PG 31 · cols. 889–1052

Basil the Great, The Longer Rules (Regulae fusius tractatae)

Editors' preface

ΤΟΥ ΑΥΤΟΥ ΟΡΟΙ ΚΑΤΑ ΠΛΑΤΟΣ

OF THE SAME, THE RULES SET OUT AT LENGTH

ΠΡΟΟΙΜΙΟΝ.

PROEM.

1. Ἐπειδὴ Θεοῦ χάριτι ἐν ὀνόματι τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ συνεληλύθαμεν εἰς ταυτὸν οἱ ἕνα καὶ τὸν αὐτὸν σκοπὸν τοῦ βίου τοῦ κατ' εὐσέβειαν ἐνστησάμενοι· καὶ ὑμεῖς μὲν εὔδηλοί ἐστε μαθεῖν τι τῶν πρὸς σωτηρίαν ἐπιποθοῦντες, ἐμοὶ δὲ ἀνάγκη ἀναγγέλλειν τὰ δικαιώματα τοῦ Θεοῦ, νυκτὸς καὶ ἡμέρας μεμνημένῳ τοῦ Ἀποστόλου λέγοντος, ὅτι Τριετίαν νύκτα καὶ ἡμέραν οὐκ ἐπαυσάμην μετὰ δακρύων νουθετῶν ἕνα ἕκαστον· καιρὸς δὲ ἐπιτηδειότατος ἡμῖν ὁ παρὼν, καὶ τόπος οὗτος ἡσυχίαν παρέχων καὶ σχολὴν πᾶσαν ἀπὸ τῶν ἔξωθεν θορύβων, συνευξώμεθα ἀλλήλοις, ὥστε ἡμᾶς μὲν ἐν καιρῷ τοῖς συνδούλοις ἡμῶν δοῦναι τὸ σιτομέτριον· ὑμᾶς δὲ, λαβόντας τὸν λόγον, ὡς τὴν ἀγαθὴν γῆν, τέλειον καὶ πολυπλασίονα τὸν ἐν δικαιοσύνῃ καρπὸν ἀποδοῦναι, καθὼς γέγραπται. Παρακαλῶ οὖν ὑμᾶς διὰ τῆς ἀγάπης τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, τοῦ δόντος ἑαυτὸν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, ἁψώμεθά ποτε τῆς φροντίδος τῶν ψυχῶν ἡμῶν· λυπηθῶμεν ἐπὶ τῇ ματαιώσει τοῦ προλαβόντος βίου· ἀγωνισώμεθα ὑπὲρ τῶν μελλόντων εἰς δόξαν τοῦ Θεοῦ, καὶ τοῦ Χριστοῦ αὐτοῦ, καὶ τοῦ προσκυνητοῦ καὶ ἁγίου Πνεύματος. Μὴ τῇ ῥᾳθυμίᾳ καὶ τῇ ἐκλύσει ταύτῃ ἐναπομείνωμεν, καὶ τὸ μὲν παρὸν ἀεὶ διὰ ῥᾳθυμίας προϊέμενοι, πρὸς δὲ τὸ αὔριον καὶ τὸ ἐφεξῆς τὴν ἀρχὴν τῶν ἔργων ὑπερτιθέμενοι, εἶτα καταληφθέντες ὑπὸ τοῦ ἀπαιτοῦντος τὰς ψυχὰς ἡμῶν, ἀπαρασκεύαστοι τῶν ἀγαθῶν ἔργων, τῆς μὲν χαρᾶς τοῦ νυμφῶνος

1. Since by the grace of God we have come together in the name of our Lord Jesus Christ, we who have set before ourselves one and the same aim of the life according to godliness; and you plainly long to learn something of the things that pertain to salvation, while upon me lies the necessity of declaring the ordinances of God, as I remember night and day the Apostle, who says: For three years, night and day, I did not cease to admonish every one with tears (Acts 20:31); and the present time is most fitting for us, and this place affords quiet and full leisure from the tumults outside: let us pray together for one another, that we may give our fellow servants their measure of grain in due season, and that you, receiving the word as the good ground, may yield the fruit in righteousness perfect and manifold, as it is written (Matt. 13:23). I beseech you, then, by the love of our Lord Jesus Christ, Who gave Himself for our sins (Titus 2:14), let us at last take hold of the care of our souls; let us grieve over the vanity of our former life; let us strive for the things to come, to the glory of God, and of His Christ, and of the adorable and Holy Spirit. Let us not remain in this sloth and slackness, ever letting the present slip through sloth and putting off the beginning of works to tomorrow and to what follows, and then, seized by Him Who demands our souls, unprepared in good works, from the joy of the bridechamber

Editors' notes and page, col. 889

Footnotes

(1) ‹anchor: monens unumquemque› · call in col 890

Act. XX, 31.

Acts 20:31.

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(2) ‹anchor: sicut scriptum est› · call in col 890

Matth. XIII, 23.

Matthew 13:23.

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(3) ‹anchor: pro peccatis nostris› · call in col 890

Tit. II, 14.

Titus 2:14.

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(93) ‹anchor: not visible on the page foot› · call in col 890

Editio Paris. et Basil. τοῦ αὐτοῦ ὅροι κατὰ πλάτος. Προοίμιον. Codex Voss. ὅροι κατὰ πλάτος. Προοίμιον. Codex Colb. τοῦ αὐτοῦ πρόλογος. Codex Combef. et alii duo cum editione Veneta τοῦ αὐτοῦ ὅροι κατὰ πλάτος. Coisl. primus τοῦ ἐν ἁγίοις πατρὸς ἡμῶν Βασιλείου ἀρχιεπισκόπου Καισαρείας Καππαδοκίας ὅροι πρὸς τοὺς κατὰ Θεὸν τὸ ἀσκεῖν προελομένους.

The Paris and Basel editions have "Of the same, Rules at length. Preface." The Vossius codex: "Rules at length. Preface." The Colbert codex: "Of the same, Prologue." Combefis's codex and two others, with the Venetian edition: "Of the same, Rules at length." The first Coislin: "Rules of our father among the saints Basil, archbishop of Caesarea in Cappadocia, for those who have chosen to live the ascetic life according to God."

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Codex Colb. εὐσέβειαν συστησάμενοι. Statim codex Voss. et alii duo σωτηρίαν ἐπιθυμοῦντες. Mox Reg. primus τὸ δικαίωμα.

The Colbert codex has "having established piety." Immediately after, the Vossius codex and two others have "desiring salvation." Shortly after, the first Royal codex has "the ordinance" (singular).

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(95) ‹anchor: δὲ ἐπιτηδειότατος› · call in col 890

Codex Voss. et Reg. primus ἐπιτήδειος. Nec ita multo post codex Colb. πᾶσαν τὴν ἀπό.

The Vossius codex and the first Royal have "suitable" (positive, not superlative). And not much further on the Colbert codex has "all the [rest] from."

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(96) ‹anchor: τῶν ἁμαρτιῶν ἡμῶν› · call in col 890

Codex Voss. διὰ τῆς ἀγάπης τοῦ Πνεύματος τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ αὐτοῦ, καὶ τοῦ προσκυνητοῦ τῶν ἁμαρτιῶν ἡμῶν, corrupte. Habent quoque Reg. primus et Coisl. itidem primus διὰ τῆς ἀγάπης τοῦ Πνεύματος τοῦ Κυρίου. Codex Combef. et alii duo ut in contextu. Illud, τῶν ἁμαρτιῶν, deerat in utraque editione. Codex Colb. δόντος ἑαυτὸν εἰς θάνατον ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν. Haud longe codex Colb. ἐπὶ τῇ ματαιότητι.

The Vossius codex reads "through the love of the Spirit of our Lord Jesus Christ himself, and of the adorable of our sins," corruptly. The first Royal and likewise the first Coislin also have "through the love of the Spirit of the Lord." Combefis's codex and two others read as in the text. The words "of the sins" were missing in both editions. The Colbert codex: "who gave himself to death for our sins." Not far on, the Colbert codex has "at the vanity" (ματαιότητι for ματαιώσει).

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(97) ‹anchor: ταύτῃ ἐναπομείνωμεν› · call in col 890

Editio Paris. ταύτῃ ἐναπομείναντες. Libri veteres ita, ut in contextu videre licet.

The Paris edition has "having remained in this" (participle). The old books read as may be seen in the text.

(printed under page 454)

Footnotes

(4) ‹anchor: not visible on the page foot› · call in col 891

II Cor. VI, 2.

2 Corinthians 6:2.

(printed under page 455)

(5) ‹anchor: not visible on the page foot› · call in col 891

Matth. XXV, 30.

Matthew 25:30.

(printed under page 455)

(6) ‹anchor: juxta Apostolum› · call in col 891

II Tim. II, 5.

2 Timothy 2:5.

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(7) ‹anchor: sic facientem› · call in col 891

Luc. XII, 43.

Luke 12:43.

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(98) ‹anchor: not visible on the page foot› · call in col 891

Codex Colb. νυμφῶνος ἀποκείσθωμεν [ἀποκλεισθῶμεν?], sensu non dissimili. Mox codex Voss. τὸν κακῶς προεθέντα. Codex Colb. τὸν κακῶς περαιωθέντα. Reg. primus τὸν κακῶς παρελθόντα. Reg. tertius et Combef. cum utraque editione τὸν κακῶς παρεθέντα, ex quibus omnibus eadem plane sententia efficitur.

The Colbert codex has "of the bridal chamber let us be laid aside" [let us be shut out?], in a sense not unlike. Shortly after, the Vossius codex has "that badly let go." The Colbert codex: "that badly passed through." The first Royal: "that badly passed by." The third Royal and Combefis's, with both editions: "that badly let slip"; from all of which plainly the same meaning results.

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Antiqui duo libri praeter Voss. κἀκεῖνος τῆς μισθαποδοσίας.

Two old books besides the Vossius have "and that one, of the recompense."

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(1) ‹anchor: not visible on the page foot› · call in col 891

Ita edidimus ex veteribus quatuor libris. Utraque editio πραγμάτων καὶ ἐνθυμημάτων, quod mutilum erat et decurtatum.

So we have printed from four old books. Both editions have "of deeds and of thoughts," which was mutilated and cut short.

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(2) ‹anchor: not visible on the page foot› · call in col 891

Antiqui tres libri ἐπουράνιον αὐτοῦ. Ibidem codex Colb. βασιλείαν καὶ δόξαν, et ad gloriam. Hoc ipso in loco idem liber πῶς ἐκνήψομεν.

Three old books have "his heavenly." In the same place the Colbert codex has "kingdom and glory," and to glory. At this very spot the same book has "how shall we become sober."

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(3) ‹anchor: Ἐκεῖ› · call in col 891

Codex Colb. Ἐκεῖ γάρ.

The Colbert codex has "For there."

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(4) ‹anchor: καταδεχόμενοι› · call in col 891

Reg. primus ἐντολῆς Θεοῦ καταδεχόμενοι.

The first Royal has "undertaking for a commandment of God."

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(5) ‹anchor: σπορᾶς οἴκοι› · call in col 891

Codex Colb. καιρῷ τῆς ὀπώρας ἐν οἴκῳ, tempore autumnali.

The Colbert codex has "at the time of the fruit-harvest, at home," in autumn time.

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(6) ‹anchor: καὶ πεπονημένον› · call in col 891

Reg. primus et Voss. πεφυτευμένον καὶ πεπονημένον. Illud, καὶ πεπονημένον, in utraque editione desideratur.

The first Royal and the Vossius have "planted and laboured over." The words "and laboured over" are wanting in both editions.

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(7) ‹anchor: Τίς ποτε› · call in col 891

Vocula ποτε addita est ex antiquis duobus libris. Mox Reg. primus et codex Voss. κατὰ τὸν Παῦλον. Τοῦτο. Vocula τι quae mox sequitur, deest quidem in vulgatis, sed in mss. tribus reperitur. Codex Voss. pro παριέναι, habet παρεῖναι.

The little word "ever" has been added from two old books. Shortly after, the first Royal and the Vossius codex have "according to Paul. This." The little word "anything" which follows soon after is missing in the printed editions, but is found in three manuscripts. The Vossius codex has "to be present" for "to pass over."

(printed under page 455)

Page

other: facing Latin version, not set. The two full-width Greek lines closing §1 (ἐρημίαν τῶν ἀγαθῶν ἔργων … τῶν ὀδόντων) cross this column and are set under col. 892. Old-edition numeral 328 seen in the Latin.

PG 31:892

ἀποβληθῶμεν, ἀργὰ δὲ καὶ ἀνόνητα μετακλαίωμεν, τὸν κακῶς παρεθέντα τοῦ βίου χρόνον ὀδυρόμενοι τότε, ὅτε πλέον οὐδὲν ἐξέσται τοῖς μεταμελομένοις. Νῦν καιρὸς εὐπρόσδεκτος, φησὶν ὁ Ἀπόστολος, νῦν ἡμέρα σωτηρίας. Οὗτος ὁ αἰὼν τῆς μετανοίας, ἐκεῖνος τῆς ἀνταποδόσεως· οὗτος τῆς ὑπομονῆς, ἐκεῖνος τῆς παρακλήσεως. Νῦν βοηθὸς τῶν ἐπιστρεφόντων ἀπὸ ὁδοῦ κακῆς ὁ Θεὸς, τότε φοβερὸς καὶ ἀπαραλόγιστος τῶν ἀνθρωπίνων πραγμάτων τε καὶ ῥημάτων καὶ ἐνθυμημάτων ἐξεταστής. Νῦν τῆς μακροθυμίας ἀπολαύομεν, τότε τὴν δικαιοκρισίαν γνωρίσομεν, ὅταν ἀναστῶμεν, οἱ μὲν εἰς κόλασιν αἰώνιον, οἱ δὲ εἰς ζωὴν αἰώνιον, καὶ ἀπολάβῃ ἕκαστος κατὰ τὴν πρᾶξιν αὐτοῦ. Πρὸς τίνα καιρὸν ὑπερτιθέμεθα τὴν ὑπακοὴν τοῦ Χριστοῦ, τοῦ καλέσαντος ἡμᾶς εἰς τὴν ἐπουράνιον ἑαυτοῦ βασιλείαν; Οὐκ ἐκνήψομεν; οὐκ ἀνακαλεσόμεθα ἑαυτοὺς ἀπὸ τοῦ κατὰ συνήθειαν βίου πρὸς τὴν ἀκρίβειαν τοῦ Εὐαγγελίου; Οὐκ ἐν ὀφθαλμοῖς ληψόμεθα τὴν ἡμέραν Κυρίου τὴν φοβερὰν ἐκείνην καὶ ἐπιφανῆ, ἐν ᾗ τοὺς μὲν τῇ δεξιᾷ τοῦ Κυρίου διὰ τῶν πράξεων προσεγγίζοντας βασιλεία οὐρανῶν ὑποδέξεται· τοὺς δὲ πρὸς τὴν ἀριστερὰν διὰ τὴν ἐρημίαν τῶν ἀγαθῶν ἔργων ἀπεωσμένους, γέεννα πυρὸς καὶ σκότος αἰώνιον κατακρύψει; Ἐκεῖ ἔσται, φησὶν, ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.

may be shut out, and may weep idle and unprofitable tears, lamenting the time of life ill let slip, then, when there will be no more opening for those who repent. Now is the acceptable time, says the Apostle, now is the day of salvation (2 Cor. 6:2). This is the age of repentance, that of recompense; this of endurance, that of consolation. Now God is the helper of those who turn from the evil way; then He is the fearful and undeceivable examiner of human deeds and words and thoughts. Now we enjoy His long-suffering; then we shall know His just judgement, when we rise, some to eternal punishment and others to eternal life, and each receives according to his deed. Till what time do we put off obedience to Christ, Who has called us into His heavenly kingdom? Shall we not come to our senses? Shall we not call ourselves back from our accustomed manner of life to the exactness of the Gospel? Shall we not set before our eyes that fearful and manifest day of the Lord, on which the kingdom of heaven will receive those who through their deeds draw near to the right hand of the Lord, while Gehenna of fire and eternal darkness will hide those thrust away to the left for their want of good works? There, He says, shall be the weeping and the gnashing of teeth (Matt. 25:30).

2. Ἡμεῖς δὲ βασιλείας μὲν οὐρανῶν ἐπιθυμεῖν λέγομεν, ἐξ ὧν δὲ ἔστιν αὐτῆς ἐπιτυχεῖν οὐ φροντίζομεν· ἀλλὰ μηδένα πόνον ὑπὲρ ἐντολῆς Κυρίου καταδεχόμενοι, τῶν ἴσων τιμῶν τεύξεσθαι τοῖς μέχρι θανάτου πρὸς τὴν ἁμαρτίαν ἀντικαταστᾶσιν ἐν τῇ ματαιότητι τοῦ νοὸς ἡμῶν ὑποτιθέμεθα. Τίς ἐν καιρῷ τῆς σπορᾶς οἴκοι καθήμενος ἢ καθεύδων, ἐνστάντος τοῦ θερισμοῦ, τὸν κόλπον ἐπλήρωσε τῶν δραγμάτων; τίς ἐτρύγησεν ἀμπελῶνα τὸν μὴ παρ' αὐτοῦ πεφυτευμένον καὶ πεπονημένον; Ἐκείνων οἱ καρποὶ, ὧν καὶ οἱ πόνοι· αἱ τιμαὶ καὶ οἱ στέφανοι τῶν νενικηκότων εἰσί. Τίς ποτε στεφανοῖ τὸν μηδὲ ἀποδύντα πρὸς τὸν ἀντίπαλον; ὁπότε οὐ νικῆσαι δεῖ μόνον, ἀλλὰ καὶ νομίμως ἀθλῆσαι, κατὰ τὸν Ἀπόστολον· τοῦτο δέ ἐστι τὸ μηδὲ μικρὸν μὲν παριέναι τι τῶν διατεταγμένων· οὕτω δὲ ἕκαστον ποιῆσαι, ὡς προστετάγμεθα. Μακάριος γὰρ, φησὶν, ὁ δοῦλος ἐκεῖνος, ὃν ἐλθὼν ὁ Κύριος εὑρήσει, οὐχὶ ποιοῦντα ὡς ἔτυχεν, ἀλλὰ ποιοῦντα οὕτως· καὶ, Ἐὰν ὀρθῶς μὲν προσενέγκῃς, ὀρθῶς δὲ μὴ διέλῃς, ἥμαρτες. Ἡμεῖς δὲ, μίαν που τῶν ἐντολῶν

2. We, however, say that we desire the kingdom of heaven, yet we take no thought for the things by which it may be attained; rather, accepting no toil for the Lord's commandment, in the vanity of our mind we suppose that we shall obtain the same honours as those who have stood against sin unto death. Who, sitting at home or sleeping in the time of sowing, has filled his bosom with sheaves when the harvest came? Who has gathered the grapes of a vineyard not planted and laboured over by himself? The fruits belong to those whose labours they were; the honours and the crowns are for those who have conquered. Who ever crowns one who has not even stripped to meet the adversary? For one must not only conquer but also contend lawfully, according to the Apostle (2 Tim. 2:5); that is, not to pass over even a small part of what has been ordained, but to do each thing as we have been commanded. For blessed, He says, is that servant whom the Lord, when He comes, shall find (Luke 12:43), not doing as it happens, but so doing; and: If you have offered rightly, but have not divided rightly, you have sinned (Gen. 4:7). But we, one of the commandments, perhaps,

Editors' notes and page, col. 892

Page

running head: S. BASILII MAGNI
marginal letters: A ‹ἀποβληθῶμεν, ἀργὰ δὲ›; B ‹τοῦ καλέσαντος ἡμᾶς›; C ‹ταδεχόμενοι, τῶν ἴσων›; D ‹οὐχὶ ποιοῦντα ὡς›
old-edition numerals: (none)

PG 31:893

πεποιηκέναι νομίσαντες (οὐ γὰρ ἂν φαίην, ὅτι ποιήσαντες· πᾶσαι γὰρ ἀλλήλων ἔχονται κατὰ τὸν ὑγιῆ τοῦ λόγου σκοπὸν, ὡς ἐν τῇ λύσει τῆς μιᾶς καὶ τὰς λοιπὰς ἐξ ἀνάγκης συγκαταλύεσθαι), οὐχ ἐπὶ τοῖς παρεθεῖσι τὴν ὀργὴν ἐκδεχόμεθα, ἀλλ' ἐπὶ τῷ κατορθωθέντι δῆθεν τὰς τιμὰς ἀναμένομεν. Ὁ ἐκ τῶν δέκα ταλάντων τῆς παρακαταθήκης ἕν που ἢ δύο παρακατασχὼν, τὰ δὲ λοιπὰ ἀποτίσας, οὐχὶ εὐγνώμων διὰ τὴν τῶν πλειόνων ἀπότισιν γνωρίζεται, ἀλλὰ ἄδικος καὶ πλεονέκτης ἐπὶ τῇ τῶν ἐλαττόνων ἀποστερήσει ἐλέγχεται. Τί δὲ λέγω ἀποστερήσει; ὁπότε ὁ τὸ ἓν τάλαντον πιστευθεὶς, εἶτα ἀποδοὺς αὐτὸ ἐκεῖνο ὁλόκληρον καὶ ἀκέραιον ὃ ὑπεδέξατο, ὅτι μὴ προσειργάσατο τῷ δοθέντι, κατακρίνεται. Ὁ δέκα ἔτη τὸν πατέρα τιμήσας, μίαν δὲ πληγὴν ὕστερον ἐμβαλὼν μόνην, οὐχ ὡς εὐεργέτης τιμᾶται, ἀλλ' ὡς πατραλοίας καταδικάζεται. Πορευθέντες, φησὶν ὁ Κύριος, μαθητεύσατε πάντα τὰ ἔθνη, διδάσκοντες αὐτοὺς, οὐχὶ τὰ μὲν τηρεῖν, τῶν δὲ ἀμελεῖν, ἀλλὰ τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν. Καὶ ὁ Ἀπόστολος ἀκολούθως γράφει· Μηδεμίαν ἐν μηδενὶ διδόντες προσκοπὴν, ἵνα μὴ μωμηθῇ ἡ διακονία, ἀλλ' ἐν παντὶ συνιστῶντες ἑαυτοὺς ὡς Θεοῦ διάκονοι. Εἰ γὰρ μὴ πάντα ἡμῖν πρὸς τὸν τῆς σωτηρίας σκοπὸν ἀναγκαῖα ἦν, οὐδ' ἂν ἐγράφησαν πᾶσαι αἱ ἐντολαὶ, οὐδ' ἂν πᾶσαι φυλαχθῆναι ἀναγκαίως διηγορεύθησαν. Τί μοι τὸ ὄφελος τῶν ἄλλων κατορθωμάτων, εἰ μέλλοιμι, μωρὸν εἰπὼν τὸν ἀδελφὸν, ἔνοχος ἔσεσθαι τῇ γεέννῃ; Τί γὰρ ὄφελος τῆς ἀπὸ τῶν πολλῶν ἐλευθερίας τῷ ὑφ' ἑνὸς κρατουμένῳ εἰς δουλείαν; Ὁ γὰρ ποιῶν, φησὶ, τὴν ἁμαρτίαν δοῦλός ἐστι τῆς ἁμαρτίας. Τί δὲ τὸ κέρδος τῆς ἐν πολλοῖς ἀπαθείας τῷ ὑφ' ἑνὸς πάθους φθειρομένῳ τὸ σῶμα;

having performed, we suppose (for I would not say "having kept"; for all of them hold to one another according to the sound aim of the word, so that in the breaking of one the rest too are of necessity broken together), we do not expect wrath for those we have neglected, but look forward to honours, forsooth, for the one we have performed. He who, of ten talents entrusted to him, has kept back one perhaps or two and paid back the rest, is not recognized as honest for paying back the greater part, but is convicted as unjust and grasping for withholding the lesser. Why do I say withholding? Seeing that he who was entrusted with the one talent, and then paid back that very talent he had received, whole and intact, is condemned because he made no gain on what was given him. He who has honoured his father for ten years, and afterwards strikes him a single blow, is not honoured as a benefactor but condemned as a parricide. Go, says the Lord, make disciples of all nations, teaching them (Matt. 28:19–20), not to observe some things and neglect others, but to observe all things whatsoever I have commanded you (Matt. 28:20). And the Apostle writes in accord with this: Giving no offence in anything, that the ministry be not blamed, but in all things commending ourselves as ministers of God (2 Cor. 6:3–4). For if not all of them were necessary to us for the aim of salvation, the commandments would not all have been written, nor would it have been declared that all of them must of necessity be kept. What profit to me are my other good deeds, if, for calling my brother a fool, I am to be liable to Gehenna (Matt. 5:22)? For what profit is freedom from many masters to one who is held in slavery by one? For he who commits sin, He says, is the slave of sin (John 8:34). And what is the gain of freedom from many diseases to one whose body is being destroyed by one disease?

3. Ἆρα οὖν, φησί τις, τὰ πλήθη τῶν Χριστιανῶν μὴ φυλάσσοντα πάσας τὰς ἐντολὰς, ἀνόνητον ἕξει τὴν τινων φυλακήν; Πρὸς τοῦτο τοῦ μακαρίου Πέτρου μνημονεῦσαι καλὸν, τοῦ μετὰ τοσαῦτα μὲν κατορθώματα, τοιούτους δὲ τοὺς μακαρισμοὺς, ἐφ' ἑνὶ μόνῳ ἀκούοντος· Ἐὰν μὴ νίψω σε, οὐκ ἔχεις μέρος μετ' ἐμοῦ. Ἐῶ δὲ λέγειν, ὅτι οὐδὲ αὐτὸ ἐκεῖνο ῥᾳθυμίας οὐδὲ καταφρονήσεως εἶχεν ἔνδειξιν, ἀλλὰ τιμῆς καὶ εὐλαβείας ἦν ἔμφασις. Καὶ μὴν, εἴποι τις ἂν, γέγραπται· Πᾶς ὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου, σωθήσεται· ὥστε ἀρκεῖ καὶ αὐτὴ ἡ ἐπίκλησις τοῦ ὀνόματος τοῦ Κυρίου σῶσαι τὸν ἐπι

3. "Will the multitudes of Christians, then," someone says, "who do not keep all the commandments, have no profit from keeping some of them?" On this it is well to call to mind the blessed Peter, who, after so many good deeds and such great beatitudes, heard, over a single thing: If I do not wash you, you have no part with Me (John 13:8). I leave aside saying that that very act gave no sign of sloth or contempt, but was an expression of honour and reverence. "And yet," someone might say, "it is written: Whosoever shall call upon the name of the Lord shall be saved (Joel 2:32); so that the very calling upon the name of the Lord suffices to save him who

Editors' notes and page, col. 893

Footnotes

(8) ‹anchor: not visible on the page foot› · call in col 894

Gen. IV, 7, sec. LXX.

Genesis 4:7, according to the Septuagint.

(printed under page 456)

(9) ‹anchor: not visible on the page foot› · call in col 894

Matth. XXVIII, 19, 20.

Matthew 28:19–20.

(printed under page 456)

(10) ‹anchor: sicut Dei ministros› · call in col 894

II Cor. VI, 3, 4.

2 Corinthians 6:3–4.

(printed under page 456)

(11) ‹anchor: servus est peccati› · call in col 894

Joan. VIII, 34.

John 8:34.

(printed under page 456)

(12) ‹anchor: non habebis partem mecum› · call in col 894

Joan. XIII, 8.

John 13:8.

(printed under page 456)

(13) ‹anchor: nomen Domini, salvus erit› · call in col 894

Joel ii, 32.

Joel 2:32.

(printed under page 456)

(8) ‹anchor: not visible on the page foot› · call in col 894

Editio Ven. et quatuor mss. praeter Voss. ὑγιῆ τοῦ σκοποῦ λόγον. Editio Paris. et Basil. ut in contextu.

The Venetian edition and four manuscripts besides the Vossius have "a sound account of the aim." The Paris and Basel editions read as in the text.

(printed under page 456)

(9) ‹anchor: not visible on the page foot› · call in col 894

Utraque editio et duo mss. πλειόνων ἐκπλήρωσιν. Reg. primus et Colb. et Voss. πλειόνων ἀπότισιν, rectius.

Both editions and two manuscripts have "fulfilment of more." The first Royal, the Colbert and the Vossius have "repayment of more," more correctly.

(printed under page 456)

(10) ‹anchor: not visible on the page foot› · call in col 894

Codex Colb. ὁπότε καὶ ὁ. Aliquanto post idem mss. ὕστερον ἐγκαλούμενος μόνην.

The Colbert codex has "when also the." Somewhat further on the same manuscripts have "afterwards, being charged with only."

(printed under page 456)

(11) ‹anchor: not visible on the page foot› · call in col 894

Utraque editio et Reg. secundus τῶν ἄλλων ἀμελεῖν· sed vocem ἄλλων delevi, fidem antiquorum trium librorum secutus.

Both editions and the second Royal have "to neglect the others"; but I have deleted the word "others," following the authority of three old books.

(printed under page 456)

(12) ‹anchor: ὡς Θεοῦ διάκονοι› · call in col 894

Codex Colb. Θεοῦ διακόνους.

The Colbert codex has "ministers of God" (accusative).

(printed under page 456)

(13) ‹anchor: φησί τις› · call in col 894

13 Reg. tertius φήσει τις.

The third Royal has "someone will say."

(printed under page 456)

(14) ‹anchor: ἐφ' ἑνὶ μόνῳ› · call in col 894

Codex Colb. ἐφ' ἓν μόνον. Statim editi αὐτῷ ἐκείνῳ. At mss. tres αὐτὸ ἐκεῖνο. Ibidem pro οὐδὲ legitur ἢ in tribus codicibus.

The Colbert codex has "for one thing only" (accusative). Immediately after, the printed editions have "to that very one"; but three manuscripts "that very thing." In the same place "or" is read for "nor" in three codices.

(printed under page 456)

(15) ‹anchor: Πᾶς ὃς ἂν› · call in col 894

Vocula ἂν addita est ex antiquis tribus libris. Nec ita multo post utraque editio τὸν καλούμενον. At mss. tres praeter Voss. τὸν ἐπικαλούμενον, melius.

The particle "ἂν" has been added from three old books. Not much further on both editions have "him who is called"; but three manuscripts besides the Vossius have "him who calls upon," better.

(printed under page 456)

PG 31:895

Editors' notes and page, col. 895

Footnotes

(14) ‹anchor: not visible on the page foot› · call in col 895

Rom. X, 14.

Romans 10:14.

(printed under page 457)

(15) ‹anchor: not visible on the page foot› · call in col 895

Matth. VII, 21.

Matthew 7:21.

(printed under page 457)

(16) ‹anchor: not visible on the page foot› · call in col 895

Matth. VI, 5.

Matthew 6:5.

(printed under page 457)

(17) ‹anchor: not visible on the page foot› · call in col 895

I Cor. XIII, 3.

1 Corinthians 13:3.

(printed under page 457)

(18) ‹anchor: omnia ob metum› · call in col 895

Prov. XXVIII, 14.

Proverbs 28:14.

(printed under page 457)

(19) ‹anchor: ne commovear› · call in col 895

Psal. XV, 8.

Psalm 15:8 (Hebrew numbering 16:8).

(printed under page 457)

(20) ‹anchor: volet nimis› · call in col 895

Psal. CXI, 1.

Psalm 111:1 (Hebrew numbering 112:1).

(printed under page 457)

(16) ‹anchor: not visible on the page foot› · call in col 895

Reg. primus et Voss Κυρίου, et Coisl. primus κράζοντος, clamantem.

The first Royal and the Vossius have "of the Lord," and the first Coislin "crying out," crying.

(printed under page 457)

(17) ‹anchor: not visible on the page foot› · call in col 895

Reg. duo mss. θέλημα τοῦ Θεοῦ. Aliquanto post Reg. primus τὴν τούτου σπουδήν.

Two Royal manuscripts have "the will of God." Somewhat further on the first Royal has "the zeal for this."

(printed under page 457)

(18) ‹anchor: not visible on the page foot› · call in col 895

Codex Colb. ὑπάρχοντά μοι.

The Colbert codex has "being mine."

(printed under page 457)

(19) ‹anchor: not visible on the page foot› · call in col 895

Idem mss. ἀπὸ τῶν κακῶν. Haud longe Reg. primus πληροῦμεν τὰ προστεταγμένα.

The same manuscripts have "from the evils." Not far on the first Royal has "we fulfil the things commanded."

(printed under page 457)

(20) ‹anchor: πάντα καταπτήσσων› · call in col 895

Editiones veteres καταπτύσσων. Codex Colb. καταπτύων. Regii primus et tertius cum Coisl. primo καταπτήσσων, nec aliter legitur apud LXX. Velim autem hic intelligas timorem filio dignum, cui scilicet admisceatur amor.

The old editions have "folding down." The Colbert codex has "spitting upon." The first and third Royal with the first Coislin have "cowering in awe," and it is read no otherwise in the Septuagint. But I would have you understand here a fear worthy of a son, namely one with which love is mingled.

(printed under page 457)

(21) ‹anchor: κεχτημένῳ κατέστησε› · call in col 895

Editiones veteres et duo mss. τῷ κεκτημένῳ κατέλιπεν. Codex Voss. et Colb. et Reg. primus et Coisl. itidem primus κατέστησε. Nec ita multo post Reg. primus μισθοὺς ὑποτελεῖ.

The old editions and two manuscripts have "left [it useless] to the owner." The Vossius and Colbert codices, the first Royal and likewise the first Coislin have "rendered." Not much further on the first Royal has "pays wages."

(printed under page 457)

(22) ‹anchor: τῆς βλάβης› · call in col 895

Legendum ἔτι μενούσης τῆς βλάβης, ut in sermone 7 Symeonis Logothetae, p. 512: Ecquis igitur adhuc manente detrimento mercedem persolvat injuriae auctori?

Read "while the damage still remains," as in Sermon 7 of Symeon the Logothete, p. 512: "Who then, while the damage still remains, would pay wages to the author of the wrong?"

(printed under page 457)

Page

other: facing Latin version, not set. Old-edition numeral 330 seen in the Latin. The Greek word split at the foot of col. 893 (ἐπι-) is completed at the top of col. 896 (καλούμενον).

PG 31:896

καλούμενον. Ἀλλ' ἀκουέτω καὶ οὗτος τοῦ Ἀποστόλου λέγοντος· Πῶς οὖν ἐπικαλέσονται, εἰς ὃν οὐκ ἐπίστευσαν; Εἰ δὲ πιστεύεις, ἄκουε τοῦ Κυρίου λέγοντος· Οὐ πᾶς ὁ λέγων μοι, Κύριε, Κύριε, εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλ' ὁ ποιῶν τὸ θέλημα τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς. Ὅπου γε καὶ ὁ τὸ θέλημα τοῦ Κυρίου ἐργαζόμενος, μὴ καθὼς θέλει δὲ ὁ Θεὸς, μηδὲ ἐν διαθέσει τῆς πρὸς Θεὸν ἀγάπης τοῦτο ποιῶν, ἀνόνητον ἔχει τὴν τοῦ ἔργου σπουδὴν, κατὰ τὴν φωνὴν αὐτοῦ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, εἰπόντος, ὅτι Ποιοῦσι πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις· ἀμὴν λέγω ὑμῖν, ὅτι ἀπέχουσι τὸν μισθὸν αὐτῶν. Ὅθεν Παῦλος ὁ ἀπόστολος ἐπαιδεύθη εἰπεῖν, ὅτι Κἂν ψωμίσω πάντα τὰ ὑπάρχοντά μου, καὶ ἐὰν παραδῶ τὸ σῶμά μου, ἵνα καυθήσωμαι, ἀγάπην δὲ μὴ ἔχω, οὐδὲν ὠφελοῦμαι. Ὅλως δὲ τρεῖς ταύτας ἐγὼ διαφορὰς τῆς διαθέσεως πρὸς τὴν ἀπαραίτητον ἀνάγκην τῆς ὑπακοῆς καθορῶ. Ἢ γὰρ φοβούμενοι τὰς κολάσεις ἐκκλίνομεν ἀπὸ τοῦ κακοῦ, καί ἐσμεν ἐν τῇ διαθέσει τῇ δουλικῇ· ἢ, τὰ ἐκ τοῦ μισθοῦ κέρδη διώκοντες, τῆς ἑαυτῶν ἕνεκεν ὠφελείας πληροῦμεν τὰ προστάγματα, καὶ κατὰ τοῦτο προσεοίκαμεν τοῖς μισθίοις· ἢ δι' αὐτὸ τὸ καλὸν, καὶ τὴν πρὸς τὸν δεδωκότα ἡμῖν τὸν νόμον ἀγάπην, χαίροντες, ὅτι οὕτως ἐνδόξῳ καὶ ἀγαθῷ Θεῷ δουλεύειν κατηξιώθημεν, καί ἐσμεν οὕτως ἐν τῇ τῶν υἱῶν διαθέσει. Οὔτε οὖν ὁ ἐν φόβῳ τὰς ἐντολὰς κατορθῶν, καὶ ἀεὶ τὸ τῆς ῥαθυμίας ἐπιτίμιον ὑφορώμενος, τὰ μὲν ποιήσει τῶν προστεταγμένων αὐτῷ, τὰ δὲ παρόψεται· ἀλλὰ τὴν ἐπὶ πάσῃ παρακοῇ ἐκδίκησιν ὁμοίως ἑαυτῷ φοβερὰν ὑπολήψεται. Καὶ διὰ τοῦτο μακαρίζεται μὲν ὁ πάντα καταπτήσσων δι' εὐλάβειαν· στήκει δὲ ἑδραῖος ἐν τῇ ἀληθείᾳ, δυνάμενος εἰπεῖν· Προωρώμην τὸν Κύριον ἐνώπιόν μου διαπαντὸς, ὅτι ἐκ δεξιῶν μού ἐστιν, ἵνα μὴ σαλευθῶ· ὡς οὐδὲν αἱρούμενος παριδεῖν τῶν δεόντων· καὶ, Μακάριος ἀνὴρ ὁ φοβούμενος τὸν Κύριον. Διὰ τί; Ὅτι Ἐν ταῖς ἐντολαῖς αὐτοῦ θελήσει σφόδρα. Οὐ τοίνυν ἐστὶ τῶν φοβουμένων τὸ παριέναι τι τῶν ἐντεταλμένων, ἢ ἀμελῶς ποιεῖν· ἀλλ' οὐδὲ ὁ μισθωτὸς παραβῆναί τι τῶν διατεταγμένων αἱρήσεται. Πῶς γὰρ κομίσεται τὸν μισθὸν τῆς ἐργασίας τοῦ ἀμπελῶνος, μὴ πάντα πληρώσας τὰ συμπεφωνημένα; Καὶ γὰρ ἐὰν ἕν τι ἐλλείπῃ τῶν ἀναγκαίων, ἄχρηστον αὐτὸν τῷ κεκτημένῳ κατέστησε. Τίς οὖν ἔτι τῆς βλάβης μισθὸν ὑποτελέσει τῷ ἀδικήσαντι; Τρίτον ἦν ἡ κατὰ ἀγάπην ὑπηρεσία. Τίς οὖν υἱὸς, σκοπὸν

calls upon it." But let him too hear the Apostle saying: How then shall they call upon Him in Whom they have not believed (Rom. 10:14)? And if you believe, hear the Lord saying: Not every one who says to Me, Lord, Lord, shall enter into the kingdom of heaven, but he who does the will of My Father Who is in heaven (Matt. 7:21). Indeed, even he who works the will of the Lord, but not as God wills, nor doing it in the disposition of love towards God, has no profit from his zeal in the work, according to the voice of our Lord Jesus Christ Himself, Who said: They do it to be seen by men; amen I say to you, they have received their reward (Matt. 6:5). Whence Paul the apostle was taught to say: Though I give away all my goods to feed the poor, and though I deliver my body to be burned, but have not love, I am profited nothing (1 Cor. 13:3). Broadly, I discern these three differences of disposition towards the unavoidable necessity of obedience. Either we turn aside from evil fearing punishments, and are in the disposition of a slave; or, pursuing the gains of the reward, we fulfil the precepts for the sake of our own profit, and in this we resemble hirelings; or we do so for the good itself, and for love of Him Who has given us the law, rejoicing that we have been counted worthy to serve so glorious and good a God; and so we are in the disposition of sons. Neither, then, will he who performs the commandments in fear, ever suspecting the penalty of sloth, do some of the things enjoined on him and overlook others; rather he will consider the punishment for every disobedience equally fearful for himself. And for this reason he is called blessed who is in awe of all things out of reverence (Prov. 28:14); and he stands firm in the truth, able to say: I foresaw the Lord always before me, for He is at my right hand, that I may not be moved (Ps. 15:8), as one who chooses to overlook nothing of what is due; and: Blessed is the man who fears the Lord. Why? Because He shall delight exceedingly in His commandments (Ps. 111:1). It is not, then, the part of those who fear to pass over any of the things commanded, or to do them negligently; but neither will the hireling choose to transgress any of the things ordered. For how will he receive the wage for his work in the vineyard, if he has not fulfilled all that was agreed? For if any one necessary thing is lacking, it has rendered the vineyard useless to its owner. Who, then, will moreover pay a wage for the damage to him who did the wrong? The third was the service according to love. What son, then, having as his aim

Editors' notes and page, col. 896

Page

running head: S. BASILII MAGNI
marginal letters: A ‹καλούμενον. Ἀλλ' ἀκουέτω›; B ‹μίσω πάντα τὰ ὑπάρχοντά / παραδῶ τὸ σῶμά›; C ‹σει τῶν προστεταγμένων›; D ‹ἐὰν ἕν τι ἐλλείπῃ›
old-edition numerals: (none)

PG 31:897

ἔχων τὴν τοῦ πατρὸς εὐαρέστησιν, ἐπὶ τοῖς μείζοσιν αὐτὸν εὐφραίνων, τῶν μικροτάτων ἕνεκεν λυπεῖν αἱρήσεται; Πολὺ δὲ πλέον, καὶ τοῦ Ἀποστόλου μεμνημένος, εἰπόντος· Καὶ μὴ λυπεῖτε τὸ Πνεῦμα τὸ ἅγιον τοῦ Θεοῦ, ἐν ᾧ ἐσφραγίσθητε.

the good pleasure of his father, and gladdening him in the greater things, will choose to grieve him for the sake of the least? Much less so, if he remembers the Apostle too, who said: And grieve not the Holy Spirit of God, in Whom you were sealed (Eph. 4:30).

4. Οἱ τοίνυν τὰς πλείστας τῶν ἐντολῶν παραβαίνοντες ἐν ποίῳ μέρει τετάχθαι βούλονται; μήτε ὡς Πατρὶ ὑπηρετοῦντες τῷ Θεῷ, μήτε ὡς μεγάλα ἐπαγγελλομένῳ πειθόμενοι, μήτε ὡς Δεσπότῃ δουλεύοντες. Εἰ γὰρ Πατήρ εἰμι, φησὶν, ἐγὼ, ποῦ ἐστιν ἡ δόξα μου; καὶ εἰ Κύριός εἰμι ἐγὼ, ποῦ ἐστιν ὁ φόβος μου; Ὁ μὲν γὰρ φοβούμενος τὸν Κύριον, ἐν ταῖς ἐντολαῖς αὐτοῦ θελήσει σφόδρα· διὰ δὲ τῆς παραβάσεως τοῦ νόμου τὸν Θεὸν, φησὶν, ἀτιμάζεις. Πῶς οὖν, τὸν καθ' ἡδονὴν βίον τοῦ κατ' ἐντολὴν προτιμήσαντες, ζωῆς μακαριότητα, καὶ ἰσοπολιτείαν τῶν ἁγίων, καὶ τὰς μετ' ἀγγέλων εὐφροσύνας ἐν προσώπῳ Χριστοῦ ἑαυτοῖς ὑποθώμεθα; Νηπίας ὄντως φρενὸς τὰ τοιαῦτα φαντάσματα. Πῶς ἔσομαι μετὰ Ἰὼβ, ὁ μηδὲ τὴν τυχοῦσαν θλῖψιν μετὰ εὐχαριστίας δεξάμενος; Πῶς μετὰ τοῦ Δαβὶδ, ὁ μὴ πρὸς τὸν πολέμιον μακροθύμως διατεθείς; Πῶς μετὰ τοῦ Δανιὴλ, ὁ μὴ μετ' ἐγκρατείας διηνεκοῦς καὶ δεήσεως φιλοπόνου τὸν Θεὸν ἐκζητήσας; Πῶς μεθ' ἑκάστου τῶν ἁγίων, ὁ μὴ τοῖς ἴχνεσιν αὐτῶν περιπατήσας; Τίς οὕτως ἄκριτος ἀθλοθέτης, ὡς τῶν ἴσων ἀξιῶσαι στεφάνων τὸν νικητὴν καὶ τὸν μηδὲν ἠγωνισμένον; Τίς στρατηγὸς εἰς τὴν μερίδα τῶν σκύλων ἐξίσου ποτὲ τοῖς νενικηκόσι τοὺς μηδὲ φανέντας ἐπὶ τῆς μάχης ἐκάλεσεν; Ἀγαθὸς ὁ Θεὸς, ἀλλὰ καὶ δίκαιος. Δικαίου δὲ, ἡ πρὸς ἀξίαν ἀντίδοσις, καθὼς γέγραπται· Ἀγάθυνον, Κύριε, τοῖς ἀγαθοῖς καὶ τοῖς εὐθέσι τῇ καρδίᾳ. Τοὺς δὲ ἐκκλίνοντας εἰς τὰς στραγγαλιὰς ἀπάξει Κύριος μετὰ τῶν ἐργαζομένων τὴν ἀνομίαν. Ἐλεήμων, ἀλλὰ καὶ κριτής. Ἀγαπᾷ γὰρ, φησὶν, ἐλεημοσύνην καὶ κρίσιν ὁ Κύριος. Διὸ λέγει· Ἔλεον καὶ κρίσιν ᾄσομαί σοι, Κύριε. Ἐμάθομεν ἐπὶ τίνας τὸ ἔλεος· Μακάριοι γὰρ, φησὶν, οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται. Ὁρᾷς πῶς κεκριμένως κέχρηται τῷ ἐλέῳ; οὔτε ἀκρίτως ἐλεῶν, οὔτε ἀνηλεῶς κρίνων. Ἐλεήμων γὰρ ὁ Κύριος, καὶ δίκαιος. Μὴ οὖν ἐξ ἡμισείας τὸν Θεὸν γνωρίζωμεν, μηδὲ ἀφορμὴν ῥαθυμίας τὴν αὐτοῦ φιλανθρωπίαν λαμβάνωμεν. Διὰ τοῦτο βρονταὶ, διὰ τοῦτο κεραυνοὶ, ἵνα μὴ καταφρονῆται ἡ ἀγαθότης. Ὁ τὸν ἥλιον ἀνατέλλων, καὶ ἀβλεψίαν καταδικάζει. Ὁ τὸν ὄμβρον διδοὺς,

4. Those, then, who transgress most of the commandments, in what rank do they wish to be placed? They neither serve God as a Father, nor obey Him as One Who promises great things, nor are subject to Him as a Master. For if I am a Father, He says, where is My glory? And if I am a Lord, where is My fear (Mal. 1:6)? For he who fears the Lord shall delight exceedingly in His commandments (Ps. 111:1); but through transgression of the law, it says, you dishonour God (Rom. 2:23). How, then, having preferred the life of pleasure to the life according to the commandment, can we promise ourselves the blessedness of life, and citizenship equal with the saints, and the joys with the angels in the presence of Christ? Such fancies are truly of a childish mind. How shall I be with Job, I who have not received even an ordinary affliction with thanksgiving? How with David, I who have not been long-suffering towards my enemy? How with Daniel, I who have not sought God with constant abstinence and laborious prayer? How with each of the saints, I who have not walked in their footsteps? What judge of the games is so undiscerning as to count the victor and him who has not contended at all worthy of equal crowns? What general ever called those who did not so much as appear in the battle to a share of the spoils equally with those who had conquered? God is good, but He is also just. And it belongs to the just to render according to desert, as it is written: Do good, O Lord, to the good and to the upright of heart. But those who turn aside into crooked ways the Lord shall lead away with the workers of iniquity (Ps. 124:4–5). He is merciful, but He is also judge. For the Lord, it says, loves mercy and judgement (Ps. 32:5). Therefore it says: Mercy and judgement will I sing to Thee, O Lord (Ps. 100:1). We have learned on whom mercy is bestowed: for blessed, He says, are the merciful, for they shall obtain mercy (Matt. 5:7). Do you see with what discernment He uses mercy? Neither showing mercy without judgement, nor judging without mercy. For the Lord is merciful and just (Ps. 114:5). Let us not, then, know God by halves, nor take His loving-kindness as an occasion for sloth. For this there are thunders, for this thunderbolts, that His goodness may not be despised. He Who makes the sun to rise also condemns to blindness. He Who gives the rain

Editors' notes and page, col. 897

Footnotes

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Ephes. IV, 30.

Ephesians 4:30.

