Basil: letters, hexaemeron - II. WORKS
(i) Of the works comprised under this head, the first are the three compositions entitled Tractatus Praevii. The first, Praevia Institutio ascetica (jAskhtikhv prodiatuvpwsi"</i>), i" an exhortation to enlistment in the sacred warfare; the second, on renunciation of the world and spiritual perfection, i" the <i><lat>sermo`asceticu"</latŸ</i>(<grkŸlovgo" aAEskhtikov"). The third, Sermo de ascetica disciplina (lovgo" periv aAEskhvsew", pw`" del kosme Jlsqai tovn monacovn), treats of the virtues to be exhibited in the life of the solitary.
The first of the three is a commendation less of monasticism than of general Christian endurance. It has been supposed to have been written in times of special oppression and persecution.
The second discourse is an exhortation to renunciation of the world. Riches are to be abandoned to the poor. The highest life is the monastic. But this is not to be hastily and inconsiderately embraced. To renounce monasticism and return to the world is derogatory to a noble profession. The idea of pleasing God in the world as well as out of it is, for those who have once quitted it, a delusion. God has given mankind the choice of two holy estates, marriage or virginity. The law which bids us love God more than father, mother, or self, more than wife and children, is as binding in wedlock as in celibacy. Marriage indeed demands the greater watchfulness, for it offers the greater temptations. Monks are to be firm against all attempts to shake their resolves. They will do well to put themselves under the guidance of some good man of experience and pious life, learned in the Scriptures, loving the poor more than money, superior to the seductions of flattery, and loving God above all things. Specific directions are given for the monastic life, and monks are urged to retirement, silence, and the study of the Scriptures.
The third discourse, which is brief, is a summary of similar recommendations. The monk ought moreover to labour with his hands, to reflect upon the day of judgment, to succour the sick, to practice hospitality, to read books of recognized genuineness, not to dispute about the doctrine of Father, Son, and Holy Ghost, but to believe in and confess an uncreate and consubstantial Trinity.
(ii) Next in order come the Proemium de Fudicio Dei (prooivmion pepi; krivmato" Qeou`) and the De Fide (peri; pivstew"). These treatises were prefixed by Basil to the Moralia. He states that, when he enquired into the true causes of the troubles which weighed heavily on the Church, he could only refer them to breaches of the commandments of God. Hence the divine punishment, and the need of observing the Divine Law. The apostle says that what is needed is faith working by love. So St. Basil thought it necessary to append an exposition of the sound faith concerning the Father, the Son, and the Holy Ghost, and so pass in order to morals. It has, however, been supposed by some that the composition published in the plan as the De Fide is not the original tract so entitled, but a letter on the same subject written, if not during the episcopate, at least in the presbyterate. This view has been supported by the statement “Thus we believe and baptize.”
This, however, might be said generally of the custom obtaining in the Church, without reference to the writer’s own practice. Certainly the document appears to have no connexion with those among which it stands, and to be an answer to some particular request for a convenient summary couched in scriptural terms. Hence it does not contain the Homoousion, and the author gives his reason for the omission — an omission which, he points out, is in contrast with his other writings against heretics. Obviously, therefore, this composition is to be placed in his later life. Yet he describes the De Fide as being anterior to the Moralia.
It will be remembered that this objection to the title and date of the extant De Fide implies nothing against its being the genuine work of the archbishop.
