

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

Him by the Father, saying: 'All power

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 whatsoever 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
this

power given

given to

is

me

to

in

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

SAINT BASIL

340

the precept of the Apostle, who had bidden us: 'Be ye ready
4
to satisfy everyone that asketh you a reason.' Consequently,

am going to impart to you the doctrine concerning Baptism

according to the Lord's Gospel, which has an authority superior to the baptism of the blessed John. The passages which I
shall cite, however, are only a few of the many references
I

Holy Scriptures. But, in any event, I

of things
necessary to have recourse to the order

to this subject in the

considered

it

established by our Lord, so that you, also, first by underand then by hearstanding the force of the precept 'teach ye'
doctrine
in due course an exposition of the
concerning

ing

most glorious Baptism, might happily arrive at perfection,

which
being instructed in the observance of all the precepts
the
In
written.
is
the Lord gave to His own disciples, as it
now
but
'teach
ye/
passage just quoted, we heard Him say
we must also mention what He says elsewhere regarding the
this

way, we

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
intergoal of God's good pleasure, a departure from the right

same command. In

this

pretation [of His precept]. It

cidate what is definitely laid

first

of all

customary for the Lord to eludown in one place by His utteris

ances elsewhere. For instance 'Lay up to yourselves treasures

55
Here is given the simple command. The manner
of following it He reveals in another place: 'Sell what you
:

in heaven.

which grow
possess and give alms. Make to yourselves bags
6
and there are
not old, a treasure in heaven which faileth not
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
3

1 Pet. 3.15.
5 Matt. 6.20.

6 Luke 12.33.

CONCERNING BAPTISM

341

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
is,

disciples indeed, and you shall know the truth, and the truth
37
shall make you free.
That is to say, we shall receive freedom

of spirit from the cruel tyranny of the Devil by being defrom the dominion of sin; for He says: 'whosoever

livered

committeth

the servant of

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
sin

is

made

the justice of
disobedience of one

God

and again: 'For as by the

man, many were made sinners; so also by

the obedience of one,

one who believes

him

sin.

In

made just. 310 In addition,

Lord and who proves his fitness for

many

in the

shall

be

all sin and to rehowever 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

instruction should learn both to repudiate

ject every pretext,

has entangled himself In the affairs of this world, or who

even for the necessities of this life to serve to
that Lord who bade the
say nothing of being the disciple of
young man sell his goods and give to the poor before He said

who

solicitous

is

to him:

311
More than
'Come, follow me.

young man that

self

declared:

first

'All these

ceived pardon for his

7
8

John
John

8.31,32.
8.34.

9 2 Cor. 5.21.
10

Rom.

5.19.

Matt. 19.21.
12 Matt. 19.20.
11

this,

He

gave the

injunction only after the latter had him-

have

sins,

you

see,

512

He had not yet renor had he been cleansed

I kept.

342

SAINT BASIL

Lord Jesus Christ, but he was in the service

and under the dominion of sin dwelling within
him. He was, therefore, unable to serve the Lord who proclaimed an unalterable decree when He said 'Whoever com-

by the Blood

of our

of the Devil

the servant of sin; now the servant of sin

abideth not in the house, 313 Paul, too, speaking in Christ, bore

mitteth

sin,

is

witness to this law

when he wrote

man

'But he

who

is

the servant

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,
of sin

a free

is

that they

who

to justice.'

are solicitous in supplying themselves with the

cannot persevere in the service of God, not

necessities of life

to speak of being His disciples.

And from

this

doctrine the

'What participation
Apostle derived his fuller presentation
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?' 16 In another place,
he says directly, 'The flesh lusteth against the spirit and the
against the flesh for these are contrary one to another,
17
so that you do not the things that you would.'
Let us also
recall what he says in a passage which is meant to convey to

spirit

know

that the law is spiriFor that which I work,

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
us a

still

but

deeper sense of shame:

am

'I

carnal, sold under sin.

I understand not. For I do not that

tual,

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
has developed more fully the Idea that

who
who

is

in the

it is

343
impossible for one

of sin to serve the Lord, he plainly states

that redeems us from such a tyrannical dominion in

it is

power

'Unhappy man

the words:

from the body of

Jesus Christ, our Lord.'

therefore,

19

to

them

according to the

flesh.

this, his

who

shall deliver

give thanks to

words

in

still

me

God through

Further on, he adds: 'There

no condemnation

who walk not

More than

that I am,

death?

this

is

now,

that are in Christ Jesus,

320

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

were made sinners; so

be

shall

the

made

21

just.'

by the obedience of one man, many

also, by the obedience of one, many
In yet another passage, contemplating

more wonderful benevolence of God in Christ, he

'Him who knew no sin, he hath made sin for us, that

still

says:

22

In view of
the justice of God in him.'
these utterances and other similar ones, we are under the
strictest obligation, unless we have received in vain the grace

we might be made

of

God,

23

first,

to free ourselves

from the dominion of the

who

leads a slave of sin into evils even against his will.

each
of us, after denying himself present satisfacSecondly,
tions and breaking off his attachment of this life, must be-

Devil

come a disciple of the Lord, as He Himself said: lf any man

will come after me, let him deny himself and take up his
24
That is, 'let him become My disciple.'
cross and follow me.'
This same injunction He presents in a more extended, forcec

ful
19

20
21

and graphic form

Rom.
Rom.
Rom.

7.24,25.
8.1.

5.19.

22 2 Cor. 5.21.
23 2 Cor. 6.1,
24 Matt. 16.24.

in the

Gospel according to Luke, which

SAINT BASIL

344

we all escape the conspeak of a little later. But

if we believe In the
to
referred
sins
our
above,
demnation for
our Lord Jesus
His
Son,
Only-begotten
grace of God through
new
the
of
blood
is
testament,
This
said:
my
Christ, who

we

shall

25

which

shall

be shed for

many unto remission of sins/ The

this truth when he wrote: 'Love one

Apostle also testified to

another as Christ also hath loved us and hath delivered him526
and again:
self for us, an oblation and -a sacrifice to God;
27

and
redeemed us from the curse of the law,'
so in many other passages. When pardon for his transgressions
man obtain of the Redeemer, Jesus
is
granted, then does
from his sinful state and theredeliverance
our
Lord,
Christ,
'Christ hath

he rendered fit to receive instruction. Not yet, howwho

he
worthy to follow that Lord (again I state)
ever,
said to the young man: 'Sell what thou hast and give to the
28
And He gave Him
follow me/
poor' before He said: 'Come,
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

upon

is

is

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 reus by law and nature: for
one another

gards

imposed upon

father or mother more

Jesus Christ says: 'He that loveth
29
than me is not worthy of me.'
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,
not worthy of me. 530 And the Apostle who succeeded In doIng 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
32
liveth In me.'
Is

Once more,

let

spoke directly to
'Suffer me first to

us call to

mind

go and bury

He
man who said
He replied: 'Let

the Lord's words which

each of us when to the

my

father,'

the dead bury their dead; but go thou and preach the king-

dom

33

Another who said: 'Let me first arrange my

He rebuked with a stern threat, saying: 'No
man, putting his hand to the plough and looking back, is fit
34
for the kingdom of God.'
A human obligation, therefore,
however honorable it may appear, if it retards us ever so
of God.'

affairs at

home,'

whole-hearted obedience we owe to

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,
slightly in rendering the
God, is to be repudiated

335
him deny himself and take up his cross and follow me.
But if we recall the words of the Lord to him who said:
36
'Blessed is he that shall eat bread in the kingdom of God,'
we learn of a more terrible judgment of wrath and severity
which deprives those who transgress the precept of every good

let

hope. These are the Lord's words:

'A certain

man made

at the
great supper and invited many. And he sent his servant
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.

32
33
34
35
36

6.14.

Gal. 2.20.

Luke
Luke

9.59,60.
9.61,62.

Matt. 16.24.

Luke

14.15.

SAINT BASIL

346

once to make excuse. The first said to him: I have

hold
bought a farm and I must go out and see it; I pray thee,
five
have
me excused. And another said: I
yoke of
bought
excused.
me
hold
oxen and I go to try them; I pray thee,
And another said: I have married a wife, and therefore I
all

at

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

cannot come.

lord said to his servant:

and compel them

to

Go

come

out unto the highways and hedges

in, that my house may be filled.

were invited
say unto you that none of those men that
37
shall taste of my supper.'
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
But

His severity a doctrine whereby we might be made worthy

of becoming His disciples. He says: lf any man come to me
and hate not his father and mother, and his wife and children and brethren and sisters, yea, and his own life also, he
39
That sort of hatred is meant, of
cannot be my disciple.'
e

which inculcates the virtue of piety by withdrawing us

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
course,

from

be

my

when,

distractions, not the

540

disciple.

This, indeed,

in receiving the

37 Luke 14.16-24.
38 John 12.47.
39 Luke 14.26.

40 Luke

14.27.

is

Baptism

we make
we promise to be

the very agreement

of water,

CONCERNING BAPTISM
crucified, to die, to

written.

347

be buried with Him, and so on, as

it

is

41

In consideration of our weakness, however, God willed also

our hearts in full conviction of the truth by means

to establish

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 conditions 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
unall, with the grace of God, through our Lord Jesus Christ
(

43
received so great a grace in vain ), free ourselves from the tyranny of the Devil by refraining from every
action that is pleasing to the Devil. Secondly, we will renounce

less

we have

not only the world and its concupiscences, but also the just
claims we have on one another, and, even our life itself, whenever any of these things distracts us from the whole-hearted
and immediate submission we owe to God. Then shall we be

worthy
41

to

Rom.

become

6.4-11.

42 Luke 14.28-35.
43 2 Cor.

6.1.

disciples

of the

Lord. Furthermore,

we

SAINT BASIL

348

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 Scripture, also,

in

much

are taught the goodness of God and His severity

be manifested and
patience, that His justice may

we

From

for our instruction.

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

the end of time; of the doctrines of piety,
glorious Coming at

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
rendered both to those who do what is
just recompense
to do that which is sanctioned, unto
refuse
or
forbidden
eternal punishment, and to those who live worthily, according
to the Gospel of God, in sound faith, working by the charity

of Christ,
of

44

in the expectation of life eternal

heaven which

44 Gal.

5.6.

is

and the kingdom

in Christ Jesus, our Lord,

CONCERNING BAPTISM

349

Chapter 2

How

Baptism according

to the

Jesus Christ

is

Gospel of our Lord

conferred

Since our Lord Jesus Christ has commanded us to love

one another as He had loved us and since He has taught us
2
by the Apostle Paul to support one another in charity, I
1

readily accede to the request of Your Piety in Christ regarding 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 instruction 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

of the Living God. With a sense of obligation, therefore,

Son

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

2 Eph.
3

Luke

4 John

13.34.
4.2.

21.2.

14.26.

5 Prov. 9.9.

350

SAINT BASIL

kingdom of God if we are born anew and that

born
of water and the Holy Spirit we shall enter
by being
6
into the kingdom of God, 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

shall see the

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 prescriptions relating to priests and to animals brought for sacri7
fice.
If any small blemish was discovered or any mutilation,
trivialities,

not of

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
all

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
8
come.' Moreover, the Lord clearly showed the superiority
[of the New Dispensation] in the words: 'There is here a
9
greater than the temple,' 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
6

said: 'Blessed are the

John

3.5.

7 Lev. 22.21-31.

8 1 Cor. 10.11.
9 Matt. 12.6.
10 Luke 12.48.

poor in

spirit, for theirs is

the king-

CONCERNING BAPTISM

dom

are

for theirs

the

of

is

11

In the eighth beatitude, also, He says:

they that suffer persecution for justice' sake,
the kingdom of heaven. 512 Again, in the parable

of heaven.'

'Blessed

351

He

shepherd,

pronounced

the blessing that will

prophesies

be

time of retribution, saying:

at the

'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
sets forth the beatitudes, saying: "Blessed are the poor

again

in spirit, for theirs

l

Fear not,

the

is

kingdom

of

heaven

14

1
;

and

yet again:

hath pleased your Father to give

a
Sell
what
you
kingdom.
you possess and give alms. Make
to yourselves bags which grow not old, a treasure in heaven

which

little flock,

for

it

15

Such, then, are the means, whereby a

rendered worthy of the kingdom of heaven. The indispensable requirements for entrance into the kingdom of

man

faileth not.'

is

heaven, however, are revealed by the Lord in the Gospel according to Matthew. He says: 'Unless your justice abound
more than that of the scribes and Pharisees, you shall not
enter into the

10

and again: 'Unless you

little children, you shall not enter
117
and yet again, 'Whosoever shall
heaven,

kingdom

of heaven,'

be converted and become as

into the

kingdom

of

not receive the kingdom of

to

11

318

it.

Matt. 5.3.

12 Matt. 5.10.
1.1

Matt.

!>5.3-1.35.

14

Luke
Luke

6.20.

15

God

as a little child shall not enter

Moreover, in the Gospel according to John, He says

Nicodemus: 'Unless a man be born again, he cannot see

into

10 Matt.

li>.3i>,33.

5.i>0.

17 Matt. 18.3.
18 Mark 10.15.

SAINT BASIL

352

19
also: 'Unless a man be bom again
the kingdom of God';
the
and
of water
Holy Ghost, he cannot enter Into the king-

dom

of

God. 520

With regard
that
says

to all these requirements,

one rule obtains:

are equally imperiled. If the Lord

neglected,
'one jot or one tittle shall not pass of the law, till all are
21
how much more will this be true of the Gospel,

if
:

one

all

is

fulfilled/

as the Lord Himself says: 'Heaven and earth shall

522
Wherefore, the Apostle
but
rny words shall not pass.
pass,
shall
'Whosoever
to
bold
makes
keep the whole law
say
James
23
This he
is become guilty of all.'
but offend in one
in as

much

point,

inferred

from the threat made by the Lord

after

He had

to the state
proclaimed the beatitudes, after His testimonies

which transcends the human lot, after the prediction made

to Peter: 'If I wash t-hee not, thou shalt have no part with

who

up those things that

were wanting of the sufferings of Christ for His body which
25
tells us, speaking in Christ, what the offenses
is the Church,
are for which, most of all, a man is deemed unworthy of
heaven and for which he incurs the sentence of death, by
me.'

24

The Apostle

Paul,

filled

are worthy
'they who do such things
these
do
who
he
not
of death.
things/
say: 'they
Why did
instead of saying: 'they who do such things shall not obtain
27
the kingdom of God'?
Again, he says more generally: The
28
the
obtain
not
shall
kingdom of God/ and similarly
unjust
In the Gospel according to Luke, our Lord
in other
his specific declaration
326

places.

19

20

John
John

3.3.
3.5.

Matt. 5.18.
22 Matt. 24.35.
23 James 2.10.
21

24 John 13.8.
25 Col. 1.24.
26 Rom. 1.32.
27 Gal. 5.21.
28 1 Cor. 6.9.

353

CONCERNING BAPTISM

Jesus Christ Himself declared 'No man putting his hand to

529
the plow and looking back is fit for the kingdom of God.
Here it must be observed that so dire and irrevocable a judg:

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 wholehearted obedience we owe Him on many grounds. By these

ment

is

and similar passages we are taught that all things must be

who have reperfectly and lawfully accomplished by those
ceived the promise of the kingdom of heaven and that, if
this perfect

accomplishment be lacking, the

gift of

the king-

We

learn, moreover, that everything which

from
us
obtaining the kingdom of heaven is
might prevent
to be avoided and by this means we may hope to be accounted

dom

is

withheld.

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, conthe great and ineffable love of God and His Christ
templating

toward us on behalf of our justification and salvation, exhorts

us in the words: 'Giving no offence to any man, that our
let us exhibit ourministry be not blamed; but in all things
selves as ministers of God.''

As he who is poor in spirit cannot, by reason of the decree,

kingdom of heaven unless he has been born of water
31
and the Holy Spirit, so, on the other hand, unless the justice of that man 'abound more than that of the scribes and

enter the

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
32

Pharisees,'

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

or
wrinkle, or any such thing; but that it should be
spot
and
without blemish. 3:u And there are many such utterholy

ance which, if they were diligently read, would

even more firmly that we must comply with every
in order to merit the kingdom of heaven. Further,
abounds in justice and who has been born anew

convince us
prescription
that he who

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 according to the Gospel, I think it logical to follow what has
been said regarding the kingdom of heaven with a brief instruction 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
incomparable magnitude of glory. The Only-begotten
living God declared that 'there is here a greater
than the temple,' and 'a greater than Solomon here,' and 'a
:u
The Apostle, also, after speaking
greater than Jonas here.'
in

its

Son of the

first

of the glory of Moses in the ministration of the law, a

which the Jews were not able to approach, testifies [to

glory

this superiority] by adding the words: 'For even that which

was glorious in this part was not glorified by reason of the
35
there
glory that excelled!.'
John the Baptist, than

whom

is

no greater among them that are born

bears witness [to the

33 Eph. 5.27.
34 Matt. 12.6,42,41.
35 2 Cor. 3.10.
36 Matt. 11.11.

same

truth] in the

of

woman/

likewise

words: 'He must

in-

CONCERNING BAPTISM
crea.se,

in

but I must decrease'; 37 and again: *I indeed baptize

water unto penance, but he baptizes you in the Holy

you
Ghost and
Spirit

Holy

355

;{s

and so in many other places. The Holy

as far superior to water as He who baptizes in the
Spirit obviously is to him who baptizes in water. And
fire,'

is

true also of the Baptism itself. Wherefore, John himself,

so highly and so frequently by the Lord, made
the open and unabashed declaration: 'I am not worthy to

this

is

commended

sa
loose the latchet of his shoc.'

From all these proofs the superiority of the Baptism according 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

and

God may

beneficial act to speak

the Scriptures themselves.

on

it is a
pious
using as our source

grant us sufficiency,
this subject,

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

segregated for a time one who was in a

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

for purification,
state of impurity

it

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, however, surpasses all
37 John 3.30.
38 Matt. 3.11.
39 Mark 1.7.

human powers

of comprehension. It con-

SAINT BASIL

356

prebeyond all that man hopes or prays for,

eminence of grace and power which exceeds the others more
than the sun outshines the stars. More than this, if the words

tains a glory

of the saints are recalled

to

mind, they prove even more

we must not
superiority. Yet,

conclusively its incomparable

therefore refrain from speaking of

it,

but,

using the very

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

utterances of our

Lord Jesus Christ

as

of the long-suffering
magnify by this means the greatness
and benevolence of the good God in tolerating our stammerabout the prodigies of His love and
to

to

speak
ing attempts
grace in Christ Jesus.

Lord Jesus Christ says: 'Unless a man be

540
and again:
born again, he cannot see the kingdom of God,
'Unless a man be born again of water and the Holy Ghost, he

Now,

then, our

41

After His resurrecfrom the dead (whereby He fulfilled in Himself the

for God the Father:
prophecy of David who said, speaking
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
42
and this
utmost parts of the earth for thy possession';
His resuris evident to all)
and
took
[after
place
actually
as if in contradicition of His first command by which

cannot enter into the kingdom of God.'

tion

rection]

43

forbade His disciples to go into the way of the Gentiles,

further bade them
'Going, teach ye all nations, baptizthe Father and of the Son and of
of
the
name
in
them
ing

He
He

40 John

3.3.

41

3.5.

John

42 Ps. 2.7,8.
43 Matt. 10.5.

CONCERNING BAPTISM
the Holy Ghost.'

44

think that

we must by

357
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
45
It is written: 'If
of our mouth.
you do not believe, you shall
not understand, 546 and also:

'I have believed, therefore have

of
the
spoken.'
opinion that the nouns and
verbs and the content of the Holy Scriptures do not have as
47

Now,

am

God and His Christ or the holy Prophets and Evanand

gelists
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 intenregards

not all together but by parts, according as each may contribute to the exposition of sound doctrine.
should reflect upon them devoutly and direct our thoughts to a contion,

We

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:
48
*I can do all things in Christ who strengtheneth me.'

Now, then, the word 'anew/ I think, clearly means the

repairing of the first birth in the defilement of sin. Job says:
4

No

one
49

is

free

from

stain,

And David

not even

his life last for

if
S

one

laments and says: I was conceived in

day.'
50
The
in
and
sins
did my mother conceive me.'
iniquity
the
all
do
need
also
and
'For
have
sinned
declares:
Apostle
his
of
God, being justified freely by
glory
grace, through the
44
45
46
47
48
49
50

Matt. 28.19.
Ps. 50.17,
Isa. 7.9.

Ps. 115.10.
Phil. 4.13.
Job 14.4 (Septuaeint)
Ps. 50.7.

358

SAINT BASIL

redemption that is in Christ Jesus, whom God hath proposed

51
to be a propitiation through faith in his blood.'
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
52
sins.*
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 superabounded in us. 353 Imagine a statue which has been shattered into fragments and in which the glorious image of
;

the

no longer

is

king

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

to the

us. Afflicted as

command,

as

it is

we

our did not understand; he

is

become

like

to

are because of our disobedience

'Man, when he was in honcompared to senseless beasts and

we have been recalled to our

written
is

54

them,'
the
as
original glory
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
56
delivered.'
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 re51

Rom.

52
53
54
55
56

Matt. 26.28.

Eph.

3.23-25.
1.5-8.

Ps. 48.13.

Gen,

Rom.

1.27.

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 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/" 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
our old

in the likeness of his resurrection.

man

Knowing

this,

that

crucified with him, that the body of sin may be

the
to
end that we may serve sin no longer. For he
destroyed,
that is dead is justified from sin.
if we be dead with
is

Now

Christ,

we

knowing

believe that

we

shall live also together

with Christ,

that Christ rising again from the dead, dieth

more; death

shall

now no

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
358
In all this, the nature
but alive unto God in Christ Jesus.
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 subsequent passages concerning Baptism, beginning with the
words: "But God commendeth his charity towards us; because

sin

when

as yet

we were
now

therefore, being

from wrath through him. For

57 Col. 3.9,10.

58

Rom.

6.3-11.

much more,
we be saved
when we were enemies, we

sinners, Christ died for us;

justified by his blood, shall
if,

SAINT BASIL

360

were reconciled to God by the death of his Son, much more,

69
his life/
being reconciled, shall we be saved by
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
the Apostle says: 'As by
Jesus Christ our Lord. Wherefore,
to
condemnation; so also by
the offence of one, unto all men
00

Then,
the justice of one, unto all men to justification of life/
after an authoritative exposition in the verses which follow,
he says: 'Know you not, brethren, that all we who are bap61
For what
tized in Christ Jesus are baptized in his death?'
first granted us, we may fulpurpose? That, grace being
62
and, thus, the
fill
our duties by faith through charity,
satisfaction of the divine love in Christ may be perfectly
is need of a hard struggle,
accomplished in us. And so there
3
lest we receive so great and precious
yet a lawful one/
a gift as the love of God in Christ to no avail; for the
who knew no sin, he^ hath
Apostle himself says: 'Him
made sin for us that we might be made the justice of

God in him. And we helping do exhort that you receive

64
Furthermore, the Lord has
not the grace of God in vain.'
said decisively: To whom they have committed much, of him
565
This obligation will be met and
they will demand the more.
in a faultless

manner

was said above and

59
60
61

62
63
64
65

Rom.
Rom.
Rom.

5.8-10.
5.18.
6.3.

Gal. 5.6.
2 Tim. 2.5.
2 Co/. 5.21;

Luke

12.48.

6.1.

what

if the prescriptions bearing upon

also those given in connection with the

CONCERNING BAPTISM

361

subject of Baptism be scrupulously observed, and If we faithfully 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
56
things, you will be blessed if you do them.'* "A good under07
Indeed, the
standing to all that do it, declares the Prophet.
Son
of
the
God
Himself
Only-begotten
Living
proclaimed a
dire and inescapable condemnation when He said: He that
5

knew

the will of his lord and did

68

and what

it

not, shall be beaten with

He

does not even permit

more,
many stripes';
who erred through ignorance to go unpunished.
Now, to repeat what was said above, in order that familiar
sayings and occurences may serve to bring us to a knowledge
is

(i9

one

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 ocor rather, that we
curs in wool when it is dipped into dye
the
unto
of
enkindle
the
comprehension
knowledge
may
light
of the great Light, let us take John the Baptist for guide, who
prophesied concerning the Lord: *He shall baptize you in
570
and use the comparison of iron
the Holy Ghost and fire,

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 transformed not only in color but also in texture, its hardness and
that it becomes very malleable
rigidity are rendered pliant, so
66
67
68
69
70

John 13.17.
Ps. 110.10.
Luke 12.47.

Luke

12.48.

Matt. 3.11.

362

SAINT BASIL

hands of the artisan and wonderfully adapts itself to

its master. Its dull black hue becomes extraordinarily bright, and it not only burns and shines itself, but illuminates 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
71
and desires to receive purification
iniquity, as it is written,
through faith in the power of the Blood of our Lord Jesus

in the

the will of

Christ. He Himself said: "This is my blood of the new testament, which shall be shed for many unto the remission of
sins.

372

The

Apostle also declares: 'In

whom we

have redemp7:i

Such a
through his blood, the remission of sins.'
will
be
all
not only
cleansed from
one, moreover,
iniquity
and sin, but also from every stain of the flesh and the
74
Then, at length, baptized in the death of the Lord,
spirit.
he will desire to be conformed to His death, which is to die
tion

and to the world. Thus, living according to

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, likewise, those other words that have a bearing in this connection
'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
76
life.'
He who is dead must be buried, and he who is buried
to sin, to himself

the Incarnation

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

Christ.

again by the grace of God in

sin, should he bear about in

the

like a

in the likeness of

death must

rise

No longer, because of
inner man a countenance

blackened

77

but,

kettle,

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.
after his sins

And

off the obduracy of disobedience, let

and
submission
in observing the precepts.
docility
Let us send forth our light, fervent in spirit, and gain deliverance from the power of darkness which drags us down to
578
Thus will the words
death; 'for the wages of sin is death.

us

so,

having put

show

of the Apostle be true in our regard also

'Death

is

swallowed

hell, where is
thy sting?
79
Let us, by obeying the Lord, the Sun of justice,
thy victory?'
become illuminated with His light and so be accounted worthy

up

in victory.

of understanding

death, where

and power,

is

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
80
but we
be as scarlet, I shall make them white as snow'),

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
81
but it behooves us both to heed and act upon these
world,'
others:
see

'So let your light shine before

your good works and

582

glorify

men, that they may

your Father who

is

in

Next, the Apostle, also, will give us direct testimony: 'among whom you shine as lights in the world, hold83
ing forth the word of life to my glory in the day of Christ.'

heaven.