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Malac. i, 6.

Malachi 1:6.

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Psal. CXI, 1.

Psalm 111:1 (Hebrew numbering 112:1).

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Rom. II, 23.

Romans 2:23.

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Psal. CXXIV, 4, 5.

Psalm 124:4–5 (Hebrew numbering 125:4–5).

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Psal. XXXII, 5.

Psalm 32:5 (Hebrew numbering 33:5).

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(27) ‹anchor: cantabo tibi, Domine› · call in col 898

Psal. C, 1.

Psalm 100:1 (Hebrew numbering 101:1).

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Matth. V, 7.

Matthew 5:7.

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Psal. CXIV, 5.

Psalm 114:5 (Hebrew numbering 116:5).

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Codex Colbert. πλέον τοῦ Ἀποστόλου μεμνημένοι. Statim idem mss. ἐσφραγίσθητε εἰς ἡμέραν ἀπολυτρώσεως.

The Colbert codex has "remembering the Apostle the more." Immediately after, the same manuscripts have "you were sealed for the day of redemption."

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Voculam ὡς addidimus ex antiquis quatuor libris et ex editione Veneta

We have added the little word "as" from four old books and from the Venetian edition.

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Codex Voss. et Reg. primus Εἰ γὰρ Πατὴρ ἐγώ εἰμι, φησί, ποῦ ἐστιν ὁ φόβος μου; καὶ εἰ Κύριός εἰμι, ποῦ ἐστιν ἡ δόξα μου;

The Vossius codex and the first Royal have "For if I am a Father, he says, where is my fear? and if I am Lord, where is my glory?"

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Codex Colb. ἴσην πολιτείαν. Reg. tertius ἰσοτιμίαν, parem cum sanctis dignitatem.

The Colbert codex has "an equal way of life." The third Royal has "equal honour," a dignity equal with the saints.

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Codex Colb. νηπίων ὄντως φρενῶν.

The Colbert codex has "of truly childish minds."

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Editiones veteres ὃς τῶν. Antiqui quatuor libri ὡς τῶν.

The old editions have "who ... of the." Four old books have "as ... of the."

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Codex Colb. ἐλεήμων ὁ Θεὸς, ἀλλά.

The Colbert codex has "God is merciful, but."

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Editi et duo mss. Ἐμάθομεν ἐπί. Reg. primus Ἔμαθες ἐπί. Codex Colb. Ἔμαθες δὲ ἐπί. Qui duo codices habent notam interrogationis post vocem ἔλεος.

The printed editions and two manuscripts have "We have learned on." The first Royal has "Have you learned on." The Colbert codex: "And have you learned on." These two codices have a question mark after the word "mercy."

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Reg. primus ἐξ ἡμισείας τὸν Κύριον γνωρίζωμεν.

The first Royal has "let us know the Lord by half."

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Codex Colb. καταδικάζων... πῦρ βρέχων.

The Colbert codex has "condemning ... raining fire."

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PG 31:899

Editors' notes and page, col. 899

Footnotes

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Matth. V, 45.

Matthew 5:45.

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IV Reg. VI, 18.

4 Kings (2 Kings) 6:18.

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Zach. X, 1.

Zechariah 10:1.

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Gen. XIX, 24.

Genesis 19:24.

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Rom. II, 4, 5.

Romans 2:4–5.

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Ephes. IV, 13.

Ephesians 4:13.

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Joan. XIV, 26.

John 14:26.

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I Cor. IX, 16.

1 Corinthians 9:16.

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Joan. XII, 48.

John 12:48.

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Luc. XII, 47.

Luke 12:47.

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Codex Colb. ἡμᾶς διαφύγοι. Mox idem ms. λόγος ἐν τοῖς ἔμπροσθεν ὑπέδειξεν. Reg. primus in caeteris quidem consentit cum eo quem mox indicavi libro: sed pro ὑπέδειξεν habet ἀπέδειξεν.

The Colbert codex has "should escape us." Shortly after, the same manuscript has "the discourse showed in what went before." The first Royal agrees in the rest with the book I have just cited, but for "showed" has "demonstrated."

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Editi Ἐπεὶ δὲ καί. Sed vocula δέ in veteribus quatuor libris non legitur. Statim editiones veteres et duo mss. Οὗπερ ἂν οὖν. Alii duo mss. ὅπερ ἄν. Subinde Reg. primus εἰς κοινὴν διάσκεψιν προθέτω.

The printed editions have "But since also." But the little word "but" is not read in four old books. Immediately after, the old editions and two manuscripts have "Whatever then." Two other manuscripts have "which." Then the first Royal has "let him set forth for common examination."

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Reg. primus ὑμῖν ὁ ἀγὼν ἴσος. Mox editi et duo mss. τῶν παραδιδομένων. Alii duo τῶν παραδεδομένων.

The first Royal has "for you the struggle is equal." Shortly after, the printed editions and two manuscripts have "of the things being handed down." Two others have "of the things handed down."

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Vox ἑαυτοῦ addita est ex codice Vossii et ex Reg. primo. Ex iisdem codicibus addidimus vocem ἑαυτόν, post illud, ἑτοιμάσας.

The word "his own" has been added from the Vossius codex and from the first Royal. From the same codices we have added the word "himself" after "having prepared."

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Codex Voss. et Colb. τὴν διακονίαν τοῦ, sensu haud absimili. Statim editi et Reg. secundus ἀντιπρόσωπον ἡμῖν. Alii tres mss. ἀντιπρόσωποι ἡμῖν, rectius.

The Vossius and Colbert codices have "the ministry of," in a sense not unlike. Immediately after, the printed editions and the second Royal have "facing us" (singular). Three other manuscripts have "facing us" (plural), more correctly.

(printed under page 459)

Page

other: facing Latin version, not set

PG 31:900

καὶ τὸ πῦρ βρέχει. Ἐκεῖνα τῆς χρηστότητος, ταῦτα τῆς ἀποτομίας· ἢ δι' ἐκεῖνα ἀγαπήσωμεν, ἢ διὰ ταῦτα φοβηθῶμεν, ἵνα μὴ ῥηθῇ καὶ ἡμῖν· Ἢ τοῦ πλούτου τῆς χρηστότητος αὐτοῦ, καὶ τῆς ἀνοχῆς, καὶ τῆς μακροθυμίας καταφρονεῖς, ἀγνοῶν, ὅτι τὸ χρηστὸν τοῦ Θεοῦ εἰς μετάνοιάν σε ἄγει; Κατὰ δὲ τὴν σκληρότητά σου, καὶ ἀμετανόητον καρδίαν, θησαυρίζεις ἑαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς. Ἐπεὶ τοίνυν οὔτε δυνατὸν σωθῆναι, μὴ ποιοῦντας τὰ κατ' ἐντολὴν τοῦ Θεοῦ ἔργα, οὔτε τὸ παριδεῖν τι τῶν προστεταγμένων ἀκίνδυνον (δεινὴ γὰρ ἡ ἔπαρσις κριτὰς ἡμᾶς τοῦ νομοθέτου καθέζεσθαι, καὶ τοὺς μὲν ἐγκρίνειν τῶν νόμων, τοὺς δὲ παραπέμπεσθαι), φέρε δὴ οἱ τῆς εὐσεβείας ἀγωνισταὶ, οἱ τὸν ἡσύχιον καὶ ἀπράγμονα βίον, ὡς συνεργὸν τῆς φυλακῆς τῶν εὐαγγελικῶν δογμάτων τιμήσαντες, κοινὴν φροντίδα καὶ βουλὴν προθώμεθα, ὅπως ἂν μηδὲν ἡμᾶς διαφύγῃ τῶν ἐντεταλμένων. Εἰ γὰρ δεῖ τέλειον εἶναι τὸν τοῦ Θεοῦ ἄνθρωπον (καθὼς γέγραπται, καὶ ὁ λόγος ἐν τοῖς πρὸ τούτων ἀπέδειξεν), ἀνάγκη πᾶσα διὰ πάσης ἐντολῆς καθαρισθῆναι εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ, ἐπεὶ καὶ κατὰ τὸν θεῖον νόμον, κἂν καθαρὸν ᾖ τὸ λελωβημένον, ἀπρόσδεκτον εἰς θυσίαν τῷ Θεῷ. Οὗπερ ἂν οὖν ἕκαστος ἐνδεῶς ἔχειν ἡγῆται, τοῦτο εἰς κοινὴν προτιθέτω διάσκεψιν. Ῥᾷον γὰρ ἂν ἐν τῇ φιλοπόνῳ τῶν πλειόνων διερευνήσει τὸ λανθάνον ἐξευρεθείη, Θεοῦ, δηλονότι, κατὰ τὴν ἐπαγγελίαν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, χαριζομένου ἡμῖν τοῦ ζητουμένου τὴν εὕρεσιν διδασκαλίᾳ καὶ ὑπομνήσει τοῦ ἁγίου Πνεύματος. Ὥσπερ οὖν ἐμοὶ ἀνάγκη ἐπίκειται, καὶ οὐαί μοί ἐστιν, ἐὰν μὴ εὐαγγελίζωμαι· οὕτω καὶ ὑμῖν ἴσος ἀγὼν ἀποῤῥαθυμήσασι πρὸς τὴν ἐξέτασιν, ἢ ἀτόνως καὶ ἐκλελυμένως πρός τε τὴν φυλακὴν τῶν παραδεδομένων καὶ τὴν διὰ τῶν ἔργων πλήρωσιν διατεθεῖσιν. Διότι φησὶν ὁ Κύριος· Ὁ λόγος ὃν ἐλάλησα, ἐκεῖνος κρινεῖ αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ· καὶ, Δοῦλος ὁ μὲν μὴ γνοὺς τὸ θέλημα τοῦ Κυρίου ἑαυτοῦ, ποιήσας δὲ ἄξια πληγῶν, δαρήσεται ὀλίγας· ὁ δὲ γνοὺς, καὶ μὴ ποιήσας, μηδὲ ἑτοιμάσας ἑαυτὸν πρὸς τὸ θέλημα αὐτοῦ, δαρήσεται πολλάς. Εὐξώμεθα οὖν ἐμοὶ τὴν οἰκονομίαν τοῦ λόγου ἄμεμπτον, καὶ ὑμῖν ἔγκαρπον τὴν διδασκαλίαν γενέσθαι. Ὡς οὖν εἰδότες, ὅτι ἀντιπρόσωποι ἡμῖν οἱ τῆς θεοπνεύστου Γραφῆς λόγοι στήσονται ἐπὶ τοῦ βήματος τοῦ Χριστοῦ (Ἐλέγξω γάρ σε, φησὶ, καὶ παραστήσω κατὰ πρόσωπόν σου τὰς ἁμαρτίας σου),

and rains down fire. The former belong to His kindness, the latter to His severity: let us either love Him for the former or fear Him for the latter, lest it be said to us too: "Or do you despise the riches of His kindness, and forbearance, and long-suffering, not knowing that the kindness of God leads you to repentance? But according to your hardness and impenitent heart you treasure up wrath for yourself on the day of wrath." Since, then, it is neither possible to be saved without doing the works that accord with God's commandment, nor without danger to overlook any of the things enjoined (for it is a dreadful presumption for us to sit as judges of the Lawgiver, and to approve some of His laws and dismiss others), come now, let us, the athletes of godliness, who have honoured the quiet and undisturbed life as a helper in keeping the evangelical teachings, set before ourselves a common care and counsel, so that none of the things commanded may escape us. For if the man of God must be perfect (as it is written, and as the discourse showed in what went before), it is wholly necessary that he be cleansed through every commandment unto the measure of the stature of the fullness of Christ, since also according to the divine law what is maimed, even if it be clean, is unacceptable as a sacrifice to God. Whatever, then, each one thinks himself to be lacking in, let him put forward for common examination. For what lies hidden may more easily be found out in the painstaking search of the many, God, that is, according to the promise of our Lord Jesus Christ, granting us the finding of what is sought through the teaching and reminding of the Holy Spirit. As, then, necessity is laid upon me, and woe is me if I do not preach the Gospel, so you too face an equal contest if you grow slack towards the inquiry, or are feebly and languidly disposed both towards keeping what has been handed down and towards fulfilling it in works. For this reason the Lord says: "The word that I have spoken, that will judge him on the last day"; and: "The servant who did not know the will of his own lord, but did things worthy of stripes, will be beaten with few; but he who knew, and did not do, nor prepared himself for his will, will be beaten with many." Let us pray, then, that the stewardship of the word may be blameless for me, and the teaching fruitful for you. As, therefore, knowing that the words of the divinely inspired Scripture will stand face to face against us at the judgement-seat of Christ ("For I will reprove you," He says, "and set your sins before your face"),

Editors' notes and page, col. 900

Footnotes

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Psal. XLIX, 21.

Psalm 49:21 (Hebrew numbering 50:21).

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Matth. XXIV, 42.

Matthew 24:42.

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Editiones veteres θεῖα δόγματα. Codex Voss. et alii quatuor θεῖα διδάγματα. Mox Reg. primus καὶ ὥρᾳ.

The old editions have "divine doctrines." The Vossius codex and four others have "divine teachings." Shortly after, the first Royal has "and in the hour."

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Editiones veteres Κεφάλαια τῶν κατὰ πλάτος ὅρων, ἢ ἐπερωτημάτων ἀσκητῶν, καὶ ἀποκρίσεων τοῦ ἁγίου Βασιλείου. Capita regularum fusius tractatarum, sive quaestionum ab ascetis propositarum, una cum responsionibus sancti Basilii. Reg. primus πίναξ τῶν ἀσκητικῶν ἐρωτημάτων, Tabula asceticarum interrogationum. Codex Colb. ἐρωτήματα ἀσκητῶν, ἀποκρίσεις τοῦ ἁγίου Βασιλείου, Interrogationes ascetarum, et responsiones sancti Basilii: quo in libro omissa est tabula. Regii primus et tertius Κεφάλαια τῶν κατὰ πλάτος ὅρων, Capita regularum fusius tractatarum. Coisl. primus simplicissime ἐπερωτήματα ἀσκητῶν, interrogationes ascetarum. Alter Τοῦ ἐν ἁγίοις Πατρὸς ἡμῶν Βασιλείου ἀρχὴ τῶν διὰ πλάτους ἐπερωτήσεων, Sancti Patris nostri Basilii initium interrogationum fusius propositarum: quo in codice perinde ut in Colbertino nulla est tabula.

The old editions have "Chapters of the Rules at length, or of the questions of ascetics, and the answers of Saint Basil," that is, chapters of the rules treated at greater length, or of the questions put by ascetics, together with the answers of Saint Basil. The first Royal has "Table of the ascetic questions." The Colbert codex has "Questions of ascetics, answers of Saint Basil," and in that book the table is omitted. The first and third Royal have "Chapters of the Rules at length." The first Coislin, most simply, "Questions of ascetics." The other has "Of our father among the saints Basil, the beginning of the questions at length"; and in that codex, as in the Colbert, there is no table.

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Footnotes

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Reg. tertius προεχόντων ἐν τῇ συνοδίᾳ, εἴ ποτε.

The third Royal has "of those who are foremost in the community, if ever."

(printed under page 461)

Page

running head: S. BASILII MAGNI 904
marginal letters: A κϛʹ Περὶ τοῦ πάντα; B λγʹ Τίς ὁ τρόπος; C μʹ Περὶ τῶν ἐν ταῖς συνόδοις; D μζʹ Περὶ τῶν μὴ καταδεχομένων (letters printed between the columns)
old-edition numerals: 334 beside μθʹ (printed at the column gutter, in the Latin line of item 49)

PG 31:905

νγʹ Πῶς οἱ τῶν τεχνῶν διδάσκαλοι διορθώσονται τοὺς παῖδας πταίοντας.

LIII. How the teachers of crafts are to correct boys who do wrong.

νδʹ Περὶ τοῦ τοὺς προεστῶτας τῆς ἀδελφότητος ἀλλήλοις τὰ καθ' ἑαυτοὺς ἀνατίθεσθαι.

LIV. That the superiors of the brotherhood should lay their own affairs before one another.

νεʹ Εἰ τοῖς ἐκ τῆς ἰατρικῆς κεχρῆσθαι κατὰ σκοπόν ἐστι τῆς εὐσεβείας.

LV. Whether using the resources of medicine accords with the aim of godliness.

ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ

OF OUR FATHER AMONG THE SAINTS

ΒΑΣΙΛΕΙΟΥ

BASIL,

ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΚΑΙΣΑΡΕΙΑΣ ΚΑΠΠΑΔΟΚΙΑΣ

ARCHBISHOP OF CAESAREA IN CAPPADOCIA,

ΟΡΟΙ ΚΑΤΑ ΠΛΑΤΟΣ

RULES TREATED AT LENGTH,

ΚΑΤ' ΕΡΩΤΗΣΙΝ ΚΑΙ ΑΠΟΚΡΙΣΙΝ.

BY QUESTION AND ANSWER.

ΕΡΩΤΗΣΙΣ Αʹ. Περὶ τάξεως καὶ ἀκολουθίας τῆς ἐν ταῖς ἐντολαῖς τοῦ Κυρίου.

QUESTION I. On the order and sequence in the commandments of the Lord.

Ἐπειδὴ ἔδωκεν ἡμῖν ὁ λόγος ἐξουσίαν τοῦ ἐπερωτᾷν, πρῶτον πάντων διδαχθῆναι δεόμεθα, εἰ τάξις τίς ἐστι καὶ ἀκολουθία ἐν ταῖς ἐντολαῖς τοῦ Θεοῦ, ὥστε τὴν μὲν εἶναι πρώτην, τὴν δὲ δευτέραν, καὶ καθεξῆς· ἢ πᾶσαι ἀλλήλων ἔχονται, καὶ πᾶσαι ἀλλήλαις ὁμότιμοι πρὸς τὸν τῆς ἀρχῆς λόγον τυγχάνουσιν, ὡς ἄδειαν εἶναι τῷ βουλομένῳ, καθάπερ ἐν κύκλῳ, ἀρχὴν λαμβάνειν ⟨ὁ⟩πόθεν βούλεται.

Since the word has given us leave to ask questions, we ask first of all to be taught whether there is any order and sequence in the commandments of God, so that one is first, another second, and so on in turn; or whether all hang upon one another, and all are of equal rank with one another as regards being a beginning, so that whoever wishes is free, as in a circle, to take his beginning from wherever he wishes.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

Τὸ ἐρώτημα ὑμῶν ἀρχαῖόν ἐστι, καὶ πάλαι προεκδεδομένον ἐν τοῖς Εὐαγγελίοις, ἡνίκα προσελθὼν

Your question is an ancient one, and was set forth long ago in the Gospels, when, coming forward,

Editors' notes and page, col. 905

Footnotes

(41) ‹anchor: παῖδας πταίοντας› · call in col 905

Vox πταίοντας deest in editione Veneta et in Reg. secundo.

The word "doing wrong" is missing in the Venice edition and in the second Royal.

(printed under the table of chapters, page 462, across cols 905–906)

Footnotes

(42) ‹anchor: not visible on the page foot› · call in col 906

Titulus nullus est in Regiis secundo et tertio. Reg. primus ἐπερωτήματα ἀσκητῶν, interrogationes ascetarum. Itidem Coisl. primus ἐπερωτήσεις ἀσκητῶν.

There is no title in the second and third Royal. The first Royal has "Questions of ascetics." Likewise the first Coislin has "Questionings of ascetics."

(printed under page 462)

(43) ‹anchor: τοῦ Κυρίου› · call in col 906

Hic quasi titulus: Περὶ τάξεως καὶ ἀκολουθίας, etc., aliique similes, non reperiuntur quidem in veteribus libris: quoniam tamen ea edita invenimus, nihil censuimus mutandum: eo magis, quod rebus lucem aliquam afferre videantur.

This quasi-title, "On the order and sequence," etc., and others like it, are not indeed found in the old books; but since we found them in the printed editions, we judged that nothing should be changed, all the more because they seem to shed some light on the matter.

(printed under page 462)

(44) ‹anchor: ὁ λόγος› · call in col 906

Quod ait Combefisius, vocem λόγος obscuram esse, de eo mihi longe aliter videtur. Aperte enim significat sacram Scripturam. Basilius igitur, cum ita scriberet, procul dubio respexit ad aliquem Scripturae locum, exempli causa ad caput xxxi Deuteronomii, ubi ita legitur versu 7: Interroga patrem tuum, et annuntiabit tibi: majores tuos, et dicent tibi. Mox codex Voss. et Reg. primus πάντων διαλεχθῆναι. — Ἐπειδὴ ἔδωκεν ἡμῖν ὁ λόγος ἐξουσίαν τοῦ ἐπερωτᾶν. Verte: Quandoquidem dedit nobis sermo tuus interrogandi potestatem. Supra enim eos hortatur Basilius ut id faciant, nempe sub finem Prologi. MARAN.

As for Combefis's saying that the word "logos" is obscure, I think quite otherwise about it. For it plainly means holy Scripture. Basil, then, when he wrote thus, no doubt had in view some passage of Scripture, for example chapter 31 of Deuteronomy, where at verse 7 it reads: "Ask your father, and he will tell you; your elders, and they will tell you." Shortly after, the Vossius codex and the first Royal have "to discourse on all things." — "Since the word has given us leave to ask": translate, "Since your discourse has given us leave to ask." For above, namely towards the end of the Prologue, Basil urges them to do so. MARAN.

(printed under page 462)

(45) ‹anchor: ἄδειαν εἶναι› · call in col 906

Editi et unus ms. ἀδείας εἶναι. Alii tres mss. praeter Voss. ἄδειαν εἶναι.

The printed editions and one manuscript have "to be of leave" (genitive). Three other manuscripts besides the Vossius have "to be leave."

(printed under page 462)

Footnotes

(42) ‹anchor: not visible on the page foot› · call in col 907

Matth. XXII, 36-39.

Matthew 22:36–39.

(printed under page 463)

(43) ‹anchor: mandata mea servabit› · call in col 907

Joan. XIV, 23.

John 14:23.

(printed under page 463)

(46) ‹anchor: not visible on the page foot› · call in col 907

Codex Voss. et Colb. et Reg. primus Κύριος ἀποκρίνεται.

The Vossius and Colbert codices and the first Royal have "the Lord answers."

(printed under page 463)

(47) ‹anchor: not visible on the page foot› · call in col 907

Editio Paris. τῆς δυνάμεώς σου. Editio Ven. et codex Combef. cum aliis tribus τῆς ἰσχύος σου. Nec ita multo post editi et tres mss. ὁμοία αὐτῆς. Coisl. secundus ὁμοία ταύτης. Coisl. primus ὁμοία αὐτῇ. Reg. primus ὁμοία αὕτη. Subinde Colb. καὶ ὁμοίαν ἐκείνης.

The Paris edition has "of your power." The Venetian edition and Combefis's codex with three others have "of your strength." Not much further on the printed editions and three manuscripts have "like it" (genitive). The second Coislin has "like this" (genitive). The first Coislin has "like it" (dative). The first Royal has "like [is] this." Then the Colbert has "and like that one."

(printed under page 463)

(48) ‹anchor: not visible on the page foot› · call in col 907

Editi μαθεῖν. Codex Voss. et alii duo καταμαθεῖν.

The printed editions have "to learn." The Vossius codex and two others have "to learn thoroughly."

(printed under page 463)

(49) ‹anchor: πολὺ μᾶλλον› · call in col 907

Vocem πολύ ex mss. multis addidimus.

We have added the word "much" from many manuscripts.

(printed under page 463)

(50) ‹anchor: ἀνθρώπου φημὶ› · call in col 907

Antiqui duo libri φημὶ δή. Ibidem codex Voss. λόγος τις. Codex Colb. τις ὁ λόγος.

Two old books have "I mean, indeed." In the same place the Vossius codex has "a certain principle" (word order inverted). The Colbert codex: "a certain the principle."

(printed under page 463)

(51) ‹anchor: Θεοῦ παραλαβὸν› · call in col 907

Editiones Basil. et Paris. Θεοῦ παραλαβών, corrupte. Editio Ven. et tres mss. παραλαβόν, emendate. Ibidem codex Colb. παραλαβὼν, οὐδὲν ἕτερον ἢ γεωργεῖν.

The Basel and Paris editions have "of God, having received" (masculine), corruptly. The Venetian edition and three manuscripts have "having received" (neuter), correctly. In the same place the Colbert codex has "having received, nothing other than to cultivate."

(printed under page 463)

(52) ‹anchor: ἐνδεδομένην› · call in col 907

Codex Voss. et Colb. τὴν διδομένην. Hoc ipso in loco iidem mss. παρὰ τοῦ Πνεύματος.

The Vossius and Colbert codices have "being given." At this very spot the same manuscripts have "from the Spirit."

(printed under page 463)

(53) ‹anchor: περιεκτικόν› · call in col 907

Codex Colb. ἐνεργητικὸν καὶ ποιητικόν.

The Colbert codex has "effective and productive."

(printed under page 463)

Page

other: facing Latin version, not set

PG 31:908

τῷ Κυρίῳ ὁ νομικὸς, Διδάσκαλε, φησὶ, ποία πρώτη ἐν τῷ νόμῳ ἐστὶν ἐντολή; Καὶ ὁ Κύριος ἀπεκρίνατο· Ἀγαπήσεις Κύριον τὸν Θεόν σου ἐξ ὅλης τῆς καρδίας σου, καὶ ἐξ ὅλης τῆς ψυχῆς σου, καὶ ἐξ ὅλης τῆς ἰσχύος σου, καὶ ἐξ ὅλης τῆς διανοίας σου. Αὕτη ἐστὶ πρώτη καὶ μεγάλη ἐντολή. Δευτέρα δὲ ὁμοία αὕτη· Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. Αὐτὸς οὖν ἐπέθηκε ταῖς ἑαυτοῦ ἐντολαῖς τὴν τάξιν ὁ Κύριος· πρώτην μὲν καὶ μεγίστην περὶ τῆς εἰς τὸν Θεὸν ἀγάπης τὴν ἐντολὴν ὁρισάμενος· δευτέραν δὲ τῇ τάξει, καὶ ὁμοίαν ἐκείνῃ, μᾶλλον δὲ συμπληρωτικὴν τῆς προτέρας, καὶ ἐξ αὐτῆς ἠρτημένην, τὴν περὶ τοῦ ἀγαπᾷν τὸν πλησίον· ὥστε ἐκ τῶν εἰρημένων, καὶ ἐξ ἑτέρων δὲ τοιούτων, ἐν ταῖς θεοπνεύστοις Γραφαῖς φερομένων, τὴν ἐν πάσαις ταῖς ἐντολαῖς τοῦ Κυρίου τάξιν τε καὶ ἀκολουθίαν ἔστι καταμαθεῖν.

to the Lord, the lawyer says: Teacher, which is the first commandment in the law? And the Lord answered: You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind. This is the first and great commandment. And the second is like it: You shall love your neighbour as yourself (Matt. 22:36–39). The Lord Himself, then, has set the order upon His own commandments, defining as first and greatest the commandment concerning love towards God, and as second in order, and like to it, or rather completing the former and depending upon it, the one concerning loving one's neighbour; so that from what has been said, and from other such things contained in the divinely inspired Scriptures, one may learn the order and sequence in all the commandments of the Lord.

ΕΡΩΤΗΣΙΣ Βʹ.

QUESTION 2.

Περὶ τῆς πρὸς Θεὸν ἀγάπης, καὶ ὅτι κατὰ φύσιν ἐν ἀνθρώποις ἡ πρὸς τὰς ἐντολὰς τοῦ Κυρίου ῥοπὴ καὶ δύναμις.

On love towards God, and that the inclination and the power towards the commandments of the Lord are in men by nature.

Οὐκοῦν περὶ τῆς εἰς Θεὸν ἀγάπης πρῶτον ἡμῖν διαλέχθητι. Ὅτι μὲν γὰρ χρὴ ἀγαπᾶν, ἀκηκόαμεν· πῶς δ' ἂν τοῦτο κατορθωθείη, μαθεῖν ἐπιζητοῦμεν.

Discourse to us first, then, about love for God. For that we must love, we have heard; but how this may be achieved, we seek to learn.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

1. Ἀδίδακτος μὲν ἡ πρὸς τὸν Θεὸν ἀγάπη. Οὔτε γὰρ φωτὶ χαίρειν, καὶ ζωῆς ἀντιποιεῖσθαι παρ' ἄλλου μεμαθήκαμεν, οὔτε τὸ ἀγαπᾷν τοὺς τεκόντας ἢ θρεψαμένους ἕτερος ἐδίδαξεν. Οὕτως οὖν, ἢ καὶ πολὺ μᾶλλον τοῦ θείου πόθου οὐκ ἔξωθέν ἐστιν ἡ μάθησις· ἀλλ' ὁμοῦ τῇ συστάσει τοῦ ζώου τοῦ ἀνθρώπου φημὶ, σπερματικός τις λόγος ἡμῖν ἐγκαταβέβληται, οἴκοθεν ἔχων τὰς ἀφορμὰς τῆς πρὸς τὸ ἀγαπᾷν οἰκειώσεως. Ὅνπερ τὸ διδασκαλεῖον τῶν ἐντολῶν τοῦ Θεοῦ παραλαβὸν, γεωργεῖν μετ' ἐπιμελείας, καὶ ἐκτρέφειν μετ' ἐπιστήμης, καὶ εἰς τελείωσιν ἄγειν Θεοῦ χάριτι πέφυκεν. Διὸ καὶ ἡμεῖς, τὴν σπουδὴν ὑμῶν ὡς ἀναγκαίαν τῷ σκοπῷ ἀποδεξάμενοι, Θεοῦ διδόντος, καὶ ὑμῶν ἐν ταῖς προσευχαῖς συναντιλαμβανομένων ἡμῖν, τὸν ἐγκεκρυμμένον ὑμῖν σπινθῆρα τοῦ θείου πόθου κατὰ τὴν ἐνδεδομένην ἡμῖν διὰ τοῦ Πνεύματος δύναμιν διεγεῖραι σπουδάσομεν. Εἰδέναι μέντοι χρὴ, ὅτι τοῦτο ἓν μὲν ἔστι τὸ κατόρθωμα· δυνάμει δὲ πάσης ἐνεργητικὸν καὶ περιεκτικόν ἐστιν ἐντολῆς. Ὁ γὰρ ἀγαπῶν με, φησὶν ὁ Κύριος, τὰς ἐντολὰς τὰς ἐμὰς τηρήσει· καὶ πάλιν, ὅτι Ἐν ταύταις ταῖς δυσὶν ἐντολαῖς

1. Untaught, indeed, is the love towards God. For neither did we learn from another to rejoice in light and to cling to life, nor did someone else teach us to love those who bore or nourished us. So, then, or even much more so, the learning of the divine longing is not from without; but together with the constitution of the living creature (of man, I mean), a certain seminal principle has been laid down in us, having from within itself the starting-points of the affinity towards loving. This the school of the commandments of God, having received it, is by nature fitted to cultivate with diligence, and to nurture with skill, and to bring to perfection by the grace of God. Wherefore we also, accepting your zeal as necessary to the aim, God granting it, and you helping us together in your prayers, shall be zealous to rouse the spark of the divine longing that is hidden in you, according to the power given to us through the Spirit. One must know, however, that this is one accomplishment, but in power it is effective and comprehensive of every commandment. For He that loves me, says the Lord, will keep my commandments (John 14:23); and again, that On these two commandments

Editors' notes and page, col. 908

Page

running head: S. BASILII MAGNI
marginal letters: A ‹θὼν τῷ Κυρίῳ ὁ νομικὸς›; B ‹Γραφαῖς φερομένων, τὴν›; C ‹μεμαθήκαμεν, οὔτε τὸ›; D ‹σομεν. Εἰδέναι μέντοι›
old-edition numerals: (none)

PG 31:909

ὅλος ὁ νόμος καὶ οἱ προφῆται κρέμανται. Καὶ οὐχὶ νῦν δι' ἀκριβείας ἐφοδεύειν τὸν λόγον ἐπιχειρήσομεν (οὕτω γὰρ ἂν λάθοιμεν πάντα τὸν περὶ ἐντολῶν λόγον ἐπικυκλοῦντες τῷ μέρει), ἀλλ' ὅσον σύμμετρον ἡμῖν καὶ οἰκεῖον τῷ παρόντι σκοπῷ, ὑπομνήσομεν ὑμᾶς περὶ τῆς ὀφειλομένης τῷ Θεῷ παρ' ἡμῶν ἀγάπης, ἐκεῖνο πρότερον εἰπόντες, ὅτι πασῶν τῶν δοθεισῶν ἡμῖν ἐντολῶν παρὰ Θεοῦ, τούτων καὶ τὰς δυνάμεις παρ' αὐτοῦ προειλήφαμεν, ἵνα μήτε δυσχεραίνωμεν, ὥς τι καινότερον ἀπαιτούμενοι, μήτε ἐπαιρώμεθα, ὡς πλέον τι τοῦ δεδομένου συνεισφερόμενοι. Καὶ διὰ τούτων τῶν δυνάμεων, ὀρθῶς μὲν καὶ προσηκόντως ἐνεργοῦντες, τὸν κατ' ἀρετὴν εὐσεβῶς συμπληροῦμεν βίον· παραφθείροντες δὲ αὐτῶν τὴν ἐνέργειαν, πρὸς τὴν κακίαν ὑποφερόμεθα. Καὶ ἔστιν οὗτος κακίας ὅρος, ἡ πονηρὰ, καὶ παρ' ἐντολὴν τοῦ Κυρίου χρῆσις τῶν ἐπ' ἀγαθῷ παρὰ τοῦ Θεοῦ δεδομένων ἡμῖν· ὥσπερ οὖν, τῆς παρὰ Θεοῦ ἐπιζητουμένης ἀρετῆς, ἡ ἐξ ἀγαθοῦ τοῦ συνειδότος κατ' ἐντολὴν τοῦ Κυρίου χρῆσις αὐτῶν. Τούτου δὲ οὕτως ἔχοντος, τὸ αὐτὸ καὶ περὶ τῆς ἀγάπης ἐροῦμεν. Ἐντολὴν τοίνυν λαβόντες ἀγαπᾷν τὸν Θεὸν, τὴν ἀγαπητικὴν δύναμιν εὐθὺς τῇ πρώτῃ κατασκευῇ συγκαταβληθεῖσαν κεκτήμεθα· καὶ ἡ ἀπόδειξις οὐκ ἔξωθεν, ἀλλ' αὐτὸς ἄν τις τοῦτο παρ' ἑαυτοῦ καὶ ἐν ἑαυτῷ καταμάθοι. Τῶν τε γὰρ καλῶν ἐσμεν ἐπιθυμητικοὶ φυσικῶς, εἰ καὶ ὅτι μάλιστα ἄλλῳ ἄλλο φαίνεται καλόν· καὶ στοργὴν πρὸς τὸ οἰκεῖον καὶ συγγενὲς ἔχομεν ἀδιδάκτως, καὶ τοῖς εὐεργέταις ἑκουσίως πᾶσαν εὔνοιαν ἐκπληροῦμεν. Τί οὖν κάλλους θείου θαυμασιώτερον; Τίς ἔννοια τῆς τοῦ Θεοῦ μεγαλοπρεπείας χαριεστέρα; Ποῖος πόθος ψυχῆς οὕτω δριμὺς καὶ ἀφόρητος, ὡς ὁ ἀπὸ Θεοῦ ἐγγινόμενος τῇ ἀπὸ πάσης κακίας κεκαθαρμένη ψυχῇ, καὶ ἀπὸ ἀληθινῆς διαθέσεως λεγούσῃ, ὅτι Τετρωμένη ἀγάπης ἐγώ εἰμι; Ἄρρητοι παντελῶς καὶ ἀνεκδιήγητοι τοῦ θείου κάλλους αἱ ἀστραπαί· οὐ παρίστησι λόγος, οὐ δέχεται ἀκοή.

the whole law and the prophets hang (Matt. 22:40). And we shall not now undertake to go through the subject with exactness (for so we should, without noticing it, be drawing the whole discourse about the commandments round into this one part); but, so far as is in proportion for us and proper to the present aim, we shall remind you concerning the love owed to God by us, having first said this: that of all the commandments given to us by God, we have also received beforehand from Him the powers for them, so that we may neither be aggrieved, as though something quite new were being demanded of us, nor be puffed up, as though we were contributing something more than what was given. And through these powers, when we exercise them rightly and fittingly, we piously fill out the life according to virtue; but when we corrupt their exercise, we are borne down towards vice. And this is the definition of vice: the evil use, and [the use] against the commandment of the Lord, of the things given to us by God for good; just as, then, [the definition] of the virtue sought by God is the use of them from a good conscience according to the commandment of the Lord. This being so, we shall say the same also concerning love. Having received, then, a commandment to love God, we possess the power of loving, laid down together [with us] straightway at our first fashioning; and the proof [comes] not from without, but anyone might learn this for himself, from himself and in himself. For we are by nature desirous of beautiful things, even though one thing appears beautiful to one [man] and another to another; and untaught we have affection towards what is our own and akin [to us], and of our own will we render all good will to our benefactors. What, then, is more wonderful than divine beauty? What thought is more gracious than that of the magnificence of God? What longing of the soul is so keen and so unbearable as that which is engendered from God in the soul cleansed of all wickedness, and saying from a true disposition, I am wounded with love (Song 2:5)? Utterly unspeakable and indescribable are the lightning-flashes of the divine beauty: speech does not represent them, hearing does not receive them.

Κἂν ἑωσφόρου αὐγὰς εἴπῃς, κἂν σελήνης λαμπρότητα, κἂν ἡλίου φῶς, πάντα ἄτιμα πρὸς εἰκασίαν τῆς δόξης, καὶ πλέον ἀπολειπόμενα πρὸς τὴν τοῦ ἀληθινοῦ φωτὸς σύγκρισιν, ἢ καθόσον βαθεῖα νὺξ, καὶ στυγνὴ σκοτομήνη μεσημβρίας καθαρωτάτης. Τοῦτο τὸ κάλλος σαρκίνοις μὲν ὀφθαλμοῖς ἀθεώρητον, ψυχῇ δὲ μόνῃ καὶ διανοίᾳ καταληπτὸν, εἴπου τινα περιέλαμψε τῶν ἁγίων, καὶ ἀφόρητον τοῦ πόθου τὸ κέντρον αὐτοῖς ἐγκατέλιπεν, οἳ ἀλύοντες πρὸς τὴν ἐνταῦθα ζωὴν ἔλεγον· Οἴ μοι, ὅτι ἡ παροικία μου ἐμακρύνθη. Πότε ἥξω καὶ ὀφθήσομαι τῷ προσώπῳ τοῦ Θεοῦ; καὶ τὸ, Ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι πολλῷ μᾶλλον κρεῖσσον· καὶ τὸ, Ἐδίψησεν ἡ ψυχή μου πρὸς τὸν Θεὸν τὸν ἰσχυρὸν τὸν ζῶντα· καὶ, Νῦν ἀπολύεις

Even if you speak of the rays of the morning star, or the brightness of the moon, or the light of the sun, all are without honour for a likeness of that glory, and fall further short in comparison with the true light than deep night and gloomy moonless darkness [fall short] of the clearest noonday. This beauty, which cannot be beheld by the eyes of the flesh, but is grasped by the soul and the mind alone, if ever it shone about any of the saints, left in them the unbearable goad of longing; and they, wearied with the life here, said: Woe is me, that my sojourning is prolonged (Ps. 119:5). When shall I come and appear before the face of God (Ps. 41:3)? and, To be dissolved and to be with Christ is much better by far (Phil. 1:23); and, My soul has thirsted for God, the mighty, the living (Ps. 41:3); and, Now lettest Thou

Editors' notes and page, col. 909

Footnotes

(44) ‹anchor: not visible on the page foot› · call in col 910

Matth. XXII, 40.

Matthew 22:40.

(printed under page 464)

(45) ‹anchor: Vulnerata charitatis ego sum› · call in col 910

Cant. II, 5.

Song of Songs 2:5.

(printed under page 464)

(46) ‹anchor: incolatus meus prolongatus est› · call in col 910

Psal. CXIX, 5.

Psalm 119:5 (Hebrew numbering 120:5).

(printed under page 464)

(47) ‹anchor: ante faciem Dei› · call in col 910

Psal. XLI, 3.

Psalm 41:3 (Hebrew numbering 42:3).

(printed under page 464)

(54) ‹anchor: not visible on the page foot› · call in col 910

Editi et duo mss. ἐντολὴν τοῦ Χριστοῦ. Alii duo ἐντολὴν τοῦ Κυρίου.

The printed editions and two manuscripts have "the commandment of Christ." Two others have "the commandment of the Lord."

(printed under page 464)

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Vocula καί addita est ex veteribus quatuor libris.

The little word "and" has been added from four old books.

(printed under page 464)

(56) ‹anchor: ἐπιθυμητικοὶ φυσικῶς› · call in col 910

Reg. primus ἐσμὲν ἐπιθυμηταὶ φυσικῶς.

The first Royal has "we are by nature desirers."

(printed under page 464)

(57) ‹anchor: εὔνοιαν ἐκπληροῦμεν› · call in col 910

Codex Colb. ἔννοιαν ἀποπληροῦμεν. Haud longe idem liber δριμὺς καὶ φορητός.

The Colbert codex has "we fulfil [every] thought." Not far on, the same book has "keen and bearable."

(printed under page 464)

(58) ‹anchor: πλέον ἀπολειπόμενα› · call in col 910

Codex Colb. καὶ πλέον ἀπολιμπανόμενα. Mox Reg. tertius ἢ ὅσον.

The Colbert codex has "and falling further short" (another form of the verb). Shortly after, the third Royal has "than as much as."

(printed under page 464)

(59) ‹anchor: διανοίᾳ καταληπτόν› · call in col 910

Codex Voss. et Colb. et Reg. primus διανοίᾳ θεωρητόν, eadem plane sententia. Mox duo mss. κέντρον αὐτῷ.

The Vossius and Colbert codices and the first Royal have "to be beheld by the mind," with plainly the same meaning. Shortly after, two manuscripts have "the goad to him."

(printed under page 464)

Footnotes

(48) ‹anchor: not visible on the page foot› · call in col 911

Philipp. I, 23.

Philippians 1:23.

(printed under page 465)

(49) ‹anchor: not visible on the page foot› · call in col 911

Psal. XLI, 3.

Psalm 41:3 (Hebrew numbering 42:3).

(printed under page 465)

(50) ‹anchor: not visible on the page foot› · call in col 911

Luc. II, 29.

Luke 2:29.

(printed under page 465)

(51) ‹anchor: praesepe domini sui› · call in col 911

Isa. i, 3.

Isaiah 1:3.

(printed under page 465)

(52) ‹anchor: me non intellexit› · call in col 911

ibid.

Same place (Isa. 1:3).

(printed under page 465)

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Codex Voss. et alii duo τὴν ἐνταῦθα ζωὴν βαρυνόμενοι.

The Vossius codex and two others have "weighed down by the life here."

(printed under page 465)

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Illud, φυσικῶς ἐπιθυμητικοί, etc., intelligendum est hoc modo: ita natura hominum comparata est, ut ex se quidem feratur ad bonum concupiscendum: sed tamen ne hoc quidem fit sine auxilio Dei. Mox codex Colb. καὶ ἀγαπητικὸν τὸ ἀγαθόν.

The words "by nature desirous," etc., are to be understood thus: human nature is so constituted that of itself it is drawn to desire the good; and yet not even this happens without the help of God. Shortly after, the Colbert codex has "and the good is lovable."

(printed under page 465)

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Codex Voss. et Reg. primus τοῦ λογισμοῦ διαστραφεῖσιν.

The Vossius codex and the first Royal have "for those perverted in their reasoning."

(printed under page 465)

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Reg. primus ἐνυπάρχει.

The first Royal has "is inherent in."

(printed under page 465)

(64) ‹anchor: ὁποῖός ἐστιν› · call in col 911

Illud, ὁποῖός ἐστι, additum est ex antiquis duobus libris.

The words "of what kind he is" have been added from two old books.

(printed under page 465)

(65) ‹anchor: Κρείττων δὲ› · call in col 911

Codex Combef. Κρείττων οὖν.

Combefis's codex has "Better, then."

(printed under page 465)

(66) ‹anchor: Ἰσραὴλ δέ› · call in col 911

Sic codex Voss. et alii duo. Vocula δέ in vulgatis deerat.

So the Vossius codex and two others. The little word "but" was missing in the printed editions.

(printed under page 465)

(67) ‹anchor: ἡμῖν ὑπομένομεν› · call in col 911

Editi perinde ut Reg. tertius et Coisl. secundus τῶν προγενομένων ἡμῖν ὑπομένομεν. Reg. primus et Coisl. itidem primus et Colb. τῶν προσγενομένων ἡμῖν καλῶν ὑπομένομεν. Codex Voss. pro καλῶν corrupte habet καλόν. Codex Combef. secunda manu προσγενομένων ἡμῖν ὑπομένομεν. Mihi autem magis placet scriptura vulgata. Cum enim sermo sit de grati animi significatione, videtur ea lectio seligenda esse, quae per se beneficia prius in nos collata significet. Pro his enim proprie gratiam referimus. Haec est causa, cur vocem προγενομένων retinendam arbitremur. Exprimi vocem καλῶν nihil necesse est.

The printed editions, like the third Royal and the second Coislin, have "we endure [every labour in return] for what has been done for us before." The first Royal, likewise the first Coislin, and the Colbert have "for the good things that have come to us." The Vossius codex has, corruptly, "good" (singular) for "good things." Combefis's codex in a second hand has "for what has come to us." But I prefer the printed reading. For since the discussion concerns the showing of a grateful mind, that reading seems the one to choose which of itself signifies benefits conferred on us beforehand; for it is properly for these that we return thanks. This is why we judge the word "done before" should be kept. There is no need to express the word "good things."

(printed under page 465)

Page

other: facing Latin version, not set

PG 31:912

τὸν δοῦλόν σου, Δέσποτα. Ὡς δεσμωτήριον τὴν ζωὴν ταύτην βαρυνόμενοι, οὕτω δυσκάθεκτοι ἦσαν ταῖς ὁρμαῖς, ὧν ὁ θεῖος πόθος τῶν ψυχῶν ἥψατο. Οἵ γε, διὰ τὸ ἀκορέστως ἔχειν τῆς θεωρίας τοῦ θείου κάλλους, εὐχὴν ἐποιοῦντο πάσῃ τῇ αἰωνίᾳ ζωῇ συμπαρεκτείνεσθαι τὴν θεωρίαν τῆς τερπνότητος τοῦ Κυρίου. Οὕτω μὲν οὖν φυσικῶς ἐπιθυμητικοὶ τῶν καλῶν οἱ ἄνθρωποι. Κυρίως δὲ καλὸν καὶ ἀγαπητὸν τὸ ἀγαθόν. Ἀγαθὸς δὲ ὁ Θεός· ἀγαθοῦ δὲ πάντα ἐφίεται· Θεοῦ ἄρα πάντα ἐφίεται.

Thy servant depart, O Master (Luke 2:29). Weighed down by this life as by a prison, so hard to restrain were they in their impulses, whose souls the divine longing had touched. They indeed, because they could not have their fill of the contemplation of the divine beauty, made it their prayer that the contemplation of the delight of the Lord might be extended alongside the whole of eternal life. Thus, then, men are by nature desirous of the beautiful. But properly the good is beautiful and lovable. And God is good; and all things long for the good; therefore all things long for God.