While carefully confining himself to the language of Scripture, the author points out that even with this aid, Faith, which he defines as an impartial assent to what has been revealed to us by the gift of God, must necessarily be dark and incomplete. God Can only be clearly known in heaven, when we shall see Him face to face. The statement that has been requested is as follows:
“We believe and confess one true and good God, Father Almighty, of Whom are all things, the God and Father of our Lord Jesus Christ: and His one Only-begotten Son, our Lord and God, Jesus Christ, only true, through Whom all things were made both visible and invisible, and by Whom all things consist: Who was in the beginning with God and was God, and, after this, according to the Scriptures, was seen on earth and had His conversation with men: Who being in the form of God thought it not robbery to be equal with God, but emptied Himself, and by means of the birth from a virgin took a servant’s form, and was formed in fashion as a man, and fulfilled all things written with reference to Him and about Him, according to His Father’s commandment, and became obedient unto death, even the death of the Cross. And on the third day He rose from the dead, according to the Scriptures, and was seen by His holy disciples, and the rest, as it is written: And He ascended into heaven, and sitteth on the right hand of His Father, whence He is coming at the end of this world, to raise all men, and to give to every man according to his conduct. Then the just shall he taken up into life eternal and the kingdom of heaven, but the sinner shall be condemned to eternal punishment, where their worm dieth not and the fire is not quenched: And in one Holy Ghost, the Comforter, in Whom we were sealed to the day of redemption: The Spirit of truth, the Spirit of adoption, in Whom we cry, Abba, Father; Who divideth and worketh the gifts that come of God, to each one for our good, as He will; Who teaches and calls to remembrance all things that He has heard from the Son; Who is good; Who guides US into all truth, and confirms all that believe both in sure knowledge and accurate confession, and in pious service and spiritual and true worship of God the Father, and of His only begotten Son our Lord, and of Himself.”
(iii) The Moralia (ta;hAEqtkav) is placed in 361 in the earlier days of the Anomoean heresy. Shortly before this time the extreme Arians began to receive this name, and it is on the rise of the Anomoeans that Basil is moved to write. The work comprises eighty Rules of Life, expressed in the words of the New Testament, with special reference to the needs of bishops, priests, and deacons, and of all persons occupied in education.
Penitence consists not only in ceasing to sin, but in expiating sin by tears and mortification. Sins of ignorance are not free from peril of judgment).
Sins into which we feel ourselves drawn against our will are the results of sins to which we have consented. Blasphemy against the Holy Ghost consists in attributing to the devil the good works which the Spirit of God works in our brethren. We ought carefully to examine whether the doctrine offered us is conformable to Scripture, and if not, to reject it. Nothing must be added to the inspired words of God; all that is outside Scripture is not of faith, but is sin).
(iv) The Regulae fusius tractatae (o#roi kata; plavtos), 55 in number, and the Regulae brevius tractatae (o[roi katj eAEpitomhvn), in number 313, are a series of precepts for the guidance of religious life put in the form of question and answer. The former are invariably supported by scriptural authority.
Their genuineness is confirmed by strong external evidence. Gregory of Nazianzus (Or. 43,§ 34) speaks of Basil’s composing rules for monastic life, and in Ep. 6,intimates that he helped his friend in their composition. Rufinus (H.E. 2,9) mentions Basil’s Instituta Monachorum. St. Jerome (De Vir. illust. cxvi). says that Basil wrote to; a[skhtikovn, and Photius (Cod. 191) describes the Asceticum as including the Regulae. Sozomen (H.E. 3,14) remarks that the Regulae were sometimes attributed to Eustathius of Sebaste, but speaks of them as generally recognised as St. Basil’s.
The monk who relinquishes his status after solemn profession and adoption is to be regarded as guilty of sacrilege, and the faithful are warned against all intercourse with him, with a reference to 2Th 3,14).