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.

SAINT BASIL

364

what way will your newness of life be evident, not only

but in
the^more
compared with pagans and worldly men,

But
as

in

exacting comparison with those

the law? For, not only should

who are justified according to

we not endeavor to increase

of
our possessions and to acquire greater gains, as do men
the
to
claim
even
property
not
we
should
lay
the world, but
which has already been acquired and is our own. Let us be
what the law
zealous in giving to the needy over and above
Lord
Furthermore, we obey the command of our
requires.
Jesus Christ:

'Be ye therefore merciful as your heavenly

84
not only by doing good to those who
Father also is merciful,'
wicked
are near and dear to us, but by including hostile and
newness
in
men also in our acts of kindness. Surely, we walk
that of the
of life and achieve a justice more perfect than

and Pharisees when we obey these words of the Lord

An eye for an eye and a tooth for
'It was said to them of old
strike
a tooth. But I say to you not to resist evil; but if one
if a
And
other.
thee on thy right cheek, turn to him also the
take
away thy
man will contend with thee in judgment and
:

scribes

And whosoever will force

go thy cloak also unto him.
85
Not only are we to
thee one mile, go with him other two.'
committed
refrain from taking revenge for offenses first
coat, let

and Pharisees took revenge, for the

against us, as the scribes
law of Moses permitted this, but we should display a forour
bearance greater than the offense and show in advance
or
even
of
greater
equal
readiness to sustain other wrongs

Thus do we achieve both aims together: death^in

him who inthat we are not moved to. displeasure against
in Christ, by
life
of
newness
flicted the first blow upon us;
gravity.

exposing ourselves to a second.

Moreover, is a man not dead to the
84 Luke 6.36,
85 Matt, 5.38-41.

Law

if

he does not

365

CONCERNING BAPTISM
seek to reclaim

what has been taken from him? Does he not

go also his cloak? And we are taught

a measure over and above, all other
to
the
Law. That we must not only be crucijustice according
fied to the world but also be dead to the law, we can learn
from the authoritative teaching of the Apostle Paul. In one
world
place, he says: 'I am crucified to the world and the
live in Christ

who

lets

to observe likewise, in

to me.'

86

now

live

not

I,

but Christ liveth in me.'

87

Else-

showing that he had good reason

to boast of his observance of practices once in high repute
to be
according to the law: 'Furthermore, I count all things

where he

declares,

after

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
of the faith of Christ Jesus which is of God, justice in
faith, that I may know him and the power of his resurrecis

and the fellowship of his sufferings, being made conformable to his death, if by any means, I may attain to the resur88
rection which is from the dead.'
Shortly after, he instructs
to share his sentiments: 'Let us, therefore,
us
tion

very explicitly

89

be thus minded.'
In still another place he speaks with greater vehemence, as
an indispensable doctrine: Therefore you
if expounding
also are become dead to the law by the body of Christ, that
from the dead,
you may belong to another who is risen again
forth fruit to God. For when we were in
that we
as

many

as are perfect,

may bring
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

so that
86
87
88
89

Law, dead

we should

Gal. 6.H.
Gal. 2.20.
Phil. 3.8-11.
Phil. 3.1,5.

to that

wherein we were detained

serve in newness of spirit

and not

in the

SAINT BASIL

366
oldncss of the
'killeth,

letter.'

but the
91

'quickeneth.'

nothing;

it

and

92

life.'

90

spirit'

Tor

the

that

is,

that

letter'

the

As the Lord Himself

word

says:

is,

the

of the

Law
Lord

'the flesh profiteth

words are spirit

the spirit that quickeneth.
of
the
admission
The following
Apostle offers

My

is

further testimony: 'To whom shall we go? Thou hast the

words of eternal life. And we have believed and have known
93
If we
that thou art the Christ, the Son of the living God/
their truth, we
carefully heed these words, fully convinced of
written
doom
terrible
the
able
to
will be
by Moses in
escape
'The Lord thy God will raise up to thee
threat and

prophecy

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
95
there was no greater among those born of women,
says
more directly and with greater severity: 'He that believeth
in the Son hath life everlasting; but he that believeth not the
96
Son shall not see life; but the wrath of God abideth on him.'
Further, in order that this death and burial which takes place
in Baptism may not give rise to grief because of our antiof life
cipating decay and destruction, and that the newness
the
sowthan
of
a
be
to
shown
be
greater promise
thing
may
a
of
our
as
confirms
it
inasmuch
of
glorious
hope
seed,
ing
have
resurrection, the Apostle adds his testimony: Tor if we

been planted together in the likeness of his death, we shall

97
be also in the likeness of his resurrection.' 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

6.5.

Rom.

CONCERNING BAPTISM

367

thus in a likeness of His death and being buried with Christ,

in the newness of life, we do not
experience the corrup-

walk

tion of death

and our burial

is

only in semblance, as a plant-

By mortifying ourselves with regard to what is

forbidden and in manifesting the faith that 'worketh by

ing of seed.
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,
charity,"

made

like to the

whereby
'And so

also he
shall

of his glory according to the operation

able to subdue all things unto himself.' 99
1100
be always with the Lord,
for our Lord

body
is

we

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
5102
I am, there also shall
Paul the Apostle,
my minister be.
prophesying in Christ, likewise testifies to this truth when he

we say unto you in the word of the Lord,

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,
writes:

'For this

we who

that

and with the voice of an archangel, and with the trumpet

God and the dead who

who are alive, who are
;

them

in the clouds to

we be always with

are in Christ shall rise

shall

left,

meet

the Lord.'

101

John

17.24.

102 John 12.26.

Thess. 4.11-16.
103
"I

of

Then we

be taken up together with

Christ, into the air,

and

so shall

103

In this manner, then, for those to

98 Gal. 5,6.
99 Phil. 3.20,21.
100 I Thess. 4.16.

first.

whom

the following

SAINT BASIL

368

words now apply: Tor if we have been planted together In

the likeness of his death/ will be fulfilled at that time the
likeness of his resurrecpromise, 'we shall be also in the
104
if we be dead
elsewhere:
as
the
'for/
Apostle says
with him, we shall live also with him. If we suffer, we shall
&

tion

5105

repetition will
a
hearers, the Apostle inculcates
firmer belief in the truth by a reiteration of the same ideas.
write the
with reference to himself:
hear him

also reign with him.

foster conviction in his

We

And, knowing that

To

saying

same things to you, to me, indeed, is not wearisome but^to

106
As we are told that Joseph twice inyou Is a safeguard.'
107
so the Apostle, like
terpreted the dream for King Pharaoh,
his teaching on the
Joseph in the story of the dream, presents
of
by referring to considerations which he had
Baptism
that our old man
proposed before. He says: 'Knowing this,
sin
is crucified with him, that the body of
may be destroyed
subject

to the

we

end that we may serve

are taught that

he

who

is

108

By these words
longer.'
is baptized In
Christ
in
baptized
sin

no

His death, and is not only buried with Christ and planted
all crucified with Him. Thus
together with Him, but is first of
is crucified is separated from
who
he
as
we are instructed that
crucified with Christ in the
been
has
who
also
he
the living, so
likeness of

His death

is

completely

set

apart from those

who

us to
according to the old man; for the Lord charged
109
and the Apostle says: 'And we
beware of false prophets,
live

from every
charge you, brethren, that you withdraw yourselves
brother walking disorderly and not according to the tradition
mo The 'old man' mentioned
which they have received of us.
104
105
106
107
108
109
110

Rom.

6.5.

2 Tim. 2.11,12.
Phil. 3.L

Gen.

Rom.

41. Iff.
6.6.

Matt. 7.15.
2 Thess. 3.6.

369

CONCERNING BAPTISM

by the Apostle signifies, as If they represented his own members, all sin and defilement taken individually and together.
He who was crucified and condemned to death was separated 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
to
Baptism, is set apart therewith from all who live according
so
this world and His mind is elevated to heavenly converse
that he can truly say and with trust in Christ: 'But our con111
versation is in heaven.'
Again, the Apostle adds: Tor he
that

is

dead

is

justified

from

112

sin';

that

is

to say,

he

is

set

and not sin in

free, he is delivered, he is cleansed of
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 concuJll:j
water do
Surely, we who are baptized with
all sin;

piscences.
of the Cross,
crucify these things, since Baptism is an Image
the
from
resurrection
and
of death, burial,
dead, as It is writ-

which
Again, the Apostle says: "Mortify your members
least
at
henceforward,
the
earth'
your
by keeping,
upon
evil conuncleanness,
lust,
'fornication,
baptismal promises
ten.

are

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
cupiscence,

of unbelief.
defile

5114

No

may a transient pleasure

who has been planted to-

longer, therefore,

and harass the mind

of

one

115

of His death.
Furthermore,
gether with Christ in the likeness
all evil, even the vicious inclinations
and
execrating
by hating
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>.

SAINT BASIL

370

me; and the

116
would not know*;
and go to them.
for, surely, he did not himself turn their way
of His death,
likeness
the
in
Him
with
Having been planted

David

cleave to
says, 'the perverse heart did not

malignant that turned aside from me,

will assuredly be raised up together with Christ (for the

in the present life, we
planting implies this eventuality). But

we

according to the measure of the

and obedience unto death,
His
of
truth
the
of
words, so that we may
fully persuaded
I live, now not I,
'And
truth:
with
to
become worthy
say
5117
also for the
this
obtains
That
me.
in
liveth
but Christ

are formed in the inner

Incarnation in

future
If

life

same Apostle has strongly affirmed in the

we be dead with him, we shall live also with
3118
Then he perwe suffer, we shall also reign with him.

life,

words, 'For

him.

man

newness of

the
if

suades us to the acceptance of these words, by adding in similar vein Tor if we have been planted together in the likeness
of his death, we shall be also in the likeness of his resurrec119
the
tion.'
Again, he presents the same doctrine regarding
and
with
the
to
urgency
greater
Gospel
Baptism according
the words: 'Christ, rising again from the
force
:

by adding

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
120

are dead to sin, but alive unto God in Christ Jesus.'

In making this application of the dispensation of our Lord
of sins through
Jesus Christ Himself as regards the remission

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

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
12
sin is the servant of sin,' " 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.' " 3 Let us, therefore, live to God in Christ
Christ,

who

Jesus

has

set us free,

as

it

is

written

'Christ hath re-

from the curse of the law, being made a curse for

12
us.'
Our sins are remitted by a power superior to the law,
namely, by the grace of our Lord Jesus Christ, as it is written
Tor as by the disobedience of one man, many were

deemed
'

us

made
made

sinners; so also,
125

by the obedience of one, many

shall

be

fast, therefore/ says the Apostle, 'and

just."
5120
And as
be not held again under the yoke of bondage.
Christ Himself died once for sin, 'but in that he liveth, he

'Stand

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
liveth

Jesus,

me.'
121

122
123
124
125
126
127
128

who

128

We

said:

any

man

must, therefore,

K/.ech. 18.4.
John 8.34.

Gal. 5.24.
Gal. 3.13.

Rom,

'If

5.19.

Gal. 5.1.

Rom.

6.10.

John

12.2G.

minister to me, let him follow

of all obey that precept which

first

SAINT BASIL

372

before
Lord Himeslf gave us: 'So let your light shine
and
works
your
glorify
good
men, that they may see your
129
the
and
Apostle's
secondly,
Father who is in heaven;'

the

eat or drink or whatsoever else you

injunction: 'Whether you
130
Each of these precepts will
God.'
do, do all to the glory of
our celestial calling
toward
be fulfilled if, worthily disposed
the
of
Gospel of Christ, we
in a manner worthy
and
living

can truly say: 'For the charity of Christ presseth us; judging
then all were dead; and Christ
this, that if one died for all,
live may not now live to themwho
died for all, that they also
for them and rose again.'
died
who
selves, but unto him
of the Lord: 'Abide in
word
that
Thus also is accomplished
shall abide in
my love. If you keep my commandments, you
commandments
Father's
my love as I also have132kept my
and do abide in his love.'
man that our minFurthermore, 'Giving no offense to any
ourselves as
exhibit
us
let
all
in
things
istry be not blamed,'
133
the
that
us
show
Let
promise made at
the ministers of God.'
the following
and
true, by heeding
our Baptism was sincere

who have been

exhortations addressed by the Apostle to those
with Him:
risen
have
who
and
Christ
planted together with
so as to
mortal
in
body,
your
'Let not sin, therefore, reign
as inmembers
Neither
yield ye your
obey the lusts thereof.
God
to
but
present yourselves
struments of iniquity unto sin;
as
members
and
the
from
your
dead,
as those that are alive
134

if you
Again: Therefore
instruments of justice unto God.'
where
are
that
above,
the
things
be risen with Christ, seek
Mind the things that
Christ is sitting at the right hand of God.

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
' l:if>

are above, not the things that are upon the earth.
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
lest we receive so great and precious a
not
'Let
sin, therefore, reign in your mortal
grace
so
as
the
lusts thereof. Neither yield ye your
to
body,
obey
members as instruments of iniquity unto sin, but present your-

watch over ourselves

in vain:

God

selves to

members

from the dead and your

unto God,' 137 and so on.

as those that are alive

as instruments of justice

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,
'For the wages of sin is death. But the grace of
9138
Again, he
everlasting in Christ Jesus, our Lord.

as follows:

God,
tells

the

life

us to imitate the

Law when

135 Col. 3.1,2.

13(5

Phil. 2.8.

137
158

Rom.
Rom.

6.12,13.
6.23.

Lord and

rise

he adds the words:

superior to the justice of

'Know you

not, brethren

SAINT BASIL

374

them that know the law), that the law with

man as long as he liveth? For the woman
a
dominion over
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
(for I speak to

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

man. Therefore,

my

which were by the law, did work in our members to

from the
bring forth fruit unto death. But now we are loosed
should
we
that
so
we
were
wherein
to
that
detained,
law, dead
9
the
of
in
the
oldness
and
not
of
letter,'
in
newness
serve
spirit
and so on. Here we are instructed to marvel at the unspeakable benevolence of God in Christ Jesus and with the greater
fear to cleanse ourselves of every defilement of the flesh and
of sins,

the

'*

140

spirit.

and the letter the Apostle

another place by comparing the Law
and the Gospel, saying: Tor the letter killeth but the spirit
141
By the 'letter' he means the Law, as is evident
quickeneth.'

The

difference between the spirit

explains succinctly in

from what precedes and follows. By the 'spirit' he means

the Lord's doctrine, for the Lord Himself said: 'My words
142
If the justice according to the Law be
are spirit and life.'
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
also

139 Rom, 7.1-6.

140 2 Cor. 7.1.
141 2 Cor, 3.6.
142 John 6.64.

375

CONCERNING BAPTISM
143

the Apostle

again,'
is

clearly

shown by

action as adultery. This

words quoted above. What, then,

condemns such
his

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

things to be but loss for the excellent knowledge of Jesus

my Lord; for whom I have suffered the loss of all
Christ
things and count them but as dung, that I may gain
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
all

Christ,

God/ 144 The

denunciation of human obbut,

servances is plainly expressed in the words of the Lord,
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
justice

which

is

of

'

to

God unto

the pulling

down

'*

of fortifications, destroying

and every height that exalteth itself against the

14ti
Again, with reference to individual
knowledge of God.'
counsels

conceptions of justice in general, even if it is earnestly sought

after for God's sake, he says: Tor I bear them witness that
to knowledge.
they have a zeal of God, but not according

For they, not knowing the justice of God, and seeking to

establish their own, have not submitted themselves to the jus3147
From this and similar utterances it is clear
tice of God.
that they who would quibble about the judgments of God
are condemned. It is written: 'Woe to you that are wise in
148
Moreconceits.'
your own eyes and prudent in your own
not
does
that
whoever
over, the Lord declares very explicitly
143
144
145
146
147
148

2 Cor. 5.15.
Phil. 3.8,9.

Matt,

15.3ff.

2 Cor. 10.45.
Rom. 10.23.
Isa. 5.21.

SAINT BASIL

376
receive the

kingdom

of heaven as a

little

child shall not enter

all alike
into
necessary, therefore, to be free from
the concupiscences aroused by the Devil, worldly preoccupato our own wishes,
tions, attention to human observances and
149

It is

it.

if they cause
a delay ever so slight in the swift readiness with which we
who profess,
ought to accomplish the will of God. They
to be
here
are
we
which
considering,
the
Baptism
through
crucified with Christ, to be dead and buried, planted and
raised up again with Him, may, then, be assured that they
crucified to the world' (and
speak truly when they say: 'I am
150
in a far stronger sense to the Devil) 'and the world to me,'

however specious and lawful they may seem,

'And

I live,

now

151
In these
but Christ liveth in me.'
that of
than
a
us
teaches
greater justice

not

words, the Apostle

the Law, so that we

I,

may

be judged worthy of the kingdom of

heaven.

But perhaps we should now proceed to another consideraby 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.

tion and,

First of

all,

it is

necessary to point out that the special glory

Secondly, it
revealed the

named is signified by each Name.

must be borne in mind that the Lord Himself

of the Person

Name of the
significance of Baptism in the
He said: That which is born of the flesh

Holy
is

Spirit

flesh

when

and that

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

which

is

born

of the Spirit

is spirit.'

accurate understanding of religious doctrine. We know, inis born

deed, and are fully convinced that just as that which
149 Matt. 18.3.
150 Gal. 6.14.
151 Gal. 2.20.
152 John 3.6.

CONCERNING BAPTISM
of flesh shares the nature of that of

we who

so also,

But

this spirit

Spirit

but

it

is

which

377
it

has been born,

are born of the Spirit are, necessarily, spirit.

not according to that great glory of the Holy

which cannot be comprehended by the human mind,

is according to the
glory which is in the distribution

to every man for his profit of the gifts of God, through His
153
It is mysteriously discerned also in the operation of
Christ,
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

things and bring all things to your mind,

have said to you.' 154 Then, too, the Apostle
tells us at greater length what the attitudes of mind are whereby a man becomes spirit. In one place, he writes: 'but the
15
fruit of the spirit is charity, joy, peace, patience/
and so
on. Previously, he had said: But if you are led by the spirit
15t;
and in another place: lf we
you are not under the law,'
157
And yet
live in the Spirit, let us also walk in the Spirit.'
again, he says: 'And having different gifts according to the
will

teach you

whatsoever

all

I shall

*5

God that is given us, either prophecy, to be used ac158

cording to the rule of faith, or ministry in ministering/

grace of

and

so on.

of the kind, then, the Lord

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

In these

and other passages

says that they

Christ, of
153
154
155
156
157
158

Cor.

John

whom
12.7.

14.26.

Gal. 5.22.
Gal. 5.18.
Gal. 5.25.

Rom.

who

12.6.

all

paternity in heaven

and earth

is

named,

SAINT BASIL

378
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
160

Spirit,

thus becoming receptive of the Holy Spirit,

we

shall

be enabled to confess Christ; because, no man can say the

161
In this way, therefore
Lord Jesus but by the Holy Ghost/
the Lord, both by His own words and also through the Apostle,
become spirit.
taught that they who are born of the Spirit

And
birth

we shall again imitate

spiritual regeneration
our
according to the flesh, in that, first, we change
in
inner
the
and alter our
by strengthening

in

this

man
ways
is in
conversation
our
'But
can say:
spirit, so that we
162
earth
the
draw
our
While we
heaven.'
body along upon
abode

shadow, we keep our souls in the company of heavenly

our companions, for David says
spirits. Secondly, we change
like a

that in private detracted his neighbor, him did I

him that had a proud eye and an insatiable
With
persecute.
eat.
not
I
would
heart,
eyes were upon the faithful of the
that walked in the perfect way,
man
me
the
with
sit
to
earth,
he served me. He that worketh pride shall not dwell in the

The man

My

speaketh unjust things did not

my house; he that
163
and
before
similarly in other places.
eyes,'
my
prosper
The Apostle, likewise, gravely admonishes us: 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,
midst of

5164

with such a one, not so much as to eat.

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

the two in himself into one

might reconcile both

to

the enmities in himself.

decrees;

that he might

new man, making

make

peace; and

God in one body by the cross, killing

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
lt;5

And so, planted together with

holy temple in the Lord.'
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
166
Christ.'
'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.

SAINT BASIL

380

whether it
the king's likeness, the difference in material
the
affect
not
does
or
silver
drawing. The
be wood or gold
accurate resemblance of the image to its model and its artistic and meticulous presentation make the difference in matedifference may be.
pass unnoticed, however obvious this
the excellence of the
admire
to
are
moved
spectators
and this becomes more prized than all the king's
likeness

rial

The

itself,

power and

sovereignty.

The

case

is

the

same with one who

is

male or female, slave

baptized, whether he be Jew or Gentile,
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
created
teaching in the Holy Spirit, has put on the new,
168
is reand
according to God in justice and holiness of truth,
the
of
newed unto knowledge according to the very image
divine
approval, of
Creator, he becomes worthy to win the
we
know that
'And
which the Apostle speaks when he says:
unto
to them that love God, all things work together
good,

whom
according to his purpose, are called. For,
conformable
made
to
be
he foreknew, he also predestinated
to the image of his Son; that he might be the firstborn
to

such

as,

169

amongst many brethren.'

Then, when the soul has been clothed with the Son of
God, it becomes worthy of the final and perfect stage and is
Lord
baptized in the Name of the Father Himself of our
of John, gave
Jesus Christ, who, according to the testimony
170
It is written: 'Go
the power to be made the sons of God.

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
171
This
and daughters to me, sayeth the Lord Almighty.'
168 Eph. 4.22-24.
169 Rom. 8.28,29.
170 John 1.12.
171 2 Cor. 6.17-18.

CONCERNING BAPTISM

381

granted by the grace of our Lord Jesus Christ Himself, 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

power

we

is

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 declared that the observance of His commands is the proof of
our love for Him, saying: 'If you love me, keep my command174
and again: He that hath my commandments
ments';
and keepeth them, he it is that loveth me 175 and yet again:
"If any one love me, he will
keep my word and rny Father
176
will love him.'
And with still greater force and importunity
c

He says: 'Abide in my love. If you keep my commandments, you shall abide in my love; as I also have kept my
177
Father's commandments and do abide in his love.'
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
most sublime powers and of faith itself and
the commandment which make a man perfect will be of

and that

no

of the

Paul the Apostle himself declares in Christ: 'If

with
I speak
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
avail; for

knowledge, and if I should have all faith, so that I

could remove mountains, and have not charity, I am nothing.

and

172
173
174
175
176
177

all

Gal. 5.6.
Matt. 28.20.

John

14.15.

John
John

14.21.

John

15.9,10.

14.23.

SAINT BASIL

382

And
if

if I

should distribute

should

my

deliver

all

my

body

to

goods to feed the poor and

be burned and have not

5178

expressing
profiteth me nothing.
such a definitive manner, I believe the Apostle had in
charity,

it

the words of the Lord:

will

'Many
we prophesied

himself in

In

come

mind

in that day, saying:

in thy name and cast out

miracles in thy name, and
not eat and drink in thy presence and didst thou not

Lord, Lord, have not

devils in thy

name and done many

did we
teach in our streets?

And

he

will

answer them:

never knew

179

you; depart from me, you that work iniquity.'

and undeniable that, without
It is evident, therefore,
and righteous acts
charity, even though ordinances are obeyed
of the Lord
commandments
the
are performed, even though
of
wonders
and
have been observed
grace effected, they
great
will be reckoned as works of iniquity, not for any cause inherent 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

180
In another place,
one place, 'gain to be godliness.'
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
181
and also: Tor we are not as many, adulto my bands';
5182
Again, he puts the matter negaterating the word of God.
at any time the speech of
tively: Tor neither have we used
occasion of covetousness,
an
taken
nor
flattery toward you,
we
nor
God is witness;
glory of men, neither of you
sought
nor of others. Whereas we might have been burdensome to
183
In the light of these and
you as the apostles of Christ.'

says in

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

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 instruments and remedies proper to the medical art and meant to
heal and to promote health and w ell-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
r

On

counts, then, solicitude for the inner man is of the first

importance, that the mind may be free from distraction and,
all

as it were, be identified with the aim of giving glory to

God. Thus, we will obey the Lord's command: 'Make the
180
tree good and its fruit good';
again: 'Thou blind Pharisee,
first make clean the inside of the cup and of the dish, that
the outside may become clean.
Let us bring forth fruit from
the abundance of a good heart, one a hundred, one, sixty, and
1SK
another, thirtyfold,
by words or deeds directed to the glory
of God and His Christ, being careful not to grieve the Holy
189
So let us avoid the condemnation of this same Lord,
Spirit,
'

who

'Woe to you because you are like to whited sepulwhich outwardly appear beautiful, but within are
dead men's bones and of all filthiness. So you also outwardly indeed appear to men just; but inwardly you are full
190
of hypocrisy and iniquity.'
said:

chres,
full of

necessary, therefore, to receive instruction before Baptism, having first removed any impediment to learning and so
making ourselves fit to receive the instruction. Our Lord
It is

Jesus Christ Himself confirms this assertion by His example

184
185

Luke

13.27.

1
Cor. 10.31.
Matt. 12.33.
187 Matt. 23.26.
188 Matt. 13.8.
189 Eph, 4.30.
190 Matt. 23.27,28.

18(5

SAINT BASIL

384

one of you that

by the formal injunction: 'So every
be my discannot
he
that
all
doth not renounce
possesseth
191
'If any man will come
the
and
precept:
again by
ciple
after me, let him deny himself and take up his cross and

and

also
5

192
and yet again, by the definitive declaration:
follow me';
'He that taketh not up his cross daily and followeth me, is
3193
such flaming words as these from the
of me.
not

By
worthy
our Lord Jesus Christwho said

lips of

cast

fire

kindled?

upon
5194

the

earth and

the malice of sin

what
is

also:

will

revealed

'I

am come

but that

it

to

be

and the excellence

of God and His

good actions performed for the glory
Christ is also made manifest. We, therefore, share with all
our hearts in the desire and the confession of the Apostle:
of

the
'Unhappy man that I am, who shall deliver me from
body of this death. I give thanks to God through Jesus Christ,

5195
who said: 'This is my blood of the new testaour Lord,
19<>
ment, which shall be shed for many unto remission of sins.'
The Apostle testifies to the same truth in the words: 'In whom
we have redemption through his blood, the remission of
197
And then we are ready for the Baptism of water,
sins.'

a type of the cross and of death, burial, and resurrection from the dead. Then we make and keep the covenants
which the same Apostle ratifies in his treatment of Baptism

which

is

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

192
193
194
195
196
197

Matt. 16.24.
Matt. 10.38; Luke 9.23.