2. Ὥστε τὸ ἐκ προαιρέσεως κατορθούμενον καὶ φυσικῶς ἡμῖν ἐνυπάρχει, τοῖς γε μὴ ἐκ πονηρίας τοὺς λογισμοὺς διαστραφεῖσιν. Ἀναγκαῖον οὖν ὄφλημα τὴν εἰς Θεὸν ἀγάπην ἀπαιτούμεθα, ὃ τῇ ἐλλειπούσῃ ψυχῇ πάντων κακῶν ἐστιν ἀφορητότατον. Θεοῦ γὰρ ἀλλοτρίωσις καὶ ἀποστροφὴ καὶ τῶν ἐν γεέννῃ προσδοκωμένων κολάσεων ἀφορητότερόν ἐστι, καὶ βαρύτερον τῷ παθόντι, ὡς ὀφθαλμῷ φωτὸς στέρησις, κἂν μὴ ὀδύνη προσῇ, καὶ τῷ ζώῳ τοῦ ζῆν. Εἰ δὲ καὶ τοῖς γεννήσασι φυσικὴ στοργὴ παρὰ τῶν γεννηθέντων ὑπάρχει, καὶ δηλοῖ τοῦτό τε ἡ τῶν ἀλόγων σχέσις, καὶ ἡ τῶν ἀνθρώπων παρὰ τὴν πρώτην ἡλικίαν πρὸς τὰς μητέρας διάθεσις, μὴ φανῶμεν ἀλογώτεροι τῶν νηπίων, μηδὲ τῶν θηρίων ἀγριώτεροι, ἀστόργως καὶ ἀλλοτρίως πρὸς τὸν ποιήσαντα ἡμᾶς διακείμενοι· ὃν εἰ καὶ μὴ ἐκ τῆς ἀγαθότητος ὁποῖός ἐστιν ἠπιστάμεθα, ἐξ αὐτοῦ μόνου τοῦ παρ' αὐτοῦ γεγενῆσθαι ἀγαπᾶν καὶ στέργειν ὑπερβαλλόντως ὀφείλομεν, καὶ ἀποκρέμασθαι τῆς μνήμης αὐτοῦ διηνεκῶς, καθάπερ τῶν μητέρων τὰ νήπια. Κρείττων δὲ τῶν φυσικῶς ἀγαπωμένων ὁ εὐεργέτης. Καὶ τοῦτο οὐκ ἀνθρώπων ἴδιόν ἐστι μόνον, ἀλλὰ καὶ πάντων σχεδὸν ζώων πάθος, ἡ πρὸς τοὺς ἀγαθόν τι δεδωκότας οἰκείωσις. Ἔγνω, φησὶ, βοῦς τὸν κτησάμενον, καὶ ὄνος τὴν φάτνην τοῦ κυρίου αὐτοῦ. Ἀπείη δὲ λεχθῆναι περὶ ἡμῶν τὰ ἑξῆς· ὅτι Ἰσραὴλ δέ με οὐκ ἔγνω, καὶ ὁ λαός με οὐ συνῆκε. Περὶ γὰρ κυνὸς, καὶ πολλῶν ἄλλων τοιούτων, τί χρὴ καὶ λέγειν, ὅσην πρὸς τοὺς τρέφοντας τὴν εὔνοιαν ἐπιδείκνυνται; Εἰ δὲ τὴν πρὸς τοὺς εὐεργέτας εὔνοιαν καὶ τὸ φίλτρον φυσικῶς αἱρούμεθα, καὶ πάντα πόνον εἰς ἀντίδοσιν τῶν προγενομένων ἡμῖν ὑπομένομεν,

2. So that what is achieved by free choice is also naturally present in us, at least in those whose reasonings have not been perverted by wickedness. We are, therefore, required to pay love for God as a debt owed of necessity, [a debt] which, for the soul that falls short of it, is the most unbearable of all evils. For estrangement and aversion from God is more unbearable than the punishments expected in Gehenna, and heavier to him who suffers it, as the loss of light is to the eye, even if no pain is added, and the loss of life to a living creature. And if natural affection towards those who begot them is present in those they begot, and this is shown both by the attachment of the irrational [animals] and by the disposition of men in their earliest age towards their mothers, let us not show ourselves more irrational than infants, nor more savage than wild beasts, being disposed without affection and as strangers towards Him Who made us; Whom, even if we did not know from His goodness what He is like, we ought to love and cherish beyond measure from this alone, that we have come into being from Him, and to hang continually upon the remembrance of Him, as infants [hang] upon their mothers. But the benefactor is greater than those who are loved by nature. And this is not peculiar to men alone, but it is the affection of almost all living creatures, the attachment to those who have given them some good. The ox, he says, knew his owner, and the ass the manger of his lord (Isa. 1:3). But far be it that what follows should be said of us, that, But Israel did not know me, and the people did not understand me (Isa. 1:3). For as for the dog, and many other such [creatures], what need is there even to say how great a goodwill they show towards those who feed them? And if by nature we embrace goodwill and affection towards our benefactors, and endure every labour in return for [benefits] that have come to us beforehand,

τίς λόγος ἀξίως ἐφικέσθαι

what word is able worthily to reach

Editors' notes and page, col. 912

Page

running head: S. BASILII MAGNI
marginal letters: A ‹λύεις τὸν δοῦλόν σου›; B ‹ὄφλημα τὴν εἰς Θεὸν›; C ‹ὑπερβαλλόντως ὀφείλομεν›; D set in the footnote band, beside the end of note (60)
old-edition numerals: (none)

PG 31:913

τῶν δωρεῶν τοῦ Θεοῦ δύναται; αἳ τοσαῦται μέν εἰσι τὸ πλῆθος, ὡς καὶ ἀριθμὸν διαφεύγειν· τηλικαῦται δὲ τὸ μέγεθος καὶ τοιαῦται, ὥστε ἐξαρκεῖν καὶ μίαν εἰς τὸ ὑπευθύνους ἡμᾶς εἰς πᾶσαν χάριν τῷ δεδωκότι ποιῆσαι. Τὰς μὲν οὖν ἄλλας παρήσω, αἳ, εἰ καὶ καθ' ἑαυτὰς ὑπερβάλλουσι μεγέθει καὶ χάριτι, ἀλλ' ὑπὸ τῶν μειζόνων, ὥσπερ ἀστέρες ἡλιακαῖς ἀκτῖσιν, ὑπερλαμπόμεναι, τὴν καθ' ἑαυτὰς χάριν ἀμυδροτέραν παρέχονται. Οὐ γὰρ σχολὴ καταλιπόντι τὰ ὑπερβάλλοντα, ἐκ τῶν ἐλαττόνων μετρεῖν τοῦ εὐεργέτου τὴν ἀγαθότητα.

the gifts of God? These are so many in number as even to escape counting, and so great in magnitude and of such a kind that even one suffices to make us answerable for all gratitude to the Giver. The others, then, I shall pass over, which, even if in themselves they surpass in greatness and in grace, yet, outshone by the greater, as stars by the rays of the sun, render their own grace dimmer. For one who has left aside the surpassing [gifts] has no leisure to measure the goodness of the Benefactor from the lesser.

3. Σιωπάσθωσαν τοίνυν ἡλίου ἀνατολαὶ, καὶ σελήνης περίοδοι, κράσεις ἀέρων, ὡρῶν ἐναλλαγαὶ, ὕδωρ ἀπὸ νεφῶν, καὶ ἀπὸ γῆς ἕτερον, αὐτὴ ἡ θάλασσα, ἡ γῆ σύμπασα, τὰ ἐκ γῆς φυόμενα, τὰ ἐν τοῖς ὕδασι διαιτώμενα, τὰ ἐν ἀέρι γένη, αἱ μυρίαι τῶν ζώων διαφοραὶ, πάντα τὰ πρὸς ὑπηρεσίαν τῆς ζωῆς ἡμῶν τεταγμένα. Ἀλλ' ἐκεῖνο οὐδὲ βουλομένοις παρελθεῖν δυνατὸν, καὶ σιωπῆσαι μὲν τὴν χάριν τῷ γε νοῦν ὑγιᾶ καὶ λόγον ἔχοντι παντελῶς ἀμήχανον· εἰπεῖν δέ τι πρὸς ἀξίαν πλέον ἀδυνατώτερον, ὅτι κατ' εἰκόνα Θεοῦ καὶ ὁμοίωσιν ποιήσας τὸν ἄνθρωπον ὁ Θεὸς, καὶ τῆς ἑαυτοῦ γνώσεως ἀξιώσας, καὶ λόγῳ παρὰ πάντα τὰ ζῶα κατακοσμήσας, καὶ τοῖς ἀμηχάνοις τοῦ παραδείσου κάλλεσιν ἐντρυφᾷν παρασχόμενος, καὶ τῶν ἐπὶ γῆς ἁπάντων ἄρχοντα καταστήσας, εἶτα κατασοφισθέντα ὑπὸ τοῦ ὄφεως, καὶ καταπεσόντα εἰς τὴν ἁμαρτίαν, καὶ διὰ τῆς ἁμαρτίας εἰς τὸν θάνατον, καὶ τὰ τούτου ἄξια, οὐ περιεῖδεν· ἀλλὰ τὰ μὲν πρῶτα νόμον ἔδωκεν εἰς βοήθειαν, ἀγγέλους ἐπέστησεν εἰς φυλακὴν καὶ ἐπιμέλειαν, προφήτας ἀπέστειλεν εἰς ἔλεγχον κακίας καὶ διδασκαλίαν ἀρετῆς, τὰς ὁρμὰς τῆς κακίας ταῖς ἀπειλαῖς ἐνέκοψε, τῶν ἀγαθῶν τὴν προθυμίαν ἐπαγγελίαις διήγειρε, τὸ πέρας ἑκατέρου πολλάκις ἐν διαφόροις προσώποις εἰς νουθεσίαν τῶν ἄλλων προλαβὼν ἐφανέρωσε, καὶ ἐπὶ τούτοις καὶ τοῖς τοιούτοις ἅπασιν ἐπιμένοντας τῇ ἀπειθείᾳ οὐκ ἀπεστράφη. Οὐ γὰρ ἀφείθημεν ὑπὸ τῆς ἀγαθότητος τοῦ Δεσπότου, οὐδὲ ἐνεκόψαμεν αὐτοῦ τὴν εἰς ἡμᾶς ἀγάπην, ἀναισθησίᾳ τῶν τιμῶν τὸν εὐεργέτην παρυβρίσαντες· ἀλλὰ ἀνεκλήθημεν ἐκ τοῦ θανάτου, καὶ ἐζωοποιήθημεν πάλιν ὑπ' αὐτοῦ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Ἐν ᾧ καὶ ὁ τρόπος τῆς εὐεργεσίας μεῖζον ἔχει τὸ θαῦμα· Ἐν μορφῇ γὰρ Θεοῦ ὑπάρχων, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ, ἀλλ' ἑαυτὸν ἐκένωσε, μορφὴν δούλου λαβών.

3. Let them be silent, then: the risings of the sun, and the circuits of the moon, the temperings of the air, the changes of the seasons, water from the clouds and other [water] from the earth, the sea itself, the whole earth, the things that grow from the earth, the things that live in the waters, the kinds that are in the air, the countless varieties of living creatures, all the things ordered for the service of our life. But that [one thing] is not possible to pass over even for those who would wish to; and to keep silent about the grace is utterly impossible for one who has at least a sound mind and reason, while to say anything worthy of it is more impossible still: that God, having made man according to the image and likeness of God, and having deemed him worthy of the knowledge of Himself, and having adorned him with reason beyond all the living creatures, and having granted him to delight in the inconceivable beauties of paradise, and having established him ruler of all things upon the earth, then, when he had been beguiled by the serpent, and had fallen into sin, and through sin into death and the things deserving of it, did not overlook him; but first gave the law for help, set angels over him for guarding and care, sent prophets for the reproof of wickedness and the teaching of virtue, cut off the impulses of wickedness by threats, roused up eagerness for good things by promises, often made manifest beforehand in various persons the end of each [way] for the admonition of the rest, and, when we persisted in disobedience in the face of these and all such things, did not turn away. For we were not abandoned by the goodness of the Master, nor did we cut off His love towards us, though by our insensibility to His honours we had outraged the Benefactor; but we were called back from death, and made alive again by our Lord Jesus Christ Himself. In Whom the manner of the benefaction also holds the greater wonder: For being in the form of God, He did not count being equal with God a thing to be seized, but emptied Himself, taking the form of a servant (Phil. 2:6–7).

Editors' notes and page, col. 913

Footnotes

(68) ‹anchor: not visible on the page foot› · call in col 914

Codex Colb. καὶ ἡ γῆ σύμπασα καὶ τά. Mox idem ms. cum Reg. primo τὰ ἐναέρια γένη.

The Colbert codex has "and the whole earth and the." Shortly after, the same manuscript with the first Royal has "the kinds of the air."

(printed under page 466)

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Codex Voss. et alii duo ἐκεῖνο ὃ οὐδέ· sed vocula ὃ videtur redundare.

The Vossius codex and two others have "that which not even"; but the little word "which" seems superfluous.

(printed under page 466)

(70) ‹anchor: ὑπὸ τοῦ ὄφεως› · call in col 914

Editi et duo mss. διὰ τοῦ ὄφεως. Codex Voss. et alii duo ὑπὸ τοῦ. Haud longe codex Voss. et alii duo οὐχ ὑπερεῖδεν. Ibidem liber Voss. ἀλλὰ καὶ νόμον.

The printed editions and two manuscripts have "through the serpent." The Vossius codex and two others have "by the." Not far on, the Vossius codex and two others have "did not overlook." In the same place the Vossius book has "but also a law."

(printed under page 466)

(71) ‹anchor: τὸ πέρας› · call in col 914

Hoc dicit Basilius: jam multis locis declaratum fuisse exitum utriusque classis, qua continentur et boni et mali.

Basil means this: that the end of each class, which comprises both the good and the wicked, had already been made plain in many places.

(printed under page 466)

(72) ‹anchor: παρυβρίσαντες› · call in col 914

Editio Paris. et Basil. ἡ ἀναισθησία τῶν τιμῶν τὸν εὐεργέτην παρυβρίσασα. Editio Ven. aeque ac codex Combef. et alii tres ἀγάπην ἀναισθησίᾳ τῶν τιμῶν, τὸν εὐεργέτην παρυβρίσαντες. Totum hunc locum ita edendum curavimus, uti in Coisl. secundo et in Colb. legitur, nisi quod in Coisl. scriptum sit περιυβρίσαντες. Aliquibus in libris legitur ἐνέκοψε.

The Paris and Basel editions have "insensibility to the honours, having outraged the benefactor." The Venetian edition, as also Combefis's codex and three others, have "love, having outraged the benefactor through insensibility to the honours." We have had this whole passage printed as it is read in the second Coislin and in the Colbert, except that in the Coislin is written "having outraged all round." In some books "he cut off" is read.

(printed under page 466)

Footnotes

(53) ‹anchor: not visible on the page foot› · call in col 915

Philipp. II, 6, 7.

Philippians 2:6–7.

(printed under page 467)

(54) ‹anchor: not visible on the page foot› · call in col 915

Isa. liii, 4.

Isaiah 53:4.

(printed under page 467)

(55) ‹anchor: not visible on the page foot› · call in col 915

Galat. iii, 13.

Galatians 3:13.

(printed under page 467)

(56) ‹anchor: not visible on the page foot› · call in col 915

Psal. CXV, 12.

Psalm 115:12 (Hebrew numbering 116:12).

(printed under page 467)

(73) ‹anchor: not visible on the page foot› · call in col 915

Editi et codex Combef. ἔλαβε. Liber Voss. et alii duo ἀνέλαβε.

The printed editions and Combefis's codex have "he took." The Vossius book and two others have "he took up."

(printed under page 467)

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Codex Colb. solus ἡμεῖς πάντες, ut nos omnes sanaremur. Aliquanto post duo mss. ἡτοίμασεν αἰωνίας.

The Colbert codex alone has "we all," that we all might be healed. Somewhat further on two manuscripts have "he prepared eternal."

(printed under page 467)

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Ita Reg. primus et Coisl. secundus; nec Ruffinus aliter legisse putandus est, cum ea quae addidimus verba Latine reddiderit. Editi et mss. non pauci ὑπερβαινούσας. Ὁ δέ.

So the first Royal and the second Coislin; and Rufinus is not to be thought to have read otherwise, since he rendered in Latin the words we have added. The printed editions and not a few manuscripts have "surpassing. But he."

(printed under page 467)

(76) ‹anchor: not visible on the page foot› · call in col 915

Codex Colb. λήθην ἐμποιῶν. Mox unus Combef. conjuncte σπουδάζων ἐπ' ὀλέθρῳ, operam dat, ut nos inducat in beneficii largitoris oblivionem ad animas nostras perdendas.

The Colbert codex has "producing forgetfulness." Shortly after, Combefis's codex alone has, joined together, "striving to the ruin," he labours to lead us into forgetfulness of the giver of the benefit, to destroy our souls.

(printed under page 467)

(77) ‹anchor: ὅς γε οὔτε› · call in col 915

Editi ὥστε οὔτε. Codex Combef. et alii tres ὅς γε οὔτε. Mox codex Voss. et alii tres ἀλλ' ὅμως. Editi ἡμῶν, ὅμως. Subinde mss. tres καὶ ἐν τῇ ἀμελείᾳ. Editi καὶ ἀμελείᾳ.

The printed editions have "so that neither." Combefis's codex and three others have "he who neither." Shortly after, the Vossius codex and three others have "but nevertheless." The printed editions have "us, nevertheless." Then three manuscripts have "and in the negligence." The printed editions have "and by negligence."

(printed under page 467)

(78) ‹anchor: ἐπὶ κεφαλαίων› · call in col 915

Codex Colb. ἐπὶ κεφαλαίῳ. Mox editio Paris. perinde ut Basil. ὑπόμνησιν ἀνακαινοῦσαν, monitum quo renovetur divinum desiderium. Editio Ven. et Colb. et Combef. et Reg. tertius ὑπόμνησιν ἀνακινοῦσαν, et ita quoque legitur in Reg. primo secunda manu: sed hic codex videtur prima manu habuisse ἀνακαινοῦσαν.

The Colbert codex has "in summary" (singular). Shortly after, the Paris edition, like the Basel, has "a reminder renewing," a warning by which the divine desire may be renewed. The Venetian edition, the Colbert, Combefis's and the third Royal have "a reminder stirring up," and so too it is read in the first Royal in a second hand; but this codex seems to have had "renewing" in the first hand.

(printed under page 467)

(79) ‹anchor: τὸν πλησίον ἀγάπης› · call in col 915

Codex Voss. Ἐρώτ. γ' εἰς τὸν πλησίον. Mox Colb. ἐν ἡμῖν.

The Vossius codex has "Question 3: towards the neighbour." Shortly after, the Colbert has "in us."

(printed under page 467)

Page

other: facing Latin version, not set

PG 31:916

4. Καὶ τὰς ἀσθενείας ἡμῶν ἀνέλαβε, καὶ τὰς νόσους ἐβάστασε, καὶ ὑπὲρ ἡμῶν ἐτραυματίσθη, ἵνα τῷ μώλωπι αὐτοῦ ἡμεῖς ἰαθῶμεν· καὶ τῆς κατάρας ἡμᾶς ἐξηγόρασε, γενόμενος ὑπὲρ ἡμῶν κατάρα, καὶ τὸν ἀτιμότατον ὑπέστη θάνατον, ἵνα ἡμᾶς εἰς τὴν ἔνδοξον ζωὴν ἐπαναγάγη. Καὶ οὐκ ἠρκέσθη μόνον νεκροὺς ὄντας ζωοποιῆσαι, ἀλλὰ καὶ θεότητος ἀξίωμα ἐχαρίσατο, καὶ ἀναπαύσεις ἡτοίμασεν αἰωνίους, πᾶσαν ἔννοιαν ἀνθρωπίνην τῷ μεγέθει τῆς εὐφροσύνης ὑπερβαινούσας. Τί οὖν ἀνταποδῶμεν τῷ Κυρίῳ περὶ πάντων ὧν ἀνταπέδωκεν ἡμῖν; Ὁ δὲ οὕτως ἐστὶν ἀγαθὸς, ὥστε οὔτε ἀντίδοσιν ἀπαιτεῖ, ἀλλ' ἀρκεῖται μόνον ἀγαπώμενος ἐφ' οἷς ἔδωκεν. Ὧν ἁπάντων ὅταν εἰς ἔννοιαν ἔλθω (ἵνα τὸ ἐμὸν πάθος ἐξείπω), εἰς φρίκην τινὰ καὶ ἔκστασιν φοβερὰν καταπίπτω, μήποτε ἐξ ἀπροσεξίας τοῦ νοῦ, ἢ τῆς περὶ τὰ μάταια ἀσχολίας, τῆς ἀγάπης τοῦ Θεοῦ ἐκπεσὼν ὄνειδος γένωμαι τῷ Χριστῷ.

4. And He took up our infirmities, and bore our diseases, and was wounded for us, that by His bruise we might be healed (Isa. 53:4–5); and He redeemed us from the curse, becoming a curse for us (Gal. 3:13), and underwent the most dishonourable death, that He might lead us back up into the glorious life. And He was not content only to make alive those who were dead, but He also bestowed the dignity of divinity, and prepared eternal rests surpassing every human thought by the greatness of their gladness. What then shall we render to the Lord for all the things that He has rendered to us? (Ps. 115:12). But He is so good that He does not even demand a return, but is content only to be loved for what He has given. When I come to the thought of all these things (that I may speak out what I myself feel), I fall into a kind of shuddering and fearful amazement, lest, through inattention of the mind or through preoccupation with vain things, I should fall away from the love of God and become a reproach to Christ.

Ὁ γὰρ νῦν ἀπατῶν ἡμᾶς, καὶ διὰ τῶν κοσμικῶν δελεασμάτων λήθην ἐμποιεῖν ἡμῖν τοῦ εὐεργέτου μηχανῇ πάσῃ σπουδάζων, ἐπ' ὀλέθρῳ τῶν ψυχῶν ἡμῶν ἐναλλόμενος ἡμῖν, καὶ ἐπεμβαίνων, εἰς ὀνειδισμὸν τότε προσοίσει τῷ Κυρίῳ τὴν ἡμετέραν καταφρόνησιν, καὶ ἐγκαυχήσεται τῇ ἀπειθείᾳ καὶ ἀποστασίᾳ ἡμῶν· ὅς γε οὔτε κτίσας ἡμᾶς, οὔτε ἀποθανὼν ὑπὲρ ἡμῶν, ἀλλ' ὅμως ἔσχεν ἡμᾶς ἀκολουθοῦντας αὐτῷ ἐν τῇ ἀπειθείᾳ καὶ ἐν τῇ ἀμελείᾳ τῶν ἐντολῶν τοῦ Θεοῦ. Τοῦτο τὸ ὄνειδος, τὸ κατὰ τοῦ Κυρίου, καὶ τοῦτο τὸ καύχημα τοῦ ἐχθροῦ, βαρύτερον ἐμοὶ τῶν ἐν τῇ γεέννῃ κολάσεων φαίνεται, τῷ ἐχθρῷ τοῦ Χριστοῦ ὕλην γενέσθαι καυχήματος καὶ ἀφορμὴν ἐπάρσεως κατ' αὐτοῦ τοῦ ὑπὲρ ἡμῶν ἀποθανόντος, καὶ ἐγερθέντος, ᾧ καὶ διὰ τοῦτο περισσοτέρως ὀφειλέται ἐσμὲν, καθὼς γέγραπται. Καὶ περὶ μὲν τῆς εἰς Θεὸν ἀγάπης τοσαῦτα. Σκοπὸς γὰρ, ὡς προεῖπον, οὐχὶ πάντα εἰπεῖν· ἀδύνατον γάρ· ἀλλ' ἐπὶ κεφαλαίων σύντομον ὑπόμνησιν ἀνακινοῦσαν ἀεὶ τὸν θεῖον πόθον ταῖς ψυχαῖς ἐμποιῆσαι.

For he who now deceives us, and by the enticements of the world strives by every device to work in us forgetfulness of our benefactor, leaping upon us and trampling on us for the destruction of our souls, will then bring forward our contempt as a reproach to the Lord, and will boast over our disobedience and apostasy; he who neither created us nor died for us, but nevertheless had us following him in disobedience and in neglect of the commandments of God. This reproach against the Lord, and this boast of the enemy, seems to me heavier than the punishments in Gehenna: that we should become to the enemy of Christ matter for boasting and an occasion of exalting himself against Him Who died for us and rose again, to Whom for this very reason we are debtors the more abundantly, as it is written. And concerning love for God, so much. For the aim, as I said before, is not to say everything, for that is impossible, but, under heads, to produce in souls a brief reminder that ever stirs up the divine longing.

ΕΡΩΤΗΣΙΣ Γʹ.

QUESTION III.

Περὶ τῆς εἰς τὸν πλησίον ἀγάπης.

On love for one's neighbour.

Ἀκόλουθον δ' ἂν εἴη περὶ τῆς δευτέρας καὶ τάξει καὶ δυνάμει ἐντολῆς διελθεῖν.

It would follow to treat of the commandment that is second both in order and in force.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

1. Ὅτι μὲν οὖν ὁ νόμος τῶν σπερματικῶς ἐνυπαρχουσῶν

1. Now, that the law of the powers present as seeds

Editors' notes and page, col. 916

Page

running head: BASILII MAGNI 916 (left end of the head cut off in the image)
marginal letters: A 4. Καὶ τὰς ἀσθενείας; B ρὰν καταπίπτω; C ἐν τῇ γεέννῃ κολάσεων; D 1. Ὅτι μὲν οὖν ὁ νόμος
old-edition numerals: (none)
other: notes (73)–(79), called in this column, are set under col 915

PG 31:917

ἡμῖν δυνάμεων γεωργός ἐστι καὶ τροφεὺς, εἴρηται ἡμῖν ἐν τοῖς ἔμπροσθεν λόγοις· ἐπειδὴ δὲ ἀγαπᾷν προστετάγμεθα τὸν πλησίον ὡς ἑαυτοὺς, καταμάθωμεν, εἰ καὶ δύναμιν πρὸς τὴν ἐκπλήρωσιν τῆς ἐντολῆς ταύτης ἔχομεν παρὰ τοῦ Θεοῦ. Τίς οὖν οὐκ οἶδεν, ὅτι ἥμερον καὶ κοινωνικὸν ζῶον ὁ ἄνθρωπος, καὶ οὐχὶ μοναστικὸν, οὐδὲ ἄγριον; Οὐδὲν γὰρ οὕτως ἴδιον τῆς φύσεως ἡμῶν, ὡς τὸ κοινωνεῖν ἀλλήλοις, καὶ χρῄζειν ἀλλήλων, καὶ ἀγαπᾷν τὸ ὁμόφυλον. Ὧν οὖν αὐτὸς ἔδωκεν ὁ Κύριος ἡμῖν προλαβὼν τὰ σπέρματα, τούτων ἀκολούθως καὶ τοὺς καρποὺς ἐπιζητεῖ, λέγων· Ἐντολὴν καινὴν δίδωμι ὑμῖν, ἵνα ἀγαπᾶτε ἀλλήλους. Καὶ πρὸς ταύτην τὴν ἐντολὴν διεγεῖραι βουλόμενος ἡμῶν τὴν ψυχὴν, ἀπόδειξιν τῶν αὐτοῦ μαθητῶν, οὐ σημεῖα καὶ δυνάμεις παραδόξους ἀπήτησεν (καίτοι καὶ τούτων ἐν Πνεύματι ἁγίῳ χαρισάμενος τὴν ἐνέργειαν)· ἀλλὰ τί φησιν; Ἐν τούτῳ γνώσονται πάντες, ὅτι ἐμοὶ μαθηταί ἐστε, ἐὰν ἀγάπην ἔχητε ἐν ἀλλήλοις. Καὶ οὕτω πανταχοῦ τὰς ἐντολὰς ταύτας συνάπτει, ὥστε τὴν εἰς τὸν πλησίον εὐποιίαν εἰς ἑαυτὸν μετατίθησιν. Ἐπείνασα γὰρ, φησὶ, καὶ ἐδώκατέ μοι φαγεῖν, καὶ τὰ ἑξῆς. Εἶτα ἐπάγει, ὅτι Ἐφ' ὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε.

[the powers] in us, it is their husbandman and nourisher, has been said by us in the discourse above. But since we have been commanded to love our neighbour as ourselves, let us learn whether we have from God the power for the fulfilment of this commandment too. Who then does not know that man is a gentle and social animal, and not a solitary one, nor a wild one? For nothing is so proper to our nature as to share with one another, and to need one another, and to love our own kind. Of those things, then, whose seeds the Lord Himself gave us beforehand, He accordingly seeks the fruits too, saying: A new commandment I give you, that you love one another (John 13:34). And wishing to rouse our soul to this commandment, as the proof of His disciples He did not demand signs and wonderful powers (although He granted the working of these too in the Holy Spirit), but what does He say? By this shall all know that you are My disciples, if you have love for one another (John 13:35). And so everywhere He joins these commandments together, so that He transfers to Himself the kindness done to our neighbour. For I was hungry, He says, and you gave Me to eat (Matt. 25:35), and what follows. Then He adds: Inasmuch as you did it to one of these least of My brethren, you did it to Me (Matt. 25:40).

2. Οὐκοῦν διὰ μὲν τῆς πρώτης ἔστι κατορθῶσαι καὶ τὴν δευτέραν· διὰ δὲ τῆς δευτέρας ἐπανελθεῖν αὖθις ἐπὶ τὴν πρώτην· καὶ ἀγαπῶντα μὲν τὸν Κύριον, ἀγαπᾷν ἀκολούθως καὶ τὸν πλησίον. Ὁ γὰρ ἀγαπῶν με, εἶπεν ὁ Κύριος, τὰς ἐντολάς μου τηρήσει. Αὕτη δέ ἐστι, φησὶν, ἡ ἐντολὴ ἡ ἐμὴ, ἵνα ἀγαπᾶτε ἀλλήλους, καθὼς ἐγὼ ἠγάπησα ὑμᾶς· ἀγαπῶντα δὲ πάλιν τὸν πλησίον, τὴν εἰς τὸν Θεὸν ἀγάπην ἀποπληροῦν, αὐτοῦ εἰς ἑαυτὸν ὑποδεχομένου τὴν χάριν. Διόπερ ὁ μὲν πιστὸς θεράπων τοῦ Θεοῦ Μωσῆς τοσαύτην ἐπεδείκνυτο τὴν εἰς τοὺς ἀδελφοὺς ἀγάπην, ὥστε καὶ ἐξαλειφθῆναι ἡρεῖτο ἐκ τῆς βίβλου τοῦ Θεοῦ, εἰς ἣν ἐγέγραπτο, εἰ μὴ συγχωρηθείη τῷ λαῷ τὸ ἁμάρτημα. Παῦλος δὲ ἀνάθεμα εἶναι ἀπὸ Χριστοῦ ὑπὲρ τῶν ἀδελφῶν αὐτοῦ τῶν συγγενῶν κατὰ σάρκα ἀπετόλμησεν εὔξασθαι, τῆς πάντων σωτηρίας ἑαυτὸν ἀντάλλαγμα, κατὰ μίμησιν τοῦ Κυρίου, γενέσθαι βουλόμενος· ἅμα δὲ καὶ εἰδὼς, ὅτι ἀμήχανον ἦν ἀλλοτριωθῆναι Θεοῦ τὸν διὰ τὴν εἰς αὐτὸν ἀγάπην ὑπὲρ τῆς μεγίστης τῶν ἐντολῶν τὴν παρὰ τοῦ Θεοῦ χάριν προϊέμενον, καὶ ὅτι διὰ τοῦτο πολυπλασίονα ἔμελλεν ὧν ἔδωκεν ἀντιλήψεσθαι. Πλήν γε ὅτι μέχρι τούτου τοῦ μέτρου τῆς πρὸς τὸν πλησίον ἀγάπης ἔφθασαν οἱ ἅγιοι, ἱκανὴν ἀπόδειξιν ἔχει τὰ εἰρημένα.

2. Therefore through the first it is possible to achieve the second also, and through the second to come back again to the first; and one who loves the Lord loves his neighbour accordingly too. For he that loves Me, said the Lord, will keep My commandments (John 14:23). And this, He says, is My commandment, that you love one another, as I have loved you (John 15:12). And again, one who loves his neighbour fulfils the love towards God, since He receives the favour as done to Himself. Wherefore Moses, the faithful servant of God, showed such love towards his brethren that he chose even to be blotted out of the book of God in which he had been written, unless the sin were forgiven the people (Exod. 32:32). And Paul dared to pray to be anathema from Christ for his brethren, his kinsmen according to the flesh (Rom. 9:3), wishing, in imitation of the Lord, to become himself the ransom for the salvation of all; knowing at the same time that it was impossible for one to be estranged from God who, for love of Him, gives up the grace from God for the sake of the greatest of the commandments, and that for this reason he was going to receive many times over what he gave. However, that the saints attained to this measure of love towards their neighbour, what has been said offers sufficient proof.

Editors' notes and page, col. 917

Footnotes

(57) ‹anchor: not visible on the page foot› · call in col 918

Joan. XIII, 34.

John 13:34.

(printed under page 468)

(58) ‹anchor: not visible on the page foot› · call in col 918

ibid. 35.

Same place, verse 35 (John 13:35).

(printed under page 468)

(59) ‹anchor: et dedistis mihi manducare› · call in col 918

Matth. XXV, 35.

Matthew 25:35.

(printed under page 468)

(60) ‹anchor: mihi fecistis› · call in col 918

ibid. 40.

Same place, verse 40 (Matt. 25:40).

(printed under page 468)

(61) ‹anchor: mandata mea servabit› · call in col 918

Joan. XIV, 23.

John 14:23.

(printed under page 468)

(62) ‹anchor: ego dilexi vos› · call in col 918

Joan. XV, 12.

John 15:12.

(printed under page 468)

(63) ‹anchor: non concederetur› · call in col 918

Exod. XXXII, 32.

Exodus 32:32.

(printed under page 468)

(64) ‹anchor: optare ausus fuit› · call in col 918

Rom. IX, 3.

Romans 9:3.

(printed under page 468)

(80) ‹anchor: not visible on the page foot› · call in col 918

Codex Colb. ζῶόν ἐστιν ὁ. Statim idem ms. ἢ ἄγριον.

The Colbert codex has "is a living creature, the." Immediately after, the same manuscript has "or wild."

(printed under page 468)

(81) ‹anchor: not visible on the page foot› · call in col 918

Codex Colb. καρποὺς ἀπαιτεῖ. Statim idem ms. αὐτὴν τήν.

The Colbert codex has "demands fruits." Immediately after, the same manuscript has "the very."

(printed under page 468)

(82) ‹anchor: not visible on the page foot› · call in col 918

Legitur in codice Voss. et in Colb. μετ' ἀλλήλων.

In the Vossius codex and in the Colbert is read "with one another."

(printed under page 468)

(83) ‹anchor: μου τηρήσει› · call in col 918

Reg. primus Ἐὰν γὰρ ἀγαπᾶτέ με, εἶπεν ὁ Κύριος, τὰς ἐντολάς μου τηρήσατε. Si diligitis me, inquit Dominus, mandata mea servate.

The first Royal has "For if you love me, said the Lord, keep my commandments." If you love me, says the Lord, keep my commandments.

(printed under page 468)

(84) ‹anchor: ἑαυτὸν ὑποδεχομένου› · call in col 918

Reg. primus εἰς ἑαυτὸν ἀποδεχόμενον. Mox codex Voss. ὁ μὲν πιστὸς ἄνθρωπος.

The first Royal has "accepting to himself" (accusative). Shortly after, the Vossius codex has "the faithful man."

(printed under page 468)

(85) ‹anchor: τοῦ Κυρίου› · call in col 918

Unus Reg. μίμησιν τοῦ Χριστοῦ.

One Royal codex has "imitation of Christ."

(printed under page 468)

(86) ‹anchor: διὰ τοῦτο› · call in col 918

Editi et duo mss. διὰ τούτου. Alii duo διὰ τοῦτο. Nec ita multo infra codex Voss. ἔχει προειρημένα.

The printed editions and two manuscripts have "through this." Two others have "because of this." Not much further down the Vossius codex has "has [as proof] the things said before."

(printed under page 468)

Footnotes

(65) ‹anchor: not visible on the page foot› · call in col 919

Prov. I, 7.

Proverbs 1:7.

(printed under page 469)

(66) ‹anchor: not visible on the page foot› · call in col 919

Luc. XII, 48.

Luke 12:48.

(printed under page 469)

(67) ‹anchor: placiturus sit uxori› · call in col 919

I Cor. VII, 32, 33.

1 Corinthians 7:32–33.

(printed under page 469)

(68) ‹anchor: hoc non estis› · call in col 919

Joan. XV, 19.

John 15:19.

(printed under page 469)

(87) ‹anchor: not visible on the page foot› · call in col 919

Voculam καί addidimus ex antiquis tribus libris. Haud longe codex Voss. ἐν ᾗ πᾶσα.

We have added the little word "and" from three old books. Not far on, the Vossius codex has "in which all."

(printed under page 469)

(88) ‹anchor: not visible on the page foot› · call in col 919

Editi αἰτία ὑμῖν. Antiqui quatuor libri ἡμῖν.

The printed editions have "the cause for you." Four old books have "for us."

(printed under page 469)

(89) ‹anchor: μήτε μὴν› · call in col 919

Codex Voss. et alii duo οὔτε μήν. Mox codex Voss. τῶν σκοπῶν, καὶ τὰς πράξεις. At Colb. καὶ τῶν σκοπῶν τάς.

The Vossius codex and two others have "nor indeed" (οὔτε for μήτε). Shortly after, the Vossius codex has "of the aims, and the actions." But the Colbert has "and of the aims the."

(printed under page 469)

(90) ‹anchor: περιγενέσθαι› · call in col 919

Antiqui duo libri περιγίνεσθαι.

Two old books have "to be attained" (present for aorist).

(printed under page 469)

(91) ‹anchor: ἐπιζητεῖται› · call in col 919

Reg. tertius συναρμόζων ἐπινοεῖταί τε καὶ ἐπιζητεῖται, excogitatur et requiritur. Codex Colb. συναρμόζων ἐπιτελεῖται.

The third Royal has "a fitting [labour] is both devised and required," is thought out and required. The Colbert codex has "a fitting [labour] is accomplished."

(printed under page 469)

(92) ‹anchor: περὶ Θεὸν› · call in col 919

Codex Voss. et alii nonnulli περὶ Θεοῦ.

The Vossius codex and some others have "about God" (genitive).

(printed under page 469)

Page

other: facing Latin version, not set

PG 31:920

ΕΡΩΤΗΣΙΣ Δʹ.

QUESTION IV.

Περὶ φόβου Θεοῦ.

On the fear of God.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

Τοῖς μὲν οὖν ἄρτι εἰσαγομένοις εἰς τὴν εὐσέβειαν ἡ διὰ τοῦ φόβου στοιχείωσις χρησιμωτέρα, κατὰ τὴν ὑποθήκην τοῦ σοφωτάτου Σολομῶντος, εἰπόντος· Ἀρχὴ σοφίας, φόβος Κυρίου· ὑμῖν δὲ, ὡς διαβεβηκόσι τὴν ἐν Χριστῷ νηπιότητα, καὶ οὐκέτι δεομένοις γάλακτος, ἀλλὰ δυναμένοις τῇ στερεᾷ τῶν δογμάτων τροφῇ τὸν ἔσω ἄνθρωπον τελειοῦσθαι, τῶν κεφαλαιωδεστέρων ἐντολῶν χρεία, ἐν αἷς πᾶσα ἀλήθεια τῆς ἐν Χριστῷ ἀγάπης κατορθοῦται, φυλασσομένοις δηλονότι, μήποτε ἡ περιουσία τῶν δωρεῶν τοῦ Θεοῦ βαρυτέρας αἰτία ὑμῖν κατακρίσεως γένηται, ἀχαρίστως πρὸς τὸν εὐεργέτην διατεθεῖσιν. Ὧ γὰρ παρέθεντο, φησὶ, πολὺ, περισσότερον ἀπαιτήσουσιν αὐτόν.

Now for those who are only just being introduced to godliness, the elementary training that comes through fear is the more useful, according to the counsel of the most wise Solomon, who said: The beginning of wisdom is the fear of the Lord. But for you, as those who have passed beyond infancy in Christ and no longer need milk, but are able to be perfected in the inner man by the solid food of doctrine, there is need of the more principal commandments, in which the whole truth of the love that is in Christ is accomplished; taking care, that is, lest the abundance of God's gifts become for you the cause of a heavier condemnation, if you are ungratefully disposed towards your Benefactor. For to whom they have entrusted much, He says, of him they will demand the more.

ΕΡΩΤΗΣΙΣ Εʹ.

QUESTION V.

Περὶ τοῦ κατὰ διάνοιαν ἀμετεωρίστου.

On freedom from distraction in the mind.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

1. Ἐκεῖνο μέντοι γε γινώσκειν χρὴ, ὅτι οὔτε ἄλλης τινὸς ἐντολῆς τήρησιν, οὔτε αὐτὴν τὴν πρὸς Θεὸν ἀγάπην, οὔτε τὴν πρὸς τοὺς πλησίον δυνάμεθα κατορθῶσαι, ἄλλοτε περὶ ἄλλα ταῖς διανοίαις ἀποπλανώμενοι. Οὔτε γὰρ τέχνην ἢ ἐπιστήμην ἀκριβῶσαι δυνατὸν, ἄλλοτε ἐπ' ἄλλην μεταβαίνοντα· μήτε μὴν μιᾶς περιγενέσθαι, μὴ τὰ οἰκεῖα τοῦ τέλους γνωρίσαντα. Δεῖ γὰρ ἀκολούθους εἶναι τῷ σκοπῷ τὰς πράξεις, ὡς οὐδενὸς τῶν κατὰ λόγον διὰ τῶν ἀνοικείων κατορθουμένου. Ἐπεὶ οὔτε τὸ χαλκευτικῆς τέλος διὰ τῶν ἔργων τῆς κεραμείας περιγενέσθαι πέφυκεν, οὔτε ἀθλητικοὶ στέφανοι ἐκ τῆς περὶ τὸ αὐλεῖν σπουδῆς κατορθοῦνται· ἀλλὰ ἑκάστῳ τέλει οἰκεῖος ὁ πόνος καὶ συναρμόζων ἐπιζητεῖται. Ὥστε καὶ ἡ ἄσκησις τῆς κατὰ τὸ Εὐαγγέλιον τοῦ Χριστοῦ πρὸς Θεὸν εὐαρεστήσεως ἐν τῇ ἀναχωρήσει τῶν μεριμνῶν τοῦ κόσμου καὶ τῇ παντελεῖ ἀλλοτριώσει τῶν περισπασμῶν ἡμῖν κατορθοῦται. Διόπερ ὁ Ἀπόστολος, καὶ ταῦτα συγκεχωρημένου τοῦ γάμου, καὶ εὐλογίας ἠξιωμένου, τὰς ἀπ' αὐτοῦ ἀσχολίας ταῖς περὶ Θεὸν μερίμναις ἀντέθηκεν, ὡς οὐ δυναμένων τούτων ἀλλήλοις συμβῆναι, εἰπών· Ὁ ἄγαμος μεριμνᾷ τὰ τοῦ Κυρίου, πῶς ἀρέσει τῷ Κυρίῳ· ὁ δὲ γαμήσας μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσει τῇ γυναικί. Οὕτω καὶ τοῖς μαθηταῖς ὁ Κύριος μετὰ τὴν εἰλικρινῆ καὶ ἀμετεώριστον διάθεσιν ἐμαρτύρει, λέγων· Ὑμεῖς οὐκ ἐστὲ ἐκ τοῦ κόσμου τούτου. Καὶ ἀπὸ τοῦ ἐναντίου, τὴν τοῦ Θεοῦ ἐπίγνωσιν τὸν κόσμον ἀδύνατον εἶναι δέξασθαι, μηδὲ Πνεῦμα ἅγιον χωρῆσαι διεμαρτύρατο· Πάτερ γὰρ,

1. This, however, one must know: that we cannot accomplish the keeping of any other commandment, nor the love itself towards God, nor that towards our neighbours, if we wander in our thoughts now after one thing, now after another. For it is not possible to master an art or a science exactly while passing now to one, now to another; nor indeed to succeed in a single one without having recognized what belongs to its end. For the actions must be consistent with the aim, since nothing that is reasonable is accomplished by means unsuited to it. Since neither does the end of the smith's craft naturally come about through the works of the potter's, nor are athletes' crowns won by zeal for playing the flute; but for each end a labour proper and fitted to it is required. So too the discipline of being well-pleasing to God according to the Gospel of Christ is accomplished by us in withdrawal from the cares of the world and complete estrangement from its distractions. Therefore the Apostle, although marriage is permitted and deemed worthy of blessing, set the occupations that come from it against the cares that concern God, as though these could not go together with one another, saying: The unmarried man is anxious about the things of the Lord, how he may please the Lord; but he who has married is anxious about the things of the world, how he may please his wife. So also the Lord bore witness to His disciples, after their sincere and undistracted disposition, saying: You are not of this world. And from the contrary side He testified that the world cannot receive the knowledge of God, nor contain the Holy Spirit: For, Father,

Editors' notes and page, col. 920

Page

running head: S. BASILII MAGNI 920 (running head across the page: 919 S. BASILII MAGNI 920)
marginal letters: A ‹ΕΡΩΤΗΣΙΣ Δʹ. (beside the heading)›; B ‹Ὧ γὰρ παρέθεντο›; C ‹χείων κατορθουμένου. Ἐπεὶ›; D ‹Κυρίῳ· ὁ δὲ γαμήσας›
old-edition numerals: (none)

PG 31:921

φησὶ, δίκαιε, ⟨καὶ⟩ ὁ κόσμος σε οὐκ ἔγνω· καὶ, Τὸ Πνεῦμα τῆς ἀληθείας, ὃ ὁ κόσμος οὐ δύναται λαβεῖν.

He says, righteous Father, [and] the world has not known Thee; and: The Spirit of truth, whom the world cannot receive.

2. Λυθῆναι οὖν δεῖ τῶν δεσμῶν τῆς προσπαθείας τοῦ βίου τόν γε ἀληθινῶς τῷ Θεῷ ἀκολουθήσειν μέλλοντα· τοῦτο δὲ διὰ παντελοῦς ἀναχωρήσεως καὶ λήθης τῶν παλαιῶν ἐθῶν κατορθοῦται. Ὡς εἰ μή γε ἀποξενώσοιμεν ἑαυτοὺς, καὶ συγγενείας σαρκικῆς, καὶ κοινωνίας βίου, οἱονεὶ πρὸς ἕτερον κόσμον διὰ τῆς σχέσεως μεταβαίνοντες, κατὰ τὸν εἰπόντα· Ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἀμήχανον ἡμᾶς περιγενέσθαι τοῦ σκοποῦ τῆς πρὸς Θεὸν εὐαρεστήσεως, τοῦ Κυρίου ὁριστικῶς εἰπόντος, ὅτι Οὕτω πᾶς ἐξ ὑμῶν, ὃς οὐκ ἀποτάσσεται πᾶσι τοῖς ὑπάρχουσιν ἑαυτοῦ, οὐ δύναται εἶναί μου μαθητής. Τοῦτο δὲ ποιήσαντας, πάσῃ φυλακῇ τηρεῖν προσήκει τὴν ἑαυτῶν καρδίαν, ὡς μήποτε τὴν περὶ Θεοῦ ἔννοιαν ἐκβαλεῖν, ἢ τὴν μνήμην τῶν θαυμασίων αὐτοῦ φαντασίαις τῶν ματαίων καταῤῥυπαίνειν· ἀλλὰ διὰ τῆς διηνεκοῦς καὶ καθαρᾶς μνήμης ἐντετυπωμένην ταῖς ψυχαῖς ἡμῶν, ὥσπερ σφραγῖδα ἀνεξάλειπτον, τὴν ὁσίαν τοῦ Θεοῦ ἔννοιαν περιφέρειν. Οὕτω γὰρ ἡμῖν περιγίνεται ἡ πρὸς Θεὸν ἀγάπη, ἅμα τε διεγείρουσα πρὸς τὴν ἐργασίαν τῶν ἐντολῶν τοῦ Κυρίου, καὶ ὑπ' αὐτῶν πάλιν αὐτὴ συντηρουμένη πρὸς τὸ διαρκὲς καὶ ἀδιάπτωτον. Καὶ τοῦτο δείκνυσιν ὁ Κύριος, ποτὲ μὲν λέγων· Ἐὰν ἀγαπᾶτέ με, τὰς ἐντολάς μου τηρήσατε, ποτὲ δὲ, ὅτι Ἐὰν τὰς ἐντολάς μου τηρήσητε, μενεῖτε ἐν τῇ ἀγάπῃ μου, καὶ ἔτι δυσωπητικώτερον· Καθὼς ἐγὼ τὰς ἐντολὰς τοῦ Πατρός μου τετήρηκα, καὶ μένω αὐτοῦ ἐν τῇ ἀγάπῃ.

2. He, then, who is truly going to follow God must be loosed from the bonds of attachment to this life; and this is accomplished through complete withdrawal and forgetting of old habits. So that, unless we estrange ourselves both from fleshly kinship and from the fellowship of this life, passing as it were by our disposition into another world, according to him who said: For our citizenship is in heaven, it is impossible for us to attain the aim of being well-pleasing to God, since the Lord said definitively: So every one of you who does not renounce all that he possesses cannot be My disciple. And having done this, we ought to keep our own heart with all watchfulness, so as never to cast out the thought of God, nor to defile the memory of His wonders with fancies of vain things; but to carry about the holy thought of God stamped on our souls, like an indelible seal, through continual and pure remembrance. For thus the love of God grows in us, at once rousing us to the doing of the Lord's commandments, and itself in turn preserved by them so as to be lasting and unfailing. And this the Lord shows, at one time saying: If you love Me, keep My commandments; at another: If you keep My commandments, you will abide in My love; and, more pressingly still: As I have kept My Father's commandments, and abide in His love.