Children are not to be received from their parents except with full security for publicity in their reception. They are to be carefully instructed in the Scriptures. They are not to be allowed to make any profession till they come to years of discretion (XV).. Temperance is a virtue, but the servants of God are not to condemn any of God’s creatures as unclean, and are to eat what is given them. (XVIII). Hospitality is to be exercised with the utmost frugality and moderation, and the charge to Martha in Lc 10,41, is quoted with the reading oAElivgwn dev eAEoti creiva h) e Jnov" and the interpretation “few,” namely for provision, and “one,” namely the object in view,-enough for necessity. It would be as absurd for monks to change the simplicity of their fare on the arrival of a distinguished guest as it would be for them to change their dress (XX).. Rule XXI. is against unevangelical contention for places at table, and Rule XXII. regulates the monastic habit. The primary object of dress is said to be strewn by the words of Genesis,8 where God is said to have made Adam and Eve “coats of skins,” or, as in the LXX., citw[na" dermativnou", i.e. tunics of hides. This use of tunics was enough for covering what was unseemly. But later another object was added-that of securing warmth by clothing. So we must keep both ends in view-decency, and protection against the weather. Among articles of dress some are very serviceable; some are less so. It is better to select what is most useful, so as to observe the rule of poverty, and to avoid a variety of vestments, some for show, others for use; some for day, some for night. A single garment must be devised to serve for all purposes, and for night as well as day. As the soldier is known by his uniform, and the senator by his robe, so the Christian ought to have his own dress. Shoes are to be provided on the same principle, they are to be simple and cheap. The girdle (XXIII. ) is regarded as a necessary article of dress, not only because of its practical utility, but because of the example of the Lord Who girded Himself. In Rule XXVI. all secrets are ordered to be confided to the superintendent or bishop. If the superintendent himself is in error (Xyvii). he is to be corrected by other brothers. Vicious brethren (XXVIII). are to be cut off like rotten limbs. Self-exaltation and discontent are equally to be avoided (XXIX).. XXXVII. orders that devotional exercise is to be no excuse for idleness and shirking work. Work is to be done not only as a chastisement of the body, but for the sake of love to our neighbour and supplying weak and sick brethren with the necessaries of life. The apostle says that if a man will not work he must not eat. Daily work is as necessary as daily bread. The services of the day are thus marked out. The first movements of heart and mind ought to be consecrated to God. Therefore early in the morning nothing ought to be planned or purposed before we have been gladdened by the thought of God; as it is written, “I remembered God, and was gladdened;” the body is not to be set to work before we have obeyed the command, “O Lord, in the morning shalt thou hear my voice; in the morning will I order my prayer unto thee.” Again at the third hour there is to be a rising up to prayer, and the brotherhood is to be called together, even though they happen to have been dispersed to various works. The sixth hour is also to be marked by prayer, in obedience to the words of the Psalmist, “evening, and morning, and at noon will I pray, and cry aloud: and He shall hear my voice.” To ensure deliverance from the demon of noon-day, the Xcist Psalm is to be recited. The ninth hour is consecrated to prayer by the example of the Apostles Peter and John, who at that hour went up into the Temple to pray. Now the day is done. For all the boons of the day, and the good deeds of the day, we must give thanks. For omissions there must be confession. For sins voluntary or involuntary, or unknown, we must appease God in prayer. At nightfall the Xcist Psalm is to be recited again, midnight is to be observed in obedience to the example of Paul and Silas, and the injunction of tile Psalmist. Before dawn we should rise and pray again, as it is written, “Mine eyes prevent the night watches.” Here the canonical hours are marked, but no details are given as to the forms of prayer.
XL. deals with the abuse of holy places and solemn assemblies. Christians ought not to appear in places sacred to martyrs or in their neighbourhood for any other reason than to pray and commemorate the sacred dead. Anything like a worldly festival or commonmart at such times is like the sacrilege of the money changers in the Temple precincts).
LI. gives directions for monastic discipline. “Let the superintendent exert discipline after the manner of a physician treating his patients. He is not angry with the sick, but fights with the disease, and sets himself to combat their bad symptoms. If need be, he must heal the sickness of the soul by severer treatment; for example, love of vain glory by the imposition of lowly tasks; foolish talking, by silence; immoderate sleep, by watching and prayer; idleness, by toil; gluttony, by fasting; murmuring, by seclusion, so that no brothels may work with the offender, nor admit him to participation in their works, till by his penitence that needeth not to be ashamed he appear to be rid of his complaint.”
LV. expounds at some length the doctrine of original sin, to which disease and death are traced.
The 313 Regulae brevius tractatae are, like the Regulae fusius tractatae, in the form of questions and answers. Fessler singles out as a striking specimen XXXIV.
Q. “How is any one to avoid the sin of man-pleasing, and looking to the praises of men?”
A. “There must be a full conviction of the presence of God, an earnest intention to please Him, and a burning desire for the blessings promised by the Lord. No one before his Master’s very eyes is excited into dishonouring his Master and bringing condemnation on himself, to please a fellow servant.”