14.33.

Luke

12.49.

Rom.

7.24,25.

Matt. 26.28.
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

from the dead, and your members

198
and so on.
justice unto God,'

that are alive

ments of

as instru-

Whoever, therefore, is worthy to be baptized in the Name

Holy Spirit and who has been born anew undergoes
a change of abode, habits, and associates, so that, walking by
of the

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
and again: 'stripping yourselves of the old man
with his deeds, and putting on the new, him who is renewed

!>y

unto knowledge, according to the image of him that created

200
him, where there is neither Gentile nor Jew.'
Then, having
put on the Son of
of

God who

God, we are baptized

gives us
in the

power

Name

to

God who commanded and

called sons of

become children

of the Father

and are

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

my sons and daughters, saith the Lord althe

mighty.
Apostle says: 'Having therefore these
promises, dearly beloved, let us cleanse ourselves from all defilement of the flesh and of the spirit, perfecting sanctification
and you

shall

201

in

be

And

'Do ye

may

20 *

Again, he exhorts us in the words:

without
murmurings and hesitations, that you
things
be blameless and sincere children of God, without re-

the fear of God.'

all

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.

SAINT BASIL

386

proof in the midst of a crooked and perverse generation;

among whom you shine as lights in the world, holding forth
203

and yet
glory in the day of Christ';
the
seek
with
risen
Christ,
things
again 'Therefore, if you be
that are above, where Christ is sitting at the right hand of

word

the

of life to

my

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
204

you also shall appear with him in glory.'

promised by the Lord Himself when He said
just shine as the sun.

our

life,

then

And

this

was

is

'Then

shall the

3205

Chapter 3

That he who has been regenerated through Baptism should

thenceforth be nourished by participation in the

Holy Mysteries
good God and by recalling the words
Son of the living God and of His saints,
exProphets, and the Apostles, who have ably

By the grace

of the

of the Only-begotten

Evangelists,

pounded to us the doctrine of Baptism according to the Gospel

of our Lord Jesus Christ, we have learned that the Bapfire is opposed to all evil but complacent to the juswhich is according to Christ. It engenders hatred of
the Blood of Christ,
iniquity and desire of virtue. And by
all sin, and by
from
cleansed
been
we
have
through faith,
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
1
sin and to the world, but alive unto justice. Thus, baptized

tism of
tice

203 Phil. 2.14-16.

204 Col. 3.1-4.
205 Matt. 13.43.
1

Pet. 2.24.

CONCERNING BAPTISM

387

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 according 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
in the

Only-begotten Son of God gave to us when He said: 'Not

in bread alone doth man live, but in every word that pro2
ceedeth from the mouth of God.' Moreover, He taught us
to
the manner in which this comes
pass, in the words: "My

meat

is

Once

He had
He says:

flesh of the

have

him

that sent me, the Father.'

word 'Amen,' to confirm what
the
again, repeating
conviction in His hearers,
to
induce
said and
I
unto
amen
'Amen,
you: Except you eat the
say

do the

to

life

Son

in you.

will of

man and drink his blood, you shall not

He that cateth my flesh and drinketh my

of

and I shall raise him up in the

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
blood hath everlasting
last day. For my fle>h

the words:

words, said:

lift*;

is

'Many, therefore, of his disciples, hearing His

This saying is hard and who can hear it? But

that his disciples murmured at this,

Jesus knowing in himself
scandalize
this
Doth
them:
to
said
you? If then you shall see
he was before? It is the
where
ascend
man
of
Son
the
up

The words
quickeneth; the flesh profiteth nothing.
there are
But
life.
and
are
to
have
that
spirit
you
spoken
the befrom
knew
For
not.
believe
that
of
some
Jesus
you
he was
who
and
not
did
that
were
believe,
who
they
ginning
that would betray him. And he said: Therefore did I say to

spirit that
I

2 Matt.

4.4.

3 John 4.31.

4 John 0.54-57.

SAINT BASIL

388
you that no

man

can come to me, unless

it

be given him by

Father. After this many of his disciples went back and

walked no more with him. Then Jesus said to the twelve:

my

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/

written:
Furthermore, near the end of the Gospels, it is
and
and
blessed
and
bread
broke,
gave
'Jesus, therefore, took
and said: Take ye and eat. This is my body
to his
disciples

this for a commemoration of me.

he
And taking the chalice,
gave thanks and gave to them,
For this is my blood of the new
this.
saying: Drink ye all of
for many unto the remission
shed
testament which shall be
36
The Apostle
of sins. Do this for a commemoration of me.

which

is

broken for you.

Do

words when he says Tor I have received of

the Lord that which also I delivered unto you, that the Lord
in which he was betrayed, took bread,
Jesus, the same night
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
57
In what way are these words useful
Lord until he come.
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
handed down by the Apostle, in the words 'For
the
testifies to

these

teaching

John

6.61-70.

6 Matt. 26.26-28; Luke 22.19,20.

7 1 Cor. 11.23-26.

389

CONCERNING BAPTISM

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

rose again.' 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

died for

them and

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 )

that they

who

live

may

now

not

'and Christ died for

live to themselves,

all,

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.'

Furthermore, a person of
self

the condemnation of the Apostle,

and drinketh unworthily, eateth

eateth

ment

down upon himwho says: 'He that

this sort brings

to himself, not discerning the

body

and drinketh judgof the Lord.'

10

This

dire sentence is aimed not only against one who approaches

the Holy Mysteries unworthily, defiled in the flesh and the
11
for, indeed, in so approaching he becomes guilty of
spirit
12
but against him who
Body and Blood of the Lord
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

the

of Christ presseth us; judging this, that

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.

if

one died for

all,.

SAINT BASIL

390

were dead/ and so on. Such a person, If he thoughtso precious and so great a blessing
lessly and idly makes void
and approaches as if without thankfulness a mystery so subthen

all

charge of negligence, for the Lord did

not even permit those who utter an idle word to escape with
13
Moreover, His condemnation of negligence was
impunity.

lime,

is

liable to the

kept his talent whole and

entire in idleness.
Besides, the Apostle teaches us that even
one who utters a good word, but not unto edification, grieves

most severe upon the

man who

14

15
In this way, then, we ought to understand
the Holy Spirit.
the condemnation of the man who eats and drinks unworthily.
And if one grieving his brother because of meat falls away
16
without which even the greatest gifts of God's
from

charity,

17

no avail,
grace and the greatest acts of righteousness are of
what should be said of one who ventures to eat the Body and
drink the Blood of our Lord Jesus Christ carelessly and with-

Holy Spirit profoundly thereby, and

dares to eat and drink without being constrained by
himself but unto
charity, so as to determine not to live to

out

profit, grieving the

who

Lord? 18
He, therefore, who approaches the Body and Blood of
Christ in commemoration of Him who died for us and rose
and
again must be free not only from all defilement of flesh
he may not eat and drink unto judgspirit, in order that
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.

Him who

died for us

13 Matt. 12.36.
14 Matt. 25.25-29.
15 Eph. 4.29,30.

16

Rom.

14.15.

Cor. IS.lff.
18 2 Cor. 5.15.
17

and

rose again, Jesus Christ, our

391

CONCERNING BAPTISM

BOOK
Q.

1.

II

Whether everyone who has received Baptism accordGospel of our Lord Jesus Christ is obliged to be
and to live unto God in Christ Jesus.

ing to the
dead to sin

R. All of us who desire the kingdom of God are, by the

Lord's decree, under an equal and rigorous necessity of seek'Unless a man be
ing after the grace of Baptism. He said
cannot enter into
he
and
the
water
of
born again
Holy Ghost,
51
are all equally
we
the
same
the kingdom of God.
token,
By
bound to hold the same doctrine regarding Baptism; for the
Apostle says to all alike, who are baptized: 'Know you not,
:

we who

are baptized in Christ Jesus, are

we are buried together with
baptized
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
2
newness of life,' and so on. In another place, he teaches

brethren, that
in

all

his

this doctrine

death? For

more

explicitly

and

in a

lated to arouse feelings of reverence:

have been baptized

there

is

in

Christ,

many

of

calcu-

you as
There

have put on Christ.

bond nor free;
all one in Christ

Jew or Greek; there is neither

neither male or female, for you are

neither

is

manner more
'As

also you are ciragain, he says to all: 'In whom

cumcised with circumcision not made by hand, in despoiling of
the body of the sins of the flesh, but in the circumcision of
whom also you are
Christ; buried with him in baptism, in
4
risen again by the faith.' Everyone, therefore, who has reof the Gospel ought to live in accordance
ceived the
3

Jesus.'

And

Baptism

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.

SAINT BASIL

392

to every man circumcising

yet another place: 'I testify again
55
the whole law.
do
to
a
debtor
himself, that he is
It has been
demonstrated, then, that all who have
clearly

6
received the one Baptism, as it is written, are equally bound
to fulfill in the manner of Him who died for us and rose
Tor the charity of Christ
again the words of the Apostle:
one died for all, then all
if
that
presseth us; judging this,
were dead. And Christ died for all, that they also who live
not now live to themselves, but unto him who died for

may

If one who has been circumcised in

rose again.
circumcision of Moses,
any part of his body, according to the
the obliis a debtor to the whole Law, how much greater is
circumcision
the
when one is circumcised according to
57

them and

gation
of Christ, whereby the entire body is despoiled of the sins of
8
the flesh, as it is written, to accomplish the words of the
world and the world to me/*
Apostle: *I am crucified to the
10
now not I, but Christ liveth in me.' He, there'And I
live,

the teaching of
truly baptized in conformity with
himself
rendered
has
the Apostle, unto the death of Christ,
so
to
more
far
and
sin, according to the
dead to the world
to
reference
with
words of the
Baptism : 'our old
fore,

is

who

is

Apostle
crucified with him, that the body of sin

to the

end that we may serve

sin

man

may be destroyed
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,
of God, that you present your bodies a
the
brethren, by

mercy

living sacrifice, holy, pleasing unto

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.

God, your reasonable

ser-

393

CONCERNING BAPTISM
12

and so on. Again: 'Let not sin, therefore, reign in your

mortal body, so as to obey the lusts thereof. Neither yield ye
but present
your members as instruments of iniquity unto sin,
the
from
alive
are
that
dead, and
as
those
to
God,
yourselves
13
And yet
God.'
unto
of
as
instruments
members
justice
your
he says: There
same
the
to
with
reference
doctrine,
again,
there
is neither Jew nor Greek; there is neither bond nor free;

vice/

is

neither male nor female. For you are

all

one in Christ

to hear the
all,
words: 'Come, then, good servant, thou wert faithful over
a few things; I will place thee over many things. Enter thou
515
These words we shall be accounted
into the joy of thy lord.
if every one of us, wherever called and to
to
hear,
worthy
14

Jesus.'

Thus, we

whatever
diligence
16
written.

state

as

one

may become worthy

assigned, increases manyfold by exceptional

zeal the grace allotted to him, as it is

and untiring

not freed his heart

Q. 2. Whether it is safe for one who has
or defilement
from a consciousness of iniquity, uncleanness,
to perform sacerdotal functions.
R. Moses was both giving an ordinance to his contempowhich
raries and admonishing us when he wrote in the law
to
Moses, saywas given him by God: 'And the Lord spoke
of thy seed throughout your
Whosoever
Aaron:
to
ing: Say
families hath a blemish, he shall not approach to offer gifts
shall apto his God, because no one who hath a blemish
17
he
explains what
Then, in the verses following,
proach.'
shall
constitutes a blemish: No one
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

the
be mutilated, even though
deformity does not so much
hamper effective action as mar his comeliness or physical

But the Lord, when He says There is here a greater

18
than the temple/ teaches us that he who dares to handle as
a priest the Body of the Lord who gave Himself for us as an
19
oblation and 'a sacrifice to God for an odor of sweetness'
:

integrity.

than the former as

guilty of an impiety as much greater
is superior to rams
of
God
Son
the
of
Body
Only-begotten
and bulls. Now, this is said not by way of comparison, for in
is

the

can be no comparison of excellence. Then,

too, the blemish or mutilation is not here considered with reference to bodily members, but is determined by the justifithis case there

cations of the devout

a blemish

is

life

according to the Gospel. That

present whenever a commandment

incompletely observed

is

is,

partially or

manner not pleasing

like a wound or leprosy,

or fulfilled in a

God; some human consideration,

manifesting itself upon the observance.
to

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 ourselves from all defilement of the flesh and of the spirit, per520

'giving no offense
fecting sanctification in the fear of God,
to any man, that our ministry be not blamed; but in all
21
Thus
things let us exhibit ourselves as the ministers of God/

may

man become worthy

the ministry of the

18
19

Matt
Eph.

12.6.
5.2.

20 2 Cor.
21 2 Cor.

7.1.

6.3,4.

to

perform the sacred rites of

to the Gospel of God.

Lord according

395

CONCERNING BAPTISM

Q. 3 Whether one who is not free from every defilement

the
of the flesh and of the spirit may safely eat the Body of
Lord and drink His Blood.
R. God In the Law appointed the supreme penalty for those
dare to touch holy things when in a state of impurity, for
the following words written figuratively for the men of old
322
'And the Lord spoke to Moses,
are meant for our correction.
his sons, that they beware of
and
to
to
Aaron
saying: Speak

who

those things that are consecrated of the children of Israel and

defile not the name of the things sanctified to me which they

am

the Lord. Say to them and to their posterity: Every

of
man
your race that approacheth to those holy things that
of Israel have consecrated to the Lord, and
children
the
face. I
is uncleanness, shall perish from
there
in
offer. I

whom

my

am

23

If a threat so grave was pronounced against those

the Lord.'
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

to the
superior who was greater than the temple, according
24
act of
the
is
dread
and
awesome
Lord's words, so much more
soul is defiled
daring to touch the Body of Christ when the
The
bulls.
and
as compared with handling rams
Apostle says
Therefore, whosoever shall eat the bread or drink the chalice of the Lord unworthily, shall be guilty of the body and
:

25

Then, presenting the penalty in a

manner at once more striking and more awe-inspiring through
let a man prove himself and so let
repetition, he says: 'But
him eat of the bread and drink of the chalice. For he that
eateth and drinketh unworthily, eateth and drinketh judgment

of the blood of the Lord.'

22 1 Cor. 10.11.
23 Lev. 22.1-3.
24 Matt. 12.6.
25 1 Cor. 11.27.

SAINT BASIL

396

526

And if one
to himself, not discerning the body of the Lord.
the
law we
from
who is in a state of un cleanness only (and
incurs
so
of
learn in figure the proper nature
uncleanness)
will
a
severe
more
dire a condemnation, how much
penalty
himself who, being in a state of sin, is guilty
one
bring upon
of presumption toward the Body of the Lord Let us be free,
between defiletherefore, from all defilement (the difference
and uncleanness [akatharsia] being clear to
ment
!

[molusmos]

the Holy Mysteries

persons of intelligence) and so approach
who killed the
of
those
that we may avoid the condemnation
the chalice
drink
or
bread
Lord; for 'whosoever shall eat the
the
body and of
of the Lord unworthily, shall be guilty of
the
to
the blood of the Lord.' And let us come
possession of
eternal

life

as

He

Lord and God,

promised, Jesus Christ, our

without deceit, if only, in eating and drinking, we

will be mindful of Him who died for us and if we will acthe charity of Christ
complish the Apostle's words: Tor
if one died for all, then all were
presseth us; judging this, that
dead. And Christ died for all, that they who live may not now

who

is

live to themselves
27

again.'

And

this

but unto him who died for them and rose

is our pledge in Baptism.

and
Q. 4. Whether we must believe every word of God
is
what
said,
comply with it, fully persuaded of the validity of
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
all things, visible and invisible
living God, through whom
28
inasmuch as He speaks the words which He
were made,
26 1 Cor. 11.28,29.
27 2 Cor. 5.14,15.
28 Col. 1.16.

CONCERNING BAPTISM

We

hears from the Father.

In obedience to the

words

397

must give an answer, however,

of the Apostle

'Be ye ready to satis-

fy every one that asketh you a reason of the faith

29
in you/
Yet, lest by drawing upon our own

which

is

knowledge we

may
own

only perplex our hearers,

let

us call to

mind

the Lord's

words: 'Amen, amen I say unto you, one jot or one

30
tittle shall not pass of the law till all be fulfilled.'
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
32
it follows that we should say a
greater than Jonas is here
than
Moses
is
The
here.
greater
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

much more that which remaineth is in glory.' 33 But,

we are taught by this passage to discern and acknowl-

glorious,

even

if

edge the words of the Gospel, with unhesitating faith, as valid

and certain, let us yet recall those other words of the Lord:

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 proceed35
eth from the mouth of God.
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:
'Heaven and earth

'All his

commandments

29 1 Pet. 3.15.
30 Matt. 5.18.
31

Luke

shall pass,

16.17.

32 Matt. 12.41,42.
33 2 Cor. 3.10,11.
34 Matt. 24.35.
35 Deut. 8.3.

but

my

are faithful, confirmed for ever

and

398

SAINT BASIL

and equity. 336 Again: 'the Lord is faith37

ful in all his words and holy in all his works,'
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

ever,

made

in truth

Lord. 338

Now, with
seem

reference to those passages in the Gospel which

some contradiction, it is better for each one to

to involve

reproach himself as not yet having arrived at an understand39

and to remind himself of
ing of the riches of the wisdom,
the fact that it is difficult to penetrate the inscrutable judg-

ments of God, than to become liable to a charge of presumption 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 wisdom 42 nor make excuses in
43
sins.
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 inshall demean ourselves as each precept
for
the
attainment
of our heavenly vocation. Toward
requires

compatible and we

36 Ps. 110.8.
37 Ps. 144.13.
38 2 Kings 10.10.
39 Rom. 11.33.

40 Job
41

34.18.

Rom.

8.33.

42 Horn. 11.33.
43 Ps. 140.4.

399

CONCERNING BAPTISM
this goal

both precepts are directed,

now

in healing our

ills,

and now in promoting our advancement toward the perfection 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
544
At another time He said:
your Father who is in heaven.
'But when thou dost an alms, let not thy left hand know what
45
thy right hand doth.'
:

You

could find

many

passages of this sort in the writings

and the Apostle. Now, then, if a command

be given and the manner of carrying it out is not added, let
46
of the evangelists

Let us
us obey the Lord, who says: 'Search the Scriptures.'
Lord
the
who
the
of
follow the example
questioned
Apostles
the
learn
and
His
of
the
as
to
Himself
words,
interpretation

and salutary course from His words in another place.

For example, we learn the meaning of the words: 'Lay up
47
from the advice given to
to yourselves treasures in heaven'
the young man when the Lord said 'Sell what thou hast and
48
in heaven';
give to the poor and thou shalt have treasure
desired
and, also, from the words He addressed to those who
true

to inherit the

kingdom

of heaven:

'Fear not,

little flock,

for

it hath pleased your Father to give you a kingdom. Sell what

which
you possess and give alms. Make to yourselves bags 49
And
not.'
faileth
which
heaven
in
treasure
a
grow not old,
is
which
command
the
of
observance
our
attend
if danger
our glory, let us call to mind the words of the Apostle 'It is
for me to die, rather than that any man should make my
:

good
44
45
46
47
48
49

Matt. 5.15,16.
Matt. 6.3.

John

5.39.

Matt. 6.20.
Matt. 19.21.

Luke

12.32,33.

SAINT BASIL

400

Elsewhere, he says at greater length: 'Who shall

glory void.
Shall tribulation or disseparate us from the love of Christ?
or danger or the
nakedness
or
famine
or
tress or persecution
51
in
instructed
are
we
Here
stronger terms
and so on.
sword,'
more
show
to
and
abundantly
to obey the commandments
our love for the Lord who said: lf any one love me, he will
350

keep

my

552

word,

and so

in

many

other places. For the rest,

we are taught to imitate the Apostle and cry out: 'O the
and of the knowledge of
depth of the riches of the wisdom
his
are
God!
judgments and how
incomprehensible
known the mind of
hath
who
For
unsearchable his

How

ways!

the Lord?'

53

who came down from heaven and announced

the words of His Father to

us.

In

Him

it

is

necessary

and

as children in their parents, as

salutary to place our trust,
to the words of our Lord
boys in their teachers, according
shall not receive the king'Whosoever
Jesus Christ Himself:
54
enter into it.'
not
shall
a
little
dom of God as
child,

merits
Q. 5. Whether our failure to obey every word of God
is not
threat
a
even
our
His anger and
destruction,
though
word.
each
to
specifically attached
R. The question whether disobedience to any word [of God]
treated
is deserving of His wrath and our destruction has been
55
on this
to
cite
concord.
on
letter
the
in
Yet,
at greater length
this
on
the
from
two
occasion one or
many bearing
passages
that
He
the
of
words
the
hear
Baptist:
John
subject, let us
believeth in the Son hath life everlasting; but he that bes

lieveth not the Son'

Cor. 9.15.

50

51

Rom.

8.35.

52 John 14.23.
53 Rom. 11,33,34.
54 Mark 10.15.
55 De judicio Dei

(?)

(and that which

is

not restricted

is all-

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,

disobedience remains seriously culpable],

a
threat
is not specifically attached to each word,
even though
faithful it suffices to recall the Lord's
the
for
that
think
I
words in that part of His teaching following the pronounceas

to

[whether

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

ment

And whosoever shall say Raca, shall be in danger

And whosoever shall say 'Thou fool, shall be
58
and there are many more such inin danger of hell-fire,'
stances. To other precepts, however, He does not attach a
'Whosoever shall look on a woman
threat, as when He said

judgment.

of the council.

to lust after her, hath already committed adultery with her

59
and also: 'But I say to you not to swear at
in his heart';
60

all';

and a

little

yea; no, no, and

farther on:
that which

'But let your speech be yea,

over and above these is of

is

such precepts He gave without adding a specific

as He had earlier made a more general
inasmuch
penalty,
abound
pronouncement regarding all: 'Unless your justice
more than that of the scribes and Pharisees, you shall not
62
Near the end of His
enter into the kingdom of heaven.'
discourse He adds: 'Every one that heareth these my words
and doth them not shall be like to a foolish man that built

evil.'

61

Many

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
his

SAINT BASIL
house upon the sand, and the rain fell and the floods
the winds blew, and they beat upon that house and

came and
it fell

and great was the

fall thereof.

363

In other passages, also, where He enumerated a long list

He did not affix to each the punishment reserved for

of sins,
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,

Lord said in one place: 'if any man that

a brother be a fornicator or covetous or a server of

in imitation of the
is

named

idols or

railer or

a one, not so

a drunkard or an extortioner, with such

64
as to eat.'
Again: 'Lie not to one

much

565

and in still another place: 'Let all anger and indignation and clamour and blasphemy be put away from
66
you with all malice.' 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 fornicators 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
another,

filled with all iniquity, fornication, malice,

avarice, wickedness, full of envy, murder, contention, deceit,
malignity, whisperers, detractors, hateful to God, contumeli-

convenient. Being

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.

403

CONCERNING BAPTISM

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 inexcusable,
man, whosoever thou art, that judgest. For wherein
thou judgest another, thou condemnest thyself. For thou
568
and so in many
dost the same things which thou judgest,
each individual
to
attached
not
of
are
threats
punishment
other places. It is evident from these passages that, even if

form

we are obliged to admit that whoever

even one command inevitably invokes against him-

of disobedience,

violates

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

self

6&
judge him in the last day.' And the words which follow
are even more frightening. John the Baptist, too, than whom

shall

'he
greater, offers clear and precise testimony:
of
wrath
that believeth not the Son shall not see life; but the
70
the
in
God abideth on him.' This thought is a familiar one

there

was no

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

all violators is introductory to the announce-

malediction upon

ment

of a

most

'Cursed be every

man

that
71

written in the book of this law';

elsewhere: 'Cursed be he that doth the work of the Lord
72
If he is accursed who does the work of the

abideth not in

and

frightful penalty
all

that

is

negligently.'

Lord

negligently,

68 Rom. 1.28-2.1.
68 John 12.48.
70 John 3.36.
71 Deut. 27.26.
72 Jer. 48.10.

what does he deserve who does

it

not?

SAINT BASIL

404

Q. 6. Whether disobedience consists in doing what is forbidden or in neglecting to do that which is commended.
JR. Our Lord Jesus Christ, in strongly confirming His judg-

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
all: 'Unless your justice abound
practice. He says, first of
and Pharisees, you shall not
scribes
the
of
more than that
73
heaven.'
of
the
Then, after completing
enter into
kingdom

ment regarding

this point,

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
beat
fell and the floods came and the winds blew, and they
74
that house and it fell, and great was the fall thereof.'

upon
in
Again 'A certain man had a fig tree planted
and he came seeking fruit on it and found none.
:

his vineyard,

And he

said

Behold, for these three years,

Cut it
I come seeking fruit on this fig tree and I find none.
75
down, therefore. Why cumbereth it the ground?' Elsewhere,

to the dresser of the vineyard

more vividly: 'Depart from

expresses His condemnation
for
me, you cursed, into everlasting fire which was prepared
76
comthe
not
Then He alleges,
the devil and his angels.'
mission of any forbidden act, but the omission of commended
me not to eat;
ones, saying: Tor I was hungry and you gave
577
and so on.
I was thirsty and you gave me not to drink,
not only
that
Many such passages might one find to prove
for
of
death,
are they who do wicked things worthy

He

whom

73
74
75
76
77

Matt. 5.20.
Matt. 7.26,27.

Luke

13.6,7.

Matt. 25.41.
Matt. 25.42.

CONCERNING BAPTISM
also the inextinguishable fire has

405

been prepared, 78 but

along with these, they are condemned

that,

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 negli79

gently.'
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
:

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
flee

now

the axe

is

laid to the root of the trees.

fore, that doth not yield

good

fruit shall

Every tree, therebe cut down and

committed, but only of omission in performing the

80
cast into the fire.'
There is no mention in these words of

any

evil

who does the work of the Lord

he does not act with becoming
accursed
because
negligently
the
curse upon him who refrains
how
much
is
zeal,
greater
duties of piety. If everyone
is

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
82
justice, for they shall have their fill.'
!

78 Mark 9.43.
79 Jer. 48.10.
80 Matt. 3.7-10.
81 Matt. 25.41.
82 Matt. 5.6.

SAINT BASIL

406
(2-

7.