3. Ἐξ ὧν παιδεύει ἡμᾶς, ἀεὶ τοῦ προκειμένου ἔργου τὸ θέλημα τοῦ προστάξαντος ὥσπερ σκοπὸν προτιθεμένους, πρὸς αὐτὸν τὰ τῆς σπουδῆς κατευθύνειν, καθὰ καὶ ἀλλαχοῦ φησιν, ὅτι Καταβέβηκα ἐκ τοῦ οὐρανοῦ, οὐχ ἵνα ποιῶ τὸ θέλημα τὸ ἐμὸν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με Πατρός. Ὥσπερ γὰρ αἱ κατὰ τὸν βίον τέχναι, σκοπούς τινας οἰκείους ἑαυταῖς προστησάμεναι, ἀκολούθως ἐκείνοις τὰς κατὰ μέρος συναρμόζουσιν ἐνεργείας· οὕτω καὶ τοῖς ἡμετέροις ἔργοις ἑνὸς ὅρου καὶ κανόνος ἐπικειμένου, τοῦ εὐαρέστως τῷ Θεῷ ποιῆσαι τὰς ἐντολὰς, ἀδύνατον ἄλλως τὸ ἀκριβὲς τοῦ ἔργου κατορθωθῆναι μὴ κατὰ τὸ βούλημα τοῦ ἐκδεδωκότος ἐπιτελούμενον. Ἐν δὲ τῇ ἀκριβεῖ πρὸς τὸ θέλημα τοῦ Θεοῦ περὶ τὸ ἔργον σπουδῇ συνάπτεσθαι τῷ Θεῷ διὰ τῆς μνήμης ὑπάρξει. Ὥσπερ γὰρ ὁ χαλκεὺς ἐν τῇ ἐργασίᾳ, εἰ τύχοι, τῆς ἀξίνης, τοῦ ἐκδεδωκότος αὐτῷ μεμνημένος, καὶ ἐν τῇ διανοίᾳ φέρων αὐτὸν, καὶ σχῆμα ἐκεῖνο καὶ μέγεθος ἐννοεῖ, καὶ πρὸς τὸ

3. By these things He teaches us always to set before ourselves, as an aim, the will of Him who enjoined the work in hand, and to direct our zeal towards it; as He says elsewhere too: I have come down from heaven, not to do My own will, but the will of the Father who sent Me. For just as the arts of life, having set before themselves certain aims proper to them, fit their particular operations in accordance with those aims; so too, since one standard and rule is laid upon our works, namely to do the commandments in a manner well-pleasing to God, the exactness of the work cannot otherwise be achieved unless it is carried out according to the wish of him who gave it out. And in exact zeal about the work according to the will of God it will be possible to be joined to God through remembrance. For just as the smith, at work, say, on an axe, remembers the one who commissioned it of him and carries him in his mind, and thinks of that shape and size, and towards the

Editors' notes and page, col. 921

Footnotes

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Joan. XVII, 25.

John 17:25.

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Joan. XIV, 17.

John 14:17.

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Philipp. III, 20.

Philippians 3:20.

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Luc. XIV, 33.

Luke 14:33.

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Prov. IV, 23.

Proverbs 4:23.

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(74) ‹anchor: mandata mea servate› · call in col 922

Joan. XIV, 15.

John 14:15.

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(75) ‹anchor: manebitis in dilectione mea› · call in col 922

Joan. XV, 10.

John 15:10.

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(76) ‹anchor: in ejus dilectione› · call in col 922

ibid.

Same place (John 15:10).

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(77) ‹anchor: qui misit me, Patris› · call in col 922

Joan. VI, 38.

John 6:38.

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Codex Voss. et Reg. primus ἀκολουθεῖν. Codex Colb. pro Θεῷ habet Κυρίῳ.

The Vossius codex and the first Royal have "to follow." The Colbert codex has "the Lord" for "God."

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Veteres duo libri ἀποξενώσαιμεν.

Two old books have "we might estrange ourselves" (optative).

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Editiones veteres οὐρανοῖς ὑπάρχῃ. Antiqui tres libri praeter Voss. ὑπάρχει. Mox Reg. primus ἡμᾶς περιγίνεσθαι.

The old editions have "is (subjunctive) in the heavens." Three old books besides the Vossius have "is" (indicative). Shortly after, the first Royal has "that we prevail."

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Reg. primus ἔννοιαν ἐκβάλλειν.

The first Royal has "to cast out the thought."

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Codex Colb. ἡ τοῦ Θεοῦ ἀγάπη. Mox Reg. primus ἐντολῶν τοῦ Θεοῦ, καὶ ὑπ' αὐτῶν πάλιν αὕτη.

The Colbert codex has "the love of God." Shortly after, the first Royal has "of the commandments of God, and by them in turn this."

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(98) ‹anchor: ἐντολάς μου› · call in col 922

Antiqui duo libri τὰς ἐντολὰς τὰς ἐμάς.

Two old books have "the commandments that are mine."

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Editio Paris. aeque ac Basil. et Reg. tertius πρὸς αὐτό, ad voluntatem. Editio Ven. et mss. tres πρὸς αὐτόν, ad scopum.

The Paris edition, as also the Basel and the third Royal, have "towards it" (neuter), that is, towards the will. The Venetian edition and three manuscripts have "towards it" (masculine), that is, towards the aim.

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Codex Colb. ἀδύνατον γάρ

The Colbert codex has "for it is impossible."

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Footnotes

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Psal. XV, 8.

Psalm 15:8 (Hebrew numbering 16:8).

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I Cor. X, 31.

1 Corinthians 10:31.

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Jerem. xxiii, 24.

Jeremiah 23:24.

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ibid. 23.

Same place, verse 23 (Jer. 23:23).

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Matth. XVIII, 20.

Matthew 18:20.

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Psal. CXVIII, 163.

Psalm 118:163 (Hebrew numbering 119:163).

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(84) ‹anchor: qui misit me, Patris› · call in col 923

Joan. V, 30.

John 5:30.

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Psal. CXVIII, 85.

Psalm 118:85 (Hebrew numbering 119:85).

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ibid. 46.

Same psalm, verse 46 (Ps. 118:46; Hebrew numbering 119:46).

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Reg. primus καὶ πρὸς τὸ θέλημα τοῦ ποθουμένου τήν, ad voluntatem ejus qui id opus desiderat. Paulo ante codex Colb. σχῆμα ἐκείνου.

The first Royal has "and towards the will of him who desires the," towards the will of him who desires that work. A little before, the Colbert codex has "the shape of that one."

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Reg. unus πρὸς τὸ θέλημα τοῦ Θεοῦ.

One Royal codex has "towards the will of God."

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Editiones veteres Εἴτε ἐσθίετε. Codex Voss. et alii duo Εἴτε οὖν ἐσθίετε.

The old editions have "Whether you eat." The Vossius codex and two others have "Whether then you eat."

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Antiquae editiones ὕβριν τε καὶ περιφάνειαν, corrupte. Codex Combef. et alii tres καὶ ὑπερηφανίαν.

The old editions have "insolence and conspicuousness," corruptly. Combefis's codex and three others have "and pride."

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Codex Colb. Οἶμαι δὲ καὶ τοῦτο συγκατορθοῦσθαι, τὸ μηδέ. Reg. tertius Οἶμαι δέ, ὅτι τούτῳ συγκατορθοῦται καὶ τό.

The Colbert codex has "And I think this too is achieved along with it, that not even." The third Royal has "And I think that along with this is achieved also the."

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Reg. primus et Voss. τὰς τῶν ἀνθρώπων δόξας. Statim duo mss. ἢ καὶ ὑπὸ κοινῆς.

The first Royal and the Vossius have "the opinions of men." Immediately after, two manuscripts have "or also by common."

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other: facing Latin version, not set (its last line runs full width across the page)

PG 31:924

βούλημα τοῦ ὑποθεμένου τὴν ἐργασίαν εὐθύνει (ἐὰν γὰρ ἐπιλάθηται, ἄλλο τι, ἢ ἀλλοῖον ποιήσει παρ' ὃ προέθετο)· οὕτω καὶ ὁ Χριστιανὸς, πᾶσαν ἐνέργειαν καὶ μικρὰν καὶ μείζονα πρὸς τὸ βούλημα τοῦ Θεοῦ κατευθύνων, ὁμοῦ τε τὴν πρᾶξιν τῇ ἀκριβείᾳ κατακοσμεῖ, καὶ τὴν τοῦ προστάξαντος ἔννοιαν διασώζει, καὶ πληροῖ τὸ εἰρημένον· Προωρώμην τὸν Κύριον ἐνώπιόν μου διαπαντὸς, ὅτι ἐκ δεξιῶν μού ἐστιν, ἵνα μὴ σαλευθῶ. Καὶ κατορθοῖ τὸ προστεταγμένον ἐκεῖνο· Εἴτε ἐσθίετε, εἴτε πίνετε, εἴτε τι ποιεῖτε, πάντα εἰς δόξαν Θεοῦ ποιεῖτε. Παραφθείρων δὲ ἐν τῇ ἐργασίᾳ τὴν ἀκρίβειαν τῆς ἐντολῆς, δῆλός ἐστι περὶ τὴν μνήμην τοῦ Θεοῦ ἀσθενῶν. Μεμνημένους οὖν τῆς φωνῆς τοῦ εἰπόντος· Οὐχὶ τὸν οὐρανὸν καὶ τὴν γῆν ἐγὼ πληρῶ; λέγει Κύριος· καὶ τὸ, Θεὸς ἐγγίζων ἐγώ εἰμι, καὶ οὐ Θεὸς πόῤῥωθεν· καὶ τὸ, Ὅπου εἰσὶ δύο ἢ τρεῖς συνηγμένοι εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμι ἐν μέσῳ αὐτῶν· πᾶσαν ἐνέργειαν, ὡς ὑπὸ ταῖς ὄψεσι τοῦ Κυρίου γινομένην, καὶ πᾶσαν ἔννοιαν, ὡς παρ' αὐτοῦ ἐποπτευομένην, ἐπιτελεῖν χρή. Οὕτω γὰρ καὶ ὁ φόβος διαρκὴς ἐνυπάρξει, μισῶν ἀδικίαν, κατὰ τὸ γεγραμμένον, ὕβριν τε καὶ ὑπερηφανίαν καὶ ὁδοὺς πονηρῶν, καὶ ἡ ἀγάπη τελειοῦται, πληροῦσα τὸ ὑπὸ τοῦ Κυρίου εἰρημένον, ὅτι Οὐ ζητῶ τὸ θέλημα τὸ ἐμὸν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με Πατρὸς, ἐν πληροφορίᾳ διηνεκεῖ τῆς ψυχῆς οὔσης τοῦ καὶ τὰς ἀγαθὰς πράξεις ἀποδεκτὰς εἶναι τῷ κριτῇ καὶ ἀθλοθέτῃ τοῦ ἡμετέρου βίου, καὶ τὰς ἐναντίως ἐχούσας αὐτόθεν δέχεσθαι τὴν κατάκρισιν. Οἶμαι δὲ τούτῳ συγκατορθοῦσθαι καὶ τὸ μηδὲ αὐτὰς τὰς ἐντολὰς τοῦ Κυρίου πρὸς ἀνθρωπαρέσκειαν γίνεσθαι. Οὐδεὶς γὰρ ἐν πληροφορίᾳ τῆς παρουσίας τοῦ κρείττονος πρὸς τὸν ἐλάττονα ἐπιστρέφεται· ἀλλὰ, κἂν συμβῇ τὸ γινόμενον τῷ μὲν ἐνδοξοτέρῳ προσώπῳ ἀπόδεκτον καὶ εὐάρεστον εἶναι, τῷ δὲ ὑποδεεστέρῳ ἀβούλητον καὶ ψεκτὸν καταφαίνεσθαι, πλείονος ἀξίαν τιθέμενος τὴν τοῦ ὑπερέχοντος ἀποδοχὴν, καταφρονεῖ τῆς τοῦ ἐλάττονος μέμψεως. Εἰ δὲ ἐπ' ἀνθρώπων οὕτως, ἥ γε ὡς ἀληθῶς νήφουσα καὶ ὑγιαίνουσα ψυχὴ ἐν πληροφορίᾳ τῆς τοῦ Θεοῦ παρουσίας, ποτὲ ἀφεμένη τοῦ πρὸς εὐαρέστησιν Θεοῦ ποιεῖν τι, πρὸς τὰς παρὰ τῶν ἀνθρώπων δόξας ἐπιστραφήσεται· ποτὲ δὲ ἀμελήσασα τῶν τοῦ Θεοῦ προσταγμάτων, ἀνθρωπίνῳ ἔθει δουλεύσει, ἢ ὑπὸ κοινῆς προλήψεως κρατηθήσεται, ἢ καὶ ὑπὸ ἀξιωμάτων δυσωπηθήσεται. Τοιαύτη διάθεσις ἦν τοῦ εἰπόντος· Διηγήσαντό μοι παράνομοι ἀδολεσχίας, ἀλλ' οὐχ ὡς ὁ νόμος σου, Κύριε· καὶ πάλιν· Καὶ ἐλάλουν ἐν τοῖς μαρτυρίοις σου ἐναντίον βασιλέων, καὶ οὐκ ᾐσχυνόμην.

will of the one who gave him the work (for if he forgets, he will make something else, or something different from what he intended); so also the Christian, directing every action, both small and greater, towards the will of God, at once adorns the deed with exactness and keeps safe the thought of Him who enjoined it, and fulfils what has been said: I foresaw the Lord always before me, for He is at my right hand, that I may not be moved. And he accomplishes that command: Whether you eat, or drink, or do anything, do all to the glory of God. But one who corrupts the exactness of the commandment in his work is plainly weak in the remembrance of God. Remembering, then, the voice of Him who said: Do I not fill heaven and earth? says the Lord; and: I am a God at hand, and not a God far off; and: Where two or three are gathered together in My name, there am I in the midst of them, we must carry out every action as done under the eyes of the Lord, and every thought as watched over by Him. For thus fear too will abide in us lastingly, hating injustice, as it is written, and insolence and pride and the ways of the wicked; and love is perfected, fulfilling what was said by the Lord: I seek not My own will, but the will of the Father who sent Me; since the soul is in continual full assurance that good actions are acceptable to the Judge and Arbiter of our life, and that those of the contrary kind receive condemnation forthwith. And I think that along with this it is also achieved that not even the Lord's commandments themselves are done to please men. For no one who is fully assured of the presence of the greater turns to the lesser; but even if it happens that what is done is acceptable and pleasing to the more honoured person, yet appears unwelcome and blameworthy to the inferior, he sets a higher value on the approval of the one who is superior and despises the censure of the lesser. And if it is so among men, will the soul that is truly sober and sound, in full assurance of the presence of God, at one time abandon doing anything to please God and turn to the opinions of men; at another, neglecting God's ordinances, be enslaved to human custom, or be mastered by common prejudice, or even be put out of countenance by dignities? Such was the disposition of him who said: Transgressors have told me idle tales, but not as Thy law, O Lord; and again: And I spoke of Thy testimonies before kings, and was not ashamed.

Editors' notes and page, col. 924

Page

running head: S. BASILII MAGNI 924 (running head across the page: 923 S. BASILII MAGNI 924)
marginal letters: A ‹βούλημα τοῦ ὑποθεμένου›; B ‹ζων ἐγώ εἰμι, καὶ οὐ Θεὸς›; C ‹κρισιν. Οἶμαι δὲ›; D ‹ὑπὸ κοινῆς προλήψεως›
old-edition numerals: (none)

PG 31:925

ΕΡΩΤΗΣΙΣ Ϛʹ.

QUESTION VI.

Ὅτι ἀναγκαῖον τὸ ἰδιάζειν.

That it is necessary to live apart.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

1. Συντελεῖ δὲ πρὸς τὸ ἀμετεώριστον τῇ ψυχῇ καὶ τὸ ἰδιάζειν κατὰ τὴν οἴκησιν. Τὸ γὰρ ἀναμεμιγμένην ἔχειν τὴν ζωὴν τοῖς ἀφόβως καὶ καταφρονητικῶς πρὸς τὴν ἀκριβῆ τήρησιν τῶν ἐντολῶν διακειμένοις βλαβερὸν καὶ ὁ τοῦ Σολομῶντος ἀποδείκνυσι λόγος, διδάσκοντος ἡμᾶς, ὅτι Μὴ ἴσθι ἑταῖρος ἀνδρὶ θυμώδει· φίλῳ δὲ ὀργίλῳ μὴ συναυλίζου, μήποτε μάθῃς τῶν ὁδῶν αὐτοῦ, καὶ λάβῃς βρόχους τῇ σῇ ψυχῇ, καὶ τὸ, Ἐξέλθετε ἐκ μέσου αὐτῶν, καὶ ἀφορίσθητε, λέγει Κύριος, πρὸς τὸ αὐτὸ φέρει. Οὐκοῦν ἵνα μήτε διὰ ὀφθαλμῶν μήτε διὰ ὤτων ἐρεθισμοὺς εἰς ἁμαρτίαν δεχώμεθα, καὶ κατὰ τὸ λανθάνον προσεθισθῶμεν αὐτῇ, καὶ ὥσπερ τύποι τινὲς καὶ χαρακτῆρες τῶν ὁρωμένων καὶ ἀκουομένων ἐναπομείνωσι τῇ ψυχῇ εἰς ὄλεθρον καὶ ἀπώλειαν, καὶ ἵνα δυνηθῶμεν ἐπιμένειν τῇ προσευχῇ, ἀφιδιάζωμεν πρῶτον κατὰ τὴν οἴκησιν. Οὕτω γὰρ ἂν καὶ τοῦ προλαβόντος ἔθους περιγενοίμεθα, ἐν ᾧ ἀλλοτρίως ἐζήσαμεν τῶν ἐντολῶν τοῦ Χριστοῦ (οὐ μικρὸς δὲ οὗτος ἀγὼν, τῆς ἑαυτοῦ συνηθείας περιγενέσθαι· ἔθος γὰρ διὰ μακροῦ χρόνου βεβαιωθὲν φύσεως ἰσχὺν λαμβάνει), καὶ τοὺς ἐξ ἁμαρτίας δὲ σπίλους ἐκτρῖψαι δυνησόμεθα τῇ τε φιλοπόνῳ προσευχῇ καὶ τῇ ἐπιμόνῳ μελέτῃ τῶν τοῦ Θεοῦ θελημάτων· ἧς μελέτης καὶ προσευχῆς ἐν πολλοῖς τοῖς περιέλκουσι τὴν ψυχὴν, καὶ ἀσχολίας βιωτικὰς ἐμποιοῦσι, περιγενέσθαι ἀμήχανον. Καὶ τὸ, Εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν, πότε ἄν τις ἐν τούτοις ὢν πληρῶσαι δυνηθείη; Χρὴ γὰρ ἡμᾶς, ἀπαρνησαμένους ἑαυτοὺς, καὶ ἄραντας τὸν σταυρὸν τοῦ Χριστοῦ, οὕτως ἀκολουθεῖν αὐτῷ. Ἄρνησις δέ ἐστιν ἑαυτοῦ ἡ παντελὴς τῶν παρελθόντων λήθη, καὶ ἡ τῶν θελημάτων ἑαυτοῦ ἀναχώρησις, ἣν ἐν τῇ ἀδιαφόρῳ συνηθείᾳ ζῶντα κατορθῶσαι δυσκολώτατον, ἵνα μὴ λέγω, ὅτι παντελῶς ἀνεπίδεκτον. Ἀλλὰ καὶ πρὸς τὸ ἆραι τὸν σταυρὸν ἑαυτοῦ καὶ ἀκολουθεῖν τῷ Χριστῷ ἐμπόδιόν ἐστιν ἡ πρὸς τὸν τοιοῦτον βίον ἐπιμιξία. Ἡ γὰρ ἑτοιμασία πρὸς τὸν ὑπὲρ Χριστοῦ θάνατον, καὶ ἡ νέκρωσις τῶν μελῶν τῶν ἐπὶ τῆς γῆς, καὶ τὸ παρατεταγμένως πρὸς πάντα κίνδυνον

1. Living apart in one's dwelling also contributes to the soul's freedom from distraction. For that it is harmful to have one's life mingled with those who are disposed without fear and with contempt towards the exact keeping of the commandments, the word of Solomon too shows, teaching us: Be not a companion to a wrathful man, and do not dwell with an angry friend, lest you learn his ways and take snares for your own soul (Prov. 22:24–25); and the saying: Come out from among them, and be separate, says the Lord (2 Cor. 6:17), points to the same thing. So then, that we may receive no incitements to sin either through the eyes or through the ears, and may not grow accustomed to it unawares, and that no impressions and imprints, as it were, of what is seen and heard may remain in the soul to its ruin and destruction, and that we may be able to persevere in prayer, let us first live apart in our dwelling. For in this way we should both overcome the former habit in which we lived estranged from the commandments of Christ (and it is no small contest to overcome one's own custom; for habit confirmed through a long time takes on the strength of nature), and we shall be able to rub away the stains of sin by laborious prayer and by persevering meditation on the will of God; a meditation and prayer which it is impossible to achieve amid the many things that drag the soul about and engender the occupations of this life. And the saying: If any man will come after Me, let him deny himself (Luke 9:23), when could anyone fulfil it while he is among these things? For we must deny ourselves and take up the cross of Christ, and so follow Him. And denial of oneself is the complete forgetting of the things that are past, and the withdrawal from one's own wills; which is most difficult to achieve for one living in indiscriminate company, not to say altogether impossible. Moreover, mingling with such a life is also a hindrance to taking up one's cross and following Christ. For readiness for death on behalf of Christ, and the mortification of the members that are upon the earth, and being drawn up in readiness against every danger

Editors' notes and page, col. 925

Footnotes

(87) ‹anchor: not visible on the page foot› · call in col 926

Prov. XXII, 24, 25.

Proverbs 22:24–25.

(printed under page 472)

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II Cor. VI, 17.

2 Corinthians 6:17.

(printed under page 472)

(89) ‹anchor: abneget semetipsum› · call in col 926

Luc. IX, 23.

Luke 9:23.

(printed under page 472)

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Codex Voss. τὴν ὁδὸν αὐτοῦ. Haud longe codex Colb. βρόχους τῇ σεαυτοῦ. Subinde editi et Reg. secundus πρὸς τοῦτο αὐτό. At mss. tres πρὸς τὸ αὐτό.

The Vossius codex has "his way." Not far on, the Colbert codex has "snares for your own." Then the printed editions and the second Royal have "towards this very thing." But three manuscripts have "towards the same."

(printed under page 472)

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Reg. primus ἐναπομένωσι. Codex Colb. ἀπομείνωσι.

The first Royal has "they remain in." The Colbert codex has "they remain behind."

(printed under page 472)

(10) ‹anchor: ἐντολῶν τοῦ Χριστοῦ› · call in col 926

Codex Colb. ἐντολῶν τοῦ Θεοῦ.

The Colbert codex has "the commandments of God."

(printed under page 472)

(11) ‹anchor: φιλοπόνῳ προσευχῇ› · call in col 926

Idem ms. τῇ τε φιλοπόνῳ σχολάζειν προσευχῇ. Reg. primus emendatus habet σχολάζοντες. Sed illud σχολάζειν, sive σχολάζοντες, habeo pro additamento librariorum, quippe quod non obscure redundet. Quae statim sequuntur, ἐν πολλοῖς τοῖς, etc., ea non nego intelligi posse de rebus, quae distrahant animum: sed mihi verisimilius fit, intelligenda esse de personis. Basilii enim is est scopus, ut nos ad vitandam hominum frequentiam exhortetur. — Verte inter multa animam distrahentia. MARAN.

The same manuscript has "both to devote oneself to diligent prayer." The corrected first Royal has "devoting ourselves." But that "to devote oneself," or "devoting ourselves," I take for an addition by the copyists, since it is plainly redundant. As for what follows at once, "among the many who," etc., I do not deny that it can be understood of things that distract the mind; but to me it seems more likely that it is to be understood of persons. For Basil's aim is to urge us to avoid the crowd of men. — Translate "among many things that distract the soul." MARAN.

(printed under page 472)

(12) ‹anchor: ἀπαρνησάσθω ἑαυτὸν› · call in col 926

Codex Voss. perinde ut Regii secundus et tertius Εἴ τις ἔρχεται πρὸς μὲ, ἀπαρνησάσθω ἑαυτόν. si quis venit ad me, abneget semetipsum. Codex Colb uberius Εἴ τις ἔρχεται πρὸς μὲ, ἀπαρνησάσθω ἑαυτὸν, καὶ ἀράτω τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθείτω μοι.

The Vossius codex, like the second and third Royal, has "If anyone comes to me, let him deny himself." if anyone comes to me, let him deny himself. The Colbert codex, more fully: "If anyone comes to me, let him deny himself, and take up his cross, and follow me."

(printed under page 472)

(13) ‹anchor: θελημάτων ἑαυτοῦ› · call in col 926

Editi et Combef. αὐτοῦ. Alii tres mss. praeter Voss. ἑαυτοῦ. Haud longe codex Colb. ἀδιαφόρῳ συνοδίᾳ, in promiscuo hominum coetu. Lectio non inepta.

The printed editions and Combefis's have "his." Three other manuscripts besides the Vossius have "his own." Not far on, the Colbert codex has "in an indiscriminate company," in a promiscuous gathering of men. Not an unfit reading.

(printed under page 472)

(14) ‹anchor: ἑτοιμασία πρὸς› · call in col 926

Legitur in Colb. Ἡ γὰρ ἐπιθυμία πρός, desiderium mortis.

In the Colbert is read "For the desire for," desire of death.

(printed under page 472)

Footnotes

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Psal. LXXVI, 4.

Psalm 76:4 (Hebrew numbering 77:4).

(printed under page 473)

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Psal. CXVIII, 103.

Psalm 118:103 (Hebrew numbering 119:103).

(printed under page 473)

(92) ‹anchor: sicut scriptum est› · call in col 927

Eccli. XIII, 20.

Ecclesiasticus (Sirach) 13:20.

(printed under page 473)

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Veteres duo libri τοῦτό ἐστι τὸ ἆραι.

Two old books have "this is the taking up."

(printed under page 473)

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Scriptum invenitur in Colb. τῶν οἰκείων ἁμαρτ.

In the Colbert is found written "of one's own sins" (abbreviated).

(printed under page 473)

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Reg. primus οὐ μόνον τὸ ἐναγάλλεσθαι καὶ ἐνευφ. Legitur vero in Colb. οὐ μόνον τὸ ἐν ἀγαλλιάσει ἐνευφραίνεσθαι τῷ Θεῷ ζημιοῦται. Haud longe ante verbum κατατρυφᾶν voculam τό addidimus ex mss. multis.

The first Royal has "not only the exulting and delighting" (abbreviated). In the Colbert is read "is deprived not only of delighting in God with exultation." Not far on, before the verb "to delight in," we have added the little word "the" from many manuscripts.

(printed under page 473)

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Editi γλυκεῖα. At Voss. et alii duo γλυκέα. Ibidem Colb. στόματί μου, καὶ κηρίον, et super favum. Hoc ipso in loco duo mss. ἢ καὶ λήθην.

The printed editions have "sweet" (feminine). But the Vossius and two others have "sweet" (neuter plural). In the same place the Colbert has "to my mouth, and the honeycomb," and above the honeycomb. At this very spot two manuscripts have "or also forgetfulness."

(printed under page 473)

(19) ‹anchor: ἑαυτοῦ ἐνέργειαν› · call in col 927

Reg. primus οὐδὲ τὴν ἑαυτοῦ. Statim Voss. οὕτως οὖν ἐν τῇ μονήρει.

The first Royal has "nor its own." Immediately after, the Vossius has "so then in the solitary [life]."

(printed under page 473)

Page

other: facing Latin version, not set

PG 31:928

τὸν ὑπὲρ τοῦ ὀνόματος τοῦ Χριστοῦ ἐπερχόμενον ἡμῖν διακεῖσθαι, καὶ τὸ ἀπροσπαθῶς ἔχειν πρὸς τὴν παροῦσαν ζωὴν, τοῦτό ἐστιν ἆραι τὸν σταυρὸν ἑαυτοῦ· πρὸς ὃ μεγάλα ὁρῶμεν τὰ ἐμπόδια ὑπὸ τῆς τοῦ κοινοῦ βίου συνηθείας ἡμῖν ἐγγινόμενα.

that comes upon us for the name of Christ, and being without attachment to the present life: this is to take up one's cross; and we see that great hindrances to it arise for us from the custom of common life.

2. Καὶ πρὸς πᾶσι τοῖς ἄλλοις πολλοῖς οὖσιν, εἰς τὸ πλῆθος τῶν παρανομούντων ἀποβλέπουσα ψυχὴ, πρῶτον μὲν οὐκ ἄγει καιρὸν ἐπαισθάνεσθαι τῶν ἰδίων ἁμαρτημάτων, καὶ συντρῖψαι ἑαυτὴν διὰ τῆς μετανοίας ἐπὶ τοῖς πλημμελήμασιν· ἐν δὲ τῇ συγκρίσει τῶν χειρόνων καὶ κατορθώματός τινα φαντασίαν προσκτᾶται· εἶτα ὑπὸ τῶν θορύβων καὶ τῶν ἀσχολιῶν, ἃς ὁ κοινὸς βίος πέφυκεν ἐμποιεῖν, τῆς ἀξιολογωτέρας μνήμης τοῦ Θεοῦ ἀποσπωμένη, οὐ μόνον τὸ ἐναγαλλιᾶσθαι καὶ ἐνευφραίνεσθαι τῷ Θεῷ ζημιοῦται, καὶ τὸ κατατρυφᾷν τοῦ Κυρίου, καὶ τὸ καταγλυκαίνεσθαι τοῖς ῥήμασιν αὐτοῦ, ὥστε δύνασθαι εἰπεῖν· Ἐμνήσθην τοῦ Θεοῦ, καὶ ηὐφράνθην· καὶ, Ὡς γλυκέα τῷ λάρυγγί μου τὰ λόγιά σου, ὑπὲρ μέλι τῷ στόματί μου· ἀλλὰ καὶ εἰς καταφρόνησιν καὶ λήθην τῶν κριμάτων αὐτοῦ παντελῆ συνεθίζεται, οὗ μεῖζον κακὸν οὐδὲν ἂν οὐδὲ ὀλεθριώτερον πάθοι.

2. And besides all the other things, which are many, the soul that looks to the multitude of transgressors first of all has no leisure to perceive its own sins and to crush itself by repentance for its offences; but by comparison with those who are worse it even acquires a certain fancy of right-doing. Then, drawn away by the tumults and occupations which common life is apt to produce from the more worthy remembrance of God, it not only loses rejoicing and gladness in God, and delighting in the Lord, and finding sweetness in His words, so as to be able to say: I remembered God, and was gladdened (Ps. 76:4); and: How sweet are Thy words to my throat, more than honey to my mouth (Ps. 118:103); but it also grows accustomed to the contempt and complete forgetting of His judgements, than which it could suffer no greater or more ruinous evil.

ΕΡΩΤΗΣΙΣ Ζʹ.

QUESTION VII.

Περὶ τοῦ δεῖν τοῖς ὁμόφροσι πρὸς τὸν σκοπὸν τῆς πρὸς Θεὸν εὐαρεστήσεως συζῆν· καὶ ὅτι δύσκολον ὁμοῦ καὶ ἐπικίνδυνον τὸ μονάζειν.

That one ought to live together with those of one mind towards the aim of being well-pleasing to God; and that living alone is both difficult and dangerous.

Ἐπεὶ οὖν ἐπληροφόρησεν ἡμᾶς ὁ λόγος, ἐπικίνδυνον εἶναι τὴν μετὰ τῶν καταφρονητικῶς ἐχόντων περὶ τὰς ἐντολὰς τοῦ Κυρίου ζωὴν, ἀκολούθως μαθεῖν ἀξιοῦμεν, εἰ χρὴ τὸν ἀναχωρήσαντα τούτων ἰδιάζειν καθ' ἑαυτὸν, ἢ ὁμόφροσιν ἀδελφοῖς καὶ τὸν αὐτὸν σκοπὸν τῆς εὐσεβείας προελομένοις συζῆν.

Since, then, the discourse has fully assured us that life with those who are contemptuous of the Lord's commandments is dangerous, we ask to learn next whether one who has withdrawn from them ought to live apart by himself, or to live together with brethren who are of one mind and have chosen the same aim of godliness.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

1. Πρὸς πολλὰ χρησιμωτέραν καταμανθάνω τὴν ἐπὶ τὸ αὐτὸ τῶν πλειόνων διαγωγήν. Πρῶτον μὲν, ὅτι οὐδὲ πρὸς τὰς τοῦ σώματος χρείας ἕκαστος ἡμῶν ἑαυτῷ αὐτάρκης, ἀλλ' ἐν τῷ πορισμῷ τῶν ἀναγκαίων ἀλλήλων χρήζομεν. Ὥσπερ γὰρ ὁ ποὺς τὴν μὲν ἔχει δύναμιν, τῆς δὲ ἐπιδεής ἐστι, καὶ ἄνευ τῆς τῶν λοιπῶν μελῶν συλλήψεως οὔτε τὴν ἑαυτοῦ ἐνέργειαν δυνατὴν ἢ αὐτάρκη ἑαυτῷ πρὸς διαμονὴν εὑρίσκει, οὔτε παραμυθίαν ἔχει τοῦ λείποντος· οὕτω καὶ ἐν τῇ μονήρει ζωῇ καὶ τὸ παρὸν ἡμῖν ἄχρηστον γίνεται, καὶ τὸ ἐλλεῖπον ἀπαραμύθητον, τοῦ δημιουργοῦ Θεοῦ ὁρίσαντος χρήζειν ἡμᾶς ἀλλήλων, καθὼς γέγραπται, ἵνα καὶ συναπτώμεθα ἀλλήλοις. Ἄνευ δὲ τούτου καὶ ὁ τῆς ἀγάπης τοῦ Χριστοῦ λόγος οὐκ ἐπιτρέπει τὸ ἴδιον σκοπεῖν ἕκαστον. Ἡ ἀγάπη γὰρ, φησὶν, οὐ

1. I find the life of several together in the same place more useful in many respects. First, because not one of us is self-sufficient even for the needs of the body, but in providing necessities we need one another. For just as the foot has one power but lacks another, and without the help of the other members finds its own operation neither possible nor sufficient of itself to endure, nor has any relief for what it lacks: so too in the solitary life what we have becomes useless, and what is lacking cannot be relieved, since God the Creator has determined that we should need one another, as it is written (Sir. 13:20), so that we may also be joined to one another. And apart from this, the principle of the love of Christ does not permit each to look to his own. For love, he says, does not

Editors' notes and page, col. 928

Footnotes

(15) ‹anchor: ἆραι› · call in col 928

Veteres duo libri τοῦτό ἐστι τὸ ἆραι.

Two old books have τοῦτό ἐστι τὸ ἆραι.

(printed under page 473)

(16) ‹anchor: ἁμαρτημάτων› · call in col 928

Scriptum invenitur in Colb. τῶν οἰκείων ἁμαρτ.

In the Colbert is found written τῶν οἰκείων ἁμαρτ.

(printed under page 473)

(17) ‹anchor: ἐνευφραίνεσθαι› · call in col 928

Reg. primus οὐ μόνον τὸ ἐναγάλλεσθαι καὶ ἐνευφ. Legitur vero in Colb. οὐ μόνον τὸ ἐν ἀγαλλιάσει ἐνευφραίνεσθαι τῷ Θεῷ ζημιοῦται. Haud longe ante verbum κατατρυφᾷν voculam τό addidimus ex mss. multis.

The first Regius has οὐ μόνον τὸ ἐναγάλλεσθαι καὶ ἐνευφ. But in the Colbert is read οὐ μόνον τὸ ἐν ἀγαλλιάσει ἐνευφραίνεσθαι τῷ Θεῷ ζημιοῦται. Not far before the word κατατρυφᾷν we have added the little word τό from many manuscripts.

(printed under page 473)

(18) ‹anchor: γλυκέα› · call in col 928

Editi γλυκεῖα. At Voss. et alii duo γλυκέα. Ibidem Colb. στόματί μου, καὶ κηρίον, et super favum. Hoc ipso in loco duo mss. ἢ καὶ λήθην.

The printed editions have γλυκεῖα; but the Vossius and two others γλυκέα. In the same place the Colbert has στόματί μου, καὶ κηρίον, and above the honeycomb. At this very place two manuscripts have ἢ καὶ λήθην.

(printed under page 473)

(19) ‹anchor: ἑαυτοῦ› · call in col 928

Reg. primus οὐδὲ τὴν ἑαυτοῦ. Statim Voss. οὕτως οὖν ἐν τῇ μονήρει.

The first Regius has οὐδὲ τὴν ἑαυτοῦ. Immediately after, the Vossius has οὕτως οὖν ἐν τῇ μονήρει.

(printed under page 473)

Page

running head: S. BASILII MAGNI 928 (running head across the page: 927 S. BASILII MAGNI 928)
marginal letters: A ‹δυνον τὸν ὑπὲρ τοῦ ὀνόματος›; B ‹μιοῦται, καὶ τὸ κατατρυφᾷν›; C ‹περὶ τὰς ἐντολὰς τοῦ Κυρίου›; D ‹οὔτε παραμυθίαν ἔχει›
old-edition numerals: (none)

PG 31:929

ζητεῖ τὰ ἑαυτῆς. Ὁ δὲ ἀφιδιαστικὸς βίος ἕνα σκοπὸν ἔχει, τὴν οἰκείαν ἑκάστου τῶν χρειῶν θεραπείαν. Τοῦτο δὲ προδήλως μαχόμενόν ἐστι τῷ τῆς ἀγάπης νόμῳ, ὃν ὁ Ἀπόστολος ἐπλήρου, μὴ ζητῶν τὸ ἑαυτοῦ συμφέρον, ἀλλὰ τὸ τῶν πολλῶν, ἵνα σωθῶσιν. Ἔπειτα ἐν τῷ καταχωρισμῷ οὐδὲ τὸ ἐλάττωμα ῥᾳδίως ἕκαστος τὸ ἑαυτοῦ ἐπιγνώσεται, οὐκ ἔχων τὸν ἐλέγχοντα αὐτὸν, καὶ ἐν πρᾳότητι καὶ εὐσπλαγχνίᾳ ἐπανορθούμενον. Ἔλεγχος μὲν γὰρ καὶ παρὰ ἐχθροῦ πολλάκις ἂν γένοιτο θεραπείας ἐπιθυμίαν ἐμποιῶν τῷ εὐγνώμονι· θεραπεία δὲ ἁμαρτήματος ἐπιστημόνως παρὰ τοῦ εἰλικρινῶς ἀγαπήσαντος κατορθοῦται. Ὁ γὰρ ἀγαπῶν, φησὶν, ἐπιμελῶς παιδεύει. Ὃν ἐπὶ τῆς μονώσεως εὑρεῖν ἄπορον, μὴ προενωθέντα κατὰ τὸν βίον· ὥστε συμβαίνειν αὐτῷ τὸ εἰρημένον ἐκεῖνο· Οὐαὶ τῷ ἑνὶ, ὅτι ἐὰν πέσῃ, οὐκ ἔστιν ὁ ἐγείρων αὐτόν. Καὶ αἱ ἐντολαὶ δὲ ὑπὸ μὲν τῶν πλειόνων ἐπὶ τὸ αὐτὸ ῥᾳδίως γίνονται πλείους, ὑπὸ δὲ τοῦ ἑνὸς οὐκέτι· ἐν γὰρ τῇ ἐργασίᾳ τῆς μιᾶς ἐμποδίζεται ἡ ἄλλη. Οἷον, ἐν τῇ ἐπισκέψει τοῦ ἀσθενοῦντος ἡ ὑποδοχὴ τοῦ ξένου, καὶ ἐν τῇ μεταδόσει καὶ κοινωνίᾳ τῶν χρειῶν (καὶ μάλιστα, ὅταν διὰ μακροῦ αἱ διακονίαι γίνωνται), ἡ περὶ τὰ ἔργα σπουδή· ὥστε ἐκ τούτου τὴν μεγίστην καὶ σύντονον πρὸς σωτηρίαν ἐντολὴν ἐλλιμπάνεσθαι· μήτε τοῦ πεινῶντος τρεφομένου, μήτε τοῦ γυμνοῦ περιβαλλομένου. Τίς ἂν οὖν ἕλοιτο τὴν ἀργὴν καὶ ἄκαρπον ζωὴν τῆς ἐγκάρπου καὶ κατ' ἐντολὴν τοῦ Κυρίου ἐπιτελουμένης προτιμῆσαι;

seeks not its own. But the solitary life has one aim, the attending to each one's own needs. And this is plainly in conflict with the law of love, which the Apostle fulfilled, not seeking his own advantage but that of the many, that they might be saved. Then, in the separated life, no one will easily recognize even his own defect, having no one to reprove him and to set him right with gentleness and compassion. For reproof, even from an enemy, may often instil in a right-minded man the desire for healing; but the healing of sin is skilfully accomplished by one who has loved sincerely. For he that loves, it says, chastens diligently. Such a one it is impossible to find in solitude, unless one has been united with him beforehand in one's way of life; so that there befalls him that saying: Woe to him that is alone, for if he falls, there is none to raise him up. And the commandments, too, are easily fulfilled in greater number by many together, but no longer by one alone; for in the performance of the one the other is hindered. For example, in visiting the sick, the receiving of the stranger; and in the sharing and common provision of necessities (especially when the ministrations take a long time), diligence about one's work; so that because of this the greatest commandment, and the one most bent towards salvation, is left wanting: neither is the hungry man fed, nor the naked clothed. Who then would choose to prefer the idle and fruitless life to the fruitful one that is accomplished according to the Lord's commandment?

2. Εἰ δὲ καὶ πάντες, οἱ ἐν μιᾷ ἐλπίδι τῆς κλήσεως προσληφθέντες, ἓν σῶμά ἐσμεν, κεφαλὴν ἔχοντες τὸν Χριστόν· ὁ δὲ καθεὶς ἀλλήλων μέλη, ἐὰν μὴ ἐκ συμφωνίας πρὸς ἑνὸς σώματος ἁρμολογίαν ἐν Πνεύματι ἁγίῳ συναρμοσθῶμεν· ἕκαστος δὲ ἡμῶν τὴν μόνωσιν αἱρῆται, μὴ κατὰ τὸ εὐάρεστον τῷ Θεῷ πρὸς τὸ κοινῇ συμφέρον τῇ οἰκονομίᾳ δουλεύων, ἀλλὰ τὸ ἴδιον τῆς αὐταρεσκείας πάθος πληροφορῶν· πῶς δυνάμεθα ἀπεσχισμένοι καὶ διῃρημένοι σώζειν τὴν τῶν μελῶν πρὸς ἄλληλα σχέσιν τε καὶ ὑπηρεσίαν, ἢ τὴν ὑποταγὴν πρὸς τὴν κεφαλὴν ἡμῶν, ἥτις ἐστὶν ὁ Χριστός; Οὔτε γὰρ τῷ δοξαζομένῳ συγχαίρειν, οὔτε συμπάσχειν δυνατὸν τῷ πάσχοντι, ἐν τῇ διαστάσει τοῦ βίου, οὐ δυναμένου κατὰ τὸ εἰκὸς ἑκάστου γινώσκειν τὰ τοῦ πλησίον. Εἶτα καὶ ἑνὸς μὴ ἐξαρκοῦντος

2. And if all of us who have been taken up in the one hope of our calling are one body, having Christ as head, and each of us members one of another; if we are not fitted together in harmony into the joining of one body in the Holy Spirit, but each of us chooses solitude, not serving the common advantage in the dispensation according to what is well-pleasing to God, but gratifying the private passion of self-pleasing: how can we, cut off and divided, preserve the mutual relation and service of the members towards one another, or the subjection to our head, which is Christ? For it is not possible either to rejoice with him who is glorified or to suffer with him who suffers, when lives are set apart, since each one cannot, in all likelihood, know the affairs of his neighbour. Then also, since one alone does not suffice

Editors' notes and page, col. 929

Footnotes

(20) Codex Combef. emendatus habet ἀπιδιαστικός non solum hoc loco, sed ubicunque vox ἀφιδιαστικός invenitur. Basilius cum ita invehitur in solitariam vitam, nihil aliud sibi proponit, nisi ut ostendat hoc vivendi genus periculis multis, iisque maximis, obnoxium esse. Hujus interpretationis auctorem habeo Basilium ipsum, qui paulo post ita scripsit : Ὅπερ ἡλίκον ἔχει κίνδυνον, ἴστε πάντες οἱ ἀνεγνωκότες τὰ Εὐαγγέλια· Quod quanto periculo obnoxium sit, scitis quotquot Evangelia legistis. Haud longe apertius loquitur. Ejus hæc sunt verba, κίνδυνος δὲ παρέπεται τῇ μοναστικῇ ζωῇ πρὸς τοῖς εἰρημένοις, quinetiam præter ea quæ dicta sunt, periculum comitatur vitam solitariam.

Combefis's corrected codex has ἀπιδιαστικός not only in this place but wherever the word ἀφιδιαστικός is found. When Basil inveighs in this way against the solitary life, he intends nothing else than to show that this way of living is exposed to many dangers, and those very great. For this interpretation I have Basil himself as authority, who a little later wrote thus: "How great a danger this carries, all of you who have read the Gospels know" — Quod quanto periculo obnoxium sit, scitis quotquot Evangelia legistis. Not far off he speaks more plainly. These are his words: "and danger attends the monastic life besides the things said" — indeed, besides what has been said, danger accompanies the solitary life.

(printed under page 474) (21) Pro καταχωρισμῷ legitur in Colb. χωρισμῷ. Mox Reg. primus ἕκαστος τὸ ἑαυτοῦ. Vocula τό in editis deerat.

For καταχωρισμῷ the Colbert manuscript reads χωρισμῷ. Shortly after, the first Royal manuscript has ἕκαστος τὸ ἑαυτοῦ. The little word τό was missing in the printed editions.

(printed under page 474) (22) Antiquæ editiones κοινωνίᾳ τῶν χειρῶν. At mss. tres præter Voss. τῶν χρειῶν, et ita legerat interpres. Mox editio Paris. perinde ut Basil. διακονίαι γίνονται. Editio Ven. et quatuor mss. γίνωνται. Subinde codex Voss. πρὸς σωτηρίαν ἐντολὴν ἐλλιμπάνεσθαι. Codex Colb. εἰς σωτηρίαν.

The old editions have κοινωνίᾳ τῶν χειρῶν ("fellowship of the hands"). But three manuscripts besides the Vossian have τῶν χρειῶν ("of the needs"), and so the translator had read. Shortly after, the Paris edition, just like the Basel one, has διακονίαι γίνονται. The Venice edition and four manuscripts have γίνωνται. Next, the Vossian codex has πρὸς σωτηρίαν ἐντολὴν ἐλλιμπάνεσθαι. The Colbert codex has εἰς σωτηρίαν.

(printed under page 474) (32) Antiqui duo libri αἱρεῖται.

Two old books have αἱρεῖται.

(printed under page 474)

Footnotes

(93) ‹call not on this page's visible text› · call in col 930

93 I Cor. XIII, 5.

93 1 Cor. 13:5.

(printed under page 474)

(94) · call in col 930

94 I Cor. X, 33.

94 1 Cor. 10:33.

(printed under page 474)

(95) · call in col 930

95 Prov. XIII, 24.

95 Prov. 13:24.

(printed under page 474)

(96) · call in col 930

96 Eccle. IV, 10.

96 Eccles. 4:10.

(printed under page 474)

(97) ‹vocationis spe assumpti› · call in col 930

97 Ephes. IV, 4.

97 Eph. 4:4.

(printed under page 474)

(98) ‹aliorum membra› · call in col 930

98 I Cor. XII, 12.

98 1 Cor. 12:12.

(printed under page 474)

(99) ‹simul pati› · call in col 930

99 ibid. 26.

99 Ibid. 26.

(printed under page 474)

(20) ‹call not on this page› · call in col 930

(printed under page 474)

(21) ‹call not on this page› · call in col 930

(printed under page 474)

(22) ‹call not on this page› · call in col 930

(printed under page 474)

(32) ‹αἱρῆται› · call in col 930 [printed "(32)" in the note; the call in the Greek text is (23)]

(printed under page 474)

Footnotes

(1) ‹call not in visible text› · call in col 931

1 Rom. XII, 6.

1 Rom. 12:6.

(printed under page 475)

(2) ‹call not in visible text› · call in col 931

2 I Cor. XII, 8-10.

2 1 Cor. 12:8–10.

(printed under page 475)

(3) ‹David his verbis› · call in col 931

3 Psal. XII, 4.

3 Ps. 12:4.

(printed under page 475)

(4) ‹fit a pluribus› · call in col 931

4 II Cor. II, 6.

4 2 Cor. 2:6.

(printed under page 475)

(5) ‹stabit omne verbum› · call in col 931

5 Matth. XVIII, 6.

5 Matt. 18:6 [as printed; the verse quoted is 18:16].

(printed under page 475)

(24) ‹call not in visible text› · call in col 931

(printed under page 475) (24) Scriptum invenitur in Colb. τῆς ἐν ἑκάστῳ φύσεως.

In the Colbert manuscript is found written τῆς ἐν ἑκάστῳ φύσεως ("of the nature in each").