XLVII. points out that it is a grave error to be silent when a brother sins.
XLIX. tells us that vain gloriousness (to; perpereuvesqai). cf. 1Co 13,4) consists in taking things not for use, but for ostentation; and L. illustrates this principle in the case of dress.
Q.”When a man has abandoned all more expensive clothing, does he sin, and, if so, how, if he wishes his cheap upper garment or shoes to be becoming to him ?”
A. “If he so wishes in order to gratify men, he is obviously guilty of the sin of manpleasing. He is alienated from God, and is guilty of vain glory even in these cheap belongings.”
LXIV. is a somewhat lengthy comment on Mt xvii,. 6. To “make to offend,” or “to scandalize,” is to induce another to break the law, as the serpent Eve, and Eve Adam.
LXXXIII. is pithy.
Q .”If a man is generally in the right, and falls into one sin. how are we to treat him?
A. “As the Lord treated Peter.”
CXXVIII. is on fasting.
Q. “Ought any one to be allowed to exercise abstinence beyond his strength, so that he is hindered in the performance of his duty?”
A. “This question does not seen, to me to be properly worded. Temperance does not consist in abstinence from earthly food, wherein lies the ’neglecting of the body’ condemned by the Apostles, but in complete departure from one’s own wishes. And how great is the danger of our falling away from the Lord’s commandment on account of our own wishes is clear from the words of the Apostle, ’fulfilling the desires of the flesh, and of the mind, and were by nature the children of wrath.’“ The numbers in the Coenobium are not to fall below ten, the number of the eaters of the Paschal supper. Nothing is to be considered individual and personal property. Even a man’s thoughts are not his own. Private friendships are harmful to the general interests of the community. At meals there is to be a reading, which is to be thought more of than mere material food. The cultivation of the ground is the most suitable occupation for the ascetic life. No fees are to be taken for the charge of children entrusted to the monks. Such children are not to be pledged to join the community till they are old enough to understand what they are about).
IV. Homiletical.
Twenty-four homilies on miscellaneous subjects, published under St. Basil’s name, are generally accepted as genuine. They are conveniently classified as (i) Dogmatic and Exegetic, (ii) Moral, and (iii) Panegyric. To Class (i) will be referred
Homily III. on Dt 15,9, is one of the eight translated by Rufinus. Section begins:
“’Take heed,’ it is written, ’to thyself.’ Every living creature possesses within himself, by the gift of God, the Ordainer of all things, certain resources for self protection Investigate nature with attention, and you will find that the majority of brutes have an instinctive aversion from what is injurious; while, on the other hand, by a kind of natural attraction, they are impelled to the enjoyment of what is beneficial to them. Wherefore also God our Teacher has given us this grand injunction, in order that what brutes possess by nature may accrue to us by the aid of reason, and that what is performed by brutes unwittingly may be done by us through careful attention and constant exercise of our reasoning faculty. We are to be diligent guardians of the resources given to us by God, ever shunning sin as brutes shun poisons, and ever hunting after righteousness, as they seek for the herbage that is good for food. Take heed to thyself, that thou mayest be able to discern between the noxious and the wholesome. This taking heed is to be understood in a twofold sense. Gaze with the eyes of the body at visible objects. Contemplate incorporeal objects with the intellectual faculty of the soul. If we say that obedience to the charge of the text lies in the action of our eyes, we shall see at once that this is impossible. How can there be apprehension of the whole self through the eye? The eye cannot turn its sight upon itself; the head is beyond it; it is ignorant of the back, the countenance, the disposition of the intestines. Yet it were impious to argue that the charge of the Spirit cannot be obeyed. It follows then that it must be understood of intellectual action. ’Take heed to thyself.’ Look at thyself round about from every point of view. Keep thy soul’s eye sleepless in ceaseless watch over thyself. ’Thou goest in the midst of snares.’ Hidden nets are set for thee in all directions by the enemy. Look well around thee, that thou mayest be delivered ’as a gazelle from the net and a bird from the snare.’ It is because of her keen sight that the gazelle cannot be caught in the net. It is her keen sight that gives her her name. And the bird, if only she take heed, mounts on her light wing far above the wiles of the hunter.