Whether

is

it

God

or acceptable to
possible, or pleasing,
to
servant of sin
perform a meritorious

for one who is a

act according to the rule of piety followed by the saints.
sinner that sacrlR. In the Old Testament, God says:

The

he should brain a dog; he that offereth the finest wheaten flour, as If he should offer swine's
383
He also prescribed great carefulness with regard to
blood.
that which is offered in sacrifice, and Imposed a dreadful
ficeth

an ox to

me

Is

as

if

the New Testament, howpenalty upon the trangressor. In

said in the Gospel:
Himself
Christ
Lord
the
ever,
Jesus
84
and: No
of sin
servant
is
the
sin
'Whosoever committeth
85
serve
cannot
'You
also:
and
two
can
serve
man
masters';
4

Again, He said most explicitly:

of
one
likewise every
you that doth not renounce all that he
87
be
my disciple.' Now, if His verdict is
possesseth cannot
such respecting matters which are not of obligation, what is
to be said of those that are forbidden? Speaking through the
the Lord says: 'Bear not the yoke with unbelievers.

God and mammon.

'So

Apostle,

For what participation hath justice with injustice? Or what

And what concord hath
fellowship hath light with darkness?
the faithful with the
hath
what
Christ with Belial? Or
part
the temple of God
hath
unbeliever? And what agreement
88
an act which Is
Indicate
These words clearly
with idols?'
and perilous
to
God
absolutely forbidden and Is displeasing
exhort
I
it.
commit
to
you 5 therefor one who would venture
the Lord
as
fruit
its
and
good,
fore, let us make the tree good
89

teaches,

and

let

us cleanse

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.

first

the inside of the cup

and of

407

CONCERNING BAPTISM
90

the dish and then the outside will be entirely clean.

Taught
of
defilement
of
ourselves
let
us
the
every
purify
by
Apostle,
91
and then let us achieve perfect
the flesh and of the spirit
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 acis not in conceptable to God if the manner of performing it
forrnity with the divine ordinance.
R.
learn the answer to this question, and at the same
time a rule, so to speak, for dealing with every question of

We

from the Old Testament where God

this sort,

says In His

own Person, as It were: If rightly thou didst make thy offerhast sinned. Peace;
ing, but didst not rightly divide it, thou
302
show that not only
words
These
his turning Is unto thee.
made
is
which
Is an
unacceptable, but
Improperly
offering

as sin to him who has made the

used by the Apostle we can learn, by
It were, the inviolable rule of piety
which Is to be applied in general to all cases. The Apostle
'He also that striveth for the mastery is not crowned

such an action

is

imputed

offering. From the simile

a human illustration, as

says:

Moreover, we can adduce and

except he strive lawfully.
we do It with deeper reverence the rule given by our Lord
He said 'Blessed is that servant
Jesus Christ Himself when
394
593

whom when

In using the word

from His

we can

come, he shall find so doing.

the Lord shows that He excludes

his lord shall

3

'so

blessing one

who

does not perform his actions as

to do by
accurately be taught and fully persuaded

90 Matt. 23.26.
91 2 Cor. 7.1.

92 Gen. 4.7 (cf. Septuagint)

93 2 Tim. 2.5.
94 Matt. 24.46.

SAINT BASIL

408

and sayings in both the Old and New Testament. Not 'so doing means acting Inappropriately as re-

many

stories

the matter involved,

gards the place, the time, the person,
or
or in a manner intemperate
disorderly, or with improper
dispositions.
First, let us

consider

how an

act

is

performed inappropri-

a familiar example in
Apostle, using
ately as to place.
lucid manner and to
more
a
in
his
order to present
point
an
toward
hearers
his
assist
understanding of the proprieties

The

'Doth not even nature itself teach

he nourish his hair, it is a shame
man, indeed,
unto him? But if a woman nourish her hair, it is a glory to
95
and so on. Properly, then, we should follow the cusher/
of this life.
tomary ways of nature as regards the necessities
of the devout

life,

says:

you that a

if

life is sustained by eating and drinking,

what prudent man would wish to eat and drink in the public
to sow seed on rocks and so lose
square? Or who would see fit
both the seed and the fruit it is expected to produce? And
actions which would be perso, one could think of many
formed in the wrong place to our peril and even to our condemnation. 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
96
let us see whether acts sanctioned by God with
are come,'

For, even though

life do not maintain a distinctiveness

which cannot be ignored, even though they also have someto be done
thing in common. Certain acts were appointed
at Jerusalem, and persons wiio nonetheless performed them
elsewhere did so at their peril. Other actions were even more
in the temple and at the altar,
strictly localized because, both
certain rites were prescribed for the divine service which were

reference to the devout

95
96

Cor. 11.14,15.
COT. 10.11.

409

CONCERNING BAPTISM

from those assigned to Jerusalem or other places.

one dared to perform actions appointed for the temple
and the altar in other parts of Jerusalem, nor were the acts

different

No

the temple. And

prescribed for other places permitted also in
for us, also, there is risk involved in observing the command in
an unsuitable place, especially if we should celebrate the mys-

an
priesthood in unhallowed places; for such
the
of
the
on
act would constitute a sin of contempt
part
celebrant and would scandalize others in various ways, because of the varying deficiencies in the knowledge which

teries of the

people in general possess.

say: Why, then, did the Apostle declare,
that
men pray in every place'? 97 Certainly,
therefore,
the Lord gives the authority for praying in every place, in
the words: 'neither in Jerusalem nor on this mountain shall
3 98
And the words of the Apostle are
adore the Father.

But, someone

may

*I will,

you

does not include places

legitimate, because the word 'every'
for unclean and shameful
or
human
for
usage
designated
the confines of
deeds, but they do take in the region from
in the world duly appointed, in
to

every place
Jerusalem
that
conformity with the prophecy of sacrifice,"

is,

conse-

crated to God, for the celebration of the glorious mystery.

'You shall
Although we have heard the words of the Prophet
100
the
should
all
not
of
power of
be called priests
usurp
God,'
:

and ministry, nor is one to arrogate to himself

should
bestowed
upon another. Each of the faithful
gift
remain within the proper limits of the gift granted him by
God. The Apostle teaches us this by saying to all: 'I beseech
of God, that you preyou, therefore, brethren, by the mercy
sent your bodies a living sacrifice, holy, pleasing unto God >
this priesthood

the

97 1 Tirn. 2.8.
98 John 4.21.
99 Mai. 1.11.
100 Isa. 61.6.

SAINT BASIL

410

to this world;
your reasonable service. And be not conformed
of
but be reformed in the newness
your mind, that you may

and the

will

perfect
prove what is the good, the acceptable,
101
of God.'
Moreover, he clearly allots to each the form of
and forbids him to encroach
ministry which is suitable for him
he
says: Tor I say by the
upon another's province, when
that are among you, not
all
to
grace of God that is given me
be wise, but to be wise
to
to be more wise than it behcveth
divided to every one
hath
as
God
unto sobriety and according
5102
the good order
with
Furthermore,
the measure of faith.

which obtains among the members of the body for the puras his model, he prescribes
pose of comeliness and security
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
we
members, but all the members have not the same office, so
members
one
and
Christ
are one body in
every
being

many

the
having different gifts, according to
used
be
to
according
given us, either prophecy
103

one of another.

And

grace that is
to the rule of faith, or ministry in ministering,'

and so on.
same
the
toward
goal,
Now, if they who strive together
that of pleasing God, and who are so intimately united with
one another in the love of Christ are yet not permitted to
we not exert
overstep the proper limits of their gifts, ought
that are
those
the greatest care in isolating from holy places
holiness?
to
hostile
and
used for practices which are alien
From all the quotations from the Holy Scripture and other
the examples given above,
proofs of this sort, as well as from
is done in an unfitting"
which
we must conclude that an action
As to actions
intended.
the one
place has an effect contrary to
101

102
103

Rom.
Rom.
Rom.

12.1,2.
12.3.

12.4-7.

411

CONCERNING BAPTISM

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

and

foolish

But the

five, wise.

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,

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
for our

know
you,
104
not the day nor the hour.'
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
I

know you

not.

Watch

ye, therefore,

because you

the same subject from another place. The Lord Himself says:
the
'many shall seek to enter and shall not be able. But when
master of the house shall be gone in and shall shut the door,

you

begin to say Lord, open to us. And he, answering,

5105
Thereyou: I know you not, whence you are.
hour
what
at
say to you, be you also ready, because

shall

shall say to
fore, I

you think

not, the

104 Matt, 25.1-13.

105 Luke 13.24,25.
106 Matt. 24.44.

Son

of

man

will

come/

106

and

similarly in

SAINT BASIL

412

we must

call to witness the Apostle, also,

words of the Prophet: 'In an
the
quoting
107
thee.'
heard
have
Then, of himself, the
acceptable time I
words:
'Behold, now is the acceptApostle adds the following
3108
the
is
now
Again:
able time; behold,
day of salvation.
work good to all men,
'Therefore, whilst we have time, let us
to those that are of the household of the
but

many other places.

we shall hear him

If

especially

faith.'

109

If

still

Tor

words of
thee in

a seasonable time.'

let us recall the

is holy pray to
that
one
every
Solomon, likewise, declared

another witness

David

this shall
110

is

needed,

3111

in a general way: 'all things good in their time.

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
112
we see how grave a thing
them to their utter destruction,
the person.
it is to do that which is unsuitable as regards
to be on
Himself
the
Lord
instructed
were
we
by
Moreover,
this respect, when He said to the disciples: 'I
sent but to the sheep that are lost of the house of
3113
and to the woman: 'It is not good to take the bread

our guard in

was not
Israel,

of children

and

cast

it

3114
to the dogs.
Again, in the Old
example of an act performed unsuit-

Testament, we find an
a
ably with respect to the material involved, when, although

to offer sacrifice of undefiled and sound and unblemished victims had been given, the offering was
not^made
a sacrifice of this kind, God said: 'Offer
of such.

command

Regarding

it

107
108
109
110
111

to thy prince if
Isa. 49.8.

2 Cor. 6.2.
Gal, 6.10.
Ps. 31.6.
Eccle. 3.11.

112 Num. 16.31ff.

113 Matt. 15.24.
114 Mark 7.27.

he will be pleased wtih

it,

or

if

he will

413

CONCERNING BAPTISM

We are taught the same truth, furtherregard thy face.'

New
Testament
the
In
by our Lord Jesus Christ Himmore,
the
who
self,
prophecy of Isaias against the Jews:
quotes
'Well did Isaias prophesy of you, saying: This people honor*
115

cth

me

in vain

with their lips, but their heart is far from me. And
do they worship me, teaching doctrines and precepts

of men.'

116

The Apostle

also testifies to the

awareness of the

of their jusJews, but condemns them for the inconsistency

Tor I bear them witness, that they have a zeal of God
tice
but not according to knowledge. For they, not knowing the
their own, have not
justice of God and seeking to establish
117
God.'
Therefore, the
submitted themselves to the justice of
after
desirous of
recounting the
God,
:

pleasing

Apostle, truly

of the

justifications

adds: 'Furthermore,

law which he had

I

count

knowledge of Jesus

excellent

fully

accomplished,

the
things to be but loss for
I
whom
for
Christ, my Lord;

all

and count them but as dung,

found in him, not having
be
and
that I may gain Christ
may
is of the law, but that which Is of the faith
which
my justice
of Christ Jesus, which is of God, justice by faith that I may
know him,' 118 and so on. By utterances such as these, therehave suffered the

loss of all things

fore,

we

are taught to be exceedingly careful never to associhuman justice with the rule for pleasing

ate considerations of

down by our Lord Jesus Christ.

measure in our actions, I think It Is sufficient to reourselves of the words of our Lord Jesus Christ in order
the difference in the standard of the old law

God

laid

As
mind

to

to

comprehend

of charity

119

thyself).

'for it is

written

The Lord

115 Mai. 1.8.

116 Mark 7.6,7.
117 Rom. 10.2,3.
118 Phil. 3.8-10.
119 Matt. 19.19.

Thou shalt love thy neighbor as

A new commandment I give
&

said:

SAINT BASIL

414

120

unto you: that you love one another as I have loved you.'
'Greater love than this no man hath that a man lay down his
5121
In general, one can understand the
life for his friends.
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
of heaven.'

kingdom

An

act

is

122

performed

in a disorderly, inconsistent

when a man

puts that which is of the

second or third place and thinks that

manner

importance in the
what is third in order
first

For example, to him who said: 'All these

from
my youth/ the Lord gave the command:
kept
'Sell what thou hast and give to the poor and take up thy
123
cross and come, follow me.'
Suppose that the second
to be given to one who
injunction, Come, follow me,' were
had not kept the commandments, which must be observed as

should rank

have

first.

a prerequisite condition [for receiving the invitation]. Again,

the Lord says: 'If any man will come after me, let him deny
9124
What if somehimself and take up his cross and follow me.
first?
follow
to
the
command
one were to place
Or, despite

Lord adds after a long instruction 'So likeone

of
wise every
you that doth not renounce all that he pos125
sesseth cannot be my disciple,'
suppose that someone should
the
a
he
was
that
disciple before he had fulfilled
imagine
inthe
We
therefore,
obey
must,
preliminary requirements.
and
done
be
all
'Let
of
the
decently
things
Apostle:
junction
the fact that the

according to order.

Now

let

John

5126

us consider

120 John 13.34.

121

15.13.

122 Matt. 5.20.

123 Matt. 19.20,21.
124 Matt. 16.24.
125 Luke 14.33.
126 1 Cor. 14.40.

how an

act

is

performed

in

improper

CONCERNING BAPTISM

415

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
127
received their reward.'
With still greater severity does He
dispositions.

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

to pleasing men or for some other gratification: to satisavarice
or to further an enterprise. These motives the
fy

view

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, saying Depart from me, I know you not where you are, ye work128
ers of iniquity.'
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

in the words: 'So let

and

for the

end prescribed by the Lord

your light shine before men that they

may see your good works and glorify your Father who is in
129
he deserves to hear that answer given by the Lord.
heaven,'
The Apostle Paul also says, speaking in Christ: 'Whether
you eat or drink or whatsoever else you do, do all to the glory
130
of God.'
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,
cymbal. And

I
if

127 Matt. 6.5.

128 Matt. 7.22,23;
129 Matt. 5.16.
130 1 Cor. 10.31.

become as sounding brass or a tinkling

should have prophecy and should know all

arn
I

Luke

13.26,27.

SAINT BASIL

416

should have all faith, so that^ I could

remove mountains and have not charity, I am nothing. And
the poor and if I
if I should distribute all my goods to feed
have not charity,
and
burned
be
to
should deliver

and

mysteries,

if

my

it

profiteth

body

131

me

nothing.'

And

in another place

he says more

yet pleased men, I

Christ.'
of
should not be the servant
to
If you require evidence from the Old Testament also,
manner
this
in
God
of
[is as
convince you that the judgment
the
Lord
love
shalt
Thou
I have represented it], Moses says:
and
mind
whole
with
and
thy
thy God with thy whole heart
133
shalt
love
'Thou
and
thy neighbor
whole strength/
with
force:
generally but with greater

'If
132

thy

Lord adds: 'On these two com135

mandments dependeth the whole law and the prophets.'
The Apostle also bears witness in the words 'Love, therefore,
136
Moreover, they who do not
is the fulfilling of the law.'
as thyself.

3134

To

this the

observe these

which derive

commands and perform the acts of justification

from them are liable to punishment, as Moses

declares in the words:

not in

all

that

is

man that abideth

And David says: 'If

'Cursed be every

written in this book.'

137

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
139
There is
scattered the bones of them that please men.'
I

much diligence and of ceaseless care, lest,

out the commandment improperly as
in
carrying
perhaps,

need, then, of

131 1 Cor. 13.1-3.

152 Gal. 1.10.
133 Deut. 6.5.

134
135
136
137
138
139

Lev. 19.18; Matt. 19.19.

Matt. 22.40.

Rom.

13.10.

Deut. 27.26.
Ps. 65.18.

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

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
these offenses.

For which things the wrath of God cometh' (and he

141
'Be
adds in a general way) 'upon the children of unbelief.'
142
'that
with
them.'
therefore
not
you
Again:
partakers
ye
idols.

1 Cor. 5.11.
141 Col. 3.5,6.
142 Eph. 5.7.

140

SAINT BASIL

418

with draw yourselves from every brother walking disorderly

and not according to the tradition which they have received
143
and similarly elsewhere.
of us/
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
the attribute 'uninquire as to what sort of actions merit
or such also
forbidden
are
that
those
whether
fruitful'
only

commendable but are not performed in good disposiOld Testament, the Prophet, comparing the
saints to a tree, says: "which shall bring forth Its fruit in due
144
Solomon declares: The work of the just is unto life
season/
145
and Osee: 'Sow for
but the fruit of the wicked is sin';
146
Micheas says:
yourselves In justice, reap the fruit of life.'
as are

tions.

In the

"And the land

shall

tants thereof,

and

made

desolate because of the inhabi147

Other
of their devices.'
fruit
the
for

be

much to say on this subject. But, even

with the brightness of a lamp, the
words
shine
though
true Light, the Sun of justice, our Lord Jesus Christ Himself,
'A good tree
expresses the matter more clearly in the words
cannot bring forth evil fruit, neither can an evil tree bring
Prophets also have
their

148
and similarly elsewhere. So, then, since
good fruit.'
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 significance 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

forth

every stain of guilt: 'Bring forth therefore fruit worthy of

3149
and, a little further on, he adds: 'Every tree
penance,
143
144
145
146

2 Thess.

3.6.

Ps. 1.3.
Prov. 10.16.
Osee 10.12 (Septuagint)

147 Mich. 7.13.

148 Matt. 7.18.
149 Matt. 3.8.

419

CONCERNING BAPTISM

therefore that doth not yield good fruit shall be cut down and
150
cast into the fire.'
The Lord, however, gives us clearer in-

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
151
and, in the words which follow, He makes mention
world/
of their good fruit. Those on His left hand, however, He con-

struction in the

signs to 'the everlasting

152

fire,

prepared for the devil and his

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,
angels.'

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 between the trees bearing fruits which are of opposite kinds and
those that bear none at

Apostle means by

all, let

us examine further

unfruitful works.

Upon

what the

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

Him and the one who commits evil and him who
does neither, in those who do good, but in a manner displeasing to God for any of the reasons previously mentioned
in discussing the question whether the observance of a
pleasing to

command
ried out

is

and

acceptable
in a

if

such compliance

is

improperly car-

manner not conformable

to the requirements
154
of the command.
Respecting these persons, the Lord said:
3155
Consider the case of the five fool'they have their reward.
ish virgins.

virgins

On

the testimony of the Lord Himself, they were

their lamps and lighted them; that

and had trimmed

150 Matt. 3.10.

151 Matt. 25.34.

152
153
154
155

Matt. 25.41.
Matt. 25.42.
See above, Q.
Matt. 6.5.

8.

SAINT BASIL

420

the wise virgins and they

they had done the same things as
also went out to meet the Lord, showing themselves in every
had not
way as zealous as the wise. Yet, merely because they

is,

their purpose and

enough oil in their vessels, they failed of
the bridegroom
where
were kept from entering the place
156
of
the two in the
left
was
who
was.
So, also, with the one
157
The Lord is
bed.
same
the
mill-house and of the two in
show that,
to
in
order
silent as to the reason for this, perhaps
and
in
particularly,
in
propriety
case, the least failure

every

as the

Apostle taught, in true charity

displeasing. Since, then,

let us take care not to

158

renders an act

we see how works become unfruitful,

violate in any way the laws of the

which aims to win the divine pleasure. In everything,

159
and not this
let us exhibit ourselves as ministers of God,
associations
such
into
enter
to
only, but let us be careful not
contest

as Paul, speaking in Christ, has explicitly forbidden, saying:

'Have no fellowship with the unfruitful works of this dark3160

he taught
and, by adding: 'but rather reprove them,
abstention.
this
in
us how we are to conduct ourselves
3

ness

Now

let

the forms

us consider

it

what

it is

to

have fellowship and study

takes.

from Proverbs 'Come with us, let us be sharers in

161
and from the Apostle: 'You are all partakers of my
blood';
163
162
Also: 'Let
and 'communicating to my tribulation.'
joy'
him that
to
him that is instructed in the word communicate
I recall

instructeth

him

156 Matt. 25. Iff.

157
158
159
160
161
162

Luke

17.S4.35.

Cor. 13.1-3.
2 Cor. 6.4.
1

Eph.

5.11.

Prov. 1.11.
Phil.

1.7.

163 Phil. 4.14.

164 Gal. 6.6.

in all

3164

good

things.

Again:

'If

thou didst

CONCERNING BAPTISM

421

see a thief, thou didst run with

him; and with adulterers thou

a partaker'; 165 'thou shalt reprove thy brother
166
and also: 'these
openly, and not incur sin through him';
things hast thou done and I was silent. Thou thoughtest unjustly that I should be like to thee; but I will reprove thee and
hast been

167

before thy face.'

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. Acset

cording to this, fellowship of thought would entail sharing

the sentiments of the one doing the work and taking pleasure
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

in

does not

make open

accusation as is required both by the

above
and also by the words of the Apostle
passages quoted
to the Corinthians: 'You have not mourned that he might
be taken away from you, that hath done this deed'; 168 and he
169
Let us
adds: 'a little leaven corrupteth the whole lump.'
fear, therefore, and obey the Apostle when he says: 'Purge out
170
the old leaven, that you may be a new paste.'
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 lending his assistance. Since he did not share the other's dispositions, 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.

SAINT BASIL

422
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

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 forbidden to the same degree in all instances.
us

Q. 10 Whether it is always dangerous to give scandal.

R. I consider it necessary, first of all, to know what scandal
the persons and the means whereby
is; then, the difference in
scandal is
and, finally, to discover in this way wherein
given;

led to infer
danger lies and where not. Now, scandal, as I am
us
draws
that
is
from the Scriptures,
away from
everything
introduces
or
of
form
error,
true piety toward any
defection,

or fosters impiety; or, in general, everything which hinders

us from observing God's command even unto death. If, howin the
ever, what is said or done is good in itself, but infirmity
of harm, he is not
source
a
deed
or
word
makes
his
agent
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
3172
On the other hand, to those
mouth, this defileth a man.
who had taken scandal He said: 'Every plant which my
173
also:
heavenly Father hath not planted shall be rooted up';
everhath
'He that eateth my flesh and drinketh my blood,
174
can
come
man
'No
on:
further
and, a little
lasting life
:

171

Luke

17.34,35.

172 Matt. 15.11.

173 Matt. 15.13.
174 John 6.55.

CONCERNING BAPTISM
to

me, unless

it

be given him by

my

423

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

175 John 6.66.

176 John 6.67-70.
177 Luke 2.34.
178 2 Cor. 2.16.
179 Matt. 16.23.

this

we know

that every attitude

SAINT BASIL

424

of God consticontrary to the judgment

attitude
an
further, put
such
is,
tutes a scandal, and when
as
homicide,
same
the
according
into action, it incurs
penalty
hidden
have
'the
Osee:
the
to the words of
priests
Prophet

of

mind which

is

the way, they have slain Sichem, for they have wrought
180
On the other hand, if it is
wickedness among the people/
and harm comes of it
in
is
licit
that
act
itself,
a case of some

and

it

causes scandal to those

who

are

weak

in faith or

un-

has performed such an action is guilty

act thus and do not
The
of scandal.
Apostle says of those who
thus
sin
when
'Now
weak:
the
against the brethren
you
spare
derstanding, he

who

181

weak conscience, you sin against Christ.'

when something is done which is intrineither
Consequently,
a licit
scandal
and
evil
results, or if the performance of
sically
act and one within our sphere of competence causes scandal
is
to one who is weak in faith or knowledge, then the penalty
clear and unescapable. It is that dreadful condemnation pronounced by the Lord: It were better for him that a millstone were hanged about his neck and he be cast into the
and wound

their

sea than that he should scandalize one of these

little

ones/

182

We

have discussed this point more fully in former investithose who take scandal was also
gations where the nature of

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
183
Again,
brother is offended or scandalized or made weak.'
in another place, he says: "Every creature of God is good and
184
with thanksgiving.'
nothing to be rejected that is received
I will never eat flesh lest I should
Yet, he also declares:
C

180 Osee 6.9 (Septuagint)

1 Cor. 8.12.
182 Luke 17.2.
183 Rom. 14.21.
184 1 Tim. 4.4.

181

CONCERNING BAPTISM
scandalize

my

3185

Now, if such be the judgment of

what should be said of these that are for-

brother.

permissible acts,

425

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
186
they may be saved.'

Q.

11.

Whether

it

is

right or safe to refuse to obey

any

of

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 spethe prescriptions

cious pretext

impede the accomplishment of the precept.

R. In view of the Lord's words, 'learn of me, because I

meek and humble

of heart,'

187
it

is

clear that

we

are

am

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
3188
He replied:
to be baptized by thee and comest thou to me?
'Suffer it to be so now, for so it becometh us to fulfill all
3189

Again, in the presence of the disciples, when Peter

decried the sufferings which the Lord prophesied He must

justice.

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
3190
On another occasion, when Peter, moved by
are of men.
reverence toward his Master, refused His ministration, the
185

186
187
188
189
190

Cor. 8.13.
Cor. 10.32,33.
Matt. 11.29.
Matt. 3.14.
Matt. 3.15.
Matt. 16.23.
1
I

SAINT BASIL

426
Lord again

said

'If I

wash thee

not,

thou shall have no part

And, if the soul requires further assistance from

let us recall the
examples taken from persons like ourselves,
do
words of the Apostle: 'What
you mean, weeping and
am ready not only to be bound but
afflicting my heart? For I
5192
to die also in Jerusalem, for the name of the Lord Jesus.
Who could be more estimable than John or more sincere
than Peter, or what motives could have been more reverential

with me.

3191

than those which they alleged? I know, furthermore, that

neither Moses, that holy man, nor the Prophet Jonas, continued to be blameless before God when they entertained
these examples
thoughts that were contrary to obedience. By
we are taught not to gainsay nor to offer hindrance nor suffer
others to do so. And, if the Scriptures teach beyond a doubt

we dare not perform these particular actions or others

like them, how much greater is our obligation to follow the
when they
example of the saints with regard to the rest,
^say
5193
and also: lf it
'We ought to obey God rather than men,
that

be just to hear you rather than God, judge ye, for we cannot
5194
but speak the things which we have seen and heard.

Whether each individual must be solicitous for all

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.
Q.

12.

in all circumstances, or only for those

Christ, Only-begotten Son of God, by

195
declared:
all things visible and invisible were made,
house of
the
of
lost
are
that
not sent but to the

R. Our Lord Jesus

whom
'I am
191

John

sheep

13.8.