(printed under page 475)

(25) ‹call not in visible text› · call in col 931

(printed under page 475) (25) Editi ἴστε πάντως ἀνεγνωκότες. Reg. primus πάντως οἱ ἀνεγνωκότες. Alii duo mss. πάντες οἱ ἀνεγνωκότες.

The printed editions have ἴστε πάντως ἀνεγνωκότες. The first Royal manuscript has πάντως οἱ ἀνεγνωκότες. Two other manuscripts have πάντες οἱ ἀνεγνωκότες.

(printed under page 475)

(26) ‹call not in visible text› · call in col 931

(printed under page 475) (26) Antiqui duo libri ἐν τῇ μεταδόσει. Mox codex Voss. et alter ἐξαριθμήσασθαι. Codex Colb. ἀριθμήσασθαι.

Two old books have ἐν τῇ μεταδόσει. Shortly after, the Vossian codex and one other have ἐξαριθμήσασθαι. The Colbert codex has ἀριθμήσασθαι.

(printed under page 475)

(27) ‹μονώσεώς ἐστι χρησιμωτέρα› · call in col 931

(printed under page 475) (27) Editiones veteres et duo mss. χρησιμωτέρα. Codex Voss. et alii duo προτιμοτέρα, solitudini anteponenda.

The old editions and two manuscripts have χρησιμωτέρα ("more useful"). The Vossian codex and two others have προτιμοτέρα, "to be preferred to solitude".

(printed under page 475)

(28) ‹ἀπονυστάξαι συμβαίη› · call in col 931

(printed under page 475) (28) Legitur et in Voss. et in Reg. primo ἀπονυστάξαι συμβῇ.

Both the Vossian and the first Royal manuscript read ἀπονυστάξαι συμβῇ.

(printed under page 475)

(29) ‹ἁρμόσαι αὐτῷ τὸ› · call in col 931

(printed under page 475) (29) Codex Colb. ὡς ἂν ἁρμόσῃ αὐτῷ ἡ ἐπιτιμία αὕτη ἡ, etc. Ibidem in codice Voss. pro ἀρκετόν corrupte legitur ἀρέσκον.

The Colbert codex has ὡς ἂν ἁρμόσῃ αὐτῷ ἡ ἐπιτιμία αὕτη ἡ, etc. In the same place in the Vossian codex ἀρέσκον is read corruptly for ἀρκετόν.

(printed under page 475)

(30) ‹ἕν τε› · call in col 931

(printed under page 475) (30) Sic antiqui duo libri. Vocula τέ deest in vulgatis.

So two old books. The little word τέ is missing in the common editions.

(printed under page 475)

(31) ‹ὑστερήματα› · call in col 931

(printed under page 475) (31) Vox ὑστέρημα usitate quidem sumitur pro defectu, pro penuria : sed tamen vitia et pravos mores hoc loco significare mihi videtur.

The word ὑστέρημα is indeed usually taken for a deficiency, for want; but in this place it seems to me to mean faults and bad habits.

(printed under page 475)

Page

other: facing Latin version, not set

PG 31:932

ὑποδέξασθαι πάντα τὰ πνευματικὰ χαρίσματα, ἀλλὰ κατὰ τὴν ἀναλογίαν τῆς ἐν ἑκάστῳ πίστεως, τῆς ἐπιχορηγίας τοῦ Πνεύματος γινομένης, ἐν τῇ τῆς ζωῆς κοινωνίᾳ, τὸ ἑκάστου ἴδιον χάρισμα κοινὸν τῶν συμπολιτευομένων γίνεται. Ὧ μὲν γὰρ δίδοται λόγος σοφίας, ἑτέρῳ δὲ λόγος γνώσεως, ἄλλῳ πίστις, ἄλλῳ προφητεία, ἄλλῳ χαρίσματα ἰαμάτων, καὶ τὰ ἑξῆς· ὧν ἕκαστον οὐ μᾶλλον δι' ἑαυτὸν ἢ διὰ τοὺς ἄλλους ὁ λαμβάνων ἔχει. Ὥστε ἀνάγκη ἐν τῷ κοινωνικῷ βίῳ τὴν ἐν τῷ ἑνὶ τοῦ ἁγίου Πνεύματος ἐνέργειαν εἰς πάντας ὁμοῦ διαβαίνειν. Ὁ μὲν οὖν καθ' ἑαυτὸν ζῶν ἓν τυχὸν ἔχει χάρισμα, καὶ τοῦτο ἄχρηστον ποιεῖ διὰ τῆς ἀργίας, κατορύξας ἐν ἑαυτῷ· ὅπερ ἡλίκον ἔχει κίνδυνον, ἴστε πάντες οἱ ἀνεγνωκότες τὰ Εὐαγγέλια· ἐν δὲ τῇ τῶν πλειόνων συμβιώσει καὶ τοῦ ἰδίου ἀπολαύει, πολυπλασιάζων αὐτὸ τῇ μεταδόσει, καὶ τὰ τῶν ἄλλων ὡς ἑαυτοῦ καρποῦται.

to receive all the spiritual gifts, but the supply of the Spirit being given according to the proportion of the faith that is in each, in the fellowship of life each one's own gift becomes common to those who live together as citizens. For to one is given the word of wisdom, to another the word of knowledge, to another faith, to another prophecy, to another gifts of healings, and so forth; each of which he who receives it has not so much for his own sake as for the sake of the others. So that in the common life the working of the Holy Spirit in the one must of necessity pass over to all together. He, then, who lives by himself has perhaps one gift, and this he makes useless through idleness, having buried it in himself; and how great a danger this carries, all of you who have read the Gospels know. But in living together with the many he both enjoys his own, multiplying it by sharing, and reaps the fruit of the others' as his own.

3. Ἔχει δὲ καὶ πλείονα ἡ ἐπὶ τὸ αὐτὸ ζωὴ ἀγαθὰ, ἅπερ οὐ ῥᾴδιον ἐξαριθμεῖσθαι πάντα. Πρός τε γὰρ τὴν τήρησιν τῶν δεδομένων ἡμῖν παρὰ τοῦ Θεοῦ ἀγαθῶν τῆς μονώσεώς ἐστι χρησιμωτέρα, καὶ πρὸς τὴν φυλακὴν τῆς ἔξωθεν ἐπιβουλῆς τοῦ ἐχθροῦ ἀσφαλέστερος ὁ παρὰ τῶν ἐγρηγορότων ἐξυπνισμὸς, εἴποτε ἄρα τῷ ἑνὶ ἀπονυστάξαι συμβαίη ὕπνον ἐκεῖνον τὸν εἰς θάνατον, ὃν ἐδιδάχθημεν παρὰ τοῦ Δαβὶδ ἀπεύχεσθαι ἡμῖν συμβῆναι, λέγοντος· Φώτισον τοὺς ὀφθαλμούς μου, μήποτε ὑπνώσω εἰς θάνατον· καὶ τῷ μὲν ἁμαρτάνοντι τῆς ἁμαρτίας ἡ ἀναχώρησις ῥᾴων μᾶλλον, ἐντρεπομένῳ τὴν παρὰ τῶν πλειόνων ἐν συμφωνίᾳ γινομένην κατάγνωσιν, ὥστ' ἂν ἁρμόσαι αὐτῷ τὸ, Ἀρκετὸν τῷ τοιούτῳ ἡ ἐπιτιμία αὕτη, ἡ ὑπὸ τῶν πλειόνων· τῷ δὲ κατορθοῦντι ἡ πληροφορία πολλή ἔν τε τῇ τῶν πολλῶν δοκιμασίᾳ καὶ συγκαταθέσει τοῦ ἔργου. Εἰ γὰρ ἐπὶ στόματος δύο καὶ τριῶν μαρτύρων σταθήσεται πᾶν ῥῆμα, πολλῷ δηλονότι παγιώτερον ὁ τὸ ἀγαθὸν ἔργον ἐπιτελῶν ἐν τῇ τῶν πλειόνων μαρτυρίᾳ βεβαιωθήσεται. Κίνδυνος δὲ παρέπεται τῇ μοναστικῇ ζωῇ πρὸς τοῖς εἰρημένοις. Πρῶτος μὲν καὶ μέγιστος ὁ τῆς αὐταρεσκείας. Οὐδένα γὰρ ἔχων, ὃς δυνήσεται δοκιμάσαι αὐτοῦ τὸ ἔργον, εἰς τὸ τέλειον οἰήσεται τῆς ἐντολῆς ἐφθακέναι· εἶτα ἀγύμναστον ἀεὶ τὴν ἕξιν κατακλείσας, οὔτε τὰ ὑστερήματα ἑαυτοῦ γνωρίζει, οὔτε τὴν ἐν τοῖς ἔργοις προκοπὴν ἐπιγινώσκει,

3. And the life in common has more goods besides, which it is not easy to count up in full. For it is more useful than solitude for the keeping of the goods given us by God, and for guarding against the enemy's plotting from without the rousing by those who keep watch is the safer, if ever it should befall the one to drowse into that sleep unto death which we have been taught by David to pray may not befall us, when he says: Enlighten my eyes, lest I ever sleep unto death. And for him who sins, withdrawal from sin is easier, since he is put to shame by the condemnation that is passed in agreement by the many, so that the saying would fit him: Sufficient for such a one is this rebuke by the many. And for him who does right there is great assurance both in the approval of the many and in their assent to the work. For if at the mouth of two and three witnesses every word shall stand, plainly he who accomplishes the good work will be much more firmly confirmed by the testimony of the many. Besides what has been said, danger attends the solitary life. First and greatest is that of self-pleasing. For having no one who will be able to test his work, he will suppose that he has reached the perfection of the commandment; then, having shut up his disposition ever unexercised, he neither recognizes his own shortcomings nor perceives his progress in works,

Editors' notes and page, col. 932

Page

running head: [S.] BASILII MAGNI 932
marginal letters: A ‹ὑποδέξασθαι πάντα τὰ πνευματικὰ›; B ‹συμβιώσει καὶ τοῦ ἰδίου›; C ‹σον τοὺς ὀφθαλμούς μου›; D ‹τῆς ἐντολῆς ἐφθακέναι›
old-edition numerals: (none)

PG 31:933

νώσκει, τῷ πᾶσαν ὕλην τῆς ἐργασίας τῶν ἐντολῶν περιηρ⟨η⟩κέναι.

having taken away all the material for the doing of the commandments.

4. Ἐν τίνι γὰρ τὴν ταπεινοφροσύνην ἐπιδείξεται, μηδένα ἔχων, οὗ ταπεινότερον ἑαυτὸν ἀποδείξει; Ἐν τίνι τὴν εὐσπλαγχνίαν, ἀποτετμημένος τῆς κοινωνίας τῶν πλειόνων; Πρὸς μακροθυμίαν δὲ πῶς ἑαυτὸν γυμνάσει, μηδενὸς ἀνθισταμένου αὐτοῦ τοῖς θελήμασιν; Εἰ δέ τις λέγει ἀρκεῖσθαι τῇ τῶν θείων Γραφῶν διδασκαλίᾳ πρὸς τὴν κατόρθωσιν τῶν ἠθῶν, ὅμοιον ποιεῖ τῷ μανθάνοντι μὲν τεκταίνειν, μηδέποτε δὲ τεκταίνοντι, καὶ διδασκομένῳ μὲν χαλκευτικὴν, εἰς ἔργον δὲ προάγειν τὰ διδάγματα μὴ αἱρουμένῳ. Πρὸς ὃν εἴποι ἂν ὁ Ἀπόστολος· Οὐχ οἱ ἀκροαταὶ τοῦ νόμου δίκαιοι παρὰ τῷ Θεῷ, ἀλλ' οἱ ποιηταὶ τοῦ νόμου δικαιωθήσονται. Ἰδοὺ γὰρ ὁ Κύριος δι' ὑπερβολὴν φιλανθρωπίας οὐκ ἠρκέσθη τῇ ἐκ τοῦ λόγου διδασκαλίᾳ μόνον, ἀλλ' ὥστε ἀκριβῶς καὶ ἐναργῶς ἡμῖν παραδοῦναι τὸ ὑπόδειγμα τῆς ταπεινοφροσύνης ἐν τῇ τελειότητι τῆς ἀγάπης, αὐτὸς περιζωσάμενος ἔνιψε τοὺς πόδας τῶν μαθητῶν. Τίνα οὖν ἀπονίψεις; τίνα θεραπεύσεις; τίνος ἔσχατος ἔσῃ, αὐτὸς καθ' ἑαυτὸν διάγων; Τὸ δὲ καλὸν καὶ τερπνὸν, ἡ τῶν ἀδελφῶν ἐπὶ τὸ αὐτὸ κατοίκησις, ἣν μύρῳ τῆς τοῦ ἀρχιερέως κεφαλῆς ἀποπνέοντι τὸ Πνεῦμα τὸ ἅγιον παρεικάζει, πῶς ἐν τῇ καταμόνας οἰκήσει συμπληρωθήσεται; Στάδιον οὖν ἀθλήσεως, καὶ προκοπῆς εὐοδία, καὶ διηνεχὴς γυμνασία, καὶ μελέτη τῶν τοῦ Κυρίου ἐντολῶν, καὶ ἐπὶ τὸ αὐτὸ κατοίκησίς ἐστι τῶν ἀδελφῶν· σκοπὸν μὲν ἔχουσα τὴν δόξαν τοῦ Θεοῦ κατ' ἐντολὴν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ εἰπόντος· Οὕτω λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσιν ὑμῶν τὰ καλὰ ἔργα, καὶ δοξάσωσι τὸν Πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς· χαρακτῆρα δὲ σώζουσα τῶν ἐν ταῖς Πράξεσιν ἱστορουμένων ἁγίων, περὶ ὧν γέγραπται· Πάντες δὲ οἱ πιστεύοντες ἦσαν ἐπὶ τὸ αὐτὸ, καὶ εἶχον ἅπαντα κοινά· καὶ πάλιν· Τοῦ δὲ πλήθους τῶν πιστευσάντων ἦν ἡ καρδία καὶ ἡ ψυχὴ μία· καὶ οὐδὲ εἷς τι τῶν ὑπαρχόντων αὐτῷ ἔλεγεν ἴδιον εἶναι, ἀλλ' ἦν αὐτοῖς ἅπαντα κοινά.

4. For in what will he show humility, having no one in comparison with whom he may show himself the humbler? In what compassion, cut off from the fellowship of the many? And how will he exercise himself in long-suffering, when no one opposes his wishes? And if anyone says that the teaching of the divine Scriptures suffices him for the setting right of his character, he does the like of one who learns carpentry but never does carpentry, or of one who is taught smithing but will not bring the lessons into practice. To him the Apostle would say: Not the hearers of the law are just before God, but the doers of the law shall be justified. For see, the Lord, through the excess of His love for men, was not content with teaching by word alone, but, so as to hand down to us exactly and clearly the pattern of humility in the perfection of love, He Himself girded Himself and washed the feet of the disciples. Whom then will you wash? Whom will you tend? Whose last will you be, living by yourself alone? And the good and pleasant thing, the dwelling together of brethren, which the Holy Spirit likens to the ointment breathing its fragrance from the high priest's head, how will it be fulfilled in dwelling apart? The dwelling together of brethren, then, is a stadium for the contest, a good road for progress, a continual exercise and a meditation on the Lord's commandments: having as its aim the glory of God, according to the commandment of our Lord Jesus Christ, Who said: So let your light shine before men, that they may see your good works, and glorify your Father Who is in heaven; and preserving the character of the saints recorded in the Acts, of whom it is written: And all who believed were together, and had all things in common; and again: And of the multitude of those who believed the heart and the soul were one; and not one said that anything of what he possessed was his own, but they had all things in common.

ΕΡΩΤΗΣΙΣ Ηʹ.

QUESTION VIII.

Περὶ ἀποταγῆς.

On renunciation.

Εἰ χρὴ πρῶτον ἀποτάσσεσθαι πᾶσι, καὶ οὕτως προσιέναι τῇ κατὰ Θεὸν πολιτείᾳ.

Whether one must first renounce all things, and so approach the way of life that is according to God.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

1. Τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μετὰ πολλὴν

1. Our Lord Jesus Christ, after much

Editors' notes and page, col. 933

Footnotes

(32) Reg. tertius ἐντολῶν προηρηκέναι. Mox Reg. primus ἑαυτὸν ἐπιδεῖξει.

The third Royal manuscript has ἐντολῶν προηρηκέναι. Shortly after, the first Royal has ἑαυτὸν ἐπιδεῖξει.

(printed under page 476) (33) Sic codex Voss. et Reg. primus. Vox θείων in vulgatis deerat.

So the Vossian codex and the first Royal. The word θείων was missing in the common editions.

(printed under page 476) (34) Reg. primus προαγαγεῖν τὰ διδασκόμενα μὴ προαιρουμένῳ. Codex Voss. loco προάγειν habet quoque προαγαγεῖν.

The first Royal has προαγαγεῖν τὰ διδασκόμενα μὴ προαιρουμένῳ. The Vossian codex likewise has προαγαγεῖν in place of προάγειν.

(printed under page 476) (35) Codex Colb. Τὸ δὲ ἰδοὺ δὴ τί καλὸν, ἢ τί τερπνόν. ἀλλ' ἢ τὸ κατοικεῖν ἀδελφοὺς ἐπὶ τὸ αὐτὸ, ἣν μύρῳ, ecce nunc quid bonum, vel quid jucundum, nisi habitare fratres in unum.

The Colbert codex has Τὸ δὲ ἰδοὺ δὴ τί καλὸν, ἢ τί τερπνόν. ἀλλ' ἢ τὸ κατοικεῖν ἀδελφοὺς ἐπὶ τὸ αὐτὸ, ἣν μύρῳ: "behold now, what is good or what is pleasant, but for brothers to dwell together", which [he compares] to ointment.

(printed under page 476) (36) Reg. primus et Colb. προκοπῆς εὐδοκία, voluntas ad proficiendum propensa. Alii duo mss. et editi εὐοδία.

The first Royal and the Colbert have προκοπῆς εὐδοκία, "a will inclined to making progress". Two other manuscripts and the printed editions have εὐοδία.

(printed under page 476) (37) Antiqui duo libri cum Voss. οἱ πιστεύσαντες. Mox mss. duo ἡ καρδία καὶ ἡ ψυχή. Deerant articuli in vulgatis.

Two old books with the Vossian have οἱ πιστεύσαντες. Shortly after, two manuscripts have ἡ καρδία καὶ ἡ ψυχή. The articles were missing in the common editions.

(printed under page 476)

Footnotes

(6) ‹call not in visible text› · call in col 934

6 Rom. II, 13.

6 Rom. 2:13.

(printed under page 476)

(7) ‹Spiritus sanctus comparat› · call in col 934

7 Psal. CXXXII, 1, 2.

7 Ps. 132:1–2.

(printed under page 476)

(8) ‹qui in cœlis est› · call in col 934

8 Matth. V, 16.

8 Matt. 5:16.

(printed under page 476)

(9) ‹habebant omnia communia› · call in col 934

9 Act. II, 44.

9 Acts 2:44.

(printed under page 476)

(10) ‹omnia communia› · call in col 934

10 Act. IV, 32.

10 Acts 4:32.

(printed under page 476)

(32) ‹call not in visible text› · call in col 934

(printed under page 476)

(33) ‹call not in visible text› · call in col 934

(printed under page 476)

(34) ‹call not in visible text› · call in col 934

(printed under page 476)

(35) ‹ἣν μύρῳ› · call in col 934

(printed under page 476)

(36) ‹προκοπῆς εὐοδία› · call in col 934

(printed under page 476)

(37) ‹οἱ πιστεύοντες› · call in col 934

(printed under page 476)

Footnotes

(11) ‹call not in visible text› · call in col 935

11 Matth. XVI, 24.

11 Matt. 16:24.

(printed under page 477)

(12) ‹call not in visible text› · call in col 935

12 Luc. XIV, 33.

12 Luke 14:33.

(printed under page 477)

(13) ‹call not in visible text› · call in col 935

13 Coloss. III, 9.

13 Col. 3:9.

(printed under page 477)

(14) ‹call not in visible text› · call in col 935

14 Ephes. IV, 22.

14 Eph. 4:22.

(printed under page 477)

(15) ‹call not in visible text› · call in col 935

15 I Cor. IV, 15.

15 1 Cor. 4:15.

(printed under page 477)

(16) ‹et ipse mundo› · call in col 935

16 Galat. vi, 14.

16 Gal. 6:14.

(printed under page 477)

(17) ‹Et sequatur me› · call in col 935

17 Matth. XVI, 24.

17 Matt. 16:24.

(printed under page 477)

(18) ‹meus esse discipulus› · call in col 935

18 Luc. XIV, 26.

18 Luke 14:26.

(printed under page 477)

(19) ‹nihil sibi confidat› · call in col 935

19 II Cor. I, 9.

19 2 Cor. 1:9.

(printed under page 477)

(20) ‹et ipse mundo› · call in col 935

20 Galat. vi, 14.

20 Gal. 6:14.

(printed under page 477)

(38) ‹call not in visible text› · call in col 935

(printed under page 477) (38) Codex Colb. ἀπαρνησάσθω ἑαυτὸν ἀπὸ τοῦ κόσμου, καὶ ἀράτω.

The Colbert codex has ἀπαρνησάσθω ἑαυτὸν ἀπὸ τοῦ κόσμου, καὶ ἀράτω ("let him deny himself from the world, and take up").

(printed under page 477)

(39) ‹call not in visible text› · call in col 935

(printed under page 477) (39) Veteres duo libri ταῖς προσπαθείαις. Mox editi μὲν οὖν. Illud οὖν in nostris mss. non legitur.

Two old books have ταῖς προσπαθείαις. Shortly after, the printed editions have μὲν οὖν. That οὖν is not read in our manuscripts.

(printed under page 477)

(40) ‹μεριμνῶν τοῦ κόσμου› · call in col 935

(printed under page 477) (40) Regii secundus et tertius æque ac editiones veteres δοῦλος εἶναι τῶν μερῶν τοῦ κόσμου, quomodo potest adhuc servus esse partium mundi. Reg. primus et Voss. εἶναι μέτοχος τῶν, etc., qui fieri potest, ut particeps sit partium mundi. Codex Colb. δύναται εἶναι μέτοχος τῶν μεριμνῶν τοῦ κόσμου; et ita, ut mihi quidem videtur, legi præstat.

The second and third Royal manuscripts, just like the old editions, have δοῦλος εἶναι τῶν μερῶν τοῦ κόσμου, "how can he still be a slave of the parts of the world". The first Royal and the Vossian have εἶναι μέτοχος τῶν, etc., "how can it be that he shares in the parts of the world". The Colbert codex has δύναται εἶναι μέτοχος τῶν μεριμνῶν τοῦ κόσμου ("can he share in the cares of the world"); and so, as it seems to me at least, it is better to read.

(printed under page 477)

(41) ‹τελεία ἀποταγή› · call in col 935

(printed under page 477) (41) Codex Voss. ἀγάπη, perfecta charitas.

The Vossian codex has ἀγάπη, "perfect charity".

(printed under page 477)

(42) ‹τῶν ἔξωθεν› · call in col 935

(printed under page 477) (42) Veteres duo libri cum Voss. ἐκ τῆς ἔξωθεν. Mox Regii primus et Colb. ἢ δόξης.

Two old books with the Vossian have ἐκ τῆς ἔξωθεν. Shortly after, the first Royal and the Colbert have ἢ δόξης.

(printed under page 477)

Page

other: facing Latin version, not set

PG 31:936

καὶ διὰ πλειόνων πραγμάτων ἰσχυρὰν ἀπόδειξιν λέγοντος πρὸς πάντας· Εἴ τις ἔρχεται πρὸς μὲ, ἀπαρνησάσθω ἑαυτὸν, καὶ ἀράτω τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθείτω μοι· καὶ πάλιν· Οὕτως οὖν πᾶς ἐξ ὑμῶν, ὃς οὐκ ἀποτάσσεται πᾶσι τοῖς ἑαυτοῦ ὑπάρχουσιν, οὐ δύναταί μου εἶναι μαθητής· ἡγούμεθα τὸ παράγγελμα ἐπὶ πλείονα διατείνειν, ὧν ἡ ἀλλοτρίωσις ἀναγκαία. Καὶ γὰρ τῷ διαβόλῳ πρὸ πάντων ἀποτασσόμεθα, καὶ τοῖς πάθεσι τῆς σαρκὸς, οἱ ἀπειπάμενοι τὰ κρυπτὰ τῆς αἰσχύνης, καὶ συγγενείαις σωματικαῖς, καὶ ἑταιρείαις ἀνθρώπων, καὶ ἔθει βίου μαχομένῳ πρὸς τὴν ἀκρίβειαν τοῦ Εὐαγγελίου τῆς σωτηρίας. Καὶ τὸ τούτων ἀναγκαιότερον, αὐτὸς ἑαυτῷ ἀποτάσσεται ὁ ἀποδυσάμενος τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ, τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης. Ἀποτάσσεται δὲ καὶ πάσαις προσπαθείαις τοῦ κόσμου, ἐμποδίζειν τῷ σκοπῷ τῆς εὐσεβείας δυναμέναις. Γονεῖς μὲν οὖν ὁ τοιοῦτος τοὺς ἐν Χριστῷ Ἰησοῦ διὰ τοῦ Εὐαγγελίου γεννήσαντας αὐτὸν ἀληθινοὺς ἡγήσεται, ἀδελφοὺς δὲ τοὺς τὸ αὐτὸ Πνεῦμα τῆς υἱοθεσίας λαβόντας, κτήμασι δὲ πᾶσιν ὡς ἀλλοτρίοις, ὅπερ ἐστὶ, προσέξει. Ἑνὶ δὲ λόγῳ, ᾧ διὰ Χριστὸν ὅλος ὁ κόσμος ἐσταύρωται, καὶ αὐτὸς τῷ κόσμῳ, πῶς ἔτι δύναται εἶναι μέτοχος τῶν μεριμνῶν τοῦ κόσμου; τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ εἰς ἄκρον προάγοντος τό τε μῖσος τῆς ψυχῆς καὶ τὴν ἑαυτοῦ ἄρνησιν δι' ὧν φησιν· Εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν, καὶ ἀράτω τὸν σταυρὸν αὐτοῦ· καὶ τότε ἐπαγαγόντος· Καὶ ἀκολουθείτω μοι· καὶ πάλιν· Εἴ τις ἔρχεται πρὸς μὲ, καὶ οὐ μισεῖ τὸν πατέρα αὐτοῦ, καὶ τὴν μητέρα, καὶ τὴν γυναῖκα, καὶ τὰ τέκνα, καὶ τοὺς ἀδελφοὺς, καὶ τὰς ἀδελφὰς, ἔτι δὲ καὶ τὴν ἑαυτοῦ ψυχὴν, οὐ δύναταί μου εἶναι μαθητής. Ὥστε ἡ μὲν τελεία ἀποταγὴ ἐστιν ἐν τῷ τὸ ἀπροσπαθὲς κατορθῶσαι καὶ πρὸς αὐτὸ τὸ ζῆν, καὶ τὸ ἀπόκριμα τοῦ θανάτου ἔχειν, ὥστε μὴ ἐφ' ἑαυτῷ πεποιθέναι· ἄρχεται δὲ ἀπὸ τῆς τῶν ἔξωθεν ἀλλοτριώσεως, οἷον, κτημάτων, δόξης ματαίας, συνηθείας βίου, προσπαθείας τῶν ἀνωφελῶν, καθὰ καὶ οἱ ἅγιοι μαθηταὶ τοῦ Κυρίου ὑπέδειξαν ἡμῖν, Ἰάκωβος μὲν καὶ Ἰωάννης, καταλιπόντες τὸν πατέρα αὐτῶν Ζεβεδαῖον, καὶ αὐτὸ τὸ πλοῖον τὴν πᾶσαν ἀφορμὴν τοῦ βίου· Ματθαῖος δὲ ἀπ' αὐτοῦ τοῦ τελωνείου ἐξαναστὰς, καὶ ἀκολουθήσας τῷ Κυρίῳ, οὐ τὰ κέρδη μόνον τὰ ἐν τῷ τελωνείῳ καταλιπὼν, ἀλλὰ καὶ τῶν κινδύνων ὑπεριδὼν, οἳ ἐπακολουθεῖν ἤμελλον αὐτῷ τε καὶ τοῖς οἰκείοις παρὰ τῆς ἐξουσίας, ἀτελεῖς τοὺς λόγους τοῦ τελωνείου καταλιμπάνοντι. Παύλῳ δὲ καὶ ὁ σύμπας κόσμος ἐσταύρωτο, καὶ αὐτὸς τῷ κόσμῳ.

and through more deeds strong proof, says to all: If anyone comes to Me, let him deny himself, and take up his cross, and follow Me; and again: So therefore every one of you who does not renounce all that he possesses cannot be My disciple: we consider that the precept extends to the many things whose estrangement is necessary. For before all we renounce the devil and the passions of the flesh, we who have renounced the hidden things of shame; and bodily kinships, and the companionships of men, and the habit of a life at war with the exactness of the Gospel of salvation. And, what is more necessary than these, he renounces himself who has put off the old man with his deeds, which is corrupted according to the desires of deceit. And he renounces also all attachments to the world that can hinder the aim of godliness. Such a man, then, will consider as his true parents those who begot him in Christ Jesus through the Gospel, and as brethren those who have received the same Spirit of adoption; and he will regard all possessions as belonging to another, which is what they are. In a word, how can he to whom, for Christ's sake, the whole world has been crucified, and he to the world, still be a sharer in the cares of the world? For our Lord Jesus Christ carries both the hatred of one's own life and the denial of oneself to the uttermost, in the words: If anyone will come after Me, let him deny himself, and take up his cross; and then adds: And let him follow Me; and again: If anyone comes to Me and does not hate his father, and mother, and wife, and children, and brothers, and sisters, and his own life too, he cannot be My disciple. So that perfect renunciation consists in attaining freedom from attachment even towards life itself, and in having the sentence of death, so as not to trust in oneself; but it begins from estrangement from external things, such as possessions, vain glory, the customs of life, attachment to useless things, just as the holy disciples of the Lord have shown us: James and John, leaving their father Zebedee and the very boat, their whole means of livelihood; and Matthew, rising up from the very tax office and following the Lord, not only leaving behind the gains of the tax office, but also disregarding the dangers that were likely to follow on him and his household from the authorities for leaving the accounts of the tax office unsettled. And to Paul the whole world had been crucified, and he to the world.

Editors' notes and page, col. 936

Page

running head: [S.] BASILII MAGNI 936
marginal letters: A ‹καὶ διὰ πλειόνων πραγμάτων›; B ‹ξεσιν αὐτοῦ, τὸν φθειρόμενον›; C ‹Καὶ ἀκολουθείτω μοι· καὶ πάλιν›; D ‹μὴν τοῦ βίου· Ματθαῖος›
old-edition numerals: (none)

PG 31:937

2. Οὕτως ὁ σφόδρα τῇ ἐπιθυμίᾳ τοῦ ἀκολουθεῖν Χριστῷ κατεχόμενος πρὸς οὐδὲν ἔτι τῆς ζωῆς ταύτης ἐπιστραφῆναι δύναται, οὐ πρὸς γονέων ἢ οἰκείων φίλτρον, ὅταν ἐναντιούμενον ᾖ τοῖς τοῦ Κυρίου προστάγμασι (τότε γὰρ καιρὸν ἔχει καὶ τό· Εἴ τις ἔρχεται πρὸς μὲ, καὶ οὐ μισεῖ τὸν πατέρα αὐτοῦ, καὶ τὴν μητέρα, καὶ τὰ λοιπά)· οὐ πρὸς ἀνθρώπινον φόβον, ὥστε δι' αὐτὸν ὑποσταλῆναί τι τῶν συμφερόντων, ὅπερ κατώρθωσαν οἱ ἅγιοι, εἰπόντες· Πειθαρχεῖν δεῖ Θεῷ μᾶλλον ἢ ἀνθρώποις· οὐ πρὸς τὸν ἐπὶ τοῖς καλοῖς παρὰ τῶν ἔξωθεν γέλωτα, ὥστε τῷ φαυλισμῷ αὐτῶν ἡττηθῆναι. Εἰ δέ τις βούλοιτο ἀκριβέστερον καὶ τρανότερον γνωρίσαι τὸν συνεζευγμένον τόνον τῇ ἐπιθυμίᾳ τῶν ἀκολουθούντων τῷ Κυρίῳ, μνημονευσάτω τοῦ Ἀποστόλου διηγουμένου τὰ καθ' ἑαυτὸν εἰς διδασκαλίαν ἡμετέραν, καὶ λέγοντος· Εἴ τις δοκεῖ πεποιθέναι ἐν σαρκὶ, ἐγὼ μᾶλλον· περιτομὴ ὀκταήμερος, ἐκ γένους Ἰσραὴλ, φυλῆς Βενιαμὶν, Ἑβραῖος ἐξ Ἑβραίων, κατὰ νόμον Φαρισαῖος, κατὰ ζῆλον διώκων τὴν Ἐκκλησίαν, κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος· ἀλλ' ἅτινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ τὸν Χριστὸν ζημίαν. Ἀλλὰ μὲν οὖν καὶ ἡγοῦμαι πάντα ζημίαν εἶναι διὰ τὸ ὑπερέχον τῆς γνώσεως Χριστοῦ Ἰησοῦ τοῦ Κυρίου ἡμῶν, δι' ὃν τὰ πάντα ἐζημιώθην, καὶ ἡγοῦμαι σκύβαλα εἶναι, ἵνα Χριστὸν κερδήσω. Εἰ γὰρ (ἵνα τι καὶ εἴπω τολμηρὸν μὲν, ἀληθὲς δὲ), εἰ τοῖς ἐκβλητοτάτοις τοῦ σώματος, καὶ ἀποπτύστοις, καὶ ὧν μάλιστα πρὸς τὴν ἀλλοτρίωσιν ἐπειγόμεθα, τούτοις προσείκασεν αὐτὰ τὰ παρὰ Θεοῦ πρὸς καιρὸν δεδομένα νομικὰ προτερήματα, ὡς ἐμπόδια τῆς τοῦ Χριστοῦ γνώσεως, καὶ τῆς ἐν αὐτῷ δικαιοσύνης, καὶ τῆς πρὸς θάνατον αὐτοῦ συμμορφώσεως, τί ἄν τις εἴποι περὶ τῶν ἀνθρώποις νενομισμένων; Καὶ τί χρὴ λογισμοῖς ἡμετέροις καὶ τοῖς τῶν ἁγίων ὑποδείγμασι τὸν λόγον πιστοῦσθαι; ἐξὸν αὐτὰ παραθέσθαι τοῦ Κυρίου τὰ ῥήματα, καὶ δι' αὐτῶν τὴν ἔμφοβον ψυχὴν δυσωπῆσαι, σαφῶς καὶ ἀναντιῤῥήτως διαμαρτυρομένου ἐν τῷ λέγειν· Οὕτως οὖν πᾶς ἐξ ὑμῶν, ὃς οὐκ ἀποτάσσεται πᾶσι τοῖς ἑαυτοῦ ὑπάρχουσιν, οὐ δύναταί μου εἶναι μαθητής· καὶ ἀλλαχοῦ μετὰ τὸ, Εἰ θέλεις τέλειος εἶναι, πρότερον εἰπόντος· Ὕπαγε, πώλησόν σου τὰ ὑπάρχοντα, καὶ δὸς πτωχοῖς· καὶ τότε ἐπαγαγόντος τὸ, Δεῦρο, ἀκολούθει μοι. Καὶ ἡ παραβολὴ δὲ τοῦ ἐμπόρου παντὶ σαφὴς ἐστι τῷ εὐγνώμονι πρὸς τοῦτο φέρουσα. Ὁμοία γάρ ἐστι, φησὶν, ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ ἐμπόρῳ, ζητοῦντι καλοὺς

2. Thus he who is strongly possessed by the desire to follow Christ can no longer turn back to anything of this life: not to the affection of parents or kinsfolk, when it opposes the Lord's commands (for then this too has its occasion: If anyone comes to Me and does not hate his father and mother, and the rest); not to human fear, so as to shrink back through it from anything profitable, as the saints succeeded in doing when they said: We must obey God rather than men; not to the ridicule of outsiders at what is good, so as to be overcome by their disparagement. And if anyone would know more exactly and more clearly the intensity yoked to the desire of those who follow the Lord, let him remember the Apostle, who recounts his own case for our instruction and says: If anyone thinks he has confidence in the flesh, I more: circumcision on the eighth day, of the race of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; as to zeal, persecuting the Church; as to the justice which is in the law, become blameless. But whatever things were gain to me, these I have counted loss for Christ. Yes indeed, and I count all things to be loss because of the surpassing worth of the knowledge of Christ Jesus our Lord, for Whom I have suffered the loss of all things, and I count them to be refuse, that I may gain Christ. For if (that I may say something bold, but true), if he likened to the most cast-out things of the body, the things to be spat upon, those which above all we hasten to be rid of, the very legal privileges given by God for a season, as hindrances to the knowledge of Christ, and to the justice that is in Him, and to being conformed to His death, what would one say of the things established among men? And why need we confirm the argument by our own reasonings and by the examples of the saints, when it is possible to set before you the very words of the Lord, and through them to put the fearful soul to shame, since He testifies clearly and incontrovertibly in saying: So therefore every one of you who does not renounce all that he possesses cannot be My disciple; and elsewhere, after the words: If you will be perfect, He first said: Go, sell what you have, and give to the poor; and then added: Come, follow Me. And the parable of the merchant, too, is clear to every right-minded person as bearing on this. For the kingdom of heaven, it says, is like a man who is a merchant, seeking fine

Editors' notes and page, col. 937

Footnotes

(43) Editio Basil. perinde ut Paris. ἐπὶ τοῖς κακοῖς, quo nihil alienius aut ineptius. Editio Ven. et codex Voss. et Combef. et alii duo Regii καλοῖς, bene.

The Basel edition, just like the Paris one, has ἐπὶ τοῖς κακοῖς ("upon evils"), than which nothing could be more out of place or more inept. The Venice edition, the Vossian and Combefis codices and two other Royal manuscripts have καλοῖς ("goods"), rightly.

(printed under page 478) (44) Editiones veteres ἀλλά τινα. Codex Combef. et alii duo ἀλλ' ἅτινα. Statim Reg. tertius Ἀλλὰ μενοῦνγε καί. Ibidem tres mss. τὰ πάντα. Mox Reg. primus Κυρίου μου, Domini mei.

The old editions have ἀλλά τινα. The Combefis codex and two others have ἀλλ' ἅτινα. Immediately after, the third Royal has Ἀλλὰ μενοῦνγε καί. In the same place three manuscripts have τὰ πάντα. Shortly after, the first Royal has Κυρίου μου, "of my Lord".

(printed under page 478) (45) Reg. primus περὶ τῶν ἐν ἀνθρώποις.

The first Royal has περὶ τῶν ἐν ἀνθρώποις.

(printed under page 478) (46) Idem ms. τοῖς ἑαυτῷ.

The same manuscript has τοῖς ἑαυτῷ.

(printed under page 478) (47) Editio Basil. æque ac Paris. παντὶ σαφός. Codex Combef. et alii tres σαφής. Ibidem antiquæ editiones et duo mss. τῶν εὐγνωμόνων. Reg. primus et Voss. et Colb. τῷ εὐγνώμονι.

The Basel edition, like the Paris one, has παντὶ σαφός. The Combefis codex and three others have σαφής. In the same place the old editions and two manuscripts have τῶν εὐγνωμόνων. The first Royal, the Vossian and the Colbert have τῷ εὐγνώμονι.

(printed under page 478)

Footnotes

(21) ‹call not in visible text› · call in col 938

21 Luc. XIV, 26.

21 Luke 14:26.

(printed under page 478)

(22) ‹call not in visible text› · call in col 938

22 Act. V, 29.

22 Acts 5:29.

(printed under page 478)

(23) ‹Christum lucrifaciam› · call in col 938

23 Philipp. III, 4-8.

23 Phil. 3:4–8.

(printed under page 478)

(24) ‹meus esse discipulus› · call in col 938

24 Luc. XIV, 33.

24 Luke 14:33.

(printed under page 478)

(25) ‹Veni, sequere me› · call in col 938

25 Matth. XIX, 21.

25 Matt. 19:21.

(printed under page 478)

(26) ‹et emit eam› · call in col 938

26 Matth. XIII, 45, 46.

26 Matt. 13:45–46.

(printed under page 478)

(43) ‹call not in visible text› · call in col 938

(printed under page 478)

(44) ‹call not in visible text› · call in col 938

(printed under page 478)

(45) ‹τῶν ἀνθρώποις› · call in col 938 [the call in the Greek reads as (43) at this resolution; the note fits this place]

(printed under page 478)

(46) ‹τοῖς ἑαυτοῦ› · call in col 938

(printed under page 478)

(47) ‹παντὶ σαφής› · call in col 938

(printed under page 478)

Footnotes

(27) ‹call not in visible text› · call in col 939

27 Matth. VI, 24.

27 Matt. 6:24.

(printed under page 479)

(28) ‹call not in visible text› · call in col 939

28 ibid.

28 Ibid.

(printed under page 479)

(29) ‹call not in visible text› · call in col 939

29 ibid. 21

29 Ibid. 21.

(printed under page 479)

(30) ‹pretiosum multum› · call in col 939

30 Psal. XVIII, 11

30 Ps. 18:11.

(printed under page 479)

(31) ‹in cœlis est› · call in col 939

31 Philipp. III, 20.

31 Phil. 3:20.

(printed under page 479)

(32) ‹cum esset dives› · call in col 939

32 II Cor. VIII, 9.

32 2 Cor. 8:9.

(printed under page 479)

(48) ‹call not in visible text› · call in col 939

(printed under page 479) (48) Antiqui tres libri τῆς ἐν οὐρανῷ βασιλείας.

Three old books have τῆς ἐν οὐρανῷ βασιλείας.

(printed under page 479)

(49) ‹call not in visible text› · call in col 939

(printed under page 479) (49) Editi et mss. tres τῶν τοῖς πολλοῖς. Reg. primus τῶν πολλοῖς, rectius. Codex Colb. ἄλλο τὸ πολλοῖς περισπούδαστον. Subinde codex Voss. et Colb. προϊεμένοις. Ait Combefisius, videri auctorem e regno cœlorum excludere eos, qui non renuntiant omnibus, nec paupertatem evangelicam amplexantur : sed videtur ipse hujus loci sententiam assecutus non fuisse. Non enim auctor universe ait necesse esse, ut omnes, qui salvi esse volunt, renuntient omnibus : sed ait duntaxat, eos qui semel vitam monasticam professi sunt, omnibus renuntiare debere, si salutem æternam consequi velint.

The printed editions and three manuscripts have τῶν τοῖς πολλοῖς. The first Royal has τῶν πολλοῖς, more correctly. The Colbert codex has ἄλλο τὸ πολλοῖς περισπούδαστον. Next, the Vossian and Colbert codices have προϊεμένοις. Combefis says that the author seems to exclude from the kingdom of heaven those who do not renounce everything and do not embrace evangelical poverty; but he himself seems not to have grasped the sense of this passage. For the author does not say universally that all who wish to be saved must renounce everything; he says only that those who have once professed the monastic life must renounce everything, if they wish to attain eternal salvation.

(printed under page 479)

(50) ‹call not in visible text› · call in col 939

(printed under page 479) (50) Veteres duo libri ὑπολιπώμεθα. Statim duo mss. κτῆμα γήϊνον.

Two old books have ὑπολιπώμεθα. Immediately after, two manuscripts have κτῆμα γήϊνον.

(printed under page 479)

(51) ‹call not in visible text› · call in col 939

(printed under page 479) (51) Unus Reg. emendatus ἄθελκτον εἶναι Θεοῦ, necesse est animam nullis Dei illecebris moveri. Aliquanto post Reg. primus κτῆσιν περιγενέσθαι.

One corrected Royal manuscript has ἄθελκτον εἶναι Θεοῦ, "the soul must be moved by no enticements of God". A little after, the first Royal has κτῆσιν περιγενέσθαι.

(printed under page 479)

(52) ‹Ὑπὲρ χρυσίον› · call in col 939

(printed under page 479) (52) Veteres duo libri cum Voss. χρυσίον. Editiones antiquæ et unus ms. χρυσόν. Haud longe Reg. primus τὴν ἐν οὐρανοῖς.

Two old books with the Vossian have χρυσίον. The old editions and one manuscript have χρυσόν. Not far off, the first Royal has τὴν ἐν οὐρανοῖς.

(printed under page 479)

(53) ‹Χριστὸν ὁμοιώσεως, ὅς› · call in col 939

(printed under page 479) (53) Ita in Colb. legitur, καὶ τὸ μέγιστον καύχημα τῆς πρὸς Θεὸν ὁμοιώσεως, ὅς.

So it is read in the Colbert: καὶ τὸ μέγιστον καύχημα τῆς πρὸς Θεὸν ὁμοιώσεως, ὅς ("and, greatest boast of all, of likeness to God, who").

(printed under page 479)

(54) ‹κατορθώσαιμεν› · call in col 939

(printed under page 479) (54) Codex Colb. κατορθώσωμεν. Mox idem ms. ἢ καὶ ταπείνωσις.

The Colbert codex has κατορθώσωμεν. Shortly after, the same manuscript has ἢ καὶ ταπείνωσις.

(printed under page 479)

(55) ‹κατορθωθῆναι δύναται› · call in col 939

(printed under page 479) (55) Pro δύναται legitur in Colb. δυνήσεται. Statim codex Voss. et Colb. μέριμνα συγχωρεῖται. Alii tres mss. συγκεχώρηται.

For δύναται the Colbert reads δυνήσεται. Immediately after, the Vossian and Colbert codices have μέριμνα συγχωρεῖται. Three other manuscripts have συγκεχώρηται.

(printed under page 479)

Page

other: facing Latin version, not set
other: three full-width Greek lines closing §2 cross this page beneath the first Latin paragraph (beginning λείας (48) παρείληπται, ending προεμένοις.); they belong under the Greek column's rail, PG 31:940

PG 31:940

μαργαρίτας, ὃς εὑρὼν ἕνα πολύτιμον μαργαρίτην, ἀπελθὼν ἐπώλησε πάντα ὅσα εἶχε, καὶ ἠγόρασεν αὐτόν. Δῆλον γὰρ, ὅτι ὁ πολύτιμος μαργαρίτης πρὸς τὴν ὁμοίωσιν τῆς ἐπουρανίου βασιλείας παρείληπται, ἣν ἀδύνατον ἡμῖν προσγενέσθαι ὁ τοῦ Κυρίου δείκνυσι λόγος, μὴ πάντα ὁμοῦ τὰ προσόντα ἡμῖν, καὶ πλοῦτον, καὶ δόξαν, καὶ γένος, καὶ εἴ τι ἄλλο τῶν πολλοῖς περισπουδάστων, πρὸς τὴν ἀνταλλαγὴν αὐτῆς προεμένοις.

pearls, who, having found one pearl of great price, went away and sold all that he had, and bought it. For it is plain that the pearl of great price has been taken as a likeness of the heavenly kingdom, which the Lord's word shows cannot come to be ours unless we give up all that belongs to us together, wealth and glory and family and anything else that the many eagerly pursue, in exchange for it.