“Beware lest in self protection thou prove inferior to brutes, lest haplv thou be caught in the gins and be made the devil’s prey, and be taken alive by him to do with thee as he will.”
A striking passage from the same Homily is thus rendered by Rufinus: “Considera ergo primo omnium quad homo es, id est solum in terres animal ipsis divinis manibus formatum. Nonne sufficeret hoc solumn recte atque integre sapienti ad magnum summumque solutium, quad ipsius Dei manibus qui omnia reliqua prcaecelti solius fecit auctoritate subsistcre, homo fictus es et formatus? Tum deinde quad cum ad imaginem Creatoris et similitudinem sis, poses sponte etiam ad angelorum dignitatem culmenque remeare. Animam namque accepisti intellectualem, et rationalem, per quam Deum possis agnoscere, et naturam rerum conspicabili rationis intelligentia contemplari: sapientiae dulcissimis fructious perfrui praesto est. Tibi omnim cedit animantium genus, quoe per connexa montium vel praerupta rupium aut opaca silvarum feruntur; omne quad vel aquis tegitur, vel praepetibus pennis in aere suspenditur. Omnw, inquam, quad hajus mundi est, servitis et subjectioni tuae liberalis munificentia conditoris indulsit. Nonne tu, sensu tibi rationabili suggerente, diversitates artium reperisti? Nonne tu urbes condere, omnemque earum rellquum usum pernecessarium viventibus invenist? Nonne tibi per rationem quoe in te est mare pervium fit? Terra, flumina, fontesque tuis vel usilSus vel voluptatibus famulantur. Nonne aer hic et coelum ipsum atque omnes stellarum chord vitae mortalium ministerio cursus suos atque ordines servant? Quid ergo deficis animo, et deesse tibi aliquid putas, si non tibi equus producitur phaleris exornatus et spumanti ore frena mandens argentca? Sed sol tibi producitur, veloci rapidoque cursu ardentes tibi faces calorie simul ac luminis portans. Non habes aureos et argenteos discos: sed habes lunae discum purissimo et blandissimo splendore radiantem. Non ascendis currum, nec rotarum lupsibus veheris, sed habes pedum tuorum vehiculum tecum natum. Quid ergo beatos censes eos qui aurum quidem possisent, alienis autem pedibus indigent, ad necessarios commeatus? Non recubas eburneis thoris, sed adjacent fecundi cespites viridantes et herbidi thori, florum varietate melius quam fucatis coloribus Tyrii muricis picti, in quibus dulces et salubres somni nullis curarum morsibus efugantur. Non te contegunt aurata laquearia; sed coelum te contegit inefabili fulgore stellarum depictum. Hoec quidem quantum ad communem humanitatis attinet vitam. Accipe vero majora. Propter te Deus in hominibus, Spiritus sancti distributio, mortis ablatio, resurrectionis spes. Propter te divina praecepta hominibus delata, quoe te perfectam doceant vitam, et iter tnum ad Deum per mandatorum tramitem dirigant. Tibi panduntur regna coelorum, tibi coronoe justitioe praeparantur; si tamen labores et oerumnas pro justitia ferre non refugis.”
Homily VI., on Lc 12,18, is on selfish wealth and greed.