192 Acts 21.13.

193 Acts 5.29.

194 Acts 4.19,20.

195 Col. 1.16.

CONCERNING BAPTISM
196

Israel

and

to

His

disciples

He

427

said: 'As the Father

hath

197

sent me, I also send you.'

He also admonishes them: 'Go ye
not into the way of the Gentiles and into the city of the
3198
Samaritans, enter ye not.
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

begotten thee. Ask of me and I will give thee the Gentiles

for thy inheritance and the utmost parts of the earth for
I

199

He bids His Apostles: 'Going, therefore,

thy possession/
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
2 01
Furthermore, we should
every one the measure of faith!
'

patiently await the time and the issue he proposes to us

when he says again 'Brethren, let every man wherein he was
202
The Apostle himself practiced very
called, therein abide.'
what
he
meticulously
preached to others, for he says: 'they
to
me
and
Barnabas
the right hands of fellowship, that
gave
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
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.

give

unto you:

that you love one

SAINT BASIL

428
another as

have loved

204

you.'

'Greater love than this

3205

no

man

We

are
hath, that a man lay
in
a
when
either
authority
called to love of neighbor
person
needs our support or when those in his charge require that
some necessity be supplied. The Apostle says: 'Let no man
206
The love which
seek his own, but that which is another's.'
207
its
own.
not
Elsewhere, the
seeks
to
Christ
is

down

his life for his friends.

according
208
If a man
another as you also do.'
Apostle says: 'edify one
mission
the
work
and
word
in
upon
does not accomplish
those
blood
of
the
of
therefore
he
is
was
which he
guilty
sent,

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
209
And whoever
to declare unto you all the counsel of God.'
the edifiIs able to do more than what is enjoined, unto
cation of faith in the love of Christ, will have a recompense
intimated when he said: Tor if I
as the
for

Apostle

this,

do

this

will,

I have a reward; but

210
committed to me.'

thing willingly,

a dispensation

is

if

against

my

kind of trial,
Q. 13 Whether it is necessary to suffer every
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

all things visible and invisible
living God, through whom
were made, 211 who has life even as the Father who gave it
204
205
206
207
208
209
210
211

John
John
1

13.34.

15.13.
Cor. 10.24.

Cor. 13.5.
Thess. 5.11.
Acts 20.26,27.
I Cor. 9.17.
1
1

Col. 1.16.

429

CONCERNING BAPTISM
to

Him and who

they approached

received
to seize

all

power from the Father, when

Him and

lead

Him

to death that

went to meet death

justice
with great alacrity, saying: 'behold the Son of man shall be
betrayed into the hands of sinners. Rise up, let us go. Behold,

we might have

he that

will betray

and

me

is

at

eternal

hand.

life,

3212

Moreover, as

it is

writ-

ten in the Gospel according to John 'Jesus, therefore, knowing all things that should come upon him, went forth and said
seek ye? They answered him: Jesus of
to them:
:

Whom

am

213

and, a little fur;

he. If therefore
am
I
that
ther on, He says: 'I have told you
214
more willmuch
How
their
way.'
you seek me, let these go
beset
which
trials
the
with
bear
ingly, therefore, should we
over
thus
of
us in the natural course
things! By triumphing

Nazareth. Jesus saith to them:

'I

he

the assaults of our enemies for the sake of obedience to God,

we will
God, for we will cheerfully accept the annoyglorify

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
:

215

in him, but also to suffer for him.'

the hardships of the Apostles, tell of

The Acts, in relating

how they accepted con-

their mission
tumely and death with joy that they might fulfill 216
of preaching according to the Lord's command.
Furthermore, the Apostle means to instruct us when he
the love of God? Shall
says: 'Who shall separate us from
tribulations? or distress? or persecution? or hunger? or naked-

ness? or danger? or the sword? (as it is written, For thy sake

are accounted as
we are put to death all the day long.
these
for the slaughter). But in all
things we overcome

We

sheep
212
213
214
215
216

Mark

14.41,42.

John
John

18.43.
18.8.

Phil. 1.29.

Acts

4,5.

SAINT BASIL

430

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-

and com-

ance of the commandments is, therefore, inextricably

with the charity which is in Christ., as the
pletely bound up
words of the Lord Himself show: 'If any one love me, he will
loveth me
keep my word, but he that keepth not my words,
218
the
do
if
friends
and also: 'You are my
not'
things that
you
;

Moreover, the command that we love one

another is a new one and His own, and this command the
of you, we would
Apostle fulfills when he says: 'So desirous
of Christ, but also
gladly impart unto you not only the gospel
220
our own souls; because you were become most dear unto us/
I

command

219

you.'

Keeping our gaze fixed upon Christ, therefore, let us, by glorious 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

217 Rom. 8.35-39.

218 John I4.2$4.
219 John 15.14.
220 1 Thess. 2.8.

God,

HOMILY ON THE WORDS,

'GIVE HEED TO THYSELF'
OD

WHO

CREATED us has granted us the

speech that

we might

hearts to one another

human

nature in

faculty of
disclose the counsels of our

that, since we possess our

of us might share his thoughts

and

common, each

with his neighbor, bringing them forth from the secret recesses 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-

our mental faculty frames a meaningful utterance, it

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
fore, as
is

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
to express
Spirit wills that our words be concise and brief so as

much

in

little

and by condensation
431

to

make what

is

said easy

SAINT BASIL

432

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,
have just quoted
indeed, are avoided in the words which we
listeners
attentive
which
and
of
Moses
Books
from one of the

to retain in the

will recall perfectly, unless the

caused you, perhaps, to miss

among you

my

quotation
as follows
steal in

'Give heed

upon

thee.

to thyself, lest

very brevity of the

citing of

it.

It

ran

perhaps a wicked thought

51

are easily prone to sins of thought. Therefore, He

2
each heart individually, knowing that the
formed
has
who
constitutes the major
impulse received from the intention
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
offset physical
vigilance. As the more provident physicians
weakness by precautionary measures taken in advance, so the
Protector of us all and the true Physician of our souls takes
of
first and with
garrisons of that part

We men

stronger
possession
the soul which He knows is most liable to sin. The actions
favorable opportunity,
performed by the body require time,
accessories. The moveother
and
assistance,
physical exertion,
ments of the mind, however, take place independently of
are accomtime; they are performed without weariness; they
is appropriate for them.
plished effortlessly; every occasion

For instance, some haughty person having nothing but conthe appeartempt for decorum, although wearing outwardly
of
ance of sobriety, may be sitting in the midst
persons who
man has
this
are admiring him for his virtue. Suppose that
the
of
heart,
run off in his thoughts, by a secret movement
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

image of some shameful rendezvous

workshop of his heart and within

desire; he fashions the

entirely within the secret

himself he draws vivid pictures of sensual pleasure. He has,

unwitnessed, committed a secret sin, which will remain unto all until the coming of Him who will reveal the hidden things of darkness and make manifest the counsels of the
3
hearts. Beware, therefore, lest perhaps a wicked thought steal

known

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
thee.'

And now,

declares,
let

'a

wicked thought

us return to the

theme

steal

in

upon

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-

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

ful observation that, as

is beneficial. Consequently, God, who

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 attentive and diligent application of our reason, that which ani-

enjoyment of whatever
is

also

mals do

instinctively.

Moreover,

in

obeying

this,

precept,

we

bevigilant custodians of the resources God has

stowed on us, avoiding sin as the beasts shun noxious foods
and following after justice as they seek for pasturage. 'Give

become

3 1 Cor. 4.5.
4 Matt. 5.28.

SAINT BASIL

434r

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

if we should assert
intellectual gaze at incorporeal realities
that this precept has to do with the action of our bodily

eyes,

we should be

obeyed.

How

glance?

The

indicating at the start that

it

cannot be

could one encompass his whole person with a

eye does not apply its power of sight to itself.

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-

It

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

of snares.'

on guard,

for

'Thou

art

going in the midst

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
56

The deer cannot be caught with traps because of the

keenness of his vision; whence its name, deriving from its
own sharpsightedness ( oxudorkias )
bird, if alert, easily
flies out of the range of the huntsman's snare. See to it, then,

snare.

that you are not

more remiss than the animals

in protecting

Never let yourself be caught in the snares of the

Devil and so become his prey, the captured plaything of his

yourself.
will.

'Give heed to thyself

that is, attend neither to the goods
possess nor to the objects that are round about you, but
to yourself alone. We ourselves are one thing; our possessions

you

5 Eccli. 9.20.

6 Prov.
7 2

6.5.

Tim.

2.26.

GIVE

HEED TO THYSELF

We

are

we have been made according to

Our body is our own possession and

the

another; the objects that surround

soul

and

image

435

us,

yet another.

Intellect in that

of the Creator.

sensations

which are expressed through

the

but money, crafts,

world are extraneous
it,

and other appurtenances of life in this

to us. What, then, does the Scripture mean by this precept?
Attend not to the flesh nor seek after its good in any form
and do
health, beauty, enjoyment of pleasures, or longevity
not admire wealth and fame and power. Do not consider the
accessories to your temporal existence to be of great consethus, in your zealous concern for these things,
neglect the life which is of primary importance to you. 'Give

quence and

is, to your soul. Adorn it, care for it,

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

heed

to the

to thyself,' that

end

that,

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; disdain 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

to make a suitable allotment to each of the two
sides of your nature food and clothing to the body and to the

know how

soul, the doctrines of piety, training in refined behavior, the

not fatten
practice of virtue, and the correction of vice.

Do

the body unduly and do not try to acquire physical bulk 'for
the flesh lusteth against the spirit and the spirit against the

SAINT BASIL

436

58
one to another. 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,
in
if you depress one side, the other is necessarily raised, so,
the case of the body and soul, excess in one inevitably causes

flesh; for these are contrary

body is sleek and corpulent, the

and languid in
a
necessary consequence, is weak
mind, by
it. If, on the other hand,
to
the
on
activity proper
carrying
the soul is in good case and has been developed to its proper
stature by the practice of virtue, the body suffers a corresponddefect in the other. If the

ing deterioration.

This precept, moreover, is at once useful to the sick and

those who are in good health. In
highly appropriate also to
their patients
the case of
illness, physicians exhort
physical

to give heed to themselves and neglect nothing which pertains

of our
to their cure. The Scripture, likewise, the physician
brief
this
with
sin
afflicted
a
soul
by
souls, restores to health
be
that
to
you
thyself,
remedy: 'Give heed, therefore,
the
to
assistance toward
recovery proportioned
5

may

your

given

Sin is a serious and difficult

gravity of your transgression.
bitter tears, proYou
matter.
require frequent confession,

fault is light and

vigils, constant fasting.
it should be equally
for
done
the
able;
penance
that you may recognize the state
'give heed to thyself
soul. Many persons, from lack
or sickness in

longed

your

supportso.

Only

of health
of atten-

incurable diseases and they

tiveness, contract serious and even
are not even aware that they are ill. But, even to those in good
assistance as regards
health, this admonition is of no small
their actions. Thus, the same remedy heals the sick and estab-

sound in more perfect health. Every one of us,^ inis the adminisdeed, who is instructed in the Holy Scripture
trator of some one of those gifts which, according to the

lishes the

8 Gal. 5.17.

GIVE

HEED TO THYSELF

437

Gospel, have been apportioned to us. In this great household

Church not only are there vessels of every kind gold,
9
but also a great variety of pursilver, wooden, and earthen
of the

suits.

God,

The house
10

of

God, which

is

Church

the

of the living

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 proficiency in action and energy of will. You are a hunter sent

forth by the Lord,

who

says:

'Behold, I send

many

hunters

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

and they

shall

savage by iniquity. You are a wayfarer, like to him who

12
'Give heed to thyself that you
prayed: 'Direct my steps.'
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,
14
If you are a
nor stubble, but gold, silver, precious stones.
:

shepherd, take care that none of your pastoral duties is neglected. And what are these duties? To bring back that which is
lost, to bind up that which was broken, to heal that which is
15

a farmer, dig around the unfriutful fig tree and

16
If a soldier,
administer remedies that will promite fecundity.
17
'labor with the gospel, war a good warfare'
against the
diseased.

If

9 2 Tim.

2.20.

Tim.

3.15.

10

11 Jer. 16.16.

12
13
14
15
16
17

Ps.

118.133.

Deut. 17.20.
1 Cor. 3.11,12.
Ezech. 34.16.

Luke

13.8.

2 Tim.1.8;

Tim.

1.18.

438
spirits

SAINT BASIL
of

wickedness.

God' 19 against the

18

'Take unto you

desires of the flesh.

Do

all

the armor

of

not 'entangle your-

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 unwaveringly alert, like a skillful boxer. Shield your vital parts with

self in secular businesses that

your hand. Keep your gaze fixed upon your opponent. In the
23

race, stretch forth yourself to the things that are before;

24
'So run that you may obtain';
do battle with your invisible
25

Such a one

this precept would have you be as

neither
you live,
losing heart nor resting, but soberly
and vigilantly maintaining a watch over yourself.

adversaries.

long as

Time does not permit me to continue enumerating the various pursuits followed by those who are united in labor for
Christ's Gospel

to

them

all.

and how the meaning

'Give heed to thyself

of the precept applies

be sober, thoughtful, care-

what you have and provident of the future.

not lose by negligence that which you already possess and
do not promise yourself the enjoyment of what is is not yours

ful to preserve

Do

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 brilliant 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 imagination could conceive of as set apart from the whole of creation. They store the produce therefrom in granaries fashioned
by their vanity. To all this they add herds of cattle, a countless

throng of

slaves, civil magistracies, positions of national

commands, battles, triumphs, royal power

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,
leadership, military

itself.

mental flightiness, this swelling conceit of thought, the

Scripture bids us obey that great and wise precept 'Give heed
to thyself. Do not promise yourself non-existent possessions,
this

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

5
heed to thyself, that is, turn the gaze of your soul toward
there are, indeed, who, according to the
self
-scrutiny.

Many

Lord's words, see the mote in their brother's eye and see not
26
You should, therefore, be constantly
the beam in their own.
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 discover some blemish, as did that stern and boastful Pharisee

who

stood justifying himself and despising the publican. Continually 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 living (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

when you are enjoying

moves along like a stream.
Even when you are cast down by adversities, it might profitably 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
things

human,

brilliant success

will

be a useful

and your whole

ally

life

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, for you are
5

328

mortal; 'for dust thou art and unto dust thou shalt return.
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
charge of the national assemblies the famous breed-

who had

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

of these men? Look down into their graves and see if

able to discern which is the slave and which the masare
you
which
the pauper, and which the rich man. Distinguish,
ter;
If you can, the captive from the king, the strong man from

the

life-

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 undisor
tinguished person, poor and of lowly origin, without home
of
the
powercity, sick, in need of daily sustenance, in dread
conful, cowering before everyone because of your abject
not
'beareth
dition; 'but he that is poor,' says the Scripture,
29
aside
cast
nor
every good
Yet, do not despair
reprehension.'
hope because your present state is quite unenviable. Rather,
turn your thoughts to the blessings already granted you by

God and
all,

to those reserved

you are a

man,

by promise

the only one of

for the future. First of

all

living beings to

have

30
Is not this enough to call forth the
been formed by God.
most ecstatic joy in a man who reasons intelligently that you
have been formed by the very Hands of God who created all
to the image
things? Secondly, having been made according
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
aid of your
knowledge of God. You investigate, with the

You pluck the fruit,

reason, the nature of existing things.
the animals on land, wild
exceedingly sweet, of wisdom. All
all those that live in the waters, all that fly through
and
tame,

the air of this earth serve you and are subject to you. Have
and devised all the
you not invented arts and founded cities,
tools

which minister

29 Prov.
30 Gen.

13.8.
2.7.

to necessity

and luxury? Has not your

SAINT BASIL

442
rational faculty

made

possible for

you
not earth and waters yield nourishment
and sky and wheeling stars show forth
it

to sail the seas?

Do

you? Do
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,
The lustre of
lighting your way in swiftest course all day long.
shed her
gold and silver is not yours, but you have the moon to
a
not mount
carriage
great beams of light around you. You do
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
Sweet
ground which is more valuable than quantities of ivory.
from
free
is the rest taken upon it and swiftly come by and
care. You do not lie beneath a gilded roof, but you have
for

not air

to

the sky glittering overhead in all its expanse with the indescribable beauty of the stars. And these wonders are of a mortal kind; those which I shall now mention are still greater.
31
there was a distriFor
sake, a God dwelt among men,

your
33
32
death was destroyed,
bution of the Holy Spirit,
hope of
34
a divine precept was given for
resurrection was confirmed,
was shown by
leading a life of perfection, the way to God
36
35
the kingdom of heaven was prepared,
the commandments,
37
were made ready for him who has not
and crowns of
justice

fled

from the labors to be undergone on behalf of

Now,

if

31

John

32
33
34
35
36
37

Hefo. 2.4.

you give heed

1.14.

Cor. 15.26,55.
Cor. 15.12,22.
Matt. 19.17,21.
Matt. 25.34.
2 Tim. 4.8.
I

to yourself,

you

virtue.

will discover all this

GIVE

443

HEED TO THYSELF

about yourself and still more. You will not be made disconby 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-

solate

pose that anger overrules your reason and you are quite carried 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,

govern your tongue and you will

who is provoking you to
desires
are
evil
pricking your soul like
anger. Again, suppose
and licentious imwanton
to
are
and
subjecting you
goads
remember that
will
to
heed
If
yourself, you
you give
pulses.
like

a lash.

You

will also

not use violence against the one

this present delight will

end

in bitterness,

and

also that the

the body under

pleasurable excitement now experienced by
the influence of sensual delight will beget the venomous worm
38
in
that punishes us forever in hell.
If, moreover, you bear
mind that flesh by ardor will become the mother of everlasting
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.
and bear in mind that one
'Give heed to thyself,' then
39

fire,

the other emopart of your soul is rational and intelligent,

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
tional

bound

slave of the passions, nor permit the passions to rise

over the soul. In short,

against reason and usurp power
be of itself sufficient to
will
scrupulous attention to yourself

up

38 Isa. 66.24; Mark 9.43,45,47.

39 Matt. 25.41.

SAINT BASIL

444

heed to yourguide you to the knowledge of God. If you give

in the
Creator
the
of
for
to
look
signs
self, you will not need
a
miniature
as
in
in
but
structure of the universe;
yourself,
will contemplate the great wisdom
replica of cosmic order, you
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 dominant 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
with bodily eyes. It has neither color, nor shape,

apprehended

nor any physical determination, but

operations alone.
cognition which

Do
is

it

is

discernible

by

its

that
not, therefore, seek as regards God
of
the
but,
sight,
faculty
through

gained
of
by the reason, keep your apprehension
supporting
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
and uniting them all
widely separated parts of it into alliance
under one impulse of the breath. Consider, also, what this
and what sympower is which the soul imparts to the body
in return; how, on the one
soul
the
renders
the
body
pathy
the soul, on
hand, the body is given life by the soul and how
the other hand, is the recipient of pains from the body. Remind and
flect upon the stores of learning contained in the
ask
why it is that, when additional information enfaith

yourself

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

ters in, it

and how, on the contrary, it reyielding to carnal passion

covers the likeness to its Creator through the practice of virthe shame of iniquity.
tue, after it has been purified from

GIVE

HEED TO THYSELF

445

Having thus contemplated your

soul, direct your attention,,

your body. Admire the appropriateness with which the most skillful Artificer has fashioned it

if

you

will, to the structure of

as a dwelling place for the rational soul. Of all living creaman alone
has made to stand erect, so that you may

He

tures,

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 so that he might not dally with the
f

pleasures of the table nor with lustful desires, but devote his
whole energy to his journey heavenward. Moreover, the Creator placed man's head at the highest point of his body and
it the seat of the principal senses. Here are located in

made

close proximity sight, hearing, taste,

they are thus confined to so small

and smell. And, although

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 obstrucbe able to steal its way in. Study, also
tion to this sense

may

the nature of your tongue. Observe how soft and supple it is

and how, because of its power of varied and intricate move-

can meet every requirement of language. Think of

for the voice in
your teeth, which serve both as instruments
and also act as
fulcrum
providing the tongue with a sturdy
teeth
the
aids in the taking of food, some of
cutting the food
when
it. And so,
and others
you have gone over

ment,

it

grinding

446

SAINT BASIL

these points with suitable reflections upon each, when you

have, in addition, studied the process of breathing, the manall

ner in which the heart conserves

its warmth, the organs of

and
the
will
discern
in all of these wonders
veins, you
digestion
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
and empire for ever and ever. Amen.
40 Ps.

138.6.

God,

to

whom

be glory

HOMILY
Against Those

Who

10

Are Prone

to

Anger

THE CASE of medical precepts, the benefit to be

JN
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
The same is true of spiritual counsels. They maniwisdom and their value for the amendment of our
and the attainment of perfection by those who obey them

experience.
fest their
life

when they receive the strong confirmation of results produced. In Proverbs we read the explicit declaration: 'Wrath
51
destroy eth even the prudent, and the Apostle admonishes us
as follows: 'Let all anger and indignation and clamour be
52
The Lord, likewise,
put away from you with all malice.
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 temthen, 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
pest,

calmly the shameful paroxysms which commonly

persons who are in the grip of this passion, we have also
wrathrecognized in actual fact the validity of the saying
4
ful man is not seemly.'
Indeed, this vice, when it has once
succeeded in banishing reason, itself usurps the dominion over
studied
afflict

! Prov.
2 Eph.
3 Matt.
4 Prov.

15.1
(Septuagint)
4.31.
5.22.

11.25

(Septuagint).

447

SAINT BASIL

448

makes a man wholly

not even allow him to be a man,

the soul.

It

aid of his reason.

The

effect of

bestial and, In fact,

does

it

no longer has the

anger upon persons aroused
since he

who carry
by this passion is like that of the poison in animals
dart
about
mad
like
become rabid,
venom.
dogs; they
They

like scorpions; they bite, like serpents. The Scripture also recthe names of wild aniognizes the truth of this and applies

mals to those

who

are under the

their wickedness, they acquire an

power

of

affinity

any

vice; for,

by

with them. Isaias

6

5
of vipers, etc.
dogs, serpents, a generation
and
destruction
mutual
bent
who
are
upon
Certainly, they
be
would
fellow
to
their
men,
appropriately
upon doing harm

calls

them dumb

beasts who by nature

mankind.
toward
Anger causes
bear an implacable enmity
7
and
speech, unguarded. Phytongues to become unbridled,

numbered with wild and poisonous

sical violence, acts of

contumely, reviling, accusations, blows,

numerous to recount are born of

and other bad

the sword is
anger and indignation. By indignation, also,
to take a human life. For
dares
hand
a
human
sharpened;
this cause, brothers have lost sight of their brotherhood;
their natural bond. Angry
parents and children have forgotten
to
first
themselves, then to all their
men become strangers
which converge their
torrents
mountain
Like
as
well.
friends
them everything
with
and
in
the
streams
sweep along
valleys
of an angry
onset
uncontrolled
and
violent
the
in their path,
man carries all before it. The wrathful have no respect for
effects too

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.

449

AGAINST ANGER

In their eagerness for revenge. Stung on all sides, as by a gadtheir

fly, by the recollection of the authors of their wrongs,

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.
could adequately describe the evil how vehement

Who

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
fear
point of the sword, nor fire, nor any means of inspiring
than
more
with
frenzied
the
restrain
to
able
is
wrath, any
spirit
such threats subdue persons possessed by the Devil (from
or
angry men differ not at all, either in appearance
state of soul). In those who are thirsting for revenge, the
blood boils around the heart as if it were seething and bubhis passion
bling over a high fire. Bursting forth to the surface,
reveals the angry man under a different aspect from his habitual 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
darts fire. He gnashes his teeth like a charging
and

whom

presently
boar. His face

is

livid

and suffused with blood,

his veins burst, his breathing

is

his

body

swells,

labored because of the tem-

voice is hoarse and strained, his utterpest raging within. His

ance thick, his words without logic, sequence, order, or meanreached the point
ing. When his anger has, by aggravation,
of uncontrollable fury, like a flame abundantly fed, then,
and unbearable to witindeed, is the spectacle indescribable

450

SAINT BASIL

lifted even against his kinsmen. No part

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

ness.

His hands are

of the

body

sides inflict

so fierce a

is

safe.

many injuries as the henchmen of

demon deserve. The combatants then carry off
and

suffer as

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 pummeled 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

fully, bear the wrong in

fit

of anger has treated

you despiteBut you, contrariwise, receive 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 blowing. 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.
silence.

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
He, in turn, calls the first a slave of slaves. One
'pauper'; the other answers, Vagabond.' One cries,
'fool'; the other shouts, 'madman
until, like arrows, their

stock.
says,

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
8
to the earth. Whoever arms himself beforehand with these
considerations will find that every insult

Thus

falls

short of the truth.

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 patience by making the insane fury of another the occasion for
practicing your own philosophy. If you listen to me, therefore, you also will add force to the insults cast at you. If he
will

you common, ignoble, a nobody, then call yourself earth

ashes. You are not more worthy of honor than our
father, Abraham, and he used to refer to himself in this way.
If your enemy says you are an ignoramus, a beggar, a worth10
less fellow, call yourself in the words of David, a worm,'
calls

and

8
9

Gen.
Gen.

3.19.

18.27.

10 Ps. 21.7.

SAINT BASIL

452

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
11
them.
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, consider that you are being put to the test: whether you will
God's side or give way to
practice patience and go over to
His
to
off
and
run
Adversary. Give your reason the opanger
best part. For, either you will conthe
of
choosing
portunity
fer a kind of favor
your enemy by giving him an ex-

ample

upon
by your disdaining

of mildness, or,

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
be incontempt for his insults? Retain your self-possession;
vulnerable to affronts. Let your enemy bark at you to no avail

and

his rage burst

let

upon

himself.

A man who

strikes

has no feeling takes vengeance upon himself (for

person
in exacting it from his enemy and he found
succeed
he did not
his
no outlet for
wrath). In the same way, a person who
one who is insensible to his taunts finds
showers abuse

who

upon

himelf powerless to relieve his feelings, and, as I have said, he

what are the epithets
quite tears himself asunder. Moreover,
circumstances? He
such
that are applied to each of you under
a
is called an abusive fellow; you,
magnanimous one. He is

dubbed

and rude; you, long-suffering and mild. He

remorse for his words; you will never regret practic-

irritable

will suffer

ing virtue.
But, why should I go on at great length? [The main consideration is that] his railing keeps your enemy from enter-

ing the kingdom of heaven,

11

Num.