3. Εἶτα μέντοι καὶ ἀδύνατον πρὸς διαφόρους φροντίδας τοῦ νοῦ μεριζομένου κατορθοῦσθαι τὸ σπουδαζόμενον ὁ Κύριος ἀπεφήνατο, εἰπών· Οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν· καὶ πάλιν· Οὐ δύνασθε Θεῷ δουλεύειν καὶ μαμμωνᾷ. Ἕνα οὖν θησαυρὸν τὸν ἐπουράνιον ἡμῖν ἐκλεκτέον, ἵνα ἐν αὐτῷ ἔχωμεν τὴν καρδίαν. Ὅπου γὰρ, φησὶν, ἐστὶν ὁ θησαυρός σου, ἐκεῖ καὶ ἡ καρδία σου ἔσται. Ἐὰν οὖν τι ὑπολειπώμεθα ἑαυτοῖς κτῆμα γήϊνον καὶ περιουσίαν τινὰ φθαρτὴν, ἐνταῦθα τοῦ νοῦ οἷον ἔν τινι βορβόρῳ κατορυγέντος, ἀνάγκη τὴν ψυχὴν ἀθέατον εἶναι Θεοῦ, καὶ πρὸς τὴν ἐπιθυμίαν τῶν ἐπουρανίων καλῶν καὶ τῶν ἀποκειμένων ἡμῖν ἀγαθῶν ἐν ἐπαγγελίαις ἀκίνητον· ὧν τὴν κτῆσιν περιγίνεσθαι ἡμῖν ἀμήχανον, μὴ ἀπερισπάστου καὶ σφοδροτέρου πόθου ἄγοντος ἡμᾶς πρὸς τὴν αὐτῶν αἴτησιν, καὶ τὸν ἐπ' αὐτοῖς πόνον ἐπικουφίζοντος. Ἔστιν οὖν ἡ ἀποταγὴ, ὡς ὁ λόγος ὑπέδειξε, λύσις μὲν τῶν δεσμῶν τῆς ὑλικῆς ταύτης καὶ προσκαίρου ζωῆς, ἐλευθερία δὲ τῶν ἀνθρωπίνων καθηκόντων, ἐπιτηδειοτέρους κατασκευάζουσα πρὸς τὸ ἀπάρξασθαι τῆς πρὸς Θεὸν ὁδοῦ. Τῆς τῶν πολυτιμήτων κτήσεώς τε καὶ χρήσεως ἀκώλυτ⟨ο⟩ς ἀφορμὴ τῶν Ὑπὲρ χρυσίον καὶ λίθον τίμιον πολύν. Καὶ, συνελόντα εἰπεῖν, καρδίας ἀνθρωπίνης πρὸς τὴν ἐν οὐρανῷ πολιτείαν μετάθεσις, ὥστε δύνασθαι λέγειν· Ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει. Καὶ, τὸ μέγιστον, ἀρχὴ τῆς πρὸς Χριστὸν ὁμοιώσεως, ὃς δι' ἡμᾶς ἐπτώχευσε, πλούσιος ὤν· ἣν εἰ μὴ κατορθώσαιμεν, ἀδύνατον ἡμᾶς τῆς κατὰ τὸ Εὐαγγέλιον τοῦ Χριστοῦ πολιτείας ἐφάψασθαι. Πότε γὰρ ἢ καρδίας συντριμμὸς, ἢ ταπείνωσις φρονήματος, ἢ θυμοῦ, καὶ λύπης, καὶ φροντίδων, καὶ, συνελόντα εἰπεῖν, τῶν ὀλεθρίων παθῶν τῆς ψυχῆς ἀπαλλαγὴ, ἐν πλούτῳ καὶ μερίμναις βιωτικαῖς, προσπαθείᾳ τε καὶ συνηθείᾳ τῶν ἄλλων κατορθωθῆναι δύναται; Ὅλως δὲ, ᾧ μηδὲ περὶ αὐτῶν τῶν ἀναγκαίων μεριμνᾷν

3. Then, too, the Lord declared that what is pursued cannot be accomplished while the mind is divided among different cares, saying: No one can serve two masters; and again: You cannot serve God and mammon. We must therefore choose one treasure, the heavenly one, so that we may have our heart in it. For where, He says, your treasure is, there will your heart be also. If, then, we keep back for ourselves any earthly possession and any perishable wealth, the mind being buried there as in some mire, the soul must be unable to behold God, and unmoved to desire the heavenly beauties and the good things laid up for us in the promises; and the possession of these cannot come to be ours unless an undistracted and more vehement longing leads us to ask for them and lightens the toil spent upon them. Renunciation, then, as the argument has shown, is the loosing of the bonds of this material and transient life, and freedom from human obligations, making us better fitted to set out on the road to God. It is an unhindered occasion for the acquiring and the use of things most precious, of those that are above gold and much precious stone. And, to put it briefly, it is the transfer of the human heart to the commonwealth in heaven, so that we can say: For our commonwealth is in the heavens. And, what is greatest, it is the beginning of likeness to Christ, Who for our sake became poor, though He was rich; and unless we achieve this, we cannot lay hold of the way of life that is according to the Gospel of Christ. For when can contrition of heart, or humility of mind, or deliverance from anger and grief and cares and, in short, from the deadly passions of the soul, be achieved amid wealth and the cares of livelihood, and attachment to and familiarity with other things? And in general, he who is not permitted to be anxious even about the necessities themselves

Editors' notes and page, col. 940

Page

running head: S. BASILII MAGNI 940
marginal letters: A μαργαρίτας, ὃς εὑρὼν; B ἔσται. Ἐὰν οὖν; C λυτιμήτων κτήσεώς; D δὲ, ᾧ μηδὲ περὶ
old-edition numerals: (none)
other: the three full-width lines closing §2 (from βασιλείας παρείληπται to προεμένοις.) are set here under the Greek rail; their left portion was read from the c939 images
other: UNSURE ἀκώλυτ⟨ο⟩ς: a gap in the type where the omicron stands; μεριμνᾷν set with iota subscript as it appears printed; grave accents before commas in συντριμμὸς, ἀπαλλαγὴ read at low resolution
other: the column ends mid-sentence

PG 31:941

συγχωρεῖται, οἷον τροφῆς, καὶ ἐνδύματος, τούτῳ τίς ἐπιτρέπει λόγος, οἷον ἀκάνθαις συνέχεσθαι πονηραῖς ταῖς μερίμναις τοῦ πλούτου, τῆς παρὰ τοῦ γεωργοῦ τῶν ψυχῶν ἡμῶν ἐγκαταβαλλομένης σπορᾶς τὴν καρποφορίαν ἐμποδιζούσαις; τοῦ Κυρίου ἡμῶν εἰπόντος· Οὗτοι δέ εἰσιν οἱ εἰς τὰς ἀκάνθας σπαρέντες, οἳ ὑπὸ μεριμνῶν καὶ πλούτου καὶ ἡδονῶν τοῦ βίου συμπνίγονται, καὶ οὐ τελεσφοροῦσιν.

is permitted, such as about food and clothing, what reason allows him to be held fast, as by thorns, by the wicked cares of wealth, which hinder the fruit-bearing of the seed sown by the husbandman of our souls? For our Lord said: And these are they that were sown among the thorns, who are choked by the cares and riches and pleasures of life, and do not bring fruit to perfection (Luke 8:14).

ΕΡΩΤΗΣΙΣ Θʹ.

QUESTION IX.

Εἰ χρὴ τὸν συναπτόμενον τοῖς τῷ Κυρίῳ ἀνακειμένοις προσαφιέναι ἀδιαφόρως τοῖς ἀγνώμοσι τῶν οἰκείων τὰ αὐτῷ διαφέροντα.

Whether he who joins those dedicated to the Lord ought to leave what belongs to him indiscriminately to the unfeeling among his kin.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

1. Τοῦ Κυρίου εἰπόντος, Πώλησόν σου τὰ ὑπάρχοντα, καὶ δὸς πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανῷ, καὶ δεῦρο, ἀκολούθει μοι· καὶ πάλιν· Πωλήσατε τὰ ὑπάρχοντα ὑμῶν, καὶ δότε ἐλεημοσύνην· λογίζομαι, ὅτι τὸν ἐξερχόμενον ἀπὸ τῶν ἰδίων, σκοπῷ τοιούτῳ, οὐ χρὴ καταφρονητικῶς περὶ τῶν διαφερόντων αὐτῷ διακεῖσθαι, ἀλλὰ πειρᾶσθαι πάντα μετὰ ἀκριβείας λαβόντα, ὡς τῷ Κυρίῳ λοιπὸν ἀφιερωμένα, μετὰ πάσης εὐλαβείας οἰκονομεῖν, ἢ δι' ἑαυτοῦ, ἐὰν δυνατῶς καὶ ἐμπείρως ἔχῃ, ἢ διὰ τῶν μετὰ δοκιμασίας πολλῆς ἐπιλεγέντων, καὶ ἀπόδειξιν δεδωκότων τοῦ δύνασθαι πιστῶς καὶ φρονίμως οἰκονομεῖν· εἰδότα, ὅτι οὐκ ἀκίνδυνόν ἐστιν οὔτε τὸ προσαφιέναι τοῖς οἰκείοις, οὔτε τὸ διὰ τοῦ τυχόντος οἰκονομῆσαι. Εἰ γὰρ ὁ φροντίδα βασιλικῶν κτημάτων ἐγχειρισθεὶς, κἂν μὴ νοσφίσηται πολλάκις ἐκ τῶν ἑτοίμων, ἀμελείᾳ δέ τινι καταπροδῷ τὰ προσκτηθῆναι δυνάμενα, οὐκ ἀπολύεται τοῦ ἐγκλήματος· τίνα χρὴ προσδοκᾷν ἐπὶ τῶν ἤδη κατονομασθέντων τῷ Κυρίῳ τὴν κατάκρισιν ὑποστήσεσθαι, χαύνως καὶ ἠμελημένως διατεθέντας πρὸς τὴν διοίκησιν; Οὐχ ὑποδίκους εἶναι τοῦ κρίματος τῶν ἀμελούντων; κατὰ τὸ γεγραμμένον· Ἐπικατάρατος πᾶς ὁ ποιῶν τὰ ἔργα Κυρίου ἀμελῶς.

1. Since the Lord said: Sell your possessions, and give to the poor, and you will have treasure in heaven, and come, follow Me (Matt. 19:21); and again: Sell your possessions, and give alms (Luke 12:33); I reckon that he who goes out from his own things with such an aim ought not to be disposed contemptuously towards what belongs to him, but should try to take everything with exactness, as henceforth dedicated to the Lord, and to administer it with all reverence, either himself, if he is able and experienced, or through those chosen with much testing who have given proof that they can administer faithfully and prudently; knowing that it is not without danger either to leave it to his kin or to have it administered by anyone who happens along. For if he who has been entrusted with the care of royal possessions, even if he does not embezzle anything from what is in hand, yet through some negligence often lets slip what could have been acquired besides, is not acquitted of the charge, what condemnation must we expect those to undergo who, in the case of things already named as the Lord's, are slack and neglectful in their management? Are they not liable to the judgement on the negligent? As it is written: Cursed is everyone who does the works of the Lord negligently (Jer. 48:10).

2. Πανταχοῦ δὲ φυλακτέον ἡμῖν, μὴ, προφάσει μιᾶς ἐντολῆς, ἑτέραν φανῶμεν καταλύοντες. Οὔτε γὰρ μάχεσθαι, οὔτε συνδιαπληκτίζεσθαι τοῖς ἀγνωμονοῦσιν εὐπρεπὲς ἡμῖν· ἐπείπερ δοῦλον Κυρίου οὐ δεῖ μάχεσθαι, ἀλλὰ τὸν ἀγνωμονούμενον παρὰ τῶν κατὰ σάρκα συγγενῶν μνημονεύειν χρὴ τοῦ Κυρίου εἰπόντος, ὅτι Οὐκ ἔστιν ὅστις ἀφῆκεν οἰκίαν, ἢ ἀδελφοὺς, ἢ ἀδελφὰς, ἢ πατέρα, ἢ μητέρα, ἢ γυναῖκα, ἢ τέκνα, ἢ ἀγροὺς, οὐχ

2. But everywhere we must guard against appearing, on the pretext of one commandment, to be undoing another. For it is not seemly for us either to fight or to brawl with those who act unfeelingly, since the servant of the Lord must not fight (2 Tim. 2:24); rather, he who is treated unfeelingly by his kin according to the flesh ought to remember that the Lord said: There is no one who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or lands, who will not

Editors' notes and page, col. 941

Footnotes

(56) Veteres duo libri Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.

Two old books have Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.

(printed under page 480) (57) Reg primus βασιλικῶν χρημάτων, regiarum pecuniarum.

The first Royal has βασιλικῶν χρημάτων, "of the royal monies".

(printed under page 480) (58) Codex Voss. οὐκ ἀπόλλυται, male. Mox Reg. primus τῶν ἤδη κατωνομασμένων.

The Vossian codex has οὐκ ἀπόλλυται, wrongly. Shortly after, the first Royal has τῶν ἤδη κατωνομασμένων.

(printed under page 480) (59) Editi διατιθέντας. Veteres quatuor libri διατεθέντας. Ibidem editio Basil. perinde ut Paris. πρὸς τὴν ἔκτισιν. Editio Ven. et uterque Combef. et codex Voss. et alii tres πρὸς τὴν ἐκδίκησιν. Sed cum neutra harum vocum mihi probaretur, conjectura ductus, ut verum fatear, emendavi. Itaque pro ἐκδίκησιν edendum curavi διοίκησιν, in bonorum dispensatione : qua de re judicabunt eruditi. Hoc ipso in loco codex Voss. et alii mss. et editio Ven. καὶ οὐχ, aut καὶ οὐχί. Vocula καί in editione Paris. deerat.

The printed editions have διατιθέντας. Four old books have διατεθέντας. In the same place the Basel edition, just like the Paris one, has πρὸς τὴν ἔκτισιν. The Venice edition, both Combefis codices, the Vossian and three others have πρὸς τὴν ἐκδίκησιν. But since neither of these words satisfied me, I emended, to tell the truth, led by conjecture. So for ἐκδίκησιν I have had διοίκησιν printed, "in the dispensing of goods"; on this the learned will judge. In this very place the Vossian codex, other manuscripts and the Venice edition have καὶ οὐχ, or καὶ οὐχί. The little word καί was missing in the Paris edition.

(printed under page 480)

(60) Codex Voss. οὔτε συνδικάζεσθαι, non male. Codex Colb. οὔτε συνδιατείνεσθαι. Statim duo mss. ἡμῖν· δοῦλον γάρ.

The Vossian codex has οὔτε συνδικάζεσθαι, not badly. The Colbert codex has οὔτε συνδιατείνεσθαι. Immediately after, two manuscripts have ἡμῖν· δοῦλον γάρ.

(printed under page 480) (61) Veteres aliquot libri praeter Voss. ἢ γυναῖκα. Vocula ἤ in editis desiderabatur.

Several old books besides the Vossian have ἢ γυναῖκα. The little word ἤ was wanting in the printed editions.

(printed under page 480)

Footnotes

(33) ‹call not in visible text› · call in col 942

33 Luc. VIII, 14.

33 Luke 8:14.

(printed under page 480)

(34) ‹call not in visible text› · call in col 942

34 Matth. XIX, 21.

34 Matt. 19:21.

(printed under page 480)

(35) ‹call not in visible text› · call in col 942

35 Luc. XII, 33.

35 Luke 12:33.

(printed under page 480)

(36) ‹Domini negligenter› · call in col 942

36 Jerem. xlviii, 10.

36 Jer. 48:10.

(printed under page 480)

(37) ‹non oportet litigare› · call in col 942

37 II Tim. II, 24.

37 2 Tim. 2:24.

(printed under page 480)

(56) ‹call not in visible text› · call in col 942

(printed under page 480)

(57) ‹βασιλικῶν κτημάτων› · call in col 942

(printed under page 480)

(58) ‹οὐκ ἀπολύεται› · call in col 942

(printed under page 480)

(59) ‹διατεθέντας› · call in col 942

(printed under page 480)

(60) ‹συνδιαπληκτίζεσθαι› · call in col 942

(printed under page 480)

(61) ‹ἢ γυναῖκα› · call in col 942

(printed under page 480)

Footnotes

(38) ‹call not in visible text› · call in col 943

38 Marc. X, 29, 30.

38 Mark 10:29–30.

(printed under page 481)

(39) ‹call not in visible text› · call in col 943

39 Matth. XVIII, 15.

39 Matt. 18:15.

(printed under page 481)

(40) ‹call not in visible text› · call in col 943

40 Matth. V, 40.

40 Matt. 5:40.

(printed under page 481)

(41) ‹call not in visible text› · call in col 943

41 I Cor. VI, 1.

41 1 Cor. 6:1.

(printed under page 481)

(42) ‹call not in visible text› · call in col 943

42 Matth. XVIII, 15.

42 Matt. 18:15.

(printed under page 481)

(43) ‹ego reficiam vos› · call in col 943

43 Matth. XI, 28.

43 Matt. 11:28.

(printed under page 481)

(62) ‹call not in visible text› · call in col 943

(printed under page 481) (62) Illud, δικάζεσθαι δὲ περὶ αὐτῶν, etc., ita Latine reddidit vetus interpres : Porro de his rebus experiri apud judices extraneos, vetat nos idem Dominus : sed qui hunc locum paulo attentius legerit, facile, opinor, fatebitur intelligendum eum esse non de rebus, sed de personis.

The words δικάζεσθαι δὲ περὶ αὐτῶν, etc., the old translator rendered into Latin thus: "Moreover, the same Lord forbids us to go to law about these things before outside judges." But whoever reads this passage a little more attentively will readily admit, I think, that it is to be understood not of things but of persons.

(printed under page 481)

(63) ‹call not in visible text› · call in col 943

(printed under page 481) (63) Alii mss. προσκαλεσώμεθα. Alii προσκαλεσόμεθα. Alii προκαλεσόμεθα. Mox Reg. primus τῆς τῶν κτημάτων περιουσίας. Statim duo mss. οὐ τὰ χρήματα.

Some manuscripts have προσκαλεσώμεθα, others προσκαλεσόμεθα, others προκαλεσόμεθα. Shortly after, the first Royal has τῆς τῶν κτημάτων περιουσίας. Immediately after, two manuscripts have οὐ τὰ χρήματα.

(printed under page 481)

(64) ‹call not in visible text› · call in col 943

(printed under page 481) (64) Regii duo mss. ἡμᾶς τοῦ τῆς. Editi ἡμᾶς τῆς. Mox Reg. primus et Colb. εἰς κοινὴν διάσκεψιν, in communem considerationem, vel potius, ad commune arbitrium : sed non dubito quin præferenda sit scriptura vulgata ; eoque magis, quod veterum quorumdam librorum testimonio confirmetur. Ibidem codex Colb. προσκαλουμένου. Aliquanto infra Reg. primus emendatus προκαλεσαμένοις.

Two Royal manuscripts have ἡμᾶς τοῦ τῆς. The printed editions have ἡμᾶς τῆς. Shortly after, the first Royal and the Colbert have εἰς κοινὴν διάσκεψιν, "for common consideration", or rather "to common arbitration"; but I do not doubt that the common reading is to be preferred, all the more because it is confirmed by the witness of certain old books. In the same place the Colbert codex has προσκαλουμένου. A little below, the corrected first Royal has προκαλεσαμένοις.

(printed under page 481)

(65) ‹πληροφοροῦντες› · call in col 943

(printed under page 481) (65) Reg. primus et Voss. φιλονεικίας κινοῦντες. Codex Combef. et alii cum editis πληροφοροῦντες : quod non inepte ita forte verti poterit, motum contentionis non explentes.

The first Royal and the Vossian have φιλονεικίας κινοῦντες. The Combefis codex and others, with the printed editions, have πληροφοροῦντες; which could perhaps be rendered, not ineptly, "not giving full rein to the impulse of contention".

(printed under page 481)

(66) ‹μεθα› · call in col 943

(printed under page 481) (66) Codex Colb. οὐ παρασαλευσόμεθα, non evertemus mandata.

The Colbert codex has οὐ παρασαλευσόμεθα, "we shall not overturn the commandments".

(printed under page 481)

Page

other: facing Latin version, not set
other: two full-width Greek lines closing Question IX cross this page above INTERROGATIO X (beginning μεθα (66), ὡς Θεοῦ διάκονοι, ending ὑπερβαίνοντες.); they belong under the Greek column's rail, PG 31:944

PG 31:944

ἁπλῶς, ἀλλ' ἕνεκεν ἐμοῦ καὶ τοῦ Εὐαγγελίου, ὃς οὐ μὴ λάβῃ ἑκατονταπλασίονα ἐν τῷ καιρῷ τούτῳ, καὶ ἐν τῷ αἰῶνι τῷ ἐρχομένῳ ζωὴν αἰώνιον. Τοῖς γε μὴν ἀγνωμονοῦσι διαμαρτύρασθαι χρὴ τὴν τῆς ἱεροσυλίας ἁμαρτίαν, κατὰ τὴν ἐντολὴν τοῦ Κυρίου εἰπόντος· Ἐὰν ἁμάρτῃ ὁ ἀδελφός σου, ὕπαγε, ἔλεγξον αὐτὸν, καὶ τὰ ἑξῆς. Δικάζεσθαι δὲ περὶ αὐτῶν ἐπὶ δικαστηρίων ἐξωτικῶν ἀπηγόρευσεν ὁ τῆς θεοσεβείας λόγος δι' ὧν φησι· Τῷ θέλοντί σε κριθῆναι, καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον· καὶ ὅτι Τολμᾷ τις ὑμῶν, πρᾶγμα ἔχων πρὸς τὸν ἕτερον, κρίνεσθαι ἐπὶ τῶν ἀδίκων, καὶ οὐχὶ ἐπὶ τῶν ἁγίων; Καὶ ἐπὶ τούτων δὲ εἰς κρίσιν προσκαλεσώμεθα, πλείονα λόγον ἔχοντες τῆς τοῦ ἀδελφοῦ σωτηρίας, ἢ τῆς τῶν χρημάτων περιουσίας. Καὶ γὰρ ὁ Κύριος εἰπὼν, Ἐάν σου ἀκούσῃ, ἐπήγαγεν, Ἐκέρδησας, οὐχὶ τὰ χρήματα, ἀλλὰ τὸν ἀδελφόν σου. Ἔστι δὲ ὅτε ὑπὲρ τοῦ τρανωθῆναι τὴν ἀλήθειαν, αὐτοῦ πολλάκις ἡμᾶς τοῦ τῆς ἀγνωμοσύνης κατάρχοντος εἰς κοινὴν δίαιταν προκαλουμένου, συγκαταβαίνομεν πρὸς τὸν ἔλεγχον, οὐκ αὐτοὶ κατάρξαντες, ἀλλὰ τοῖς προσκαλεσαμένοις ἀκολουθοῦντες, οὐκ ἴδιον πάθος ὀργῆς ἢ φιλονεικίας πληροφοροῦντες, ἀλλὰ τὴν ἀλήθειαν φανεροῦντες. Οὕτω γὰρ κἀκεῖνον καὶ ἄκοντα τῶν κακῶν ἐξαιρήσομεν, καὶ αὐτοὶ τὰς ἐντολὰς οὐ παρελευσόμεθα, ὡς Θεοῦ διάκονοι ἄμαχοι καὶ ἀφιλάργυροι, τῇ φανερώσει τῆς ἀληθείας εὐσταθῶς συνιστάμενοι, καὶ οὐδαμοῦ τὸ δεδομένον μέτρον τῆς σπουδῆς ὑπερβαίνοντες.

simply, but for My sake and the Gospel's, who shall not receive a hundredfold in this time, and in the age to come eternal life. To those who act unfeelingly, however, we must solemnly testify to the sin of sacrilege, according to the commandment of the Lord, Who said: If your brother sins, go, reprove him, and what follows. But to go to law about these things before outside courts the word of godliness has forbidden, where it says: To him who wishes to go to law with you and take your tunic, let him have your cloak also; and: Does any of you, having a matter against another, dare to go to law before the unrighteous, and not before the saints? Before these, then, let us call them to judgement, taking more account of our brother's salvation than of an abundance of goods. For the Lord too, having said: If he listens to you, went on: You have gained, not your goods, but your brother. There are times, however, when, so that the truth may be made clear, and when he who began the unfeeling conduct often challenges us himself to common arbitration, we go down to the examination, not taking the initiative ourselves but following those who summoned us, not giving full vent to a passion of our own, anger or contentiousness, but making the truth manifest. For in this way we shall both deliver him from his evils, even against his will, and ourselves not transgress the commandments, as ministers of God who do not fight and are not lovers of money, standing firm in the manifesting of the truth and nowhere going beyond the measure of zeal that has been given.

ΕΡΩΤΗΣΙΣ Ιʹ.

QUESTION X.

Πότερον χρὴ πάντας τοὺς προσιόντας δέχεσθαι, ἤ τινας· καὶ εὐθὺς αὐτοὺς προσίεσθαι, ἢ μετὰ δοκιμασίας, καὶ ποίας ταύτης;

Whether all who come forward ought to be received, or some; and whether they should be admitted at once, or after testing, and what testing this should be.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

1. Τοῦ φιλανθρώπου Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ κηρύσσοντος καὶ λέγοντος· Δεῦτε πρὸς μὲ, πάντες οἱ κοπιῶντες, καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς· οὐκ ἀκίνδυνον ἀπωθεῖσθαι τοὺς τῷ Κυρίῳ δι' ἡμῶν προσιόντας, καὶ ὑπ⟨ε⟩λθεῖν αὐτοῦ τὸν χρηστὸν ζυγὸν, καὶ τὸ τῶν ἐντολῶν φορτίον, τὸ πρὸς οὐρανὸν ἡμᾶς ἀνακουφίζον, βουλομένους. Οὐ μὴν οὐδὲ ἀνίπτοις ποσὶν ἐπιτρέπειν χρὴ τῆς σεμνότητος ἐπιβαίνειν τῶν διδαγμάτων· ἀλλ' ὥσπερ ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς τὸν προσελθόντα νεανίσκον ἐπηρώτησε περὶ τοῦ προτέρου βίου, καὶ μαθὼν, ὅτι κατώρθωται, τὸ πρὸς τὴν

1. Since our loving God and Saviour Jesus Christ proclaims and says: Come to Me, all you who labour and are heavy laden, and I will give you rest; it is not without danger to thrust away those who come to the Lord through us and wish to take upon themselves His kindly yoke and the burden of the commandments, which lifts us up towards heaven. Yet neither should they be permitted to tread upon the majesty of the teachings with unwashed feet; but just as our Lord Jesus Christ questioned the young man who came to Him about his former life, and, having learned that it had been rightly lived,

Editors' notes and page, col. 944

Page

running head: S. BASILII MAGNI 944
marginal letters: A ἁπλῶς, ἀλλ' ἕνεκεν; B σωτηρίας, ἢ τῆς τῶν; C beside the heading ΕΡΩΤΗΣΙΣ Ι΄.; D προσελθόντα νεανίσκον
old-edition numerals: (none)
other: the two full-width lines closing Question IX (from μεθα, ὡς Θεοῦ διάκονοι to ὑπερβαίνοντες.) are set here under the Greek rail; their left portion was read from the c943 images
other: UNSURE ὑπ⟨ε⟩λθεῖν: the vowel is blotted in the scan; ἤ τινας· read with a raised point, but the mark after τινας may be a semicolon; πρὸς μὲ set as it appears printed
other: the column ends mid-sentence

PG 31:945

τελείωσιν ἐλλεῖπον ἔτι πληρῶσαι προσέταξε, καὶ τότε ἐπέτρεψεν ἀκολουθεῖν· οὕτω δηλονότι καὶ ἡμᾶς προσήκει τὸν παρελθόντα βίον τῶν προσιόντων καταμανθάνειν· καὶ οἷς μὲν ἤδη τι προκατώρθωται, τὰ τελειότερα τῶν διδαγμάτων παραδιδόναι, τοὺς δὲ ἢ ἐκ βίου πονηροῦ μετατιθεμένους, ἢ ἐκ τῆς ἀδιαφορίας πρὸς τὸν ἀκριβῆ βίον τῆς θεογνωσίας ὁρμήσαντας ἀνακρίνειν χρὴ, ὁποῖοι τὸ ἦθός εἰσι· μὴ ἄστατοι, καὶ πρὸς τὰς κρίσεις εὐκίνητοι.

perfection, what was still lacking, He commanded him to fulfil, and then permitted him to follow; so too, clearly, it befits us to learn the past life of those who come forward; and to those who have already achieved something, to hand on the more perfect of the teachings, while those who are changing over from a wicked life, or who have set out from indifference towards the exact life of the knowledge of God, must be examined as to what they are in character: whether they are not unstable, and easily moved in their judgements.

2. Ὕποπτον γὰρ τῶν τοιούτων τὸ εὐμετάθετον, οἳ, πρὸς τὸ μηδὲν ἑαυτοὺς ὠφελῆσαι, ἔτι καὶ ἑτέροις αἴτιοι βλάβης γίνονται, ὀνείδη καὶ ψεύδη, καὶ βλασφημίας πονηρὰς τοῦ ἔργου ἡμῶν κατέχοντες. Ἐπεὶ δὲ πάντα ἐπιμελείᾳ κατορθοῦται, καὶ φόβος Θεοῦ παντοίων ἐλαττωμάτων ψυχῆς περιγίνεται, οὐδὲ τούτων ἀπογνωστέον εὐθὺς, ἀλλὰ ἄγειν αὐτοὺς εἰς τὰ προσήκοντα γυμνάσια δεῖ, χρόνῳ καὶ ἐπιπόνοις ἀγωνίσμασι πεῖραν τῆς κρίσεως αὐτῶν λαμβάνοντας, ὡς, ἐάν τι βέβαιον παρ' αὐτοῖς εὕρωμεν, ἀκινδύνως αὐτοὺς προσίεσθαι· εἰ δὲ μὴ, ἔξω ὄντας, ἀποπέμπεσθαι· ὥστε ἀζήμιον τὴν πεῖραν τῇ ἀδελφότητι γίνεσθαι. Δοκιμάζειν δὲ χρὴ καὶ εἴ τις, ἐν ἁμαρτήμασι προληφθεὶς, ἀνεπαισχύντως ἐξαγορεύει τὰ κρυπτὰ τῆς αἰσχύνης, καὶ κατήγορος ἑαυτοῦ γίνεται· ὁμοῦ τε καταισχύνων καὶ ἀποποιούμενος τοὺς τῶν πονηρῶν ἔργων ἑαυτοῦ συνεργοὺς, κατὰ τὸν εἰπόντα· Ἀπόστητε ἀπ' ἐμοῦ, πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν· καὶ ἀσφάλειαν ἑαυτῷ εἰς τὸν ἑξῆς βίον κτώμενος, πρὸς τὸ μηκέτι τοῖς ὁμοίοις πάθεσι περιπεσεῖν. Κοινὸς δὲ ἐπὶ πάντων δοκιμασίας τρόπος, εἰ πρὸς πᾶσαν ταπεινοφροσύνην ἀνεπαισχύντως διάκεινται, ὡς καὶ τὰς εὐτελεστάτας δέχεσθαι τέχνας, ἐὰν τὴν ἐκείνων ἐργασίαν χρήσιμον εἶναι ὁ λόγος ἐγκρίνῃ. Καὶ ἐπειδὰν διὰ πάσης ἐξετάσεως ἕκαστος παρὰ τῶν ἐπιστημόνως ἐρευνᾷν τὰ τοιαῦτα δυναμένων, ὥσπερ τι σκεῦος εὔχρηστον τῷ Δεσπότῃ, καὶ πρὸς πᾶν ἔργον ἀγαθὸν ἕτοιμον ἀποδειχθῇ, συναριθμείσθω τοῖς ἀνατεθεικόσιν ἑαυτοὺς τῷ Κυρίῳ. Μάλιστα δὲ τῷ ἀπό τινος περιφανεστέρου βίου πρὸς τὴν καθ' ὁμοίωσιν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ταπεινοφροσύνην ἐπειγομένῳ, ὁρίζειν χρή τινα τῶν ἐπονειδίστων εἶναι δοκούντων παρὰ τοῖς ἔξωθεν, καὶ

2. For the changeableness of such people is suspect: not only do they do themselves no good, but they become a cause of harm to others as well, bringing reproaches and lies and wicked slanders upon our work. But since everything is set right by diligence, and the fear of God prevails over every kind of weakness of soul, we must not despair of these either at once, but must lead them into the fitting exercises, taking proof of their resolve by time and laborious contests, so that, if we find anything steadfast in them, we may admit them without danger; but if not, we may send them away while they are still outside, so that the trial may come about without loss to the brotherhood. We must also test whether one who has been overtaken in sins confesses without shame the hidden things of disgrace and becomes his own accuser, both putting to shame and disowning the partners of his wicked deeds, according to him who said: Depart from me, all you workers of iniquity; and gaining safety for himself for the life that follows, so as no longer to fall into like passions. And a test common to all is whether they are disposed without shame towards every humility, so as to accept even the meanest crafts, if reason judges the work of these to be useful. And when each has been shown, through every examination by those able to search out such things with knowledge, to be as it were a vessel useful to the Master and ready for every good work, let him be numbered among those who have dedicated themselves to the Lord. Above all, for one who is hastening from some more distinguished life to humility in the likeness of our Lord Jesus Christ, we must appoint some of the tasks that seem shameful among those outside, and

Editors' notes and page, col. 945

Footnotes

(67) Idem ms. ἐλλεῖπον ἐπιπληρῶσαι.

The same manuscript has ἐλλεῖπον ἐπιπληρῶσαι.

(printed under page 482) (68) Reg. primus et Voss. et Colb. μετατιθεμένους. Alii duo mss. et editi μεταθεμένους. Mox Reg. primus βίον τῆς θεοσεβείας ὁρμ., ad vitam divinæ pietati excolendæ idoneam. Lectio non mala. Nec ita multo post codex Colb. τῷ μηδέν. Ibidem codex Voss. ἑαυτοῖς ὠφελῆσαι.

The first Royal, the Vossian and the Colbert have μετατιθεμένους. Two other manuscripts and the printed editions have μεταθεμένους. Shortly after, the first Royal has βίον τῆς θεοσεβείας ὁρμ., "to a life suited to cultivating devotion to God". Not a bad reading. Not much after, the Colbert codex has τῷ μηδέν. In the same place the Vossian codex has ἑαυτοῖς ὠφελῆσαι.

(printed under page 482) (69) Codex Colb. Ἐπειδὴ δέ. Statim idem ms. et Reg. primus φόβος Κυρίου, timor Domini.

The Colbert codex has Ἐπειδὴ δέ. Immediately after, the same manuscript and the first Royal have φόβος Κυρίου, "the fear of the Lord".

(printed under page 482) (70) Editi et duo mss. λαμβάνοντας. Codex Voss. et Colb. λαμβάνοντες. Nec ita multo infra editi et duo mss. περὶ αὐτοὺς εὕρωμεν. Reg. primus et Voss. παρ' αὐτοῖς, rectius. Codex Colb. παρ' αὐτούς.

The printed editions and two manuscripts have λαμβάνοντας. The Vossian and Colbert codices have λαμβάνοντες. Not much below, the printed editions and two manuscripts have περὶ αὐτοὺς εὕρωμεν. The first Royal and the Vossian have παρ' αὐτοῖς, more correctly. The Colbert codex has παρ' αὐτούς.

(printed under page 482) (71) Reg. primus et Colb. ὥστε ἀζημίωτον.

The first Royal and the Colbert have ὥστε ἀζημίωτον.

(printed under page 482) (72) Reg. primus ὁμοῦ τε καὶ αἰσχύνων. Haud longe tres mss. ἔργων ἑ. Editi et unus ms. αὐτοῦ.

The first Royal has ὁμοῦ τε καὶ αἰσχύνων. Not far off, three manuscripts have ἔργων ἑ[αυτοῦ]. The printed editions and one manuscript have αὐτοῦ.

(printed under page 482) (73) Reg. primus et Voss. διάκειται. Aliquanto post duo mss. præter Voss. ἐργασίαν χρησίμην.

The first Royal and the Vossian have διάκειται. A little after, two manuscripts besides the Vossian have ἐργασίαν χρησίμην.

(printed under page 482)

(74) Reg. primus ἐξετάσεως ἐξετασθῇ παρά. Codex Colb. et Coisl. primus ἐξετάσεως ἐτασθῇ. Regii secundus et tertius et Coisl. alter æque ac editiones veteres ut in contextu. Combefisius asseveranter dicit pro ἕκαστος legi oportere ἐξετασθῇ· sed vir doctus non videtur totam periodum legisse. Etenim si legisset, facile animadvertisset periodi hujus hanc esse constructionem : Καὶ ἐπειδὰν διὰ πάσης ἐξετάσεως ἕκαστος παρὰ τῶν ἐπιστημόνως ἐρευνᾶν τὰ τοιαῦτα δυναμένων ἀποδειχθῇ ὥσπερ τι, etc. Sed si legas ἐξετασθῇ, loci hujus nulla bona constructio fieri potest.

The first Royal has ἐξετάσεως ἐξετασθῇ παρά. The Colbert codex and the first Coislin have ἐξετάσεως ἐτασθῇ. The second and third Royal and the other Coislin, like the old editions, read as in the text. Combefis asserts confidently that ἐξετασθῇ ought to be read for ἕκαστος; but the learned man seems not to have read the whole period. For had he read it, he would easily have noticed that the construction of the period is this: Καὶ ἐπειδὰν διὰ πάσης ἐξετάσεως ἕκαστος παρὰ τῶν ἐπιστημόνως ἐρευνᾶν τὰ τοιαῦτα δυναμένων ἀποδειχθῇ ὥσπερ τι, etc. ("and when each, through every examination by those able to search such things skilfully, has been shown to be like a vessel…"). But if you read ἐξετασθῇ, no sound construction of this passage can be made.

(printed under page 482) (75) Reg. primus et Voss. τὸν ἀπὸ... ἐπειγόμενον.

The first Royal and the Vossian have τὸν ἀπὸ... ἐπειγόμενον.

(printed under page 482)

Footnotes

(44) ‹operamini iniquitatem› · call in col 946

44 Psal. VI, 9.

44 Ps. 6:9.

(printed under page 482)

(67) ‹call not in visible text› · call in col 946

(printed under page 482)

(68) ‹call not in visible text› · call in col 946

(printed under page 482)

(69) ‹call not in visible text› · call in col 946

(printed under page 482)

(70) ‹call not in visible text› · call in col 946

(printed under page 482)

(71) ‹call not in visible text› · call in col 946

(printed under page 482)

(72) ‹ὁμοῦ τε καταισχύνων› · call in col 946

(printed under page 482)

(73) ‹ἀνεπαισχύντως διάκεινται› · call in col 946

(printed under page 482)

(74) ‹ἕκαστος παρά› · call in col 946

(printed under page 482)

(75) ‹ἐπειγομένῳ› · call in col 946

(printed under page 482)

Footnotes

(45) ‹call not in visible text› · call in col 947

45 Philem. 10, 12.

(printed under page 483)

(46) ‹call not in visible text› · call in col 947

46 Matth. VI, 14.

46 Matt. 6:14.

(printed under page 483)

(47) ‹call not in visible text› · call in col 947

47 Philem. 15, 16.

47 Philem. 15–16.

(printed under page 483)

(48) ‹scriptum est› · call in col 947

48 Act. V, 29.

48 Acts 5:29.

(printed under page 483)

(49) ‹potestatem non habet› · call in col 947

49 I Cor. VII, 4.

49 1 Cor. 7:4.

(printed under page 483)

(76) ‹call not in visible text› · call in col 947

(printed under page 483) (76) Unus Reg. ἀπέπεμψε.

One Royal manuscript has ἀπέπεμψε.

(printed under page 483)

(77) ‹call not in visible text› · call in col 947

(printed under page 483) (77) Reg. primus et Voss. μὴ μόνον. Ibidem codex Colb. ἀνιέναι τήν. Statim veteres duo libri et editi τοῦ ἀληθινοῦ Θεοῦ. Alii tres mss. τοῦ ἀληθινοῦ Κυρίου.

The first Royal and the Vossian have μὴ μόνον. In the same place the Colbert codex has ἀνιέναι τήν. Immediately after, two old books and the printed editions have τοῦ ἀληθινοῦ Θεοῦ. Three other manuscripts have τοῦ ἀληθινοῦ Κυρίου.

(printed under page 483)

(78) ‹τοῦ ἀληθινοῦ› · call in col 947

(printed under page 483) (78) Reg. primus et Colb. ἐντολῆς Θεοῦ τοῦ ἀληθινοῦ.

The first Royal and the Colbert have ἐντολῆς Θεοῦ τοῦ ἀληθινοῦ.

(printed under page 483)

(79) ‹βλασφημηθῇ› · call in col 947

(printed under page 483) (79) Si servus herum improbum fugiens, et contraria divinæ legi imperantem, ad monasterium confugiat ; dandam esse ait operam, ut ne nomen Dei blasphemetur, διὰ τὸν δοῦλον ἐκεῖνον ποιήσαντά τι, ὃ μὴ ἀρέσκει Θεῷ, propter servum illum, si quid fecerit non acceptum Deo, manere scilicet apud herum coactus, et a monasterio repulsus. Maran.

If a slave, fleeing a wicked master who commands things contrary to God's law, takes refuge in a monastery, he says care must be taken that the name of God be not blasphemed διὰ τὸν δοῦλον ἐκεῖνον ποιήσαντά τι, ὃ μὴ ἀρέσκει Θεῷ — "on account of that slave, if he should do something not acceptable to God" — that is, when forced to remain with his master and turned away from the monastery. Maran.

(printed under page 483)

(80) ‹ποιήσαντά τι› · call in col 947

(printed under page 483) (80) Combefisius putat legi potius debere ποιήσοντα, quam ποιήσαντα : sed conjecturæ ipsius non favent libri antiqui. Ibidem codex Voss. ἀρέσκῃ Θεῷ. Statim idem liber et alii duo δοῦλον ἐκεῖνον καταρτισθῆναι. Vox ἐκεῖνον in vulgatis deerat.

Combefis thinks ποιήσοντα ought rather to be read than ποιήσαντα; but the old books do not support his conjecture. In the same place the Vossian codex has ἀρέσκῃ Θεῷ. Immediately after, the same book and two others have δοῦλον ἐκεῖνον καταρτισθῆναι. The word ἐκεῖνον was missing in the common editions.

(printed under page 483)

(81) ‹ἀνθρώπῳ› · call in col 947

(printed under page 483) (81) Sic codex Voss. et alii non pauci. Editiones veteres πειθαρχῆσθαι.... ἢ ἀνθρώποις. Mox Reg. primus et Voss. τοὺς ὑποδεχομένους. Subinde codex Voss. αὐτοὺς πειρασμούς.

So the Vossian codex and not a few others. The old editions have πειθαρχῆσθαι.... ἢ ἀνθρώποις. Shortly after, the first Royal and the Vossian have τοὺς ὑποδεχομένους. Next, the Vossian codex has αὐτοὺς πειρασμούς.

(printed under page 483)

(82) ‹ἐκ συμφώνου› · call in col 947

(printed under page 483) (82) Reg. primus et Voss. et Colb. ἐκ συμφωνίας, sensu non dissimili. Ibidem codex Colb. ποιῶσι.

The first Royal, the Vossian and the Colbert have ἐκ συμφωνίας, with a not dissimilar sense. In the same place the Colbert codex has ποιῶσι.

(printed under page 483)

(83) ‹οὐδὲν› · call in col 947

(printed under page 483) (83) Reg. primus πρὸς Θεὸν ὑποταγῆς οὐδέν. Mox codex Voss. Εἰ δὲ διστασιάζοι. Reg. primus διστάζοι.

The first Royal has πρὸς Θεὸν ὑποταγῆς οὐδέν. Shortly after, the Vossian codex has Εἰ δὲ διστασιάζοι. The first Royal has διστάζοι.

(printed under page 483)

Page

other: facing Latin version, not set

PG 31:948

ἐπιτηρεῖν εἰ μετὰ πάσης πληροφορίας ἐργάτη⟨ν⟩ ἀνεπαίσχυντον τῷ Θεῷ ἑαυτὸν παρίστησιν.

watch whether with full assurance he presents himself to God as a workman unashamed.

ΕΡΩΤΗΣΙΣ ΙΑʹ.

QUESTION XI.

Περὶ δούλων.

On slaves.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

Ὅσοι δὲ ὑπὸ ζυγὸν ὄντες δοῦλοι ταῖς ἀδελφότησι προσφεύγουσι, νουθετηθέντας αὐτοὺς, καὶ βελτιωθέντας ἀποπέμπεσθαι χρὴ τοῖς δεσπόταις, καθ' ὁμοίωσιν τοῦ μακαρίου Παύλου, ὃς, τὸν Ὀνήσιμον γεννήσας διὰ τοῦ Εὐαγγελίου, ἀνέπεμψε τῷ Φιλήμονι, τὸν μὲν πληροφορήσας, ὅτι ὁ ζυγὸς τῆς δουλείας εὐαρέστως τῷ Κυρίῳ κατορθούμενος βασιλείας οὐρανῶν ἄξιον συνίστησι· τὸν δὲ παρακαλέσας οὐ μόνον ἀνεῖναι τὴν κατ' αὐτοῦ ἀπειλὴν, μεμνημένον τοῦ ἀληθινοῦ Κυρίου εἰπόντος, Ἐὰν ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν, ἀφήσει καὶ ὁ Πατὴρ ὑμῶν ὁ οὐράνιος τὰ παραπτώματα ὑμῶν, ἀλλὰ καὶ χρηστοτέραν ἔχειν πρὸς αὐτὸν τὴν διάθεσιν, τῷ γράψαι· Τάχα γὰρ διὰ τοῦτο ἐχωρίσθη πρὸς ὥραν, ἵνα αἰώνιον αὐτὸν ἀπέχῃς, οὐκέτι ὡς δοῦλον, ἀλλ' ὑπὲρ δοῦλον ἀδελφὸν ἀγαπητόν. Εἰ μέντοι κακὸς ὁ δεσπότης τύχοι, παράνομά τινα ἐπιτάσσων, καὶ πρὸς παράβασιν ἐντολῆς τοῦ ἀληθινοῦ Δεσπότου τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τὸν δοῦλον βιαζόμενος, ἀγωνίζεσθαι χρὴ, ὅπως μὴ τὸ ὄνομα τοῦ Θεοῦ βλασφημηθῇ διὰ τὸν δοῦλον ἐκεῖνον ποιήσαντά τι, ὃ μὴ ἀρέσκει Θεῷ. Κατορθοῦται δὲ ὁ ἀγὼν ἢ ἐν τῷ τὸν δοῦλον ἐκεῖνον καταρτισθῆναι πρὸς ὑπομονὴν τῶν ἐπιφερομένων αὐτῷ παθημάτων, ὑπὲρ τοῦ πειθαρχῆσαι Θεῷ μᾶλλον ἢ ἀνθρώπῳ, καθὼς γέγραπται, ἢ ἐν τῷ τοὺς ὑποδεξαμένους ἀναδέξασθαι ὡς ἀρέσκει Θεῷ τοὺς ὑπὲρ αὐτοῦ ἐπαγομένους αὐτοῖς πειρασμούς.

As for slaves under the yoke who flee to the brotherhoods, they should be admonished and made better and then sent back to their masters, after the example of the blessed Paul, who, having begotten Onesimus through the Gospel, sent him back to Philemon: the one he assured that the yoke of slavery, borne in a manner pleasing to the Lord, makes a man worthy of the kingdom of heaven; the other he exhorted not only to remit the threat against him, remembering the true Lord, Who said: If you forgive men their trespasses, your heavenly Father will also forgive your trespasses, but also to have a kindlier disposition towards him, writing: For perhaps this is why he was parted from you for a while, that you might have him back for ever, no longer as a slave, but more than a slave, a beloved brother. If, however, the master should happen to be wicked, commanding things against the law and forcing the slave to transgress a commandment of the true Master, our Lord Jesus Christ, we must strive that the name of God be not blasphemed on account of that slave doing something that does not please God. And the contest is won either by that slave's being prepared to endure the sufferings brought upon him, so as to obey God rather than man, as it is written, or by those who have received him taking up, as is pleasing to God, the trials brought upon them on his account.

ΕΡΩΤΗΣΙΣ ΙΒʹ.

QUESTION XII.

Ὅπως χρὴ τοὺς ἐν συζυγίᾳ προσδέχεσθαι.

How those who are married ought to be received.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

Καὶ τοὺς ἐν συζυγίᾳ δὲ γάμου τοιούτῳ βίῳ προσερχομένους ἀνακρίνεσθαι δεῖ, εἰ ἐκ συμφώνου τοῦτο ποιοῦσι κατὰ τὴν διαταγὴν τοῦ Ἀποστόλου (Τοῦ γὰρ ἰδίου σώματος, φησὶν, οὐκ ἐξουσιάζει)· καὶ οὕτως ἐπὶ πλειόνων μαρτύρων δέχεσθαι τὸν προσερχόμενον. Τῆς γὰρ πρὸς Θεὸν ὑπακοῆς οὐδὲν προτιμότερον. Εἰ δὲ διαστασιάζοι τὸ ἕτερον

Those too who are joined in the bond of marriage and come to such a life must be examined as to whether they do this by agreement, according to the ordinance of the Apostle (For he has not authority, he says, over his own body); and so he who comes forward should be received before several witnesses. For nothing is to be preferred to obedience towards God. But if the other

Editors' notes and page, col. 948

Page

running head: S. BASILII MAGNI 948
marginal letters: A ἐπιτηρεῖν εἰ μετὰ; B νον τοῦ ἀληθινοῦ Κυρίου; C παθημάτων, ὑπὲρ τοῦ; D δὲν προτιμότερον
old-edition numerals: (none)
other: UNSURE ἐργάτη⟨ν⟩: the final letter is broken in the scan; after ἀγὼν a dot-like mark stands before ἢ, read as a blemish and not set
other: the column begins and ends mid-sentence

PG 31:949

μέρος, καὶ διαμάχοιτο, ἔλαττον φροντίζον τῆς πρὸς Θεὸν εὐαρεστήσεως, μνημονευέσθω ὁ Ἀπόστολος λέγων· Ἐν δὲ εἰρήνῃ κέκληκεν ἡμᾶς ὁ Θεός· καὶ πληρούσθω τὸ πρόσταγμα τοῦ Κυρίου εἰπόντος· Εἴ τις ἔρχεται πρὸς μὲ, καὶ οὐ μισεῖ τὸν πατέρα αὐτοῦ, καὶ τὴν μητέρα, καὶ τὴν γυναῖκα, καὶ τὰ τέκνα, καὶ τὰ λοιπὰ, οὐ δύναταί μου εἶναι μαθητής. Τῆς γὰρ πρὸς Θεὸν ὑπακοῆς οὐδὲν προτιμότερον. Ἡμεῖς δὲ ἔγνωμεν ἐν πολλοῖς πολλάκις καὶ διὰ συντόνου προσευχῆς καὶ νηστείας ἀνενδότου τὸν σκοπὸν τῆς ἐν ἁγνείᾳ ζωῆς περιγενόμενον, τοῦ Κυρίου τοὺς μέχρι παντὸς ἀπειθοῦντας καὶ δι' ἀνάγκης πολλάκις σωματικῆς τῇ συγκαταθέσει τῆς ὀρθῆς κρίσεως ὑπάγοντος.

part, and should fight against it, caring less for being well-pleasing to God, let him remember the Apostle, who says: But God has called us in peace (1 Cor. 7:15); and let the command of the Lord be fulfilled, Who said: If anyone comes to Me and does not hate his father and his mother and his wife and his children, and the rest, he cannot be My disciple (Luke 14:26). For nothing is to be preferred to obedience towards God. And we have known it in many cases, often, that by earnest prayer and unremitting fasting the aim of the life in chastity was attained, the Lord bringing those who had resisted all along, often even by bodily constraint, to consent to the right judgement.