Beware, says the preacher, lest the fate of the fool of the text be shine. “These things are written that we may shun their imitation. Imitate the earth, O man. Bear fruit, as she does, lest thou prove inferior to that which is without life. She produces her fruits, not that she may enjoy them, but for thy service. Thou dost gather for thyself whatever fruit of good works thou hast strewn, because the grace of good works returns to the giver. Thou hast given to the poor, and the gift becomes shine own, and comes back with increase. Just as grain that has fallen on the earth becomes a gain to the sower, so the loaf thrown to the hungry man renders abundant fruit thereafter. Be the end of thy husbandry the beginning of the heavenly sowing. ’Sow,’ it is written, ’to yourselves in righteousness.’ Why then art thou distressed? Why cost thou harass thyself in thy efforts to shut up thy riches in clay and bricks ? ’A good name is rather to be chosen than great riches.’ If thou admire riches because of the honour that comes from them, bethink thee how very much more it tends to shine honour that thou shouldst be called the father of innumerable children than that thou shouldst possess innumerable staters in a purse. Thy wealth thou wilt leave behind thee here, even though thou like it not. The honour won by thy good deeds thou shalt convey with thee to the Master. Then all people standing round about thee in the presence of the universal Judge shall hail thee as feeder and benefactor, and give thee all the names that tell of loving kindness. Dost thou not see theatregoers flinging away their wealth on boxers and buffoons and beast-fighters, fellows whom it is disgusting even to see, for the sake of the honour of a moment, and the cheers and clapping of the crowd? And art thou a niggard in thy expenses, when thou art destined to attain glory so great? God will welcome thee, angels will laud thee, mankind from the very beginning will call thee blessed. For thy stewardship of these corruptible things thy reward shall be glory everlasting, a crown of righteousness, the heavenly kingdom. Thou thinkest nothing of all this. Thy heart is so fixed on the present that thou despises” what is waited for in hope. Come then; dispose of thy wealth in various directions. ’Be generous and liberal in thy expenditure on the poor. Let it be said of thee, ’He hath dispersed he hath given to the poor; his righteousness endureth for ever.’ Do not press heavily on necessity and sell for great prices. Do not wait for a famine before thou openest thy barns. ’He that withholdeth corn, the people shall curse him.’ Watch not for a time of want for gold’s sake-for public scarcity to promote thy private profit. Drive not a huckster’s bargains out of the troubles of mankind. Make not God’s wrathful visitation an opportunity for abundance. Wound not the sores of men smitten by the scourge. Thou keepest thine eye on thy gold, and wilt not look at thy brother. Thou knowest the marks on the money, and canst distinguish good from bad. Thou canst not tell who is thy brother in the day of distress.”
The conclusion is “’Ah ! ’-it is said-’words are all very fine: gold I is finer.’ I make the same impression as I do when I am preaching to libertines against their unchastity. Their mistress is blamed, and the mere mention of her serves but to enkindle their passions. How can I bring before your eyes the poor man’s sufferings that thou mayest know out of what creep groanings thou art accumulating thy treasures, and of what high value will seem to thee in the day of judgment the famous words, ’Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was an hungred and ye gave me meat: I was thirsty and ye gave me drink: . . . I was naked and ye clothed me.’ What shuddering, what sweat, what darkness will be shed round thee, as thou hearest the words of condemnation! - Depart from me, ye cursed, into outer darkness prepared for the devil and his angels: for I was an hungred and ye gave me no meat: I was thirsty and ye gave me no drink: . . . I was naked and ye clothed me not.’ I have told thee what I have thought profitable To thee now it is clear and plain what are the good things promised for thee if thou obey. If thou disobey, for thee the threat is written. I pray that thou mayest change to a better mind and thus escape its peril. In this way thy own wealth will be thy redemption. Thus thou mayest advance to the heavenly blessings prepared for thee by the grave of Him who hath called us all into His own kingdom, to Whom be glory and might for ever and ever. Amen.”