12.lff.

for, railers shall

not possess the

AGAINST ANGER

453

God. 12 Your

silent endurance, on the other hand,

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

kingdom

of

entitles

him into sin, is not regarded as less deserving of

condemnation. There are no crowns where there are no antagonists; 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

that she led

14

You are angered by reviling because you consider

such an action wicked, yet you, in turn, imitate it as if it were

things.'

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

The fact that another provoked you does not constian excuse. Nay, you thereby become more justly an object of displeasure, in my opinion, because your enemy was
not given an example of self-control. Upon beholding your
it,

then.

tute

angry foe behaving in a disgraceful manner, you did not refrom 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
frain

by your response you release him

from blame and you condemn yourself. If anger is wicked,
15
why did you not 'decline from evil'? If it deserves pardon,

initiative in the quarrel, for

12 1 Cor. 6.10.
13 Matt. 10.22.
14 Ps. 38.2,3.
15 Ps. 3f>.27.

SAINT BASIL

454

why were you offended with your opponent for losing his
for having
temper? You are, therefore, in no better situation
In the conresponded to provocation instead of initiating it.
not
crowned
is
victor
the
tests where crowns are the prize,
the
is
the first entrant. Consequently, not only
inaugurator of
also the one
but
a wicked action worthy of condemnation,
calls
he
If
sin.
into
you a poor
who follows a wicked leader
does it
what
he
If
truth.
the
lies,
man and this is true, accept
not
do
that
insults
matter? You should not be angered by
in praise which
apply to you any more than you should exult
how arrows
observe
not
Do
you
oversteps the limits of truth.

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
the evil directed
it, but he who yields and gives way dissipates
And why does
manner.
of
his
the
gentleness
against him by
Remember
disturb
the appellation, 'poor man,
your
you?
nature that you came into the world naked and naked will
16
What is more destitute than a naked man?
leave it again.
are

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.
317
Recall that the Lord, 'being rich, became poor for our sakes.
If you are called foolish and ignorant, think of the insults
with which the Jews reviled the true Wisdom: 'Thou art a
18
If you are moved to anger,
Samaritan and hast a devil.*
the
make
opprobrious names. What is more foolish
good
you

you remain unruffled, you silence your insolent

by giving him a practical illustration of self-control.

than anger?
assailant
16

Job

1.21.

17 2 Cor. 8.9.
18 John 8.48.

If

AGAINST ANGER

Were you
The Lord

455

was the Lord. Were you spit upon?

'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.
struck? So also

also suffered this, for

Let each of these considerations find entrance into your

the tumid growth of wrath. By such preand
parations
by acquiring such dispositions, we quiet the

mind and check

leaping and throbbing of the heart, and restore it to tranquil

steadiness. This, indeed, is the implication in the words of
David: I am ready and am not troubled.' 21 You must, therefore, repress the violent and frenzied movement of the soul by
C

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:

recalling the

'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.

SAINT BASIL

456

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,
inyou are still unwounded, and, if your spirit suffers some
Psalmist
the
for
says,
jury, confine the hurt within yourself;
23
'my heart within me is troubled/ that is, he gave no outward

who

suffers

it.

as a wave that
expression of his feelings but repressed them,
subsides.
and
Quiet
breaks within the confines of the shore

Make your
your heart, I beg you, when it howls and rages.
of
the scene
your reason, as
passions honor the appearance on
man.
venerable
a
of
an unruly boy respects the presence
from
How might we avoid the harm that comes
yielding to
the
guidance of our
anger? by persuading our wrath to await
all upon not
above
concentrating our efforts
reason;
nay, by

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
whitherproper place, but allow itself to be led by the reason
soever

to outstrip

it

allowing

may

it

however,

is

direct

it.

The

serviceable to us in

irascible

many
who has

part

of

the

acts of virtue.

soul,

When,

left his arms in the

example, like a soldier
it is
keeping of his general, it promptly brings aid wherever
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 enervated from pleasure, anger hardens it as with a tincture

for

of iron

and

restores

it

from a most weak and

flaccid state

your anger has been aroused

as
against the Evil One, it is impossible for you to hate him
as
be
should
fiercely as he deserves. For, our hatred of sin

to strictness

intense,

23 Ps.

and

vigor. Unless

I believe,

142.4.

as

our love of virtue; and anger

is

very

457

AGAINST ANGER

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.
one
Such, then, is the advantage to be derived from anger if
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 concuby making it subservient to carnal
and abomenjoyment and impure pleasure becomes licentious
love of
the
toward
this
who
directs
faculty
inable, but one
piscible part of the soul

the desire for eternal goods is blessed and worthy

of emulation. Again, he who administers well his rational
but he who has sharpened
faculty is reasonable and intelligent,
of
his wits for the purpose
wronging his neighbor is a mischief

God and

maker and a

villain.

Let us not, therefore, make the faculties which were given

for
us by the Creator for our salvation an occasion of sin
the
at
aroused
proper
ourselves. To illustrate again: anger,
time and in the proper manner, produces courage, endurance,
however, it
and
acting contrary to right reason,
continency;

becomes a madness. The Psalmist admonishes us Be ye angry

24
and sin not.' The Lord, moreover, threatens with condem:

24 Ps.

4.5.

SAINT BASIL

458

who

nation one

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
25
between thee and the serpent' 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 slayhe said, 'his sword
ing of their brethren. Tut, every man,'
his thigh; go from gate to gate and return through
the midst of the camp and let every man kill his brother and
28
and friend.' Then, a little farther on: 'and Moses

upon

neighbor
said

every

consecrated your hands this day to the Lord,

and in his brother, that a blessing may

You have

man

in his son

be given to you.'

29

What

justified

Phinees?

Was

not his a just

a mild and gentle

anger against the fomicators? He, otherwise
fornication of
shameless
and
the
public
man, upon beholding

Zambri and the Madianite woman, who did not even

veil

with

their shameful act, refused

secrecy the disgraceful spectacle of
to tolerate it and, making a right use of anger, pierced both
30
did not Samuel, in
with his lance,
of them

Again,

through

just wrath, publicly slay

Agag, the king

of

Amalec, after

his

31
In
life had been spared by Saul against the divine decree?
still
As
actions.
to
ministers
this way, anger frequently
good
another instance, it was in deliberate and reasonable anger, for
the good of all Israel, that the zealot, Elias, put to death the
of shame, and the four
four hundred and
men,

fifty

hundred men,
25 Gen. 3.15.
26 Num. 25.17.
27 Num. 12.3.
28 Exod. 32.27.

29 Exod. 32.29.
30

Num.

31

25.8.

Sam.

15.33.

priests

priests

of the groves,

who

ate

at

Jezabel's

AGAINST ANGER
32

But you for

459

become angry with your

grounds indeed that you become
angry when you lose your temper with someone merely because he prods you to it. By acting thus, you imitate the behavior 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
table.

brother. Surely,

it is

trivial

on

reasons

slight

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

by becoming furiously and swiftly aroused against those

to anger or by craftily and treacherously
enemies. Both of these errors we are
snares
for
their
laying
either

who provoke them

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

any among you desire to be first he shall be the last of

34
and when, at another time, He gently and calmly bore
all,'
35
The Maker and Lord of
with the man who struck Him.
If

32 I Kings 18.19ff.
33 John 8.44.
34 Mark 9.34.
35 John 18.22,23.

SAINT BASIL

460

heaven and earth, He who is adored by every creature havall things by the
ing sensation and reason, He, 'upholding

word

of his power,

536

man living into hell

receive the impious
to
of itself

did not cast that

the earth would have opened

wretch but He admonished and instructed him:

spoken
strikest

but

give testimony of the evil;

37
the Lord's
If, according to

evil,

thou me?'

if

'If I

have

well,

why

command, you

have formed the practice of making yourself the last of all,

ever experience
then, under what circumstances would you
of suffering an affront to your digdispleasure on the ground
nity? If a little child revile you, you
for jest, and, if you are insulted by

gard him

as

more worthy

of pity

make

his taunts a subject

insane person, you re-

an
than hatred.

It is not,

there-

words themselves that are wont to arouse vexation,

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,
as having no more sigyou will consider the insults cast at you
nificance than the hollow ring of an echo, 'Cease from anger

fore, the

but

it is

38

and leave rage/ therefore, that you may escape the trial of
wrath which 'is revealed from heaven against all ungodliness
39
and injustice of men/ If, by the prudent use of reason, you
could cut away the bitter root of indignation, you would reother vices along with this, their source. Deceit,
and a
suspicion, faithlessness, malice, treachery, rashness,
Let us
vice.
this
of
offshoots
are
like
these
of
evils
whole thicket

move many

ourselves a misfortune so great. It is a

the soul, a dark mist over the reason. It brings
from God, forgetfulness of the ties of kindred,

not, then, bring

malady upon
estrangement
36 Heb.

1.3.

37 John 18.23.
38 Ps. 36.8.

39

Rom.

1.18.

upon

AGAINST ANGER
cause for

coming

strife,

461

measure of disaster. It is a wicked demon

our very souls, taking prior possession of our

full

to birth in

interior, like

a shameless tenant, and barring entrance to the

Holy

Whenever

Spirit.

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. Accordingly, in

us put

obedience to the admonition of the blessed Paul,

away from

clamor, with

all

let

and indignation and

us be kind and compassion-

ourselves all anger

40

malice,

and

let

ate to one another, awaiting the blessed hope promised to

meek (for, 'Blessed are the meek; for they shall possess
41
the land' ) in Christ Jesus our Lord, to whom be glory and

the

empire for ever and ever. Amen.

40 Eph. 4.31.
41 Matt. 5.4.

HOMILY

11

Concerning Envy

OD

GOOD and He

the Giver of blessings to the dewicked

and the deviser of every
serving.
form of iniquity. And as freedom from envy is consistent 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
is

The

proud

man

Devil,

how

is

Devil

Is

is

subject to the

was prepared

for the

judgment pronounced upon the

escape the punishment that

man
Devil? No

will the envious

vice

more

pernicious than

is first and
envy
implanted
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

in the souls of

is

corrodes the soul

scrul

that gives

it

it

inhabits.

men. This passion

More than

birth, like the vipers

this, it consumes the

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, enall these things aggravate
joys continual gladness of heart
the sickness and add to the pain of the envious man. He is

exactly like a person who, stripped of his clothing,

is being
all quarters. Is anyone brave
from
wounds
with
pierced
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

Is he looked up to and
possess superior mental endowment?
emulated because of his wisdom and eloquence? Is someone
to lavish his wealth in alms to the poor and
else rich and

eager

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

The worst

heart's core.

feature of this malady, however,

is

its victim cannot reveal it to anyone, but he hangs

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
I make my own misfortune.' This would he
of

his

that

my neighbors
not choosing to
say if he were willing to tell the truth. But,
the
in
confines
he
these
reveal
depths of his soul
sentiments,
which

this disease

is

gnawing

at his vitals

and consuming

them.

As a consequence, he does not call in a doctor for his malady and he is unable to discover a healing remedy, although

the Scriptures are filled with such medicines. The sick man
that, perchance, he
awaits only one alleviation of his distress
fall into misforenvies
he
whom
may see one of the persons
the victim of
behold
to
his
hatred
tune. This is the goal of
he
who is adthat
his envy pass from happiness to misery,

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.

Rom.

12.15.

The

reversal in the condition of the envied one,

465

CONCERNING ENVY

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 calamitous 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

his fall

a word of praise. If, however, he sees many persons joining

in a chorus of eulogy, he reverses his attitude and envies the
been lost. Beauty of
corpse. Wealth he admires after it has
and health he lauds and extols when illness
or

body

strength

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
arouses hatred of the goods bestowed
life, perverts our nature,
on us by God, and places us in a hostile relation toward Him.

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
also attempted this manavenge himself upon God. Cain

What

euver

Cain, that

first

disciple

of the Devil,

who

learned

from him envy and murder, crimes of brother against brother.

he
This combination of vices Paul also presents to us when
2
saw
He
do?
Cain
'full of envy, murder.' What, then, did

says,

with jealousy.
by God and was inflamed
to reach Him
effort
in
an
He slew the recipient of the honor
with God,
contend
not
could
he
who had bestowed it. Since
3
Let us
brother.
his
slew
and
he followed the next best course
the honor conferred

2 Rom. L29.
3 Gen. 4.8.

SAINT BASIL

466

teach us to wage
brethren, from this disease that would
war upon God. It is mother to homicide, does violence to
ties of kinship, and
nature, causes us to disregard the closest
based upon irrational motives.
brings upon us an unhappiness
Why do you grieve, my friend, when you yourself have suffered no misfortune? Why are you hostile to someone who is
flee,

in no way caused your own

enjoying prosperity, when he has
are vexed even upon receiving
possessions to decrease? If you
a kindness [from the object of your spite], are you not quite
Saul is an example of
clearly envious of your own good?
favors to himself a motive for
this. He made David's

great

he had been cured of insanity

strains of David's harp, he atmelodious
and
divine
the
by
a spear. Then,
tempted to run his benefactor through with
on another occasion, it happened that he and his army were

enmity with him.

First, after

delivered from the hands of the

enemy and saved from embar-

rassment before Goliath. In singing the triumphal songs comto

memorating this victory, however, the dancers attributed
the
in
share
achievement,
saying:
a
tenfold
David
greater
4

For
was witness to it,
Saul first attempted murder and tried to slay David by treachBut he still did not desist from his
ery, then forced him to flee.
'Saul slew his thousands

and David

this one utterance and because truth

his ten thousands.'

itself

chosen men
hatred, for he arrayed against him three thousand
had been
Saul
If
him.
of
search
in
desert
and combed the

he would have been compelled to admit that it was the favors received from David's hand.
Moreover, even though Saul had been found asleep by David
asked the reason for his

hostility,

and
during the very time that the latter was being pursued,
life
his
his
before
enemy,
although Saul lay, an easy victim,
from
he
refrained
doing
was again spared by that just man, for
4

Sam.

18.7.

CONCERNING ENVY

467

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

him

thankful for the benefits received. Envious persons surpass

every species of animal in brutality of behavior. Wild beasts

is

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.

the high-born Joseph to slavery? Was it

not the envy of his brethren? And here it is worth while
Fearful that
noting the stupidity which this malady induces.
his dream would come true, they made their brother a slave,
6

What reduced

as

his

if

them from
being a slave would permanently exempt
him homage. If dreams are true, what ruse

having to offer
will

to pass exactly
prevent the events foretold from coming

as predicted? If the visions seen in dreams are false, why be

envious of one who is under a delusion? As it turned out, inbrethren was foiled by the
of
the

deed,

ingenuity

Joseph's

God. The device by which they thought to forestall 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

providence of

Sam.

24.3ff;

6 Gen. 37.28.

26.7fT.

SAINT BASIL

468

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

the
whereby he obtained the rule of Egypt and was accorded
to him because
recourse
had
who
brethren
of
his
homage
of the famine.

Let your thoughts turn now to that very bitter envy, touchwhich the
ing upon matters of the very highest importance,
Saviour.
the
out
break
to
madness of the Jews caused
against
what
And
miracles.
His
Why did they envy Him? because of

were these miraculous works? the salvation of the needy. The

Him who fed
poor were fed and war was declared against
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
to depart was the victim of treachery. Lepwere cleansed, the lame walked, the deaf heard, the blind
saw 8 and their Benefactor was cast out. Finally, they awarded
death to the generous Giver of Life as His recompense. They
a senscourged the Liberator of mankind and pronounced
So
the
world.
tence of doom upon the Judge of
all-pervading

commanded them
ers

is

weapon alone, the Devil, the

has been inflicting wounds upon all men

the malice of envy.

destroyer of our

life,

With

this

and striking them down from the foundation of the world,

and he will continue to do so until its consummation. He who
because of envy, brings about
rejoices in our ruin and who fell
our destruction also through the same vice. Wise, therefore,
was he, who forbids us even to dine in company with an envious man,

he

and

in

mentioning

this

companionship

at table,

as well. Just
implies a reference to all other social contacts

7 Gen. 39-43.
8 Luke 7.22.
9 Prov. 23.6.

469

CONCERNING ENVY
as

we

as far

are careful to keep material

away

as possible

from

fire,

which
so

is

easily

we must

inflammable

refrain insofar

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 neighas

we can from

10

And

The Scythian is not envious of the Egypenvies a fellow countryman. Among

each
of
them
but
tian,
members of the same nation, the closest acquaintances and not
strangers are objects of envy. Among acquaintances, neighbors and fellow workmen, or those who are otherwise brought
bor.

so

it is.

and among these

same age and kinsmen and brothers. In

into close contact, are envied

of the

red blight
friendship.

common pest to corn, so envy is

One feature of this vice, however,

is

again, those
short, as the

the plague of
calls

for

our

has been aroused, the more

approval
As arrows shot with
afflicted.
to
the
troublesome it is
person
when they strike a
archer
the
great force come back upon
the movements of
do
also
so
hard and unyielding surface,
and
himself
envious
they harm the
person
envy strike the
his
all
at
feelings of annoyWho, by
object of his spite not
diminished? But
be
to
ance, ever caused a neighbor's goods
the

more vigorously

it

consumed and pines away with

who suffer from this malady
grief. Even so, however, persons
more
even
of envy are supposed to be
dangerous than poisonvenom
their
ous animals, since these inject
by piercing their
the envious person himself

is

over the infectvictim; then, gradually, putrefaction spreads

envious
that
ed area, but some think
persons bring bad luck
in the full flower
merely by a glance, so that healthy persons
to
made
and vigor of their prime are
pine away under their
10 Eccle. 4.4.

SAINT BASIL

470
spell,

suddenly losing

all

their plumpness,

which dwindles

and wastes away under the gaze of the envious, as if washed

these tales
away by a destructive flood. For my part, I reject
I do say:
this
But
wives'
old
and
as popular fancies
gossip.
for their
use
is
that
all
of
enemies
the devils, who are
good,
wishes.
their
to
find
as
acts
free
such
own ends
congenial
they
serenvious
of
the
even
make
persons
this
In
eyes
way, they
not
Do
therefore,
shrink,
own
their
to
viceable
you
purposesdread demon and suban enemy to perbecome
whereby you
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?

from making

of yourself

tool for the

mitting to wickedness,

Let us fly from so abominable a vice. It is a lesson taught

of discord, a
by a serpent, an invention of demons, the seed
to holiness, a path to hell,
a
barrier
of
punishment,
pledge
and a cause of losing heaven. The envious can, somehow, be
Their eyes are dry and
clearly recognized by their very faces.
lustreless; their cheeks,

sunken; their brow, contracted; their

and confused by their passion and incapable

mind,
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 anyAs vultures
thing else that deserves emulation and esteem.
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
distorted

should go amiss (as human affairs often do) they publish

it abroad and desire that this mistake may become as a brand

upon

who committed it. They

who show the identity of the

those

painters

ings by a twisted nose, or a scar, or

are like incompetent

figures in their drawsome deformity due to

CONCERNING ENVY

471

nature or accident. Envious persons are skilled in making

is
praiseworthy seern despicable by means of unflattering

what

distortions

and

to

in slandering virtue

through the vice that

is

The courageous man

they call reckless; the

man, severe; the clever

neighbor
temperate man, callous; the just
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

it.

opposite vice.

But, now, what course shall I take? Shall I limit my discourse to the denunciation of this vice? That would be a halfit were. To show a sick man the seriousness of his
with
a view to inculcating a proper concern for his
malady
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?

cure, as

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

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

man

contain any intrinsic good.

them, therefore,

is

The man who makes bad

use of

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

who

SAINT BASIL
administers his possessions well and according to right
who acts as a steward of the goods received from God

reason,

and does not amass wealth for his own private enjoyment, he
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 interpretation 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
is

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
blindfold

Church and a devout heart

Holy

Spirit,

is welling up with the gifts of the

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
benefit received nor praise given. What excuse will you have for this before the Judge of our hearts?
The good that is of the soul, therefore, we must regard as

would be neither

good by nature. Nevertheless, if a man who has a superabundance 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.
rightly.

He

He

will

needy and he

should, however, administer these possessions

be generous in giving of his abundance to the

will offer physical assistance to the infirm

regard that part of his wealth which

is

and

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 enviable, inasmuch as he meets with stronger inducements to

This represents a way of losing one's soul at the cost of

great exertion and labor. If, then, wealth is an instrument
evil.

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

would begrudge good to himself.

up, if, aided by your reason, your thinking is elevated above human considerations and is intent upon that
which is truly noble and praiseworthy, you will by no means
malice, one

To sum

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

toward the acquisition of virtue. Free yourself

from
the desire for any kind of earthly riches or for
entirely
the esteem to be gained from possessing worldly goods. Ownership 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 salof a stream,

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 high
large fortune, physical vigor or beauty, or
if virtue is

rank of dignity are not at our command. But,

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 hidden 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

from a fountain, and also a loss of blessings,

estrangement from God, transgression of the law, and, at the
source,

as

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,'

merciful, forgiving one another, even as

11

but rather, 'kind,

God hath

forgiven

12
us in Christ Jesus our Lord,'
to whom be glory together with
the Father and the Holy Spirit for ever and ever. Amen.

Gal. 5.26.

12 Eph. 4.32.

HOMILY

20

Of Humility
IOULD THAT MAN had abided in the glory which he
he would have genuine instead
possessed with God
of fictitious dignity. For he would be ennobled by the
power of God, illumined with divine wisdom, and made joyful in the possession of eternal life and its
blessings. But, because he ceased to desire divine glory in expectation of a better 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 pretending 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 holding 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 fortune 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 acquisition of

money

Rather,

it

bears no relation to excellence of character.

blinds a

man

to

no purpose, arouses vain

conceit,

something like an inflamed

with
inflammation is neither
a
combined
tumor
swelling. Now,

and produces

in his soul

an

effect

475

SAINT BASIL

476

healthful nor beneficial to the body, but unwholesome, ina cause of death. Such an
jurious, a source of danger, and
effect does pride engender in the soul.

But money
arrogance.

not by any means the only instigator of

do not take pride only in the costly food and

is

Men

money buys, nor in setting luxurious tables

with unnecessary extravagance, wearing superfluous ornahomes
ments, building and furnishing immense piles for their
and adorning them with all sorts of finery, and attaching to
their person great throngs of slaves as attendants and innumerables hordes of flatterers. [Not only by reason of wealth,]
but also because of political honors, do men exalt themselves
confer upon
beyond what is due their nature. If the populace
of auoffice
some
with
them
them a distinction, if it honor
clothing which

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
thority,

if

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

for they
they occupy is entirely out of keeping with reason,
are
dream.
than
a
unsubstantial
more
a
They
glory
possess
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
1

and thereby destroyed his kingdom. 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
harsher one

Kings

12.4,14.

477

OF HUMILITY

also awaken
the spoils of sickness and the plunder of time
flesh
'All
is
that
as
unaware
is
he
in
grass and all
man,
pride

the glory of man as the flower of the field. The grass is

2
withered and the flower is fallen.' Such was the arrogance
3
of the giants because of their strength. Such also was the
4
God-defying pride of the witless Goliath. Such a one was

Adonias, exulting in his beauty

his luxuriant hair.

and Absalom, glorying in

Again, the goods which, of

all

man's possessions, appear

wisdom and sagacity

to be the greatest and most enduring
these also are the causes of idle boasting and nourish false
the wisdom which is from God be lacking, these
worthless. Even the Devil's plots against man
are
acquistions
worked against himself and unwittingly he contrived his own
his schemes for the ruin of mankind. He did not
pride. For,

if

undoing by

God and
injure him whom he hoped to alienate from
eternal life as he betrayed himself, becoming as he did a rebel
was himself caught
against God, doomed to death forever. He
in the snare he laid for the Lord. He was nailed to the cross

so

much

upon which he hoped

wherewith he intended

He

died the death

to crucify Him.
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
devise a thousupporters be thus ensnared, even though they
sand wiles; 'professing themselves to be wise, they became
7

fools.'

but his
2

Pharoah resorted to trickery for the ruin of Israel,

clever scheme was suddenly foiled from a quarter he

Isa. 40.6,7.

Gen. 6.4; Wisd.

4 1 Sam. 17.4ff.
3

Kings

lJ5ff.

6 2 Sam. 14.26.
7

Rom.

1.22.

14.6.

SAINT BASIL

478

to be exposed at his
the
in
reared
order was secretly
royal household, destroyed

least suspected.

The babe condemned

power and that

his

safety.

whole nation, and led Israel to

Abirnelech, bastard son of Gedeon,

of his

The homicide

slew the seventy legitimate sons, and, thinking he had hit

on the royal power, he
upon a ruse for securing his grasp
crime. He, however, was
the
in
his
accomplices
destroyed
slain with
in turned destroyed by them, and in the end was
9
a woman's hand. Again, all the Jews devised
a stone cast

by

a deadly plot against the Lord, saying to themselves: 'If

we let him alone so, all will believe in him and the10 Romans
Passing
will come and take away our place and nation.'
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
but were also made strangers to the
cast out of their
place,

laws and worship of God. In short, countless examples teach

of human wisdom is illusory, for it is a
us that the
profit

meagre and lowly thing and not a great and pre-eminent good.
No sensible man, then, will be proud of his wisdom or of
have mentioned, but will follow
possessing the other goods 1
the excellent advice of blessed Anna and of the Prophet
in his wisdom and let
Jeremias: 'Let not the wise man glory
his
not the strong man glory in
strength and let not the rich
11
is true glory and what
what
But
man glory in his riches.'
the
makes a man great? 'In this/ says
Prophet, 'let him that
and knoweth that I
understandeth
he
that

glorieth,

am
this
8

glory,

the Lord.'
is

12

his glory

Exod.

This constitutes the highest dignity of man,

and greatness:

1-3.

9 Judges 9. Iff.
10 John 11.48.
11

Sam.

2.3; Jer.

12 Jer. 9.24.

9.23.

truly to

know what

is

great

OF HUMILITY

and to cleave
of glory.

The

to

the Lord,' saying:

justice

ten:

He

perfect

own

and

and

It,

tells

Apostle

to seek after glory from the Lord

us: 'He that glorieth may glory in

was made for us wisdom of God,

and redemption; that, as it is writ-

'Christ

sanctification

that glorieth

may

glory in the Lord.'

and consummate glory

justice, but,

479

in

God: not

13

Now,

this

is

the

to exult in one's

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
and the pow-

Him

er of His resurrection

and the fellowship of His

made conformable

to

His death,

14

sufferings, be-

so as to attain to the res-

ing
urrection from the dead. Herewith topples the whole lofty

O man, remains for you

and
your glory
your hope consist in
all things and in striving toward the

pinnacle of arrogant pride. Naught,

to boast of,

inasmuch

as

mortifying yourself in

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
15
will.'
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
life

17

says Paul, 'yet not I but the grace of God with me.'
God delivers from dangers which are beyond all human recourse. 'We had in ourselves,' says the Apostle, 'the answer
all they,'

of death that

13 1 Cor. 1.30,31.
14 Phil. 3.9,10.
15 Phil. 2.13.