ΕΡΩΤΗΣΙΣ ΙΓʹ.

QUESTION XIII.

Ὅτι χρήσιμον τοῖς εἰσαγομένοις καὶ τὸ διὰ σιωπῆς γυμνάσιον.

That the exercise of silence too is useful for those who are being introduced [to the life].

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

Ἀγαθὸν δὲ τοῖς εἰσαγομένοις καὶ τὸ διὰ σιωπῆς γυμνάσιον. Ὁμοῦ τε γὰρ ἀπόδειξιν τῆς ἐγκρατείας ἱκανὴν παρέξονται, γλώσσης κρατοῦντες, καὶ ἐν ἡσυχίᾳ συντόνως καὶ ἀμετεωρίστως μαθήσονται παρὰ τῶν ἐπιστημόνως κεχρημένων τῷ λόγῳ, πῶς δεῖ καὶ ἐρωτᾷν, καὶ ἑνὶ ἑκάστῳ ἀποκρίνεσθαι. Ἔστι γὰρ καὶ τόνος φωνῆς, καὶ συμμετρία λόγου, καὶ καιροῦ ἐπιτηδειότης, καὶ ῥημάτων ἰδιότης, οἰκεία καὶ διαφέρουσα τοῖς εὐσεβέσιν, ἣν οὐχ οἷόν τε διδαχθῆναι, μὴ τὰ ἐκ τῆς συνηθείας ἀπομαθόντα· τῆς σιωπῆς ὁμοῦ τε λήθην τῶν προτέρων διὰ τῆς ἀργίας ἐμποιούσης, καὶ σχολὴν πρὸς τὴν τῶν ἀγαθῶν μάθησιν παρεχομένης. Ὥστε, ἐὰν μή τις ᾖ οἰκεία χρεία πρός τε τὴν ἐπιμέλειαν τῆς ἑαυτοῦ ψυχῆς, καὶ πρὸς τὴν ἀπαραίτητον τοῦ ἐν χερσὶν ἔργου ἀνάγκην, ἢ ἐπερώτημά τι τοιοῦτον προσαγόμενον κατεπείγῃ, ἐν σιωπῇ διάγειν, ἐκτὸς δηλονότι ψαλμῳδίας.

Good, too, for those being introduced is the exercise of silence. For at once they will furnish sufficient proof of their self-control by mastering the tongue, and in quiet they will learn earnestly and without distraction from those who use speech with skill how one ought both to ask questions and to answer each person. For there is a tone of voice, and a due measure of speech, and a fitness of time, and a propriety of words, proper to the devout and distinctive of them, which cannot be taught unless one has unlearned what comes from habit; for silence at once produces forgetfulness of former things through disuse and affords leisure for learning good things. So then, unless some need of one's own presses, either for the care of one's own soul, or for the unavoidable demands of the work in hand, or some such question put to one, one should pass the time in silence, except, of course, for psalmody.

ΕΡΩΤΗΣΙΣ ΙΔʹ.

QUESTION XIV.

Περὶ τῶν ἑαυτοὺς τῷ Θεῷ καθομολογησαμένων, εἶτα τὴν ὁμολογίαν ἀθετεῖν ἐπιχειρούντων.

Concerning those who have pledged themselves to God and then attempt to set the profession aside.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

Παραδεχθέντα μέντοι εἰς τὴν ἀδελφότητα τούτων ἕκαστον, εἶτα τὴν ὁμολογίαν ἀθετήσαντα, οὕτω χρὴ ὁρᾶσθαι, ὡς εἰς Θεὸν ἐξαμαρτόντα, ἐφ' οὗ καὶ εἰς ὃν τὴν ὁμολογίαν τῶν συνθηκῶν κατέθετο. Ἐὰν δὲ εἰς Θεόν τις, φησὶν, ἁμάρτῃ, καὶ τίς προσεύξεται περὶ αὐτοῦ; Ὁ γὰρ ἀναθεὶς ἑαυτὸν τῷ Θεῷ, εἶτα πρὸς ἄλλον βίον ἀποπηδήσας, ἱερόσυλος γέγονεν, αὐτὸς ἑαυτὸν διακλέψας, καὶ ἀφελόμενος

Each of these, however, once received into the brotherhood and having then set aside the profession, must be regarded as one who has sinned against God, before Whom and to Whom he made the profession of the covenant. But if anyone, it says, sins against God, who shall pray for him? (1 Kgs. 2:25). For he who has dedicated himself to God and then leapt away to another life has become sacrilegious, having himself stolen himself away and taken away

Editors' notes and page, col. 949

Footnotes

(84) Unus ms. μητέρα αὐτοῦ.

One manuscript has μητέρα αὐτοῦ.

(printed under page 484) (85) Codex Colb. δι' ἀνάγκην. Basilius ultimis suæ responsionis verbis rationem reddit, cur permiserit viro monasterium ingredi, invita uxore, et vice versa. Nam, inquit, non raro vidimus, partem dissentientem, per preces et jejunia adductam tandem fuisse ad assentiendum. Sed si altera pars nunquam consensisset, procul dubio Basilius virum aut mulierem ante professionem e monasterio egredi debere dixisset.

The Colbert codex has δι' ἀνάγκην. In the last words of his answer Basil gives the reason why he allowed a husband to enter a monastery against his wife's will, and the reverse. For, he says, we have often seen the dissenting party brought at last, through prayers and fasts, to consent. But if the other party had never consented, Basil would beyond doubt have said that the man or the woman must leave the monastery before profession.

(printed under page 484) (86) Reg. primus et Colb. et Voss. παρέξονται, καὶ ἐν ἡσυχίᾳ συντόνῳ καὶ ἀμετεωρίστῳ γλώσσης κρατοῦντες μαθήσονται.

The first Royal, the Colbert and the Vossian have παρέξονται, καὶ ἐν ἡσυχίᾳ συντόνῳ καὶ ἀμετεωρίστῳ γλώσσης κρατοῦντες μαθήσονται ("they will provide, and, holding the tongue in intent and undistracted quiet, they will learn").

(printed under page 484) (87) Reg. primus et Colb. ψαλμῳδίας. Παραδεχθέντα, etc., sine ullo titulo intermedio. Nec valde admodum dubito, quin ita legi præstet; quoniam tamen invenitur titulus et in vulgatis et in antiquis quibusdam libris, nihil mutavimus.

The first Royal and the Colbert have ψαλμῳδίας. Παραδεχθέντα, etc., with no title between. I have no great doubt that it is better to read so; yet since the title is found both in the common editions and in certain old books, we have changed nothing.

(printed under page 484) (88) Reg. primus εὔξεται. Mox idem ms. βίον ἀποδημήσας.

The first Royal has εὔξεται. Shortly after, the same manuscript has βίον ἀποδημήσας.

(printed under page 484)

Footnotes

(50) ‹call not in visible text› · call in col 950

50 I Cor. VII, 15.

50 1 Cor. 7:15.

(printed under page 484)

(51) ‹call not in visible text› · call in col 950

51 Luc. XIV, 26.

51 Luke 14:26.

(printed under page 484)

(52) ‹orabit pro eo› · call in col 950

52 I Reg. II, 25.

52 1 Kgs [1 Sam.] 2:25.

(printed under page 484)

(84) ‹call not in visible text› · call in col 950

(printed under page 484)

(85) ‹call not in visible text› · call in col 950

(printed under page 484)

(86) ‹call not in visible text› · call in col 950

(printed under page 484)

(87) ‹ψαλμῳδίας› · call in col 950

(printed under page 484)

(88) ‹προσεύξεται› · call in col 950

(printed under page 484)

Footnotes

(53) ‹call not in visible text› · call in col 951

53 II Thess. III, 14.

53 2 Thess. 3:14.

(printed under page 485)

(54) ‹call not in visible text› · call in col 951

54 Marc. X, 14.

54 Mark 10:14.

(printed under page 485)

(55) ‹call not in visible text› · call in col 951

55 II Tim. III, 15.

55 2 Tim. 3:15.

(printed under page 485)

(56) ‹call not in visible text› · call in col 951

56 Ephes. VI, 4.

56 Eph. 6:4.

(printed under page 485)

(57) ‹call not in visible text› · call in col 951

57 Job xxix, 12.

57 Job 29:12.

(printed under page 485)

(89) ‹call not in visible text› · call in col 951

(printed under page 485) (89) Editio Basil. æque ac Paris. κατὰ ψύχους ποτὲ πάροδον, frigoris tempore transeuntes, male. Editio Ven. κατὰ ψυχήν ποτε πάροδον non melius. Veteres quatuor libri cum Voss. ut in contextu, nisi quod vox ποτε in aliquibus mss. desit. Mox Reg. primus κανὼν φανερῶς κελεύει, regula apostolica manifesto jubet, haud male.

The Basel edition, like the Paris one, has κατὰ ψύχους ποτὲ πάροδον, "passing by in time of cold", wrongly. The Venice edition's κατὰ ψυχήν ποτε πάροδον is no better. Four old books with the Vossian read as in the text, except that the word ποτε is missing in some manuscripts. Shortly after, the first Royal has κανὼν φανερῶς κελεύει, "the apostolic rule plainly commands", not badly.

(printed under page 485)

(90) ‹call not in visible text› · call in col 951

(printed under page 485) (90) Reg. primus ἑαυτοὺς τῷ Κυρίῳ καί. Mox idem ms. βεβαίαν ποιεῖσθαι.

The first Royal has ἑαυτοὺς τῷ Κυρίῳ καί. Shortly after, the same manuscript has βεβαίαν ποιεῖσθαι.

(printed under page 485)

(91) ‹ἐπισχεθῆναι› · call in col 951

(printed under page 485) (91) Reg. primus et Voss. et Colb. ἀλλὰ πᾶσαν βλασφημίαν τῶν πονηρευομένων καθ' ἡμῶν ἐν τῷ μέρει τούτῳ περικοπῆναι. Δέχεσθαι, sed omnis malignorum hac in parte adversum nos obtrectatio auferatur.

The first Royal, the Vossian and the Colbert have ἀλλὰ πᾶσαν βλασφημίαν τῶν πονηρευομένων καθ' ἡμῶν ἐν τῷ μέρει τούτῳ περικοπῆναι. Δέχεσθαι: "but let all the disparagement of the malicious against us on this score be cut away."

(printed under page 485)

(92) ‹προσήκει τῶν ἀδελφῶν› · call in col 951

(printed under page 485) (92) Antiqui duo libri cum Voss. προσήκει τῆς ἀδελφότητος. Mox editio Basil. perinde ut Paris. τὸν βίον κατ' εὐσ. Editio Ven. et mss. non pauci τὸν βίον τὸν κατ' εὐσ. Ibidem Reg. primus ἀλλὰ τρέφεσθαι. Rursus hoc ipso in loco veteres duo libri præter Voss. ἐν πάσῃ εὐσεβείᾳ, in omni pietate. Editi et mss. nonnulli ἐν πάσῃ ἀγάπῃ, in omni dilectione.

Two old books with the Vossian have προσήκει τῆς ἀδελφότητος. Shortly after, the Basel edition, just like the Paris one, has τὸν βίον κατ' εὐσ[έβειαν]. The Venice edition and not a few manuscripts have τὸν βίον τὸν κατ' εὐσ[έβειαν]. In the same place the first Royal has ἀλλὰ τρέφεσθαι. Again in this very place two old books besides the Vossian have ἐν πάσῃ εὐσεβείᾳ, "in all piety". The printed editions and some manuscripts have ἐν πάσῃ ἀγάπῃ, "in all love".

(printed under page 485)

(93) ‹μήτε› · call in col 951

(printed under page 485)

(93) Reg. primus et Colb. οἶκον καὶ δίαιταν τοῖς παισίν, ὥστε μήτε. Codex Voss. οἴκους καὶ δίαιταν τοῖς παισὶν, ὡς· quod ut brevius, ita fortasse et melius quoque esse judicabitur. Alii quidam mss. et editi ut in contextu.

The first Royal and the Colbert have οἶκον καὶ δίαιταν τοῖς παισίν, ὥστε μήτε. The Vossian codex has οἴκους καὶ δίαιταν τοῖς παισὶν, ὡς; which, being shorter, will perhaps be judged better too. Certain other manuscripts and the printed editions read as in the text.

(printed under page 485)

(94) ‹προάγοντας› · call in col 951

(printed under page 485) (94) Editi πρὸς προάγοντας. At mss. tres πρὸς τοὺς προά.

The printed editions have πρὸς προάγοντας. But three manuscripts have πρὸς τοὺς προά[γοντας].

(printed under page 485)

Page

other: facing Latin version, not set

PG 31:952

τοῦ Θεοῦ τὸ ἀνάθημα. Οἷς εὔλογόν ἐστι, μηκέτι θύραν τῶν ἀδελφῶν ἀνοίγεσθαι, μηδὲ εἰ κατὰ ψιλὴν ποτε πάροδον σκέπης ἕνεκεν ἐπιδημήσειαν. Ὁ γὰρ ἀποστολικὸς κανὼν φανερὸς, κελεύων ἡμᾶς στέλλεσθαι ἀπὸ παντὸς ἀτάκτου, καὶ μὴ συναναμίγνυσθαι αὐτῷ, ἵνα ἐντραπῇ.

the offering made to God. For such it is reasonable that the door of the brethren be no longer opened, not even if they should come in on a mere passing visit, for the sake of shelter. For the apostolic rule is plain, bidding us withdraw from every disorderly person and not keep company with him, that he may be put to shame (2 Thess. 3:6, 14).

ΕΡΩΤΗΣΙΣ ΙΕʹ.

QUESTION XV.

Ἀπὸ ποίας ἡλικίας ἐπιτρέπειν χρὴ καθομολογεῖν ἑαυτοὺς τῷ Θεῷ. καὶ τὴν τῆς παρθενίας ὁμολογίαν πότε βεβαίαν ἡγεῖσθαι.

From what age one should permit people to pledge themselves to God; and when the profession of virginity should be held to be firm.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

1. Τοῦ Κυρίου λέγοντος· Ἄφετε τὰ παιδία ἔρχεσθαι πρὸς μὲ, καὶ τοῦ Ἀποστόλου ἐπαινοῦντος τὸν ἀπὸ βρέφους τὰ ἱερὰ γράμματα μεμαθηκότα, καὶ πάλιν παραγγέλλοντος ἐκτρέφειν τὰ τέκνα ἐν παιδείᾳ καὶ νουθεσίᾳ Κυρίου, πάντα καιρὸν, καὶ τὸν τῆς πρώτης ἡλικίας εὔθετον εἶναι πρὸς τὴν τῶν προσιόντων παραδοχὴν δοκιμάζομεν, τὰ μὲν ἔρημα γονέων ἀφ' ἑαυτῶν προσλαμβανόμενοι, ὥστε γενέσθαι κατὰ τὸν ζῆλον τοῦ Ἰὼβ ὀρφανῶν πατέρας· τὰ δὲ ὑπὸ γονεῖς ὄντα, παρ' αὐτῶν ἐκείνων προσαγόμενα, ἐπὶ πολλῶν μαρτύρων δεχόμενοι, ὥστε μὴ δοῦναι ἀφορμὴν τοῖς θέλουσιν ἀφορμήν· ἀλλὰ πᾶν ἄδικον στόμα τῶν λαλούντων καθ' ἡμῶν βλασφημίαν ἐπισχεθῆναι. Δέχεσθαι μὲν οὖν χρὴ, κατὰ τοῦτον τὸν λόγον, οὐ μὴν εὐθὺς αὐτὰ, καὶ συναριθμεῖσθαι καὶ συγκαταλέγεσθαι τῷ σώματι προσήκει τῶν ἀδελφῶν, ὥστε μὴ τὰ ἐκ τῆς ἀποτυχίας αὐτῶν ὀνείδη ἐπὶ τὸν βίον τὸν κατ' εὐσέβειαν ἀναφέρεσθαι· ἀλλ' ἐκτρέφεσθαι μὲν αὐτὰ ἐν πάσῃ εὐσεβείᾳ ὡς κοινὰ τέκνα τῆς ἀδελφότητος, ἀφωρίσθαι δὲ καὶ οἴκους καὶ δίαιταν τοῖς τε ἄρσεσι τῶν παίδων, καὶ ταῖς θηλείαις, ὡς μήτε παῤῥησίαν, μήτε θάρσος ἄμετρον πρὸς τοὺς πρεσβυτέρους αὐτοῖς ἐγγίνεσθαι, τῷ δὲ σπανίῳ τῆς συντυχίας τὸ πρὸς τοὺς προάγοντας αἰδέσιμον σώζεσθαι· μήτε ἐκ τῶν ἐπιτιμίων τῶν προσαγομένων τοῖς τελειοτέροις ἐν τοῖς παροράμασι τῶν καθηκόντων, εἴποτε ἄρα μετεωρισθῆναι συμβαίη, εὐχέρειαν αὐτοῖς τῶν ἁμαρτημάτων, ἢ ἔπαρσιν πολλάκις κατὰ τὸ λεληθὸς ἐντίκτεσθαι, ὅταν ἐν οἷς αὐτοὶ κατορθοῦσι, πολλάκις τοὺς πρεσβυτέρους ἴδωσι διαπταίοντας. Διαφέρει γὰρ οὐδὲν τοῦ νηπίου καθ' ἡλικίαν ὁ ταῖς φρεσὶ νηπιάζων. Ὥστε οὐδὲν θαυμαστὸν καὶ τὰ αὐτὰ πάθη πολλάκις ἐν ἀμφοτέροις εὑρίσκεσθαι.

1. Since the Lord says, Let the children come to Me (Mark 10:14), and the Apostle praises him who from infancy had learned the sacred writings (2 Tim. 3:15), and again charges that children be brought up in the discipline and admonition of the Lord (Eph. 6:4), we judge every time of life, even that of earliest age, to be suitable for receiving those who come forward: those bereft of parents we take in of our own accord, so as to become, after the zeal of Job, fathers of orphans (Job 29:12); those who are under parents, brought by those very parents, we receive before many witnesses, so as not to give occasion to those who seek occasion, but that every unjust mouth of those who speak blasphemy against us may be stopped. They are to be received, then, on this principle; yet it is not fitting that they be at once numbered and enrolled with the body of the brethren, lest the reproaches arising from their failure be brought upon the life lived according to godliness. Rather, they are to be brought up in all godliness as common children of the brotherhood, but both houses and manner of living are to be set apart for the boys and for the girls, so that neither freedom of speech nor immoderate boldness towards their elders may arise in them, but by the rarity of their meeting their reverence towards those who go before them may be preserved; and so that, from the penalties imposed on the more perfect for their neglects of duty, if ever it should happen that they become distracted, there may not often be engendered in them, without their noticing, a light regard for sins, or conceit, when they see their elders often stumbling in the very things in which they themselves do right. For he who is a child in understanding differs in nothing from the one who is a child in age. So it is no wonder that the same passions are often found in both.

Editors' notes and page, col. 952

Page

running head: [S.] BASILII MAGNI 952 (left edge cut off)
marginal letters: A τοῦ Θεοῦ τὸ ἀνάθημα; B δείᾳ καὶ νουθεσίᾳ Κυρίου; C ρεσθαι· ἀλλ' ἐκτρέφεσθαι; D αὐτὰ πάθη πολλάκις
old-edition numerals: (none)

PG 31:953

Μήτε μὴν ἐν οἷς διὰ τὴν ἡλικίαν τὸ πρέπον τοῖς πρεσβυτέροις σώζεται, πρὸς ταῦτα τοὺς νέους διὰ τῆς συναναστροφῆς πρὸ καιροῦ ἀπρεπῶς προπετεύεσθαι.

Nor, again, that in the things in which, by reason of their age, what is fitting is preserved for the elders, the young should through their companionship rush forward unbecomingly before their time.

2. Ταύτης τε οὖν τῆς οἰκονομίας ἕνεκεν καὶ τῆς λοιπῆς σεμνότητος διωρίσθαι χρὴ τῶν παίδων καὶ τῶν τελειοτέρων τὴν οἴκησιν. Καὶ ἅμα οὐδὲ θόρυβον ἕξει ὁ οἶκος τῶν ἀσκητῶν ἐν τῇ μελέτῃ τῶν διδαγμάτων ἀναγκαίᾳ οὔσῃ τοῖς νέοις. Ἀλλὰ προσευχαὶ μὲν κοιναὶ καὶ παισὶ καὶ πρεσβυτέροις ἔστωσαν, αἱ κατὰ τὴν ἡμέραν διατετυπωμέναι· τοῖς τε γὰρ παιδίοις ἐθισμὸς ἐκ τοῦ ζήλου τῶν τελειοτέρων πρὸς κατάνυξιν, καὶ τοῖς προάγουσιν οὐ μικρὰ ἐν προσευχαῖς ἡ παρὰ νηπίων βοήθεια· μελέται δὲ ἰδιάζουσαι, καὶ δίαιται κατά τε ὕπνον καὶ ἐγρήγορσιν, καὶ τροφῆς καιρὸν, καὶ μέτρον καὶ ποιότητα παιδίοις πρεπόντως ἀφωρίσθω. Ἐπιτετάχθω δὲ τοῖς τοιούτοις ὁ καθ' ἡλικίαν προήκων, καὶ τὴν ἐμπειρίαν ὑπὲρ τοὺς ἄλλους ὢν, καὶ μαρτυρίαν ἔχων ἐπὶ μακροθυμίᾳ· ὥστε πατρικῇ μὲν εὐσπλαγχνίᾳ, λόγῳ δὲ ἐπιστημονικῷ τὰ ἁμαρτήματα τῶν νέων ἐπανορθοῦσθαι, οἰκείας ἑκάστῳ πταίσματι τὰς θεραπείας προσάγοντα, ὥστε τὸ αὐτὸ καὶ ἐπιτίμησιν ἔχειν τοῦ ἁμαρτήματος, καὶ γυμνάσιον ἀπαθείας τῇ ψυχῇ γίνεσθαι. Οἷον, ὠργίσθη πρὸς τὸν ὁμήλικα; τοῦτον θεραπεῦσαι, καὶ ὑπηρετῆσαι αὐτῷ κατὰ ἀναλογίαν τοῦ τολμήματος ἀναγκασθήτω. Ὁ γὰρ πρὸς τὴν ταπείνωσιν ἐθισμὸς οἷον ἐκτέμνει τῆς ψυχῆς τὸ θυμούμενον, τῆς ἐπάρσεως ὡς τὰ πολλὰ ἡμῖν τὴν ὀργὴν ἐμποιούσης. Ἥψατο βρωμάτων παρὰ καιρόν; ἐπὶ πλεῖστον τῆς ἡμέρας ἀπόσιτος ἔστω. Ἀμέτρως ἢ ἀσχημόνως σιτούμενος κατεγνώσθη; κατὰ τὸν καιρὸν τῆς τροφῆς εἰργόμενος τῶν σιτίων, ὁρᾷν τοὺς ἄλλους κατ' ἐπιστήμην ἐσθίοντας ἀναγκαζέσθω, ὥστε καὶ κολάζεσθαι τῇ ἀποχῇ, καὶ διδάσκεσθαι τὴν σεμνότητα. Λόγον ἀφῆκεν ἀργὸν, ὕβριν εἰς τὸν πλησίον, ψεῦδος, ἄλλο τι τῶν ἀπηγορευμένων; Τῇ τε γαστρὶ καὶ τῇ σιωπῇ σωφρονιζέσθω.

2. For the sake, then, of this arrangement and of decorum generally, the dwelling of the children and that of the more perfect must be kept apart. And at the same time the house of the ascetics will not be in uproar from the practice of lessons, which is necessary for the young. But let the prayers appointed for the day be common to children and elders alike; for to the little ones the zeal of the more perfect is a training towards compunction, and to those who go before them the help that comes from infants in prayers is not small. But let their own studies, and a manner of living as regards sleep and waking, and the time of food, its measure and its quality, be set apart for the children as befits them. And let there be set over such one who is advanced in age, who surpasses the others in experience and has a testimony for long-suffering, so as to correct the faults of the young with a father's tender compassion but with skilled speech, applying to each slip its proper remedies, so that the same thing may both carry a rebuke for the fault and become for the soul an exercise in freedom from passion. For instance: has he grown angry with one of his own age? Let him be obliged to look after that one and to serve him in proportion to his offence. For training in humility as it were cuts out the passionate part of the soul, since it is conceit that for the most part produces anger in us. Has he touched food out of season? Let him go without food for the greater part of the day. Has he been condemned for eating immoderately or unbecomingly? At mealtime let him be kept from the food and made to watch the others eating with good discipline, so that he may both be punished by the abstinence and be taught decorum. Has he let fall an idle word, an insult to his neighbour, a lie, or something else forbidden? Let him be chastened by the belly and by silence.

3. Δεῖ δὲ καὶ τὴν τῶν γραμμάτων μελέτην οἰκείαν εἶναι τῷ σκοπῷ· ὥστε καὶ ὀνόμασιν αὐτοὺς τοῖς ἐκ τῶν Γραφῶν κεχρῆσθαι, καὶ ἀντὶ μύθων τὰς τῶν παραδόξων ἔργων ἱστορίας αὐτοῖς διηγεῖσθαι, καὶ γνώμαις παιδεύειν ταῖς ἐκ τῶν Παροιμιῶν, καὶ ἆθλα μνήμης ὀνομάτων τε καὶ πραγμάτων αὐτοῖς προτιθέναι, ὥστε μετὰ τερπνότητος καὶ ἀνέσεως ἀλύπως αὐτοῖς καὶ ἀπροσκόπως τὸν σκοπὸν διανύεσθαι. Καὶ ἡ προσοχὴ δὲ τῆς διανοίας, καὶ ὁ

3. The study of letters, too, must be suited to our aim: so that they use names taken from the Scriptures, and instead of fables are told the histories of wonderful deeds, and are trained with maxims from the Proverbs, and have prizes set before them for remembering names and facts, so that with delight and relaxation they may reach the goal without pain and without stumbling. And the attention of the mind, and the

Editors' notes and page, col. 953

Footnotes

(95) Reg. primus et Voss. ἀναγκαίας οὔσης.

The first Royal and the Vossian have ἀναγκαίας οὔσης.

(printed under page 486) (96) Reg. primus emendatus πρὸς κατάνοιξιν. Mox codex Voss. οὐ μικρόν. Statim editio Basil. βοήθεια προσγίνεται, et ita quoque legitur in editione Parisiensi. Illud προσγίνεται neque in editione Ven., neque in codice Voss. neque in aliis quatuor mss. invenitur.

The corrected first Royal has πρὸς κατάνοιξιν. Shortly after, the Vossian codex has οὐ μικρόν. Immediately after, the Basel edition has βοήθεια προσγίνεται, and so too it is read in the Paris edition. That προσγίνεται is found neither in the Venice edition, nor in the Vossian codex, nor in four other manuscripts.

(printed under page 486) (97) Reg. primus καὶ δίαιτα. Mox unus ms. πρεπόντως ἀφοριζέσθω.

The first Royal has καὶ δίαιτα. Shortly after, one manuscript has πρεπόντως ἀφοριζέσθω.

(printed under page 486) (98) Codex Voss. ἐπανορθοῦσθαι οἰκείως ἑκάστῳ πταίσματι, ὥστε, brevius quidem, sed sensu non dissimili. Reg. primus emendatus ἐπάγοντα.

The Vossian codex has ἐπανορθοῦσθαι οἰκείως ἑκάστῳ πταίσματι, ὥστε ("to be corrected in a manner fitting each fault, so that"), shorter indeed, but with a not dissimilar sense. The corrected first Royal has ἐπάγοντα.

(printed under page 486) (99) Reg. primus et Voss. et Colb. γυμνάσιον εὐπειθείας, obedientiæ exercitatio. Editiones veteres et Combef. et Reg. tertius ἀπειθείας.

The first Royal, the Vossian and the Colbert have γυμνάσιον εὐπειθείας, "an exercise of obedience". The old editions, Combefis and the third Royal have ἀπειθείας.

(printed under page 486) (1) Legitur in Colb. οἱονεὶ ἐκτέμνει. Mox antiquæ editiones et Reg. secundus τῆς ἐπάρσεως πολλάκις ἡμῖν τὴν ὀργὴν ἐμποιούσης. Alii tres mss. cum Voss. ut in contextu. Utro autem modo legatur, non multum interest. Nam ex utraque lectione eadem plane sententia efficitur.

The Colbert reads οἱονεὶ ἐκτέμνει. Shortly after, the old editions and the second Royal have τῆς ἐπάρσεως πολλάκις ἡμῖν τὴν ὀργὴν ἐμποιούσης. Three other manuscripts with the Vossian read as in the text. Which way it is read makes little difference, for from either reading exactly the same sense results.

(printed under page 486) (2) Codex Voss. τῶν πραγμάτων, corrupte.

The Vossian codex has τῶν πραγμάτων, corruptly.

(printed under page 486) (3) Reg. primus Ἡ προσευχὴ δὲ τῆς, mentis precatio. Haud longe idem ms. ἐγγίνοιτο. Alter ἐγγένοιτο.

The first Royal has Ἡ προσευχὴ δὲ τῆς, "the prayer of the mind". Not far off, the same manuscript has ἐγγίνοιτο. Another has ἐγγένοιτο.

(printed under page 486)

Footnotes

(95) ‹call not in visible text› · call in col 954

(printed under page 486)

(96) ‹call not in visible text› · call in col 954

(printed under page 486)

(97) ‹call not in visible text› · call in col 954

(printed under page 486)

(98) ‹ὥστε› · call in col 954

(printed under page 486)

(99) ‹ἀπαθείας› · call in col 954

(printed under page 486)

(1) ‹ἐκτέμνει› · call in col 954

(printed under page 486)

(2) ‹Γραφῶν› · call in col 954

(printed under page 486)

(3) ‹διανοίας› · call in col 954

(printed under page 486)

Footnotes

(58) ‹stabit omne verbum› · call in col 955

58 Matth. XVIII, 16.

58 Matt. 18:16.

(printed under page 487)

(4) ‹call not in visible text› · call in col 955

(printed under page 487) (4) Codex Colb. ἀναγαγέσθαι. Mox idem ms. εὔδρομον ὑπάρχειν.

The Colbert codex has ἀναγαγέσθαι. Shortly after, the same manuscript has εὔδρομον ὑπάρχειν.

(printed under page 487)

(5) ‹τὴν τοῦ λόγου› · call in col 955

(printed under page 487) (5) Editio Basil. æque ac Paris. κατὰ τὴν τοῦ λόγου. Editio Ven. et tres mss. μετὰ τήν, recte. Statim Colb. μεθ' ὧν καί. Alii duo mss. et editi μεθ' ὅν, postquam emissa est professio.

The Basel edition, like the Paris one, has κατὰ τὴν τοῦ λόγου. The Venice edition and three manuscripts have μετὰ τήν, rightly. Immediately after, the Colbert has μεθ' ὧν καί. Two other manuscripts and the printed editions have μεθ' ὅν, "after the profession has been made".

(printed under page 487)

(6) ‹δίδονται› · call in col 955

(printed under page 487) (6) Veteres duo libri cum Voss. ἀνταποδίδονται.

Two old books with the Vossian have ἀνταποδίδονται.

(printed under page 487)

(7) ‹καθιεροῦσθαι› · call in col 955

(printed under page 487) (7) Codex Colb Θεῷ ἀφιεροῦσθαι.

The Colbert codex has Θεῷ ἀφιεροῦσθαι.

(printed under page 487)

(8) ‹καθομολογησάμενον› · call in col 955

(printed under page 487) (8) Editio Paris. pariter ac Basil. καθομολογησόμενον, qui professionem est facturus, obligaturus se votis. Editio Ven. et codex Combef. cum aliis tribus καθομολογησάμενον. Mox Reg. primus et Voss. ἐπὶ πλείοσιν. Subinde impressi libri ποιῆσαι. At quatuor mss. ποιεῖσθαι.

The Paris edition, like the Basel one, has καθομολογησόμενον, "one who is about to make profession, to bind himself by vows". The Venice edition and the Combefis codex, with three others, have καθομολογησάμενον. Shortly after, the first Royal and the Vossian have ἐπὶ πλείοσιν. Next, the printed books have ποιῆσαι. But four manuscripts have ποιεῖσθαι.

(printed under page 487)

(9) ‹τῇ ἀδελφότητι› · call in col 955

(printed under page 487) (9) Veteres duo libri τῆς ἀδελφότητος. Ibidem editio Basil. perinde ut Paris. καὶ οἴνου. Editio Ven. et mss. non pauci καὶ οἴκου.

Two old books have τῆς ἀδελφότητος. In the same place the Basel edition, just like the Paris one, has καὶ οἴνου ("and of wine"). The Venice edition and not a few manuscripts have καὶ οἴκου ("and of house").

(printed under page 487)

Page

other: facing Latin version, not set

PG 31:956

τοῦ μὴ μετεωρίζεσθαι ἐθισμὸς, εὐκόλως ἂν διὰ τῆς ὀρθῆς ἀγωγῆς τοῖς τοιούτοις ἐγγένοιτο, εἰ παρὰ τῶν ἐπιστατούντων συνεχῶς ἀνακρίνοιντο, ποῦ ἔχουσι τὴν διάνοιαν, καὶ τί στρέφουσιν ἐν τοῖς λογισμοῖς. Τὸ γὰρ ἁπλοῦν τῆς ἡλικίας καὶ ἄδολον, καὶ πρὸς τὸ ψεῦδος ἀνεπιτήδειον, ἐξαγορεύει μὲν εὐκόλως τὰ ἀπόῤῥητα τῆς ψυχῆς· ὑπὲρ δὲ τοῦ μὴ συνεχῶς ἐγκαταλαμβάνεσθαι τοῖς ἀπηγορευμένοις, ὁ τοιοῦτος φεύγοι ἂν τὰς τῶν ἀτόπων ἐννοίας, καὶ συνεχῶς ἑαυτὸν ἐκ τῶν ἀτόπων ἀνακαλέσεται, τὴν ἐκ τῶν ἐλέγχων αἰσχύνην φοβούμενος.

habit of not letting the mind wander, would easily be produced in such children by right upbringing, if they were continually questioned by those set over them as to where their mind is and what they are turning over in their thoughts. For the simplicity of that age, and its guilelessness and unfitness for lying, readily discloses the secrets of the soul; and so as not to be continually caught in forbidden things, such a one would flee thoughts of what is unseemly, and will continually call himself back from what is unseemly, fearing the shame that comes from being found out.

4. Εὔπλαστον οὖν ἔτι οὖσαν καὶ ἁπαλὴν τὴν ψυχὴν, καὶ ὡς κηρὸν εὔεικτον, ταῖς τῶν ἐπιβαλλομένων μορφαῖς ῥᾳδίως ἐκτυπουμένην, πρὸς πᾶσαν ἀγαθῶν ἄσκησιν εὐθὺς καὶ ἐξ ἀρχῆς ἐνάγεσθαι χρή· ὥστε τοῦ λόγου προσγενομένου, καὶ τῆς διακριτικῆς ἕξεως προσελθούσης, δρόμον ὑπάρχειν ἐκ τῶν ἐξ ἀρχῆς στοιχείων, καὶ τῶν παραδοθέντων τῆς εὐσεβείας τύπων, τοῦ μὲν λόγου τὸ χρήσιμον ὑποβάλλοντος, τοῦ δὲ ἔθους εὐμάρειαν πρὸς τὸ κατορθοῦν ἐμποιοῦντος. Τότε καὶ τὴν ὁμολογίαν τῆς παρθενίας προσίεσθαι δεῖ, ὡς ἤδη βεβαίαν, καὶ ἀπὸ γνώμης οἰκείας καὶ κρίσεως γινομένην μετὰ τὴν τοῦ λόγου συμπλήρωσιν· μεθ' ὃν καὶ τιμαὶ, καὶ τιμωρίαι τοῖς ἁμαρτάνουσιν, ἢ τοῖς κατορθοῦσι παρὰ τοῦ δικαίου κριτοῦ κατὰ τὴν τῶν ἔργων ἀξίαν δίδονται. Μάρτυρας δὲ τῆς γνώμης τοὺς προεστῶτας τῶν ἐκκλησιῶν παραλαμβάνειν, ὥστε δι' αὐτῶν καὶ τὸν ἁγιασμὸν τοῦ σώματος ὥσπερ τι ἀνάθημα τῷ Θεῷ καθιεροῦσθαι, καὶ βεβαίωσιν εἶναι τοῦ γινομένου διὰ τῆς μαρτυρίας. Ἐπὶ στόματος γὰρ, φησὶ, δύο ἢ τριῶν μαρτύρων σταθήσεται πᾶν ῥῆμα. Οὕτω γὰρ καὶ ἡ σπουδὴ τῶν ἀδελφῶν τὸ ἀβλασφήμητον ἕξει, καὶ τοῖς ἑαυτοὺς καθομολογησαμένοις Θεῷ, εἶτα ἀθετεῖν ἐπιχειροῦσιν, ἀφορμὴ πρὸς ἀναισχυντίαν οὐχ ὑπολειφθήσεται. Ὁ δὲ μὴ καταδεχόμενος τὸν ἐν παρθενίᾳ βίον, ὡς οὐ δυνάμενος μεριμνᾷν τὰ τοῦ Κυρίου, ἐπὶ τῶν αὐτῶν μαρτύρων ἀπολυέσθω. Τόν γε μὴν καθομολογησάμενον μετὰ πολλὴν ἀνάκρισιν καὶ ἐπίσκεψιν, ἣν ἐν πλείοσιν ἡμέραις ἐπιτρέπειν αὐτῷ ποιεῖσθαι καθ' ἑαυτὸν προσήκει, ὡς μὴ δόξαι τι καθ' ὑπαρπαγὴν παρ' ἡμῶν γίνεσθαι, οὕτως ἤδη παραδέχεσθαι δεῖ, καὶ ἐναρίθμιον ποιεῖσθαι τῇ ἀδελφότητι, καὶ οἴκου καὶ διαίτης τῆς αὐτῆς τοῖς τελειοτέροις μεθέξοντα. Ὃ δὲ παρέλαθεν ἡμᾶς εἰπεῖν, οὐδὲ νῦν προσθεῖναι ἄκαιρον, ὅτι διὰ τό τινας τῶν τεχνῶν εὐθὺς ἐκ νηπίου ἐπιτηδεύεσθαι δεῖν, ἐπειδὰν ἤδη τινὲς τῶν παίδων ἐπιτηδείως ἔχοντες φανῶσι πρὸς τὴν

4. So while the soul is still easily moulded and tender, and like wax yielding, readily taking the impress of the shapes laid upon it, it must be led at once and from the beginning to every exercise of good things; so that when reason has come and the habit of discernment has been added, there may be a course already laid from the first elements and from the patterns of godliness handed down, reason suggesting what is useful and habit producing ease in doing right. Then too the profession of virginity should be accepted, as being now firm and made from one's own will and judgement after reason has reached its full growth; after which rewards and punishments are given by the just Judge, according to the worth of their deeds, to those who sin or to those who do right. And one should take as witnesses of the decision the presidents of the churches, so that through them the sanctification of the body also may be consecrated to God like an offering, and there may be confirmation of what is done through the testimony. For, it says, at the mouth of two or three witnesses every word shall stand (Matt. 18:16). For in this way both the zeal of the brethren will be beyond reproach, and those who have pledged themselves to God and then attempt to set it aside will be left no occasion for shamelessness. But he who does not accept the life in virginity, as one not able to care for the things of the Lord, let him be dismissed before the same witnesses. He, however, who has made his profession after much examination and inquiry, which it is fitting to allow him to make by himself over several days, so that nothing may seem to be done by us by snatching him away, must then be received, and be numbered with the brotherhood, to share the same house and manner of living as the more perfect. And what we omitted to say, it is not out of season to add even now: that because some of the crafts must be practised straight from childhood, when some of the boys appear well suited for the

Editors' notes and page, col. 956

Page

running head: [S.] BASILII MAGNI 956 (left edge cut off)
marginal letters: A τοῦ μὴ μετεωρίζεσθαι; B ἀγαθῶν ἄσκησιν εὐθὺς; C Θεῷ καθιεροῦσθαι; D οἴκου καὶ διαίτης
old-edition numerals: (none)

PG 31:957

μάθησιν, τὸ μὲν συνδιημερεύειν αὐτοὺς τοῖς διδασκάλοις τῆς τέχνης οὐκ ἀπαγορεύομεν· νύκτωρ δὲ ἀναγκαίως πρὸς τοὺς ὁμήλικας μεθιστῶμεν, μεθ' ὧν καὶ τῆς τροφῆς αὐτοῖς ἀναγκαῖον μεταλαμβάνειν.

learning, we do not forbid their spending the day with the teachers of the craft; but at night we necessarily move them back to those of their own age, with whom they must also take their food.

ΕΡΩΤΗΣΙΣ ΙϚʹ.

QUESTION XVI.

Εἰ ἀναγκαῖον τῷ μέλλοντι εὐσεβῶς ζῇν τὸ ἐγκρατεύεσθαι.

Whether self-control is necessary for one who means to live devoutly.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

1. Ὅτι μὲν ἀναγκαῖος ὁ τῆς ἐγκρατείας λόγος, δῆλον· πρῶτον μὲν ἐκ τοῦ τὸν Ἀπόστολον ἐν τοῖς καρποῖς τοῦ Πνεύματος τὴν ἐγκράτειαν ἀριθμῆσαι, ἔπειτα δὲ ἐκ τοῦ τὸ ἄμωμον τῆς διακονίας καὶ ἐκ ταύτης εἰπεῖν κατορθοῦσθαι, ἐν οἷς φησιν· Ἐν κόποις, ἐν ἀγρυπνίαις, ἐν νηστείαις, ἐν ἁγνότητι· καὶ ἑτέρωθι· Ἐν κόπῳ καὶ μόχθῳ, ἐν ἀγρυπνίαις πολλάκις· ἐν λιμῷ καὶ δίψει· ἐν νηστείαις πολλάκις· καὶ πάλιν· Πᾶς δὲ ὁ ἀγωνιζόμενος πάντα ἐγκρατεύεται. Καὶ ὁ ὑπωπιασμὸς δὲ τοῦ σώματος, καὶ ἡ δουλαγωγία, ὑπ' οὐδενὸς ἄλλου τοσοῦτον, ὡς ὑπὸ τῆς ἐγκρατείας κατορθοῦται. Τὸ γὰρ βράζον τῆς νεότητος, καὶ πρὸς τὰς ὁρμὰς δυσκάθεκτον, οἷον χαλινῷ τινι τῇ ἐγκρατείᾳ καθείργεται. Οὐ γὰρ συμφέρει ἄφρονι τρυφὴ, κατὰ τὸν Σολομῶντα. Τί δὲ σαρκὸς εὐπαθούσης καὶ νεότητος περιφερομένης ἀφρονέστερον; Διό φησιν ὁ Ἀπόστολος· Καὶ τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας· καὶ, Ἡ σπαταλῶσα, ζῶσα τέθνηκεν. Καὶ τὸ ὑπόδειγμα δὲ τῆς τοῦ πλουσίου τρυφῆς ἀναγκαίαν ἡμῖν τὴν ἐγκράτειαν παρίστησι, μήποτε ἀκούσωμεν ὃ ἤκουσεν ὁ πλούσιος, ὅτι Ἀπέλαβες τὰ ἀγαθά σου ἐν τῇ ζωῇ σου.

1. That the principle of self-control is necessary is plain: first, from the Apostle's numbering self-control among the fruits of the Spirit (Gal. 5:23); and next, from his saying that the blamelessness of the ministry is achieved by this too, where he says: In labours, in watchings, in fastings, in chastity (2 Cor. 6:5–6); and elsewhere: In labour and toil, in watchings often, in hunger and thirst, in fastings often (2 Cor. 11:27); and again: And everyone who strives in the contest is self-controlled in all things (1 Cor. 9:25). And the buffeting of the body and its bringing into subjection are achieved by nothing else so much as by self-control. For the seething of youth, hard to restrain in its impulses, is held in by self-control as by a kind of bridle. For luxury is not profitable for a fool, according to Solomon (Prov. 19:10). And what is more foolish than flesh living at ease and youth carried about at random? Therefore the Apostle says: And make not provision for the flesh unto its lusts (Rom. 13:14); and: She who lives in pleasure is dead while she lives (1 Tim. 5:6). And the example, too, of the rich man's luxury shows us that self-control is necessary, lest we hear what the rich man heard: You received your good things in your lifetime (Luke 16:25).

2. Ὅπως δὲ φοβερὸν ἡ ἀκρασία, καὶ ὁ Ἀπόστολος ἔδειξεν, ἐν τοῖς ἰδιώμασι τῆς ἀποστασίας καταριθμήσας αὐτὴν, καὶ εἰπών· Ἐν ἐσχάταις ἡμέραις ἐνστήσονται καιροὶ χαλεποί. Ἔσονται γὰρ ἄνθρωποι φίλαυτοι. Καὶ πλείονα ἀπαριθμησάμενος τῆς κακίας εἴδη, ἐπήγαγε· Διάβολοι, ἀκρατεῖς. Καὶ ὁ Ἡσαῦ δὲ τὸ μέγιστον τῶν κακῶν τὴν ἀκρασίαν κατηγορήθη, ὡς ἀντὶ βρώσεως μιᾶς ἀποδόμενος τὰ πρωτοτόκια. Καὶ ἡ πρώτη παρακοὴ δι' ἀκρασίας ἐνέπεσε τῷ ἀνθρώπῳ. Ἐν ἐγκρατείᾳ δὲ οἱ ἅγιοι πάντες ἐμαρτυρήθησαν. Καὶ πᾶσα δὲ ἡ τῶν ἁγίων καὶ μακαρίων ζωὴ, καὶ τὸ παρ' αὐτοῦ τοῦ Κυρίου ἐν τῇ ἐπιδημίᾳ τῇ διὰ σαρκὸς ὑπόδειγμα πρὸς

2. How fearful a thing incontinence is the Apostle too has shown, by numbering it among the marks of the apostasy and saying: In the last days grievous times shall come. For men shall be lovers of self (2 Tim. 3:1–2). And after enumerating more kinds of wickedness, he added: Slanderers, incontinent (2 Tim. 3:3). And Esau too was accused of incontinence as the greatest of evils, as one who sold his birthright for a single meal (Gen. 25:33). And the first disobedience befell man through incontinence. But all the saints were approved for self-control. And the whole life of the saints and the blessed, and the example given by the Lord Himself in His sojourn in the flesh, [is of] use towards

Editors' notes and page, col. 957

Footnotes

(10) Reg. tertius ἐναριθμῆσαι. Vox ἐγκράτεια multis modis Latine reddi potest. Fortasse non male interpretabitur, qui eam hoc loco pro cibi abstinentia sumet. Aliquanto post Reg. primus τὸ ἀμώμητον τῆς.

The third Royal has ἐναριθμῆσαι. The word ἐγκράτεια can be rendered into Latin in many ways. Perhaps whoever takes it in this place as abstinence from food will not interpret it badly. A little after, the first Royal has τὸ ἀμώμητον τῆς.

(printed under page 488) (11) Totum illud, ἐν λιμῷ καὶ δίψει, ἐν νηστείαις πολλάκις, additum est ex codice Voss. et ex aliis duobus Regiis. Haud longe codex Colb. καὶ ὁ ὑποπιεσμός, corporis afflictatio.

The whole phrase ἐν λιμῷ καὶ δίψει, ἐν νηστείαις πολλάκις ("in hunger and thirst, in fastings often") has been added from the Vossian codex and from two other Royal manuscripts. Not far off, the Colbert codex has καὶ ὁ ὑποπιεσμός, "the mortifying of the body".