Homily IX. is a demonstration that God is not the Author of Evil. It has been conjectured that it was delivered shortly after some such public calamity as the destruction of Nicaea in 368. St. Basil naturally touches on passages which have from time to time caused some perplexity on this subject. He asks if God is not the Author of evil, how is it said “I form the light and create darkness, I make peace and create evil,” and again, “The evil came down from the Lord unto the gate of Jerusalem,” and again, “Shall there be evil in a city and the Lord hath not done it,” and in the great song of Moses, “See now that I, even I, am he and there is no god with me: I kill and I make alive, I wound and I heal “? But to any one who understands the meaning of Scripture no one of these passages accuses God of being the Cause and Creator of evil. He who uses the words, “I form the light and create darkness,” describes Himself not as Creator of any evil, but as Demiurge of creation. “It is lest thou shouldst suppose that there is one cause of light and another of darkness that He described Himself as being Creator and Artificer of parts of creation which seem to be mutually opposed. It is to prevent thy seeking one Demiurge of fire, another of water, one of air and another of earth, these seeming to have a kind of mutual opposition and contrariety of qualities. By adopting these views many have ere now fallen into polytheism, but He makes peace and creates evil. Unquestionably He makes peace in thee when He brings peace into thy mind by His good teaching, and calms the rebel passions of thy soul. And He creates evil, that is to say, He reduces those evil passions to order, and brings them to a better state so that they may cease to be evil and may adopt the nature of good. ’Create in me a clean heart, O God.’ This does not mean Make now for the first time; it means Renew the heart that had become old from wickedness. The object is that He may make both one. The word create is used not to imply the bringing out of nothing, but the bringing into order those which already existed. So it is said, ’If any man be in Christ he is a new creature.’ Again, Moses says, ’Is not He thy Father that hath bought thee? Hath He not made thee and created thee?’ Now, the creation put in order after the making evidently teaches us that the word creation, as is commonly the case, is used with the idea of improvement. And so it is thus that He makes peace, out of creating evil; that is, by transforming and bringing to improvement. Furthermore, even if you understand peace to be freedom from war, and evil to mean the troubles which are the lot of those who make war; marches into far regions, labours, vigils, terrors, sweatings, wounds, slaughters, taking of towns, slavery, exile, piteous spectacles of captives; and, in a word, all the evils that follow upon war, all these things, I say, happen by the just judgment of God, Who brings vengeance through war on those who deserve punishment. Should you have wished that Sodom had not been burnt after her notorious wickedness? Or that Jerusalem had not been overturned, nor her temple made desolate after the horrible wickedness of the Jews against the Lord? How otherwise was it right for these things to come to pass than by the hands of the Romans to whom our Lord had been delivered by the enemies of His life, the Jews? Wherefore it does sometimes come to pass that the calamities of war are righteously inflicted on those who deserve them-if you like to understand the words ’ I kill and I make alive’ in their obvious sense. Fear edifies the simple. ’ I wound and I heal ’ is at once perceived to be salutary. The blow strikes terror; the cure attracts to love. But it is permissible to thee to find a higher meaning in the words, ’I kill’-by sin; ’I make alive’-by righteousness. ’ Though our outward man perish, yet the inward man is renewed day by day.’ He does not kill one and make another alive, but He makes the same man alive by the very means by which He kills him; He heals him by the blows which He inflicts upon him. As the proverb has it, ’Thou shalt beat him with the rod and shalt deliver his soul from hell.’ The flesh is smitten that the soul may be healed; sin is put to death that righteousness may live. In another passage it is argued that death is not an evil. Deaths come from God. Yet death is not absolutely an evil, except in the case of the death of the sinner, in which case departure from this world is a beginning of the punishments of hell. On the other hand, of the evils of hell the cause is not God, but ourselves. The origin and root of sin is what is in our own control and our free will.”Homily XII. is “on the beginning of the proverbs.” “The proverbs of Solomon, the son of David, king of Israel.”
“The name proverbs (paroimivai) has been by heathen writers used of common expressions, and of those which are generally used in the streets. Among them a way is called oiAEmo", whence they define a paroimiva to be a common expression, which has become trite through vulgar usage, and which it is possible to transfer from a limited number of subjects to many analogous subjects. With Christians the paroimiva is a serviceable utterance, conveyed with a certain amount of obscurity, containing an obvious meaning of much utility, and at the same time involving a depth of meaning in its inner sense. Whence the Lord says: ’ These things have I spoken unto you in proverbs, but the time cometh when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father.’“
On the “wisdom and instruction” of verse 2, it is said: Wisdom is the science of things both human and divine, and of their causes. He, therefore, who is an effective theologian knows wisdom. The quotation of 1Co ii. 6, follows.
Basil: letters, hexaemeron - II. WORKS