16

17

Cor. 2.7,10.
Cor. 15.10.

not trust in ourselves but in God who

hath delivered and doth deliver us out

we should

raiseth the dead.

Who

SAINT BASIL

480
of so great dangers, in
18
deliver us.'

whom we

he will yet also

trust that

as if they
then, pray, do you glory in your goods
for His
to
the
Giver
thanks
of
were your own instead
giving
And
received?
not
hast
thou
that
thou
hast
Tor what

Why,

gifts?

thou hast received, why dost thou glory as if thou hadst

19
not received it?' You have not known God by reason of your
reason of His goodness.
justice, but God has known you by
known
have
'After that you
God/ says the Apostle, 'or rather
20
You did not apprehend Christ because
are known by God.'
of your virtue, but Christ apprehended you by His coming.
if

follow after,' says the Apostle,

'if

also

may comprehend
1

wherein I am also apprehended by Christ.'- 'You have not

chosen me, says the Lord, 'but I have chosen you.'" Yet
and find
you, because honor is accorded you, exalt yourself
an occasion for pride in the mercy that is granted you. Know
3

what you are Adam expelled from

4
abandoned
Saul
by the Spirit of God/ Israel cut
paradise,
off from the sacred root. 'But thou standest by faith,' says
25
the Apostle 'be not high-minded but fear.'
Judgment will

yourself, at length, for

23

be in accordance with grace, and the Judge will make examhow 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,

ination of

you

will not

loved

Him

be able to surpass in love for the Lord him who

he desired to die for Him. Yet, be-

so ardently that

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.

481

OF HUMILITY

cause he spoke boastfully, saying: 'Although ail shall be scan26

he fell a victim
I will never be scandalized,'

dalized in thee,

human cowardice and committed the act of denial, gaining

prudence and caution through his fall. Moreover, he learned
the weak.
by discovering his own weakness to be indulgent to
he had
as
to
understand that, just
And clearly did he come
he was
when
Christ
Hand
of
the
been lifted up by
helping
27
in
mortal
was
when
he
the
into
danger from
so,
sea,
sinking
his
of
because
scandal
of
billow
the
incredulity, he was pro-

to

tected by the

power

of Christ

who had

foretold to

him what

'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-

was

to be, saying:

28

reproved, was deservedly

away his pride and
show forbearance toward the weak. Again, that stern Phariboasted of himself
see, who in his overweening pride not only
firm thy brethren.'

given aid, for

Peter,

he had learned

thus

how

to put

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
himself by his posture,
sought only to win mercy, accusing
and
his
breast,
by entertaining no other motive
by striking
29
on
Be
your guard, therefore, and bear
except propitiation.
arroof
this
mind
in
grievous loss sustained through
example
suffered the loss
behavior
insolent
of
one
The
guilty
gance.
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

above
God, but pronounced it of himself. Never place yourself
26 Matt.
27 Matt.
28 Luke
29 Luke

26.33.
14.30,31.
22.31,32.
18.11-14.

SAINT BASIL

482

saves a sinner
anyone, not even great sinners. Humility often
who has committed many grievous transgressions. Do not,
and never condemn
then, justify yourself as regards another

on the
yourself on the verdict of God by justifying yourself
'for
own
not
Paul,
'I
self/ says
basis of your own.
my
judge
hereI
am
not
of
to
I am not conscious
anything, yet
myself
30
but he that judgeth me is the Lord.'
by

justified;

that you have done something good? Give thanks

do
not exalt yourself above your neighbor. 'Let
to God and
'and so he
one
every
prove his own work, says the Apostle,
41
How
shall have glory in himself only and not in another.'
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

Think you

care not to repeat the fall of the Devil. He, in

above man, fell at the hands of man, and is
himself
exalting
delivered up to be trodden upon as a footstool to him who
had been under his heel. Another example is the fall of the
yours.

Take

Although they vaunted

Israelites.

Gentiles

whom

they regarded

as

their superiority over the

unclean, they themselves

became, in reality, unclean, but the Gentiles were made clean.

the justice of the Israelites became as the rag of a men-

And

but the wickedness and impiety of the Genwas passed over because of their faith. In short, bear in
mind that true proverb: 'God resisteth the proud but to the
s33
humble he giveth grace.
Keep as your familiar that word of
the Lord: 'Everyone that humbleth himself shall be exalted
34
and he that exalteth himself shall be humbled.' Be not an uncase favorably to
just judge of yourself and do not weigh your
struous

woman,

22

tiles

30

Cor.

4.3,4.

31 Gal. 6.4.

32
33
34

Isa. 64.6.
1

Pet. 5.5;

Luke

14.11.

James

4.6.

OF HUMILITY

483

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.

yourself. If

Whenever the present arouses pride in you,

mind and you will check the foolish swelling

recall the past to

of conceit. If

you

see your neighbor committing sin, take care not to dwell exclusively 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 according to the part, for

He

says:

'I

come

to gather together their

works and thoughts.' 35 Furthermore, when He rebuked Josaphat for a sin committed in an unguarded moment, He mentioned also the good he had done, saying: 'But good works
are found in thee.'
Such reminders as these regarding self-exaltation we should
:5<i

keep reciting constantly to ourselves, demeaning ourselves that

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 concerns 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 admiration for His wisdom. He submitted to John the Lord received baptism at the hands of His servant. He did not make
use of the marvelous power which He possessed to resist any

we may be

of those

who

35 Isa. 66.18.
36 2 Par. 19.3.

attacked

Him,

but, as

if

yielding to superior

484

SAINT BASIL

He

allowed temporal authority to exercise the power

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

force,

proper to

it.

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

mankind and,

after displaying humility to such a

His glory, associating with Himself in
manifested
degree,
His disgrace. Of this number,
who
those
had
shared
glory
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 unattended, as wanderers and solitaries, traveling on land and
sea, scourged, stoned, hunted, and, finally, slain. These are
befall

He

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

on the ground that we would suffer no harm therecomes to take on a resemblance to its preoccupations and it is stamped and molded to the form of its activities. 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
least detail

from.

The

soul

Do not strive, 1 beg you, for artiembellishment 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
rather than pretentiousness.
ficial

485

OF HUMILITY

friends, gentle toward your slaves, forbearing with the froward, benign to the lowly, a source of comfort to the afflicted,
a friend to the distressed, a condemner of no one. Be pleasant

your address, genial in your response, courteous, accessible

all. Speak not in your own praise, nor contrive that others
do so. Do not listen to indecent talk, and conceal insofar as
other hand, where
you can your own superior gifts. On the
A1
and do not wait for
sin is concerned, be your own accuser,
others to make the accusation. Thus, you will be like a just

in

to

first speech made in court,

not
deterred by the crowd of people in
or like Job who was
38
Be not
his
the city from declaring
personal guilt before all.
accusation
make
not
Do
so.
to
do
nor
rash in rebuking,
quick

man who

accuses himself in the

while your passions are aroused (for such action savors of

consewillfulness), nor condemn anyone in matters of slight
as if you yourself were perfectly just. Receive those

quence

give them spiritual instruction,

be tempted, as the Apostle
thou
lest
also
'considering thyself
89
Take as much care not to be glorified among men
advises.
as others do to obtain this glory, as you remember the words

who have

fallen

away and

of Christ, that

one

forfeits a

seeking renown from men

reward from

or doing

God by
to

voluntarily

be seen by men.

good
40
Do not cheat
'They have received their reward,' He says.
is the great
God
for
be
seen
to
men,
by
yourself by desiring
Witness. Strive for glory with God, for His is a glorious
deemed worthy of the
recompense. Suppose you have been
about you and hold you in esepiscopate and men throng
teem.

Come down

lording

it

over the clergy,'

37 Prov. 18.17.
38 Job 31.34.
39 Gal. 6.1.
40 Matt. 6.2.
41 1 Peter 5.3.

your subordinates, 'not as

and do not behave as worldly

to the level of
41

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 becomes 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

and He will glorify you if you imitate His humility,

angels
for He says 'Learn of me because I am meek and humble of
44
heart and you shall find rest to your souls.'
To Him be glory
4:i

and empire

for ever

42 Mark 10.44.
43 Luke 12.8.
44 Matt. 11.29.

and

ever.

Amen.

HOMILY
On Detachment

21

from Worldly Goods and Concerning the

in the Environs of the Church

Conflagration Which Occurred

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-

THOUGHT,

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

some

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
I

man and

now

he

will love thee.

the

same kind

again employ
to rescue you, insofar as
Devil. Dearly beloved, it

I
is

51

Therefore,

my

of exhortation in

brethren,

my

desire

am able, from the snares of the

a long and varied warfare which

wages against us. He attacks us, as

our
own desires as arrows against ouryou know, by turning
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
the

Enemy

of truth daily

once by his attacks, the malicious demon, taking advantage

of our folly, wins his victories by stealth. Wicked and avaricious men whose business and deliberate policy It is to become
at

rich at others' expense, but who have not the power to make
use of open violence, are wont to lie in wait along the highcleft
and, if they espy any region nearby that Is either

ways,

of bushes, they
by deep ravines or shaded by a thick growth
I

Prov.

9.8.

487

SAINT BASIL

488

hide therein and, screened by such coverts from the traveler's

is
range of vision, they suddenly leap upon him. Thus, no one
able to see the perilous traps before he falls into them. In the
same way, our Enemy, hostile to us from the beginning, sneaks

shadows of worldly pleasures which grow thickly

the road of life to hide the Brigand while he
about
enough
There he lurks in secret and spreads his nets
us.
plots against
for our destruction. If, then, we would safely traverse the road
of life lying before us, and offer to Christ our body and soul

into the

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

things,

we

We

must unhesitatingly pass by such

without allowing our thoughts to rest in them, even if

that gives pleasure.

think that

see gold lying before us in heaps, ready to

any who so desire. ('If riches abound,' says

we

be picked up by

We

must pay
the Scripture, 'set not your heart upon them. ')
of
kind
forth
no heed, even if the earth bud
delicacy
every
and offer luxurious dwellings to our gaze ( for 'our conversation is in heaven; from whence also we look for the Saviour,
s
nor should we take notice when
our Lord Jesus Christ'
and
and
reveling and banquets ringing
merry-making
dancing
with the sound of the flute are offered for our enjoyment (for
)

'Vanity of vanities and all is vanity.' ).

no
attention, either, if there be placed before you beautiPay
ful bodies wherein dwell wicked souls ('Flee from the face of

the Scripture says:

woman

as

from the face of a

serpent,' says the

Wise Man. 5 )

you are offered powers and sovereignties,

and flatterers, or a high and splendid
throne which holds cities and nations in voluntary servitude

Heed

it

not even

if

throngs of attendants

2 Ps.

61.11.
3 Phil. 3.20.
4 Eccle. 1.2.

5 Eccli. 21.2.

ON DETACHMENT

48!:

oi
grass and all the glory of man as the flower
6
grass Is withered and the flower is fallen.' ).
Beneath all these pleasures which are so delightful lurks our
common Enemy, waiting to see whether we will swerve from

(for

the

flesh

'all

is

The

field.

the straight path and fall into his lair, captivated by the enticements our eyes behold. Indeed, it is greatly to be feared that,
the
recklessly after these delights and regarding
the
in
harmful
not
as
their
from
derived
enjoyment

by running
pleasure
least,

we may swallow

the hook of treachery concealed in the

Then, drawn on by this first experience, half willhalf

and
reluctant, we become attached to these pleasures
ing
and are dragged without our realizing it into the Brigand's

first taste.

is, to death.
it is necessary and beneficial for us
brethren,
Therefore,
all to gird ourselves up like wayfarers or runners and, by
this journey,
ensuring our souls complete ease and lightness for
should anyone
Nor
end.
road's
the
to
on
to
straight

awful den, that

push

think that

human

am

life

a coiner of words because

a road [or a way]

applied this word to life.

the undefiled in the way,

He
who

for

have been calling

David, the Prophet, also

'Blessed are
says in one place:
7
walk in the law of the Lord,'

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
afforded him against those who
said: 'And who is God but our
he
despitefully,
God? God who hath girt me with strength, and made my way
9
of men
blameless.' Rightly he considered that the sojourn
all inin
on earth, whether illustrious or ignoble, should
lyre the swift aid

treated

stances be so
6

Isa.

of

God

him

40.6,7.

7 Ps. 118.1.
8 Ps. 118.29.

9 Ps. 17.3233.

named. As they who are hastening

to complete

SAINT BASIL

490

strenuous journey easily reach the end of the road by taking

one step forward and then another, one foot being placed
the other, as if
upon the ground in rapid alternation with
to
other
each
with
their feet were vying
complete the course,
life by the Creator,
this
into
introduced
been
so they who have
of time in
moments
the
very beginning by
advancing from
the end of their
perpetual succession, arrive at

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
of
life as by stages in a journey? It has its beginning for each
its course in
of
end
the
and
mothers
our
of
travail
in
the
us
the shelter of the grave. All men it conducts thither, some
the latter passing through all
rapidly, others more slowly;
the intervals of time, the former not even tarrying for the
those
first stages of life. Now, in the case of other roads,
it is possible if one so desires to turn
to
from
city,
city
leading
aside and not travel at all. This road, however, draws those

has been
by main force toward the end which
to
should
if
we
even
the
prolong
prefer
Lord,
appointed by
our course. And it is not possible, dearly beloved, for one who
has once
through the gate which leads toward this

who

travel

it

passed

and has set out upon this road not to arrive at the end
of it. Each of us, after leaving the maternal womb, is straightway seized and borne along by the flow of time, ever leaving
behind the day already lived and never able to return to
to do so. Yet, we
yesterday, however much we may desire
if we were receiving
as
onward
borne
in
and,
being
rejoice
some gain, we are glad to pass from one period of life to the
life

We

consider it a happy event when manhood succeeds

and
when old age follows upon man's estate. We
boyhood
do not think of the fact that as much of time as we have used
next.

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 wedding; that when he cometh and knocketh they may open to

him

10

immediately.'

Furthermore, we are unwilling to take into careful considerwhich kind of burdens will be light for the course we
must run, which can help on their way those who have
ation

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 willing 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

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
these
will ever be alien to us and only brand us with shame
we try to acquire, toiling fruitlessly and laboring like a man
who would delude himself with the hope that he could fill
pick

a sieve with water. This truth

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

to
possessed by us. They are, indeed, foreign to all alike
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 departure 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
flicted

it.

The

wealth, however, which

had only

in-

of acquisition and the guilt of

into the hands of others. Even if a man

upon them the

toil

avarice, passes on
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
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

still

their place in the ranks of their subjects and bow down to

own slaves when their fortunes suffer a sudden reversal,
as by a throw of the dice?

their

ON DETACHMENT
As

for the concoctions

we

devise as food

493
and drink and

the superfluities which arrogant wealth provides for the

satisfaction of the capricious and undisciplined appetite, could
all

they ever really belong to us, even if we were continually being

surfeited with them? Edibles which produce some slight pleasure 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

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

rate, overeating

acts of a

maddened and

frenzied

mind manifestly and

in every

Do
respect detrimental to nature and notoriously harmful?
are
which
of
or
diminution
loss
the
powers
they not represent
the
to
and
real
in a very
sense proper
individual,
personal
since by such unions the body is weakened and depleted of
aliment that is in the highest degree congruent with it and
members? So, it is the experience of everywanton 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
[it genexperience, and takes time to advert to its condition
preservative of

one

who

its

engages in such

that a strong remorse

erally happens to such a person, I say,]
for his intemperate conduct sweeps over him. He perceives
that his
has been very much enfeebled and that it has

body

been rendered torpid and quite without strength for the acof the gymcomplishment of his duties. Even the masters
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 contestants themselves are not permitted even so much as to gaze

SAINT BASIL

494

and glistening forms of their antagonists, if,

the crown;
indeed, they would have their head adorned with
to
rise
match
laughter,
for incontinency in a wrestling
gives
but does not win a crown.
All these pleasures, then, it is well for us to pass by with

upon the

fair

our eyes closed, for they are absolutely foreign to our nature,
superfluous, and not capable of being really possessed by
at great pains for
anyone. On the other hand, we should be
then, really
ours.
be
What,
can
which
those possessions
truly
and
a
we
us?
A
spiritual
live,
light
soul, whereby
belongs to
a body,
and
of
need
no
has
which
anything weighty,
being
which was provided for the soul by the Creator as a vehicle
on life. This, therefore, is man: a mind united
for
carrying

This mode of existence

fitting and serviceable body.
was prepared by the all-wise Artificer of the universe in our
mothers' wombs. This, the time of travail brought to the light

with a

out of the darkness of their marriage chambers. This being

For him,
it is which was appointed to rule over the earth.
creation

lies

outspread,

an exercise-ground for

virtue.

For

the imitation of the

him, the law was made, commanding

Creator in accordance with his powers and a reproducing upon earth, as if in rough outline, of the good order of heaven.
This is the being which departs from this world at the sumbe 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 performed during this life. Moreover, it is evident that virtues

mons. This

it

is

which

will

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
and shine for all eternity
possessor in the ranks of the angels

ON DETACHMENT

495

under the gaze of the Creator, Riches, power, renown, pleasand 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
ure,

every man, this saying of the just man of old

and sovereignly true: 'Naked came I out of

womb

and naked

shall I return thither.'

is

unalterably
mother's

my

11

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
512
corrupted, yet the inward man is renewed day by day.
When he sees mortal danger approaching, he will not show
if
fear, but he will say courageously to himself: 'We know,
we
haye
our earthly house of this habitation be dissolved, that
a building of God, a house not made with hands, eternal in
513
heaven.
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
soul. He will
vigorous by moderate care in the service of the
it to become unmanageable through satiety.
allow
means
no
by
If ever he observe that it is inflamed by desires more than
'We brought
is good, he will address to it the precept of Paul
can
we
and
this
nothing
into
carry
world,
certainly
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.

SAINT BASIL

496

for its journey

body, he will render it tractable and nimble
a
have
will
he
to heaven and
stronger helpmate in the tasks
that lie ahead. But, if he should permit it to become overall sorts every day,
bearing and to be surfeited with food of
like a wild beast, drag him forcibly to the
it
at

length,

will,

earth along with

itself,

and there he

will

lie,

groaning to no

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

And, when he

avail.

is

loud reproaches
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

he

will dwell in everlasting darkness, uttering

against luxury and

hell?'

its

deceits,

15

speed the possibility of commithas fallen victim in the

ting voluntary suicide. And if anyone
for himself through
riches
past to deception and has amassed
Let

us, then, flee

with

all

mind to the protection of this

the ineffaceable defilehas
contracted
wealth, or if anyone
with other crimes, let
himself
sated
or
ment of fornication,
has
he
before,
still
there
is
time,
gone down to final
him, while
his
of
the
off
cast
burden; before
part
destruction,
acts of injustice, fettering his

greater

his ship goes under, let

him

as
get rid of his ill-gotten wares,

When

a billow surges foaming out of the sea,

the
to
engulf the ship weighed down with cargo,
threatening
sailors drastically reduce the load with all speed; even though
throw the
they may be carrying necessities on the ship, they
mariners do.

raise the ship

cargo indiscriminately into the sea, in order to
above the waves and, if possible, save only their bodies and

from the peril. Surely it befits us far more than sailors

and act in this way. They lose on the spot whatever
throw
overboard and, perforce, suffer poverty afterward.
they

souls

to think

15 Ps. 6.6.

ON DETACHMENT

We

497

however, in proportion as we cast off our burden of

riches
iniquity, will store up ever greater and more precious
for our souls. Fornication and other vices of this sort are utterly
when they are repudiated and they are entirely

destroyed

tears. Holiness and justice thereafter

take their place, and, like buoyant objects, they cannot be submerged by the waves. Furthermore, money, when it is cast
off to good purpose, is not lost to those who have flung it away

wiped out by repentant

and

cast

it

from them. As

deposited in other, safer ships

is preserved and, reaching the
those who have rid themselves
for
kept

the stomachs of the poor

harbor

if

it

in advance, is
to their peril but unto glory.
not
it,
Let us, then, dearly beloved, determine upon a more benevolent 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

of

16

Let us permit our wealth, which is

for this purpose, to be poured out upon the needy. Let
continue even today to lie
pass by the Lazaruses who
our eyes, nor begrudge them the crumbs from our

through nor steal/

meant
us not

before
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
17
Otherwise, we shall pray loudly to Abraham, loudly
portion.
will
also to those who have led righteous lives, but our cries
518

be of no avail; 'No brother can redeem, shall man redeem?

and say: Do not seek
Every one of them will cry out to us
to others. Desire not
show
mercy which you yourself failed to
so parsimonious in
were
to receive such great favors, since you
16 Matt. 6.20.
17

Luke

16.19ff.

18 Ps. 48.8.

498

SAINT BASIL

bestowing lesser ones. Enjoy the goods you gathered together

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-

in

ness

is

greater than that of the rich

man

in the Gospel.

Not

do we ignore our brethren

wholly
and
not in order to save our
the
lying prostrate upon
ground,
wealth for children or other relatives do we close our ears
to the needy. We spend our money in pursuit of baser aims
in the interest of thriftiness

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, engage in ribald repartee, and others mislead him by false
flattery. Npt only are these persons rewarded with a sumptuous 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 shameless bully, and if, perchance, he be clothed in
garments that
are not torn (someone having given them to him), we drive
as a greedy fellow and swear he is feigning poverty.

him away
If

he be covered with rags that are falling to pieces, again

ON DETACHMENT

we

drive

him away

in his pleading the

499

as ill-smelling. Although he may invoke

of the Creator and, although he

Name

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
it as an
alike, do you formulate it for yourselves and apply
to a
occasion
an
'Give
soul.
of
to the wounds
your

unguent

wise man,' says the Scripture, 'and wisdom shall be added

319
'And God is able to make all grace abound in
unto him.

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
the Lord and not
pass over the marvel wrought yesterday by
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
to make a
engines of war. He accomplished nothing except
like an opposing gust of
public avowal of his hatred. Grace,
The church rewind, checked the hostile fall of the scales.
19 Prov. 9.9.

20 2 Cor.

9.8.

SAINT BASIL

500

mained unharmed. The tempest raised by our Adversary had

not power to shake the rock upon which Christ had built the
21
He is at His post even now, in our midst,
fold for His flock.
22

How

the
of old cooled the fiery furnace in Babylon.
Devil must be groaning today, since he did not reap the
enjoyment he had planned to gain from his project. The vil-

who

had enkindled a pyre near the church in order to spoil

our good work. From all quarters the fire fanned by his violent blasts was consuming whatever lay in its path, and feeding

lain

upon the surrounding

air.

Relentlessly,

it

approached the

church, drawing us toward a participation in the disaster.

this catastrophe to fall back upon
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

But our Saviour caused

who

the one

on his own head.

he had meant us

He had

for his

own

portion the bitter tears

to shed.
brethren, let us make his wound still more unbearable for our malicious Foe. Let us intensify his pain.

And now,

How

this can be done

you, and do you, on your part,
it. There are some who were rescued from the
accomplish
I will tell

power

of the fire by the Creator, but they escaped the peril

lives only and there remain to them no resources for

with their

their future livelihood. Those of us, therefore, who have not

suffered this adversity should place at their disposal our own
have barely
goods. Let us embrace as brothers those who
lives. Let us say of them, each with regard
their
with
escaped

to each,
is

'He was dead and

found/

23

And

let

is

come

21 Matt. 16.18. The circumstances of the

are unknown to me.

22 Dan.
23 Luke

3.49.

15.24.

to life again,

us clothe the body that

fire

is

like

was

lost

and

our own. Let

referred to in this paragraph

501

ON DETACHMENT

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
our brethren of
battling; so that, although he has stripped
their goods, he himself may be openly defeated by our liberality.

this disasyou, my brethren, who have barely escaped

have
which
evils
the
ter, must not be greatly cast down by
mist
the
in
mind.
Dispel
occurred, nor even be disturbed
soul
to
of grief and give renewed vigor
by entertaining
your
for
more
thoughts. Make this even an occasion

And

courageous
winning your crown.

you remain undisturbed and, like

24
more strongly conthe fire,
from
true gold, all-gleaming
confusion of the
the
increase
will
the
in
firmed
faith, you
elicit even a tear from you by
to
failed
will
have
who
Enemy,
his plots. Recall to your minds the patience of Job. Say to
and the Lord hath taken
yourselves as he did 'the Lord gave
If

No
hath pleased the Lord, so also is it done.
away;
one should be led by his sufferings to think or to say that no
Providence rules our affairs, nor should any man cast asperand decree of the Lord. Let him
the
sion
525

as

it

upon

government

and provide himself

contemplate the athlete just mentioned
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
blow. The Devil
by the Devil, he did not receive a mortal
and
planned to overtook from him his domestic prosperity
of
disasters, following closely upon
whelm him with reports
a
first
the
While
messenger was announcing
one another.

news of more
heavy misfortune, another came, bringing
with
one
another, and
were
Evils
linked,
calamities.
serious
24 Prov. 17.3.
25 Job 1.21.

SAINT BASIL

502

the catastrophes were like onrushing waves. Before the first

lamentation had ceased, cause for another was at hand. That
man, however, stood firm as a rock, receiving the blasts

just
of the tempest and reducing to foam the
sent forth to the Lord a loving cry:

dash of the waves.

The

Lord gave, the

the
Lord, so also
Lord hath taken away; as it hath pleased
of the evils
none
tears
of
is it done
for he deemed worthy

He

which were befalling him. But, when one came to report

a violent
that, while his sons and daughters were feasting,
the
where
chamber
wind had blown down the
merry-making
was going on, he rent his garments, showing his natural symwho
pathy and proving by the action that he was a father
limit
a
set
he
moment
that
at
But
even
loved his children.
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
:

He who made me wished it. He willed, in

me the crown of offspring. I do not resist
take
from
to
turn,
that which seems good
in what belongs to Him.
long a time as

Him

to the

May

Lord

prevail.

He

is

the

Maker

of

my

children; I

am

to useless
I, a servant, give way
Why
I am
which
decree
a
bitter
and
complaints against
mourning
this just man shoot
did
words
With
such
to
avoid?
powerless
down the Devil.

His instrument.

should

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.

Enemy, having now no further recourse and bethinking

The
him-

an ancient device of treachery, seduced the mind of

wife
with an impious and blasphemous notion whereJob's
she
by
hoped to shake the athlete's resolution. She stood

self of

man, haranguing him at great length. She

and struck her hands together at what she
revilings at him for the rewards his piety had

beside that just

prostrated herself

saw, casting
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 sentiments as are capable of disturbing any man and of subverting even a noble mind. 'I go about, said she, 'like a vag3

rant and a hired servant.

From a

queen,

am become

a slave.

26
my eyes on the hands of my servants;
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 himself utterly and to blaspheme, thus sharpening the sword of
the Creator's wrath, rather than that he prolong the labor of

am

forced to keep

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

him, he
are
what
wrath. And

had previously

afflicted

turned to his wife a countenance full of

his words? 'Why hast thou spoken like one of the foolish wom27
en?'
'Repudiate, woman,' he says [in effect], 'this counsel
How long wilt thou desecrate our life together by thy words
!

(may God

Thou didst speak falsely

way of life which was mine and
26 Ps. 122.2.
27 Job 2.10.

avert the evil!) of the

thou didst plot against my

SAINT BASIL

504

think that half of myself has committed an imus twain one body and
pious act, since marriage has made
we have received good
If
hast
committed
thou
blasphemy.
28
shall we not receive evil?
the
of
hand
at
the
Lord,
things
Recall to your mind our past blessings. Weigh our prosperity
in the balance with these adversities. For no man is life altolife.

Now,

to God alone.
gether happy. To prosper in all things belongs
circumstances,
our
sorrowful
made
are
if
present
by
But,
you
console yourself by remembering the past. Now you weep, but

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
a
river do not look perfectly clear. Our life, as you know, is
one
waves
with
flowing,
river, flowing ceaselessly and covered
flowed away;
upon the other. Part of the stream has already
out
still follows its course. A portion has just now gushed
in

part

so. All of us are hurrying

spring; another is about to do
we have received good
If
death.
of
toward the common sea
we not receive evil?
should
the
of
Lord,
things at the hand
us
to
our
Do we
always with the same

of

its

provide
Judge
compel
abundance? Do we teach the Lord how He ought to arrange
our life? He Himself holds the authority over His own decrees. He directs our affairs as He wills. But He is wise, and
He metes out that which is profitable to His servants. Do not
love the dispensacuriously examine the Lord's decrees; only
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.'

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

Thus Job repulsed the

no advantage. His
28 Ibid.

flesh

Devil's attack

regained the health of a second youth.

ON DETACHMENT

505

all good things and doubled

upon his house. One half consisted 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 accoutrements 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

His

life

prospered again with

riches flowed in

from

all sides

are dead, live on in the best part of their nature. Therefore,

the Creator with other sons and

when he was favored by

in double
daughters, he possessed this portion of his goods also
one family abiding with him to give joy to their
await their father.
parents, the other children gone before to
All of them will stand about Job when the Judge of hu-

measure

man

life

will

gather together the universal Church,

when

of the

the trumpet which is to announce the coming

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
of his other
think, the Lord allotted to Job a double portion
satisfied with the same
be
would
he
that
but
wealth,
judged
of children as before. Do you see how many blessings
the just Job reaped from his patience? You, also, should therewhich may have come to you
fore, bear patiently any harm
from yesterday's fire enkindled by a demon's treachery, and
with
alleviate your feelings of distress over your misfortune
of
words
the
with
more courageous thoughts, in accordance
he
shall
and
Lord
the Scripture: 'Cast thy care upon the
29
To Him is owing glory everlasting. Amen.
sustain thee.'

number

29 Ps. 54.23.

ON MERCY AND

JUSTICE

JLESS ME, FATHER: Because the world is forgetting

God, my brethren, injustice to neighbor and inhumanity 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
malice, avarice, wickedness, full of envy, murder,
contention, deceit, malignity, whisperers, detractors, hateful
to God, contumelious, prolid, haughty, inventors of evil
iniquity,

things,

disobedient

to

parents,

without mercy.' 1 These sinners

without affection,
calling back to His
to refrain from vice and to

foolish,

God

is

and He is instructing them

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 injunctions forbidding us to wrong our neighbor and many precepts 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
service

God; yet, a man who refrains

but does not share the goods he
possesses with anyone, is not deserving of praise. With reference to the unjust who dare to offer gifts to God, it is written
3
'The victims of the wicked are abominable to the Lord';
and, regarding the unmerciful: 'He that stoppeth his ear
shall not
against the cry of the poor, shall also cry himself and
gains, are not acceptable with

from committing

injustices,

Rom.

1. 28-31.

2 Isa. 1.16-17.
3 Prov. 15.8.

507

SAINT BASIL

508

Proverbs, therefore, gives us also the admonition:

'Honor the Lord with thy just labors and give him of the first

be heard.'

offering to God from

be better not to
would
the fruits of injustice and rapine,
an
make
to
not
and
such wealth
offering. An unde-

fruits of

thy

justice.'

If

you

will

make an
it

possess

filed gift will carry

vows

our prayer to heaven, as

of the just are acceptable with him.'

it is

written: 'the

On

the other hand,

and do not make

you have acquired gains from honest toil

the poor may be fed, robbery will
offerings to God, whereby
as
He says through Malachy: 'First
be alleged against you,
are
in
tithes
and
fruits
your possession and there will be
7
You must, therefore, combine jushouses.'
in
your
plunder
tice with mercy, spending in mercy what you possess with
and justice and draw
justice, as it is written: 'Keep mercy
8
near to thy God always.' Because God loves mercy and jusand justice draws near
tice, he who takes care to do mercy
to God. It remains, then, for each to examine himself
if

and

for the rich

man

to take careful inventory of the private

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,
are bidden to
thus exercising license rather than justice.

resources from

which he

We

toward our slaves. Do not

and do not take
command
because
force
employ
it is within your power to do so. On the
because
advantage
because you are able
contrary, show forth the deeds of justice
to perform the deeds of power. Your fear of God and your
obedience to Him are not exhibited in abstaining from acts
practice fairness

and

justice also
you are in

which are beyond your competence, but in

4 Prov. 21.13.
5 Pray.

3.9.

6 Prov. 15.8.
7 Mai. 3.8,10
8 Osee 12-6.

(Septuagint)

that,

being able

ON MERCY AND JUSTICE

509
9

to transgress the law, you do not transgress it. 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 intention of showing mercy to some other poor man? Be merciful
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,
10
Take pity on the goods you
with weeping and groaning.'
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.
11
Well does the Lord admonish us not to be seen by men. If

to the

not
you show mercy with God as Witness, you will be sure of
would
this
that
doing it for selfish gain, since you are aware
not be pleasing to God your Witness. Let us, then, show
bestows His
mercy that we may receive it from God. But God
He does
and
mercy upon those only whom He commends
to offer
entitled
not
are
not commend an avaricious man. You
offer
thou
'If
thy gift
to God if you offend your brother.
gifts

9 Eccli. 31.10.
10 Mai. 2.13.
11

Matt.

6.1.

SAINT BASIL

510

thou remember that

go first to be reconciled to thy brother; and then, coming thou shalt offer thy
12
Remember the publican, Zacheus, who asserted that
gift/
he restored fourfold if he committed any fraud and distributed
13
He wished to receive
half of the remainder to the poor.
Christ into his house, you see, and he knew that Christ would

at the altar,' says the Lord, 'and there

thy brother hath anything against thee,

condition that
approve of lavish alms to the poor only on
restitution be made for gains unjustly acquired. The Lord,
Zacheus and said:
therefore, commended the uprightness of

This day

is

salvation

come

to this house.'

14

So much

for those

the precept insofar as showing mercy is concerned

but are careless of justice. To the man who refrains from com-

who

fulfill

mitting injustice, but

is

negligent in showing mercy, we say:

be cut down and

shall
'every tree that doth not yield fruit
15
Never will such a tree
cast into the fire.'

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
16

might not cumber the ground. 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 directed against such a one 'He who does not receive back his
will hear him
pledge will cry to me/ says the Lord, 'and I
17
because I am compassionate.'
[Of old,] it was wicked and

down

that

it

unlawful to gather the sheaves left after the harvest, or to

the olives
glean the vines after the vintage, or to gather up
these
because
things
that remain after the trees were picked,
18
were to be left for the poor. 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

those

who
tice

511

who were under the Law, what shall we say of those

To them the Lord says 'Unless your jus-

are in Christ?

abound more than

that of the scribes

shall not enter into the

kingdom

and

of heaven.

519

Pharisees,

For

this

you

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.'
after

Him

to

20

And

sell all his

the Lord bids whoever would

possessions
Upon those

come

on behalf of the poor and

21
who are already His folthen to follow Him.
lowers and upon the perfect, however, He enjoins the accomplishment 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,
mercy, sharing their goods, and conferring bene-

by showing

of
may reproduce in themselves the benevolence
522
FurtherGod. 'Give,' He says, 'and it shall be given to you.
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
fits,

they

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

and you gave me to drink. I was naked and you

covered me, a stranger, and you took me in, sick and in
me/ And when the just wonder and
prison and you came to
to you, Lord?' He will
say: 'When did we do these things
thirsty

19 Matt. 5.20.
20 Eph. 4.28.
21 Matt. 19.21.

SAINT BASIL

512

answer: 'Amen, amen, I say to you, as long as you did it to

23
one of these, my least brethren, you did it to me.'
Ready
kindness shown to the saints is piety toward Christ and he
who ministers zealously to the poor man becomes a comrade
not only if he be rich and shares great posof Christ
little that he
sessions, but even if he offers to the needy the
he gives
which
water
cold
of
a
it
be merely
cup
has, although
24
of
The
neediness
of
a
name
in
the
drink
to
a disciple
disciple.
the disciples which to the worldling is poverty is a source of

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
true riches to you,

them away, they may receive and may be honored in

bestowing honor, and that, in sharing their temporal posThese
sessions, they may become partakers in eternal blessings.
our
of
the
before
and
mind
in
ever
let
us
eyes
keep
thoughts
giving

soul, that, when an opportunity offers, we

by and lose the present occasion in awaiting

not pass it
another; for,
might be over-

may

while we are thus waiting and postponing, we

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 impediment, in Christ our God, to whom with the Father and the

Holy Spirit be
and forever and
23 Matt. 25.34-40.
24 Matt. 10.42.

glory, empire,
ever. Amen.

and honor now and always

INDEX

INDEX
Aaron, 30, 452
Abimilech, 478

Abraham,

16,

conversation,
59,

335,

45 1,

497
Absalom, 477
Achar, 43

Adam,

24,

209, 214, 217, 443; of senses

relations with elders, 27, 33;

relatives, 295-296; re-

Angels, 11, 12, 18, 31, 36, 209,

229, 494
Anger, 447-461; control of,
definition
459;
of,
443;

with

nunciation, xii, 18-22, 217,

252-259; service of God, 35;

observed in others,

silence, xii, 30, 33,

447-450; means

worldly

women,

soli-

interests,

34

35

35, 296-298; see also

Detachment; Ministry; Obe-

456
Anomaeans, 37

dience;
Ascetical

of Egypt, St., v, vii, x

Apostles, 17, 36, 47, 50, 62,

Ascetical

Work

Discourses,
207-215, 217-222

Anthony

309, 310, passim

Ark of the Covenant, 46
Ascete, 9-13, 15-31, 33-36, 207215, 2 17-222;. conduct of:
associations, 23 bodily mor-

fare,
fare,

life,

15-31,

as celestial

war-

10; as spiritual war12; avoidance of im-

moderation

in,

211-212;

cross-bearing life, 15; life in

Christ, 15, 21; life of continency, 25; of discipline, 19;-

30,

263

tude, 33; wine, 35, 296-298;

of avoiding,
459-461; proper exercise of,
45 6-45 9 ; recommendations
for proper reaction to, 450-

x,

21, 22,

26-27, 33, 270-271; disobedience, 325; doctrinal disputes, 34-35; duties, 29, 34;
injuries, 34-35; meals, 28^
280-281; posture, 21, 22, 27;
praise, 35-36; prayer, 28-29;

25

Agag, 458
Ambrose, St., v
Ananias, 50, 208

tification,

221,

27,

and bodily members,

Adonias, 477
Agabus, 285

effects of,

23,

263; custody of the heart,.

21, 22, 27, 33, 243; discipline, of passions, 34, 208,

435-436;

515

INDEX

516

of lowliness and recollection,

15, 230; of virtue, 22, 30;

of the angels,
see also Ascete

way

Augustine,

St.,

18,

209;

xii

Cassian,

Chaldeans, 26
Cham, 25
420,

Charity,

430; fraternal,

213, 217, 219,

328; goal of action,
381-383; innate power, 239241; judgment of others,
134-136; love of God a
natural tendency, 232-239;
love of neighbor, 27-28, 426428; mark of a Christian^
65-67
Cherubim, 31
24,

34,

33,

220,

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,
of
391-393;
significance

naming

of Trinity in,

376-

386; superiority of, instituted by Christ, 354-356

Barnabas, 322
Basil, St., account of conversion, vii-viii; association with
St.
vi,

Gregory

of

Nazianzus,
monastic
Pontic re-

vii; family, vi;

directives,

ix-xii;

treat, vi, viii; and Scripture,

xi; social ideal of, xi; Stoic

rigorism of, x; study of coenobitism, vii-ix

Basil, the elder, vi
Benedict,

St.,

Children, and parents, 193194; reception and training

of, 264-268, 329-330
15, 21, 34, 36, 42, 47,
51, 55, 63, 339, 344, passim;
baptism instituted by, 354-

Christ,

356;

confession

of,

79-80;
383-

illustrative of humility,

384; Incarnation of, 26, 319,

343, 362, 370; name of, ia
baptism, 376-386; Passion
of, 62, 212; Resurrection of,
154-155; trust
Christian, marks

in, 81-85,
of,

65-67, 196-

205

Church,

v, 37, 38, 41, 42,

50, 437,

43,

505

Cincture, 284-285
Clothing, 281-284

xii

Commandments, sequence
Cain, 465

Candidates, reception and

of, 259-261

89

in*

232
trial

Common

life, ix,

250-251, 286

213, 217-218,

517

INDEX

God upon,

Concerning Baptism, 339-430

Concerning Faith, 57-69
Confession, 15, 310
Confessors, Holy, 36
Conscience, daily examination

39-53; treatment
289-290; see also Obedience
Dissertation on Ascetical Discipline, 33-36

of, 33, 215

Continency, 22, 23, 219, 268-

Dives, 497

of,

435436

277,

Elias,

326-327

Controversies,

Core, 412

human

Customs,
of

condemned,
255, 375, 376

observance
49-50,

89,

17, 35, 36, 39, 40, 229,

250, 310, 356, passim

Roy

Detachment,

J.,

vii

hortations to, 496-499; from

material
434-435
goods,
man's true nature and, 494;

sures of

for,

242

plea-

life

and, 489-494;
purity and, 74-76, 144
Devil, 25, 30, 35, 58, 60, 220,
341, 342, 347, passim; futile

malice

and symptoms of,

effects and ulti-

definition

mate futility of, 465-468;

hypocrisy and, 474; warped
judgments resulting from,
470-471
Esau, 25

33, 487-505; ex-

496 necessity

those afflicted by, 468-474;

463-465;

David,

Deferrari,

284, 458

269,

Emmelia, vi
Envy, 463-474; avoidance of

499-501; Job's resistance to, 501-505; wiles

of, 487-489
Director, spiritual, obedience
to, 20-21, 26; qualities of,
19-20
of,

Disobedience, in sins of omission, 404-405; in those who

do not accept superior's regulations, 325; judgment of

Establishments, monastic, centralization of, 301-304

Eucharist, Holy, 101-103, 205,

386-390, 395-396
Eustathius of Sebaste, ix
Ezechias, 333, 334
Faith, definition of, 59; limitations of language for, 60-63 ;
mark of a Christian, 203204; methods of expounding, 58-60; profession of, 63-

65; steadfast, 117

Fathers, Holy, 34, 36

Gedeon, 478
Gluttony,

ance

of,

24-26,

279;

273-277

avoid-

INDEX

518
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,
104
122-124,
119,
93-99,
232-239; trust in, 81-85, 89;
will of, a goal of action, 2433

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

Jereboam, 26
Jezabel, 458
fob, 17, 18, 45, 229, 272, 285,

335, 485, 501-504

John the Baptist, St.,

Josaphat, 483
Joseph, 368, 467
Journeys,
prescriptions
Justice, 229-230,

507-512

Laughter, 33, 271-272

Lazarus, 335, 497

Hospitality, 115-117; 277-280

Long

Humility, 21, 29, 30, 33, 122,

319, 475-486; hostility of
certain apparent goods to,
475-478; life of Christ illus-

483-484;

trating,

penalties
suffered for violations of,
482-483 rules for acquiring,
484-486; true good of man

for,

320, 322

Hcli, 46,

290
Homilies, 431-505

71, 270,

282, 284, 340, 354, 355, 361,

366, 400, 403, 405, 425, 426
Jonas, 397, 426

Levites,

458

Rules, 223-337

Lot, 25

Macrina, the elder, vi

Macrina

(sister of St.

Basil),

vi, vii

Madianite woman, 458

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

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-

justice,

229-

337
Jacob, 279
James, St., 254, 352
Jehu, 398

Meekness, 30

Mercy, divine, and

230,507-512

519

INDEX
Ministry., exhortations to
of, 29; difficulties in,

work
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

P hitoc 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
Nabochodnoser, 26
Neighbor, love of, 27-28, 7779, 110, 426-428
Nicodemus, 351
Noe, 25
Oaths, 34, 215
Obedience, death to be risked
in, 428-430; kinds of, 227228; monastic, xi; obstacles
to, 425-426; to divine com-

mands,

224-231,

252-254,

400-403, 407-417; to spiritual director, 20-21, 26

Onesimus, 261

Origen,

vii

Pachomius, coenobitism
viii, x
Pasch, mystic, 210
Patriarchs, 36

of, vii,

Profession, religious, conditions

for,

267
348,

357 >

ascetical,

xii,.

Prophets, 36, 237,

379, 386, 418

Renunciation,

18-22, 217, 252-259

Rufinus, xii

Saints,

59, 66, 67,

229, 241, 254, 255,
284, 310, 313, 335,
386, 396, 406; 426,

107, 186,
269, 282,
356, 373,
430, 452,

512
Samuel, 17, 458
Sara, 272
Saul, 458, 466, 480
Scandal,

111-114,

118,

422-

425

Penalties, gravity of, 214, 436;

how to accept, 329

Scriptures, Holy, 18, 19, 22, 24,

30, 34, 37-40,43,47, 51, 54,
57, 67-69, 71, 75, 403-408,

Penance, 71-74, 224

Peter, St., 17, 50, 52, 61, 208,
285, 294, 321, 423, 425, 426,

412, 416, 418, passim; apcontradictions

parent
in,

480, 481
Peter (brother of

St. Basil), vi

Pharaoh, 368, 468, 477

396-400; basis of St. Basil's

monastic doctrine, xi; guidance of Holy Spirit needed
for interpretation of, 357

INDEX

520

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., 323325 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.,

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.,

254 n., 262 n., 275 n.,

295 n., 298 n., 304
n., 306, 307 n., 310 n., 321
n., 322 n., 335 n., 426 n.,
428 n., 429 n.
252
285

n.,

n.,

Amos, 278

n.

79, 83,

Baruch, 64
Canticle of Canticles, 234
Colossians, 29 n., 60 n., 63

64

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.
Corinthians, 13 n., 21 n., 35
n., 41 n., 42 n., 50 n., 53 n.,
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

23 In., 238 n., 242 n., 244
248-250 nn., 253 n., 259

109,

114,

125,

160, 177, 178, 180, 188, 198,

n.,

n.,

60-62 nn., 64

103,

126, 132, 133, 148, 151, 157,

85, 101, 105, 120, 134,

135, 138, 152, 157, 161, 194,

438 n., 442 n., 452 n., 479

n., 480 n., 482 n.
Corinthians, 10 n., 40 n., 48
n., 49 n., 57 n., 72, 74, 75,

n.,
n.,
n.,

224 n., 226 n., 246 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.
205
251

n.,

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.

521

INDEX
Ecclesiastes, 63 n.,
n.,

469

308

n.,

n.,

488

332

249

n.,

n.,

412

271
n.,

n.

n., 248 n.,

488 n., 509 n.
Ephesians, 10 n., 42 n.., 57 n.,
61 n., 64 n., 68 n., 78, 87,

35

Ecclesiasticus,

326

n.,

434

n.,

91, 105, 106, 128, 132, 136,

140, 157, 160, 172, 181, 189,
192, 194, 197, 203, 205 n.,

228
n.,

n.,

230

n.,

249

264

n.,

281

n.,

n.,

294

253
n.,

304 n., 306 n., 307

18
3
n., 344 n., 349 n., 354
n.,
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,
301

n.,

145, 157, 160, 165, 166, 181,

186, 187, 199, 204 n., 238 n.,

253

n.,

254

n.,

268

n.,

287

n., 344 n., 345 n..

352 n., 360 n., 365
n., 367 n., 369-371 nn., 376379 nn., 381 n., 385 n., 391393 nn., 412 n., 416 n., 420
n., 427 n., 436 n., 474 n.
480 n., 482 n., 485 n.

n.,

348

342
n.,

Genesis, 16
n.,

225

n.,

n.,

23-25 nn., 210

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

287

n.,

244 n., 258 n.,

318 n., 335
405 n., 437 n.,

n.,

300

n.,

n., 403 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, 100104, 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

226 n., 231 n., 233 n., 240

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
n.

n.,

INDEX

522
n, 346 n, 349 n, 35Q

n.,

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., 387389 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

352

Kings, 26

476

n.,

n.,

459

n.,

n.

n.,

285

n.,

335

n.,

n.

Leviticus, 30 n., 45 n., 292 n.,

350

n.,

Malachias, 228

n, 508

n.,

n.,

509

409

n.,

413

n.

nn., 20 n., 58 n.,

64 n., 71,84,89, 98,99, 110,
122 129, 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.

Mark, 15-17
3

477

2 Kings, 230

398

269

n.,

340 n, 344-347 nn., 349-351

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.
nn.,

393

395

416

n.,

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-

74, 78, 80-82, 85, 87, 88, 90,

91, 93, 94, 96, 97, 102, 104.
107, 110, 116-118, 120, 122'

73, 75-77, 79-81, 83, 84, 87,

90, 92, 93, 95-100, 103, 105109, 111, 113-126, 128-134,

127, 129432, 134, 137-139,

141, 144, 148, 149, 151-154,
156, 162, 165, 167, 168, 170172 } 178, 180-183, 187,
189,
192, 194, 195, 205 n, 223 n,

138-140, 142-153, 155, 156,

158-160, 162, 164-166, 168,
170, 173, 175-177, 179-183,
186-189, 195, 197, 199-202,

n.,

421

n.,

n.,

n.

Luke, 17 n., 28 n., 33 n., 35

47 n., 57 n., 58 n., 66

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.,

Matthew,

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

523

INDEX
332 n, 339-345 nn, 350358 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.
n.,

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 n
Philippians, 35 n., 64 n., 77,
r

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

303

n.,

304

n.,

n., 291
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.

n.,

n., 260 n., 269

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.

246
n.,

n.,

249

271

n.,

n., 35 n., 36 n, 39
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, 309311 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,

Psalms, 13
n.,

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..

INDEX

524

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.
Samuel, 46 n., 47 n., 264 n.
290 n., 458 n., 466 n., 467
n., 477 n., 478 n., 480 n.

2 Samuel, 455
1

477

n,,

Thessalonians, 68

n.

171-173, 175
177, 184, 186, 187, 202, 287

155,
n.,
n.,

161,

169,

288 n., 308 n., 315 n., 367

382 n., 428 n., 430 n.

2 Thessalonians, 39

88,

90,

n.,

264

317

n.,

129,

67

n.,

n. }

210

140,

133,

n., 307 n., 308 n.,

318 n., 368 n., 418 n.

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

163, 167,

183, 185, 188, 189, 193, 196,

223

274

n.,

Wisdom, 477

n.,

Self-scrutiny,

296

n.

n.

Zacharias, 230

n.,

282

432-446

Semei, 455
Servants,

91, 95,
98, 114, 138, 142, 144, 154,
n.,

161,

158,

Titus, 80,

Silas,

and masters, 192-193

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
life,
advantages of,
245-247; disadvantages, 210,
247-252

Solitary

Solomon, 63,

241, 245, 280,

307, 397, 412, 418, 469, 476,

276

n.,

284

n.,

291

n.,

n.,

319

n.,

320

n.,

n.,

424

n.,

438

n.,

33

n.,

Holy, 34-36, 42, 43, 54,

55, 63-67, passim; gifts of,

80, 105, 107, 123, 130, 148,

153, 158, 180-182, 185, 200,
201, 225 n., 230 n., 258 n.,

144-145; guidance of, 357

Stewards, monastic duties of,
298-300

264

Stoicism, xi
assistant
Superior,
to,
301,
303-304, 322-324; consulta-

n.,

299

n.,

n.,

409

495

n.,

407
n.,

n.,

360
n.,

442

n.,

293

282
n.,

382

487
Speaking, restricted use of, 222,
296-298, 322-324, 327
Spirit,

2 Timothy, 9

n.,

278

n.,

20

n.,

269 n, 320 n, 327

n., 368 n., 370 n.,
434 n., 437 n., 438
n.

tions with others, 330; func-

525

INDEX
213

tions of, 214, 222, 287-288,

Visitors,

318-321, 327-329; qualifications for, 210-211, 218, 301,

318-320; relations between
subject and, 210, 218, 219,
288-289, 291, 293-294, 324,

Widows, 191-192
Wine, use of, 35, 212, 296-298
Withdrawal, from monastic
life,

305-306; treatment of

those repudiating vows, 263-

326

264
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

Women,

ix, 35, 190-191, 296;

as ascetes, 12, 221-222; relations
with
consecrated,

296-298
possessions, renunciation of, 257-259, 434-435;
use of, 124-129

Worldly

Work,
33,

physical,

Trinity, Holy, 34, 65, 376-378,

passim
Virginity,

221-222

16,

195,

207-208,

xii,

21, 29, 30,

211, 306-311, 317-318

Zacheus, 510
Zambri, 458
Zeal, 91-92

Zebedee, 254

s<
5m

130450