(printed under page 488) (12) Antiqui duo libri cum Voss. χαλινῷ τινι ἄρχειν καὶ πιέζειν τῇ ἐγκρατείᾳ προσῆκεν, temperantia velut freno quodam stringi ac premi debet.

Two old books with the Vossian have χαλινῷ τινι ἄρχειν καὶ πιέζειν τῇ ἐγκρατείᾳ προσῆκεν: "by temperance [the flesh] must be checked and pressed down as with a kind of bridle".

(printed under page 488) (13) Editiones veteres καὶ νεότητι. At Reg. tertius et Colb. καὶ νεότητος.

The old editions have καὶ νεότητι. But the third Royal and the Colbert have καὶ νεότητος.

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(14) Antiqui duo libri πλούσιος· τὸ, Ἀπέλαβες. Haud longe Reg. primus et Voss. et Colb. Ἀπόστολος ἐδίδαξεν. Subinde tres mss. καταριθμήσας αὐτήν, εἰπών.

Two old books have πλούσιος· τὸ, Ἀπέλαβες. Not far off, the first Royal, the Vossian and the Colbert have Ἀπόστολος ἐδίδαξεν. Next, three manuscripts have καταριθμήσας αὐτήν, εἰπών.

(printed under page 488) (15) Veteres duo libri τελευταῖον ἐπήγαγε. Nec ita multo post editi et duo mss. ὃς ἀντὶ βρώσεως μιᾶς ἀπέδοτο τὰ πρωτοτόκια. Reg. primus et Colb. ita ut edidimus.

Two old books have τελευταῖον ἐπήγαγε. Not much after, the printed editions and two manuscripts have ὃς ἀντὶ βρώσεως μιᾶς ἀπέδοτο τὰ πρωτοτόκια. The first Royal and the Colbert read as we have printed.

(printed under page 488) (16) Editio ἐπιδημίᾳ τῆς σαρκός. Reg. primus et Colb. τῇ διὰ σαρκός. Statim Reg. primus εἰς τοῦτο. Ibid. antiqui duo libri ὠφελεῖ. Editi ὠφέλησεν. Rursus hoc ipso in loco codex Voss. et alii duo : Τοῦτο μὲν Μωϋσέως διὰ τῆς παρατεταμένης ἐκείνης νηστείας προσεδρεύσαντος τῷ Θεῷ καὶ τυχόντος τῆς διακονίας, τοῦτο δὲ Ἠλία τότε τῆς ὀπτασίας τοῦ Θεοῦ καταξιωθέντος, ὅτε καὶ αὐτὸς τῷ ἴσῳ μέτρῳ τῆς ἀποχῆς τῶν (continues)

The edition has ἐπιδημίᾳ τῆς σαρκός. The first Royal and the Colbert have τῇ διὰ σαρκός. Immediately after, the first Royal has εἰς τοῦτο. In the same place two old books have ὠφελεῖ. The printed editions have ὠφέλησεν. Again in this very place the Vossian codex and two others have: "on the one hand Moses, through that prolonged fast, waited upon God and obtained the ministry; on the other Elijah was then deemed worthy of the vision of God, when he too, by an equal measure of abstinence from (continues)

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Footnotes

(59) ‹call not in visible text› · call in col 958

59 Galat. v, 23.

59 Gal. 5:23.

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(60) ‹call not in visible text› · call in col 958

60 II Cor. VI, 5.

60 2 Cor. 6:5.

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(61) ‹call not in visible text› · call in col 958

61 II Cor. XI, 27.

61 2 Cor. 11:27.

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(62) ‹call not in visible text› · call in col 958

62 I Cor. IX, 25.

62 1 Cor. 9:25.

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(63) ‹juxta Salomonem› · call in col 958

63 Prov. XIX, 10.

63 Prov. 19:10.

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(64) ‹ad concupiscentias› · call in col 958

64 Rom. XIII, 14.

64 Rom. 13:14.

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(65) ‹vivens mortua est› · call in col 958

65 I Tim. V, 6.

65 1 Tim. 5:6.

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(66) ‹in vita tua› · call in col 958

66 Luc. XVI, 25.

66 Luke 16:25.

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(67) ‹seipsos amantes› · call in col 958

67 II Tim. III, 1, 2.

67 2 Tim. 3:1–2.

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(68) ‹Criminatores, intemperantes› · call in col 958

68 ibid. 3.

68 Ibid. 3.

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(69) ‹edulio vendidisset› · call in col 958

69 Gen. XXV, 33.

69 Gen. 25:33.

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(10) ‹call not in visible text› · call in col 958

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(11) ‹call not in visible text› · call in col 958

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(12) ‹call not in visible text› · call in col 958

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(13) ‹καὶ νεότητος› · call in col 958

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(14) ‹Ἀπέλαβες› · call in col 958

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(15) ‹ἐπήγαγε› · call in col 958

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(16) ‹διὰ σαρκός› · call in col 958

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Footnotes

(70) ‹call not in visible text› · call in col 959

70 Deut. IX, 9.

70 Deut. 9:9.

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(71) ‹call not in visible text› · call in col 959

71 Exod. XXXIII, 11.

71 Exod. 33:11.

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(72) ‹call not in visible text› · call in col 959

72 III Reg. XIX, 8.

72 3 Kgs [1 Kgs] 19:8.

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(73) ‹call not in visible text› · call in col 959

73 Dan. X, 3.

73 Dan. 10:3.

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(74) ‹call not in visible text› · call in col 959

74 Dan. I, 8.

74 Dan. 1:8.

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(75) ‹call not in visible text› · call in col 959

75 Matth. III, 4; Luc. I, 15.

75 Matt. 3:4; Luke 1:15.

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(76) ‹call not in visible text› · call in col 959

76 Matth. IV, 2.

76 Matt. 4:2.

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(17) ‹call not in visible text› · call in col 959

(printed under page 489) (17) Editiones veteres λαλήσει. At duo mss. Regii λαλῆσαι. Ibidem editio Paris. pariter ac Basil. τῷ ἑαυτῷ φίλῳ. Editio Ven. et duo mss. ἑαυτοῦ.

The old editions have λαλήσει. But two Royal manuscripts have λαλῆσαι. In the same place the Paris edition, like the Basel one, has τῷ ἑαυτῷ φίλῳ. The Venice edition and two manuscripts have ἑαυτοῦ.

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(18) ‹call not in visible text› · call in col 959

(printed under page 489) (18) Editi τὴν εἰς τὸ παντελὲς ἀποχήν. Reg. primus et Voss. et Colb. ita ut edidimus.

The printed editions have τὴν εἰς τὸ παντελὲς ἀποχήν. The first Royal, the Vossian and the Colbert read as we have printed.

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(19) ‹call not in visible text› · call in col 959

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(19) Antiqui tres libri ἐπιτηδευόμενον. Ibidem Reg. primus et Voss. fusius τῶν ἡδέων· σκοπὸν δὲ ἔχουσαν τὴν τῆς χρείας ἐκπλήρωσιν, cujus scopus sit, ut necessitati fiat satis. Hoc ipso in loco legitur in Voss. Καὶ ἁπλῶς. Et Colb. quoque uberius ἡδέων ἢ καὶ αὐτῶν πολλάκις τῶν ἀναγκαίων, loquimur de abstinentia rerum jucundarum, aut etiam de earum abstinentia, quæ sæpe necessariæ sunt.

Three old books have ἐπιτηδευόμενον. In the same place the first Royal and the Vossian have, more fully, τῶν ἡδέων· σκοπὸν δὲ ἔχουσαν τὴν τῆς χρείας ἐκπλήρωσιν, "whose aim is that need be satisfied". In this very place the Vossian reads Καὶ ἁπλῶς. And the Colbert too, more amply, has ἡδέων ἢ καὶ αὐτῶν πολλάκις τῶν ἀναγκαίων: "we speak of abstinence from pleasant things, or even from those that are often necessary".

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(20) ‹call not in visible text› · call in col 959

(printed under page 489) (20) Vocem ἡμῖν et ex codice Voss. addidimus, et ex aliis duobus.

We have added the word ἡμῖν both from the Vossian codex and from two others.

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(21) ‹call not in visible text› · call in col 959

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(21) Codex Voss. εὐσέβειαν. Ὥστε μή... τὴν ἄσκησιν κατορθοῦσθαι.... βλάπτοντος ἀποχήν.... ὁ ἀκριβής. Reg. primus et Colb. Ὥστε μὴ περὶ τὴν ἡδονὴν τῶν βρωμάτων μόνην τὴν τῆς ἐγκρατείας ἄσκησιν κατορθοῦσθαι, ἀλλὰ διατείνειν ἐπὶ πᾶσαν τοῦ βλάπτοντος ἀποχήν. Ὥστε ὁ ἀκριβής. Deinde quæ leguntur in editis, scripta quoque inveniuntur et in Colbertino. Sic autem Reg. primus prosequitur, Ὥστε ὁ ἀκριβὴς ἐγκρατὴς οὐ δόξης ἀνθρωπίνης, οὐχ ἐπιθυμίας, οὐ πλούτου, οὐκ ἄλλης τινὸς ἀπρεποῦς ἡδονῆς, οὐκ ὀργῆς, οὐ λύπης, οὐδενὸς τῶν καταρατεῖν εἰωθότων ἀπαιδεύτου ψυχῆς ἡττηθήσεται. Καὶ σχεδὸν ὅ. Itaque qui perfecte temperans est, non humanæ gloriæ, non cupiditati, non alteri cuipiam indecoræ voluptati, non iræ, non tristitiæ, nec vitio ulli quod animum disciplinæ expertem vincere soleat, succumbet. Nec aliter legitur in codice Vossii, nisi quod pro ἀπαιδεύτου habeat ἀποδέκτου· in quibus omnibus videntur librarii plus justo sibi indulsisse. Regii primus et secundus uti in vulgatis.

The Vossian codex has εὐσέβειαν. Ὥστε μή... τὴν ἄσκησιν κατορθοῦσθαι.... βλάπτοντος ἀποχήν.... ὁ ἀκριβής. The first Royal and the Colbert have: "so that the practice of self-control is achieved not only regarding the pleasure of foods, but extends to abstinence from everything harmful. So the exact…" Then what is read in the printed editions is also found written in the Colbert. The first Royal continues thus: Ὥστε ὁ ἀκριβὴς ἐγκρατὴς … ἡττηθήσεται. Καὶ σχεδὸν ὅ — "therefore he who is perfectly temperate will not give way to human glory, nor to desire, nor to any other unseemly pleasure, nor to anger, nor to sorrow, nor to any vice that is wont to overcome a mind untrained in discipline." Nor does Voss's codex read otherwise, except that for ἀπαιδεύτου it has ἀποδέκτου; in all of which the copyists seem to have indulged themselves more than was right. The first and second Royal read as in the common editions.

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(22) ‹ἐπιθυμίας› · call in col 959

(printed under page 489) (22) Colb. οὐδὲ ἐπιθυμίας. Aliquanto post idem ms. Καὶ σχεδὸν ὅ.

The Colbert has οὐδὲ ἐπιθυμίας. A little after, the same manuscript has Καὶ σχεδὸν ὅ.

(printed under page 489)

(23) ‹Ταπεινόφρων τε› · call in col 959

(printed under page 489) (23) Vocula τε in antiquis tribus libris non legitur. Mox mss. tres πληροῖ μέτρον.

The little word τε is not read in three old books. Shortly after, three manuscripts have πληροῖ μέτρον.

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(24) ‹ὀργῆς ἐπικρατῶν› · call in col 959

(printed under page 489) (24) Reg. primus ὀργῆς κρατῶν. Ibidem editi et duo mss. γλώσσης δέ. Reg. tertius γλώσσῃ, et ita quoque secunda manu legitur in Reg. primo.

The first Royal has ὀργῆς κρατῶν. In the same place the printed editions and two manuscripts have γλώσσης δέ. The third Royal has γλώσσῃ, and so too it is read by a second hand in the first Royal.

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Page

other: facing Latin version, not set

PG 31:960

τοῦτο ἡμᾶς ὠφελεῖ. Ὁ Μωϋσῆς διὰ τῆς μακρᾶς ἐν νηστείᾳ καὶ προσευχῇ προσεδρίας τὸν νόμον ἔλαβε, καὶ Θεοῦ λόγων ἤκουσεν, Ὡς ἂν εἴ τις λαλήσαι, φησὶ, τῷ ἑαυτοῦ φίλῳ. Ὁ Ἠλίας τότε τῆς ὀπτασίας τοῦ Θεοῦ κατηξιώθη, ὅτε καὶ αὐτὸς ἐν τῷ ἴσῳ μέτρῳ τῆς ἐγκρατείας γέγονε. Τί δὲ ὁ Δανιήλ; Πῶς ἐν τῇ ὀπτασίᾳ τῶν παραδόξων ἐγένετο; Οὐ μετὰ τὴν εἰκοστὴν τὴν νηστείας ἡμέραν; Πῶς δὲ οἱ τρεῖς παῖδες τὴν δύναμιν ἔσβεσαν τοῦ πυρός; Οὐ διὰ τῆς ἐγκρατείας; Καὶ Ἰωάννου δὲ ἡ πᾶσα τοῦ βίου ἔνστασις ἀπὸ τῆς ἐγκρατείας ὥρμητο. Ἀπὸ ταύτης καὶ ὁ Κύριος τῆς φανερώσεως αὐτοῦ ἤρξατο. Ἐγκράτειαν δὲ λέγομεν οὐ πάντως τὴν παντελῆ ἀποχὴν τῶν βρωμάτων (τοῦτο γὰρ βιαία τίς ἐστι διάλυσις τῆς ζωῆς), ἀλλὰ τὴν ἐπὶ καθαιρέσει τοῦ φρονήματος τῆς σαρκὸς πρὸς τὸν τῆς εὐσεβείας σκοπὸν ἐπιτετηδευμένην ἀποχὴν τῶν ἡδέων.

this helps us. Moses, through his long perseverance in fasting and prayer, received the Law and heard the words of God, "as if one should speak," it says, "to his own friend" (Exod. 33:11). Elijah was deemed worthy of the vision of God at the time when he too had come to an equal measure of abstinence. And what of Daniel? How did he come to be in the vision of wonders? Was it not after the twentieth day of fasting? And how did the three children quench the power of the fire? Was it not through abstinence? And John's whole way of life, too, set out from abstinence. With this the Lord also began His manifestation. By abstinence we do not mean outright the complete refraining from food (for that is a violent dissolution of life), but the refraining from pleasant things, practised for the pulling down of the mind of the flesh, with a view to the goal of piety.

3. Καὶ ἁπαξαπλῶς, ὧν αἱ ἀπολαύσεις ἐπιθυμηταὶ τοῖς κατὰ πάθος ζῶσι, τούτων ἡμῖν ἡ ἐγκράτεια ἀναγκαία τοῖς ῥυθμιζομένοις πρὸς τὴν εὐσέβειαν. Οὐ μὴν περὶ τὴν ἡδονὴν τῶν βρωμάτων μόνην ἡ τῆς ἐγκρατείας ἄσκησις κατορθοῦται, ἀλλὰ διατείνει καὶ ἐπὶ πᾶσαν τοῦ ἐμποδίζοντος ἀποχήν. Ὥστε ὁ ἀκριβῶς ἐγκρατὴς οὐ γαστρὸς μὲν κρατήσει, δόξῃ δὲ ἀνθρωπίνῃ ἡττηθήσεται· οὐκ ἐπιθυμίας μὲν αἰσχρᾶς περιγενήσεται, πλούτου δὲ οὐκέτι, οὐδὲ ἄλλης τινὸς ἀγεννοῦς διαθέσεως, οἷον ὀργῆς, ἢ λύπης, ἢ τῶν ὅσα τὰς ἀπαιδεύτους ψυχὰς καταδουλοῦσθαι πέφυκε. Σχεδὸν γὰρ, ὃ ἐπὶ πασῶν θεωροῦμεν τῶν ἐντολῶν, ὅτι ἀλλήλων ἔχονται, καὶ ἀπεσχισμένως ἄλλην ἀπ' ἄλλης κατορθοῦσθαι ἀμήχανον, τοῦτο μάλιστα περὶ τὴν ἐγκράτειαν θεωρεῖται. Ταπεινόφρων τε γάρ ἐστιν ὁ περὶ δόξαν ἐγκρατής· καὶ τῆς ἀκτημοσύνης τὸ εὐαγγελικὸν ἐκπληροῖ μέτρον ὁ περὶ χρήματα ἐγκρατῶς διακείμενος· καὶ ἀόργητος ὁ θυμοῦ καὶ ὀργῆς ἐπικρατῶν. Καὶ γλώσσῃ δὲ μέτρα, καὶ

3. And, in a word, from the things whose enjoyments are craved by those who live by passion, abstinence is necessary for us who are being ordered towards piety. Nor indeed is the exercise of abstinence achieved in the pleasure of food alone; it extends also to refraining from everything that hinders. So the strictly abstinent man will not master the belly and then be defeated by human glory; he will not overcome shameful desire and yet no longer wealth, nor any other ignoble disposition, such as anger, or grief, or any of the things that by nature enslave untrained souls. For what we observe in all the commandments, that they hold to one another and that it is impossible to achieve one severed from another, this is seen above all in the case of abstinence. For he who is abstinent with regard to glory is humble-minded; and he who is abstinently disposed towards money fulfils the evangelical measure of poverty; and he who masters wrath and anger is free from anger. And measures for the tongue, and

Editors' notes and page, col. 960

Page

running head: S. BASILII MAGNI 960
marginal letters: A ‹τοῦτο ἡμᾶς ὠφελεῖ›; B ‹σαρκὸς πρὸς τὸν›; C ‹Σχεδὸν γὰρ, ὃ›; D (none in this column)
old-edition numerals: (none)

PG 31:961

ὀφθαλμοῖς ὅρους, καὶ ὠσὶν ἀπερίεργον ἀκοὴν ὁ ἀκριβὴς τῆς ἐγκρατείας ὁρίζει λόγος· οἷς ὁ μὴ ἐμμένων ἀκρατὴς καὶ ἀκόλαστος. Ὁρᾷς πως περὶ μίαν ἐντολὴν ταύτην αἱ πᾶσαι ὡς ἐν χορῷ ἀλλήλων ἔχονται;

limits for the eyes, and for the ears a hearing free of curiosity, are fixed by the strict rule of abstinence; and whoever does not abide by them is incontinent and licentious. Do you see how around this one commandment all of them hold to one another as in a dance?

ΕΡΩΤΗΣΙΣ ΙΖʹ.

QUESTION XVII.

Ὅτι δεῖ καὶ γέλωτος ἐγκρατῶς ἔχειν.

That one must also keep laughter under restraint.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

1. Καὶ τὸ παρὰ τοῖς πολλοῖς δὲ παρορώμενον οὐ μετρίας φυλακῆς τοῖς ἀσκουμένοις ἄξιον. Τὸ γὰρ γέλωτι ἀκρατεῖ καὶ ἀσχέτῳ κατέχεσθαι, ἀκρασίας σημεῖον, καὶ τοῦ μὴ κατεσταλμένα ἔχειν τὰ κινήματα, καὶ τοῦ μὴ ἀκριβεῖ λόγῳ τῆς ψυχῆς τὸ χαῦνον καταπιέζεσθαι. Ἄχρι μὲν γὰρ μειδιάματος φαιδροῦ τὴν διάχυσιν τῆς ψυχῆς ὑποφαίνειν οὐκ ἀπρεπὲς, ὅσον δεῖξαι μόνον τὸ γεγραμμένον· Καρδίας εὐφραινομένης, πρόσωπον θάλλει· ἐγκαγχάζειν δὲ τῇ φωνῇ, καὶ ἀναβράζεσθαι ἀπροαιρέτως τὸ σῶμα, οὐ τοῦ κατεσταλμένου τὴν ψυχὴν, οὐδὲ τοῦ δοκίμου, οὐδὲ τοῦ περικρατῶς ἔχοντος ἑαυτοῦ. Τοῦτο εἶδος τοῦ γέλωτος καὶ ὁ Ἐκκλησιαστὴς παραιτούμενος, ὡς περιτρέπον μάλιστα τὸ σταθερὸν τῆς ψυχῆς, φησί· Τῷ γέλωτι εἶπα περιφοράν· καί· Ὡς φωνὴ τῶν ἀκανθῶν ὑπὸ τὸν λέβητα, οὕτως ὁ γέλως τῶν ἀ⟨φ⟩ρόνων. Καὶ ὁ Κύριος τὰ μὲν ἀναγκαῖα πάθη τῆς σαρκὸς ὑπομείνας φαίνεται, καὶ ὅσα ἀρετῆς μαρτυρίαν φέρει· οἷον κόπον, καὶ τὸν ἐπὶ τοῖς θλιβομένοις ἔλεον· γέλωτι δὲ μηδαμοῦ χρησάμενος, ὅσον ἐκ τῆς τῶν Εὐαγγελίων ἱστορίας, ἀλλὰ καὶ ταλανίζων τοὺς κατεχομένους ὑπ' αὐτοῦ. Μὴ παρακρουέσθω δὲ ἡμᾶς ἡ ὁμωνυμία τοῦ γέλωτος. Σύνηθες γὰρ τῇ Γραφῇ πολλάκις τὴν χαρὰν τῆς ψυχῆς καὶ τὴν φαιδρὰν ἐπὶ τοῖς ἀγαθοῖς διάθεσιν γέλωτα ὀνομάζειν, ὡς ἡ Σάῤῥα φησί· Γέλωτά μοι ἐποίησεν ὁ Θεός· καὶ τὸ, Μακάριοι οἱ κλαίοντες νῦν, ὅτι γελάσετε· καὶ τὸ ἐν τῷ Ἰὼβ δὲ κείμενον· Ἀληθινὸν δὲ στόμα ἐμπλήσει γέλωτος. Ταῦτα γὰρ πάντα ἀντὶ ἱλαρότητος ἐπὶ τῆς κατὰ ψυχὴν ἀγαλλιάσεως εἴληπται τὰ ὀνόματα. Ὥστε ὁ παντὸς πάθους ἀνώτερος, καὶ μηδένα

1. And what most people overlook is worthy of no small vigilance on the part of those in training. For to be seized by unrestrained and uncontrollable laughter is a sign of incontinence, and of not keeping one's movements composed, and of the soul's slackness not being held down by strict reason. To let the soul's gladness show as far as a bright smile is not unseemly, just so far as to display what is written: "When the heart rejoices, the face flourishes"; but to guffaw aloud, and to have the body shaken without one's will, is not the mark of one whose soul is composed, nor of one approved, nor of one who has full mastery of himself. Ecclesiastes too rejects this kind of laughter, as above all overturning the soul's steadiness, when he says: "Of laughter I said, Distraction"; and: "As the sound of thorns under the pot, so is the laughter of fools." And the Lord is seen to have undergone the necessary passions of the flesh, and those that bear witness to virtue, such as weariness and pity for the afflicted; but nowhere did He give way to laughter, as far as the Gospels' narrative shows; rather, He even calls wretched those who are held by it. But let not the sameness of the word "laughter" mislead us. For it is often the custom of Scripture to call the joy of the soul and a cheerful disposition at good things "laughter", as Sarah says: "God has made laughter for me"; and: "Blessed are you who weep now, for you shall laugh"; and what stands in Job: "And a truthful mouth He will fill with laughter." For all these names are used in place of cheerfulness, of the exultation of the soul. So he who is above every passion, and no

Editors' notes and page, col. 961

Footnotes

(25) Reg. primus τῆς ἐγκρατείας κατορθοῖ λόγος, non ita recte. Mox duo mss. ὁρᾷς ὅπως. Titulus, qui statim sequitur, non legitur neque in Reg. primo, neque in codice Colbertino.

The first Royal has τῆς ἐγκρατείας κατορθοῖ λόγος, not so correctly. Shortly after, two manuscripts have ὁρᾷς ὅπως. The title that follows immediately is read neither in the first Royal nor in the Colbert codex.

(printed under page 490) (26) Reg. primus τὰ κινήματα της.... ἀλλ' ἄχρι μὲν μειδιάματος. Codex Colb. σημεῖον καὶ τοῦ μὴ ἀκριβεῖ λόγῳ κατεσταλμένα ἔχειν τὰ κινήματα τῆς ψυχῆς ἄχρι, etc.

The first Royal has τὰ κινήματα της.... ἀλλ' ἄχρι μὲν μειδιάματος. The Colbert codex has σημεῖον καὶ τοῦ μὴ ἀκριβεῖ λόγῳ κατεσταλμένα ἔχειν τὰ κινήματα τῆς ψυχῆς ἄχρι, etc. ("a sign also of not having the soul's movements held down by exact reason, up to…").

(printed under page 490) (27) Vocem ἀπροαιρέτως addidimus ex mss. multis.

We have added the word ἀπροαιρέτως from many manuscripts.

(printed under page 490)

(28) Post illud, ἔχοντος ἑαυτοῦ, ita in vulgatis legitur, Βεβαιοῖ δὲ τὸν λόγον ὁ σοφώτατος Σολομὼν, φήσας· Μωρὸς ἐν γέλωτι ἀνυψοῖ τὴν φωνὴν αὐτοῦ· ἀνὴρ δὲ σοφὸς μόλις ἡσυχῇ μειδιάσει, confirmat autem hunc sermonem sapientissimus Salomon his verbis : Fatuus in risu exaltat vocem suam; vir autem sapiens vix tacite subridebit : quæ verba delevimus, utriusque codicis Coisliniani et Reg. primi et Colb. fidem secuti. Et vero videntur addita primum fuisse in libri ora ab aliquo, qui monere vellet ea quæ a Basilio dicebantur, ex Salomone confirmari posse : aut potius ex Ecclesiastico xxi, 23. Sed quod non raro contigit, hæc quæ retuli verba postmodum in ipsum contextum fluxere.

After the words ἔχοντος ἑαυτοῦ the common editions read: "and the most wise Solomon confirms this saying in these words: A fool lifts up his voice in laughter, but a wise man will scarcely smile quietly." These words we have deleted, following the authority of both Coislin codices, the first Royal and the Colbert. Indeed they seem first to have been added in the margin of a book by someone who wished to point out that what Basil said could be confirmed from Solomon — or rather from Ecclesiasticus 21:23. But, as not rarely happens, the words I have quoted afterwards flowed into the text itself.

(printed under page 490)

(29) Editi et nonnulli καὶ παροιμιαστής· ὡς φωνή. At Coisl. primus καὶ, ὡς φωνή, rectius. Non enim quæ proferuntur verba, leguntur in Proverbiorum libro, sed apud Eccles. vii, 7. Nec ita multo post Reg. primus et Colb. et uterque Coisl. γέλωτι δὲ μηδαμοῦ χρησάμενος, ὅσον. Alii duo mss. et editi γέλωτα δὲ μηδαμοῦ παραδεξάμενος, sensu non dissimili. Subinde editio Basil. simul et Paris. παρακρουέσθω δὲ ὑμᾶς. Editio Ven. et tres mss. præter Combef. ἡμᾶς.

The printed editions and some manuscripts have καὶ παροιμιαστής· ὡς φωνή. But the first Coislin has καὶ, ὡς φωνή, more correctly. For the words quoted are read not in the book of Proverbs but in Eccles. 7:7. Not much after, the first Royal, the Colbert and both Coislin have γέλωτι δὲ μηδαμοῦ χρησάμενος, ὅσον. Two other manuscripts and the printed editions have γέλωτα δὲ μηδαμοῦ παραδεξάμενος, with a not dissimilar sense. Next, the Basel and Paris editions together have παρακρουέσθω δὲ ὑμᾶς. The Venice edition and three manuscripts besides Combefis's have ἡμᾶς.

(printed under page 490) (30) Codex Voss. et Colb. ὅτι γελάσονται, quia ridebunt. Haud longe unus ms. καὶ ἐπὶ τῆς κατά.

The Vossian and Colbert codices have ὅτι γελάσονται, "for they shall laugh". Not far off, one manuscript has καὶ ἐπὶ τῆς κατά.

(printed under page 490)

Footnotes

(77) ‹call not in visible text› · call in col 962

77 Prov. XV, 13.

77 Prov. 15:13.

(printed under page 490)

(78) ‹Risui dixi circumlationem› · call in col 962

78 Eccle. II, 2.

78 Eccles. 2:2.

(printed under page 490)

(79) ‹risus stultorum› · call in col 962

79 Eccle. VII, 7.

79 Eccles. 7:7.

(printed under page 490)

(80) ‹miseros pronuntiat› · call in col 962

80 Luc. VI, 25.

80 Luke 6:25.

(printed under page 490)

(81) ‹mihi fecit Deus› · call in col 962

81 Gen. XXI, 6.

81 Gen. 21:6.

(printed under page 490)

(82) ‹quia ridebitis› · call in col 962

82 Luc. VI, 21.

82 Luke 6:21.

(printed under page 490)

(83) ‹implebit risu› · call in col 962

83 Job viii, 21.

83 Job 8:21.

(printed under page 490)

(25) ‹call not in visible text› · call in col 962

(printed under page 490)

(26) ‹call not in visible text› · call in col 962

(printed under page 490)

(27) ‹call not in visible text› · call in col 962

(printed under page 490)

(28) ‹call not in visible text› · call in col 962

(printed under page 490)

(29) ‹Ὡς φωνή› · call in col 962

(printed under page 490)

(30) ‹ὅτι γελάσετε› · call in col 962

(printed under page 490)

Footnotes

(84) ‹call not in visible text› · call in col 963

84 I Cor. VIII, 13.

84 1 Cor. 8:13.

(printed under page 491)

(85) ‹call not in visible text› · call in col 963

85 I Cor. IX, 12.

85 1 Cor. 9:12.

(printed under page 491)

(86) ‹tunc potens sum› · call in col 963

86 II Cor. XII, 10.

86 2 Cor. 12:10.

(printed under page 491)

(31) ‹call not in visible text› · call in col 963

(printed under page 491) (31) Reg. primus et Voss. et Colb. et Coisl. primus ἐρεθισμὸν πάσχων ἢ καὶ προϊέμενος, quique nullum voluptatis incitamentum patitur, aut certe qui nullum prodit. Editi et tres mss. καὶ μηδένα ἐξ ἡδονῆς ἐρεθισμὸν προσιέμενος, quique nullum voluptatis incitamentum admittit : quæ scriptura falsa simul et manca fecit, ut Combefisius auctorem Stoicæ cujusdam apathiæ immerito accusarit. Et ut magis suam opinionem confirmaret, in suo Maz. seu Reg. primo legere voluit προσιέμενος, admittit : quo in codice tamen legitur προϊέμενος, prodit, declarat. Mox Reg. primus et Voss. et Colb. διακείμενος, ὁ τέλειός ἐστιν ἐγκρατής. Editi et Reg. secundus οὗτος ἂν ἦ ἐγκρατής. Reg. tertius οὗτος ἂν εἴη ἐγκρατής.

The first Royal, the Vossian, the Colbert and the first Coislin have ἐρεθισμὸν πάσχων ἢ καὶ προϊέμενος, "and who suffers no incitement of pleasure, or at least lets none show". The printed editions and three manuscripts have καὶ μηδένα ἐξ ἡδονῆς ἐρεθισμὸν προσιέμενος, "and who admits no incitement of pleasure"; this reading, at once false and defective, led Combefis to accuse the author undeservedly of a sort of Stoic apathy. And the better to confirm his opinion, he chose to read προσιέμενος, "admits", in his Mazarin or first Royal manuscript; yet in that codex is read προϊέμενος, "lets show, declares". Shortly after, the first Royal, the Vossian and the Colbert have διακείμενος, ὁ τέλειός ἐστιν ἐγκρατής. The printed editions and the second Royal have οὗτος ἂν ἦ ἐγκρατής. The third Royal has οὗτος ἂν εἴη ἐγκρατής.

(printed under page 491)

(32) ‹call not in visible text› · call in col 963

(printed under page 491)

(32) Codex Colb. οἰκονομεῖται. Ibidem idem liber cum Reg. primo Ὥς φησιν ὁ Ἀπόστολος· Ἐὰν ὁ ἀδελφός μου σκανδαλίζηται, οὐ. Haud longe legitur in Colb καίπερ ἔχων ἐκ τοῦ.

The Colbert codex has οἰκονομεῖται. In the same place the same book, with the first Royal, has Ὥς φησιν ὁ Ἀπόστολος· Ἐὰν ὁ ἀδελφός μου σκανδαλίζηται, οὐ ("as the Apostle says: If my brother is made to stumble, … not"). Not far off, the Colbert reads καίπερ ἔχων ἐκ τοῦ.

(printed under page 491)

(33) ‹call not in visible text› · call in col 963

(printed under page 491) (33) Reg. primus et Voss. et Colb. δέλεαρ, καὶ δι' αὐτὴν εὐέμπτωτοι.

The first Royal, the Vossian and the Colbert have δέλεαρ, καὶ δι' αὐτὴν εὐέμπτωτοι.

(printed under page 491)

(34) ‹καταχαμπτόμενος ὑπ' αὐτῆς› · call in col 963

(printed under page 491) (34) Sic codex Voss. et Colb. et Reg. primus. Alii duo mss. et editi ἐκθηλυνόμενος ὑπ' αὐτῆς, brevius quam par erat.

So the Vossian codex, the Colbert and the first Royal. Two other manuscripts and the printed editions have ἐκθηλυνόμενος ὑπ' αὐτῆς, more briefly than was proper.

(printed under page 491)

(35) ‹κυριευόμενος› · call in col 963

(printed under page 491)

(35) Reg. primus et Voss. et Colb. ὁ τοιοῦτος· ὡς οὔτε ὑγιὴς ὁ ἑνὶ σωματικῷ πάθει παρενοχλούμενος, οὔτε ἐλεύθερος ὁ ὑφ' ἑνὸς καὶ τοῦ τυχόντος κυριευόμενος.

The first Royal, the Vossian and the Colbert have ὁ τοιοῦτος· ὡς οὔτε ὑγιὴς ὁ ἑνὶ σωματικῷ πάθει παρενοχλούμενος, οὔτε ἐλεύθερος ὁ ὑφ' ἑνὸς καὶ τοῦ τυχόντος κυριευόμενος ("such a one; as neither is he healthy who is troubled by one bodily ailment, nor free who is mastered by one person, whoever he may be").

(printed under page 491)

(36) ‹ὠχρία› · call in col 963

(printed under page 491) (36) Editi et mss. nonnulli ἐπανθοῦσα χροιά, color. Reg. primus et Voss. ὠχρία, pallor, quod melius judicavi et verius.

The printed editions and some manuscripts have ἐπανθοῦσα χροιά, "colour". The first Royal and the Vossian have ὠχρία, "pallor", which I judged better and truer.

(printed under page 491)

Page

other: facing Latin version, not set

PG 31:964

ἐξ ἡδονῆς ἐρεθισμὸν πάσχων, ἢ καὶ προϊέμενος, ἀλλ' ἐγκρατῶς καὶ ἀνενδότως πρὸς πᾶσαν ἀπόλαυσιν βλαβερὰν διακείμενος, ὁ τέλειός ἐστιν ἐγκρατής· ὁ δὲ τοιοῦτος δηλονότι καὶ πάσης ἀπήλλακται ἁμαρτίας. Ἔστι δὲ ὅτε καὶ αὐτῶν τῶν συγκεχωρημένων καὶ ἀναγκαίων πρὸς τὸ ζῆν ἀφεκτέον, ὅταν ἐπ' ὠφελείᾳ τῶν ἀδελφῶν ἡμῶν ἡ ἀποχὴ οἰκονομῆται. Ὡς ὁ Ἀπόστολος· Εἰ βρῶμα σκανδαλίζει τὸν ἀδελφόν μου, φησὶν, οὐ μὴ φάγω κρέα εἰς τὸν αἰῶνα. Καὶ ἔχων ἐξουσίαν ἐκ τοῦ Εὐαγγελίου ζῆν, οὐκ ἐχρήσατο τῇ ἐξουσίᾳ, ἵνα μὴ ἐγκοπήν τινα δῷ τῷ Εὐαγγελίῳ τοῦ Χριστοῦ.

suffering any incitement from pleasure, or even yielding to it, but is disposed with restraint and without giving way towards every harmful enjoyment, is the perfectly abstinent man; and such a one is clearly freed from all sin as well. And there are times when we must abstain even from the very things that are permitted and necessary for life, when the abstinence is ordered for the benefit of our brothers. As the Apostle says: "If food scandalizes my brother," he says, "I will not eat meat for ever." And though he had authority to live from the Gospel, he did not use the authority, so as not to put any hindrance in the way of the Gospel of Christ.

2. Ἔστιν οὖν ἡ ἐγκράτεια ἁμαρτίας ἀναίρεσις, παθῶν ἀπαλλοτρίωσις, σώματος νέκρωσις μέχρι καὶ αὐτῶν τῶν φυσικῶν παθημάτων τε καὶ ἐπιθυμιῶν, ζωῆς πνευματικῆς ἀρχὴ, τῶν αἰωνίων ἀγαθῶν πρόξενος, ἐν ἑαυτῇ τὸ κέντρον τῆς ἡδονῆς ἀφανίζουσα. Ἡδονὴ γάρ ἐστι τὸ μέγα τοῦ κακοῦ δέλεαρ, δι' ἣν εὐέμπτωτοι μάλιστα πρὸς ἁμαρτίαν ἐσμὲν οἱ ἄνθρωποι· ὑφ' ἧς πᾶσα ψυχὴ ὡς ὑπ' ἀγκίστρου πρὸς τὸν θάνατον ἕλκεται. Ὡς ὅ γε μὴ ἐκθηλυνόμενος, μηδὲ κατακαμπτόμενος ὑπ' αὐτῆς, διὰ τῆς ἐγκρατείας πᾶσαν φυγὴν ἁμαρτημάτων κατώρθωσεν. Εἰ δὲ τὰ μὲν πλεῖστα ἔφυγεν, ὑφ' ἑνὸς δὲ κρατεῖται, οὐκ ἐγκρατὴς ὁ τοιοῦτος· ὥσπερ καὶ ὁ ὑφ' ἑνὸς πάθους σωματικοῦ ἐνοχλούμενος οὐχ ὑγιής· καὶ ὑφ' ἑνὸς καὶ τοῦ τυχόντος κυριευόμενος οὐκ ἐλεύθερος. Αἱ μὲν οὖν λοιπαὶ ἀρεταὶ, ἐν τῷ κρυπτῷ κατορθούμεναι, ὀλιγάκις διαφαίνονται τοῖς ἀνθρώποις· ἡ δὲ ἐγκράτεια ἀπ' αὐτῆς τῆς συντυχίας γνώριμον ποιεῖ τὸν ἔχοντα. Ὡς γὰρ τὸν ἀθλητὴν ἡ πολυσαρκία καὶ ἡ εὐχροια χαρακτηρίζει, οὕτω τὸν Χριστιανὸν τὸ κατεσκληκὸς τοῦ σώματος, καὶ ἡ ἐκ τῆς ἐγκρατείας ἐπανθοῦσα ὠχρία δείκνυσιν, ὅτι ἀθλητὴς ὄντως ἐστὶ τῶν ἐντολῶν τοῦ Χριστοῦ· ἐν τῇ ἀσθενείᾳ τοῦ σώματος καταπαλαίων ἑαυτοῦ τὸν ἐχθρὸν, καὶ τὸ δυνατὸν ἐν τοῖς τῆς εὐσεβείας ἄθλοις ἐπιδεικνύμενος, κατὰ τὸ εἰρημένον, ὅτι Ὅταν ἀσθενῶ, τότε δυνατός εἰμι. Ὅσον τὸ κέρδος, ὀφθῆναι μόνον τὸν ἐγκρατῆ, μόλις καὶ κατὰ μικρὸν τῶν ἀναγκαίων ἁπτόμενον, καὶ ὡς λειτουργίαν ἐπαχθῆ ὑποτελοῦντα τῇ φύσει, καὶ δυσχεραίνοντα μὲν τῷ καιρῷ τῆς περὶ

2. Abstinence, then, is the destruction of sin, the estrangement of the passions, the mortification of the body even as far as its natural affections and desires, the beginning of spiritual life, the procurer of eternal goods, extinguishing in itself the sting of pleasure. For pleasure is the great bait of evil, through which we men are most prone to fall into sin; by it every soul is drawn as by a hook to death. So he who is not made effeminate, nor bowed down by it, has through abstinence achieved complete flight from sins. But if a man has fled most things but is mastered by one, such a one is not abstinent; just as he who is troubled by one bodily ailment is not healthy, and he who is ruled by one master, even a chance one, is not free. The other virtues, being practised in secret, are rarely seen by men; but abstinence makes the one who has it known from the very first meeting. For as stoutness and a good colour mark the athlete, so the dried-up leanness of the body, and the pallor that blossoms from abstinence, show the Christian to be truly an athlete of the commandments of Christ, overthrowing his enemy in the weakness of the body and displaying his strength in the contests of piety, according to what is said: "When I am weak, then I am strong." How great is the gain merely from seeing the abstinent man, touching necessities scarcely and sparingly, paying them to nature as a burdensome service, and chafing at the time spent upon

Editors' notes and page, col. 964

Page

running head: S. BASILII MAGNI 964
marginal letters: A ‹ἐξ ἡδονῆς ἐρεθισμὸν›; B ‹παθῶν ἀπαλλοτρίωσις›; C ‹ρος. Αἱ μὲν οὖν›; D ‹ἁπτόμενον, καὶ ὡς›
old-edition numerals: (none)
other: μηδὲ: the η is damaged in the scan. εὐχροια is set as printed, without an accent mark visible on the υ (the usual form is εὐχροία).

PG 31:965

ταῦτα διατριβῆς, ταχὺ δὲ τῆς τραπέζης ἀποπηδῶντα πρὸς τὴν τῶν ἔργων σπουδήν. Οἶμαι γὰρ ἂν καὶ τοῦ ἀκολάστου περὶ γαστέρα μηδένα λόγον τοσοῦτον τῆς ψυχῆς καθάψασθαι, καὶ πρὸς μεταβολὴν ἐναγαγεῖν, ὅσον καὶ μόνην τὴν συντυχίαν τοῦ ἐγκρατοῦς. Καὶ τοῦτό ἐστιν, ὡς ἔοικε, τὸ εἰς δόξαν Θεοῦ ἐσθίειν καὶ πίνειν· ὥστε καὶ ἐπὶ τῆς τραπέζης λάμπειν τὰ καλὰ ἡμῶν ἔργα πρὸς τὸ δοξασθῆναι τὸν Πατέρα ἡμῶν τὸν ἐν τοῖς οὐρανοῖς.

these things, and quickly springing up from the table to the earnest pursuit of work. For I think that no discourse would take such hold of the soul even of one who is licentious about the belly, and bring him to a change, as the mere meeting with the abstinent man. And this, it seems, is eating and drinking to the glory of God: that even at table our good works should shine, so that our Father who is in heaven may be glorified.

ΕΡΩΤΗΣΙΣ ΙΗʹ.

QUESTION XVIII.

Ὅτι δεῖ πάντων τῶν παρατιθεμένων ἡμῖν ἀπογεύεσθαι.

That we must taste of everything set before us.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

Ἀναγκαίως μέντοι κἀκεῖνο προσδιωρίσθω, ὅτι πρὸς τὸν ὑπωπιασμὸν τοῦ σώματος ἀπαραίτητον τοῖς τῆς εὐσεβείας ἀγωνισταῖς ἡ ἐγκράτεια· Πᾶς γὰρ ὁ ἀγωνιζόμενος, πάντα ἐγκρατεύεται. Πρὸς δὲ τὸ μὴ συνεμπίπτειν τοῖς ἐχθροῖς τοῦ Θεοῦ τοῖς κεκαυτηριασμένοις τὴν ἰδίαν συνείδησιν, καὶ διὰ τοῦτο ἀπεχομένοις βρωμάτων, ἃ ὁ Θεὸς ἔκτισεν εἰς μετάληψιν μετ' εὐχαριστίας τοῖς πιστοῖς, ἅπτεσθαι μὲν ἑκάστου χρὴ, καιροῦ ποτε συνεμπεσόντος, ὅσον ἐνδείκνυσθαι τοῖς ὁρῶσιν, ὅτι πάντα καθαρὰ τοῖς καθαροῖς καὶ ὅτι πᾶν κτίσμα Θεοῦ καλὸν, καὶ οὐδὲν ἀπόβλητον μετ' εὐχαριστίας λαμβανόμενον· Ἁγιάζεται γὰρ διὰ λόγου Θεοῦ, καὶ ἐντεύξεως· φυλάσσειν δὲ καὶ οὕτω τὸν τῆς ἐγκρατείας σκοπόν· τοῖς μὲν εὐτελεστέροις καὶ ἀναγκαίοις πρὸς τὸ ζῆν μέχρι τῆς χρείας προσδιατρίβοντα, καὶ ἐν τούτοις τοῦ κόρου τὸ βλαβερὸν ἐκκλίνοντα, τῶν δὲ πρὸς ἡδονὴν καθόλου ἀπεχόμενον. Οὕτω γὰρ καὶ τῶν φιληδόνων τὸ πάθος ἐκκόψομεν, καὶ τοὺς κεκαυτηριασμένους τὴν ἰδίαν συνείδησιν, τό γε ἐφ' ἡμῖν, θεραπεύσομεν, καὶ ἑαυτοὺς δὲ τῆς ἐν ἑκατέρᾳ ὑπονοίας ἐλευθερώσομεν. Ἵνα τί γὰρ, φησὶν, ἡ ἐλευθερία μου κρίνεται ὑπὸ ἄλλης συνειδήσεως; Ἐγκράτεια δείκνυσι τὸν συναποθανόντα Χριστῷ, καὶ νεκρώσαντα ἑαυτοῦ τὰ μέλη τὰ ἐπὶ τῆς γῆς. Ταύτην οἴδαμεν σωφροσύνης μητέρα, ὑγείας πρόξενον, τῆς τῶν ἀγαθῶν ἐν Χριστῷ καρποφορίας ἱκανῶς ὑπεξαίρουσαν τὰ ἐμπόδια· εἴπερ, κατὰ τὴν τοῦ Κυρίου φωνὴν, αἱ μέριμναι τοῦ αἰῶνος τούτου, καὶ αἱ ἡδοναὶ τοῦ βίου, καὶ αἱ περὶ τὰ λοιπὰ ἐπιθυμίαι συμπνίγουσι τὸν λόγον, καὶ ἄκαρπος γίνεται. Ταύτην καὶ δαίμονες ἀποφεύγουσιν, αὐτοῦ τοῦ Κυρίου διδάξαντος ἡμᾶς, ὅτι Τοῦτο τὸ γένος οὐκ ἐκπορεύεται, εἰ μὴ ἐν προσευχῇ καὶ νηστείᾳ.

This too, however, must of necessity be laid down in addition: that for the subduing of the body abstinence is indispensable to those who contend for piety; "For everyone who strives in the contest is abstinent in all things." But so as not to fall in with the enemies of God, who have their own conscience seared and for this reason abstain from foods which God created to be partaken of with thanksgiving by the faithful, we ought to touch each, when the occasion at some time arises, so far as to show those who see that all things are clean to the clean, and that every creature of God is good, and nothing is to be rejected that is received with thanksgiving: "For it is sanctified through the word of God and prayer"; and yet even so to keep the aim of abstinence: occupying oneself with the cheaper things and those necessary for life only as far as need requires, and even in these avoiding the harm of surfeit, while abstaining altogether from things that serve pleasure. For in this way we shall both cut out the passion of the lovers of pleasure, and heal, so far as lies with us, those whose own conscience is seared, and free ourselves from suspicion on either side. "For why," he says, "is my liberty judged by another's conscience?" Abstinence marks the man who has died with Christ and has put to death his members that are upon the earth. We know it as the mother of chastity, the procurer of health, amply removing the hindrances to bearing the fruit of good things in Christ; since, according to the word of the Lord, the cares of this age, and the pleasures of life, and the desires for other things choke the word, and it becomes unfruitful. Demons too flee from it, the Lord Himself having taught us that "This kind does not go out except by prayer and fasting."

Editors' notes and page, col. 965

Footnotes

(37) Reg. primus μεταβολὴν ἀγαγεῖν.

The first Royal has μεταβολὴν ἀγαγεῖν.

(printed under page 492) (38) Idem liber cum Voss. ἐπὶ τῆς τραπέζης. Deest articulus in vulgatis. Titulus qui mox sequitur, omissus est in Colb. et in Reg. primo.

The same book, with the Vossian, has ἐπὶ τῆς τραπέζης. The article is missing in the common editions. The title that follows shortly is omitted in the Colbert and the first Royal.

(printed under page 492) (39) Veteres duo libri πρὸς μὲν τόν.

Two old books have πρὸς μὲν τόν.

(printed under page 492) (40) Veteres duo libri τῆς ἐν ἑκατέρῳ, nosmetipsos utrinque a suspicione liberabimus, hoc est, neque gulæ, neque erroris Manichæorum suspecti erimus.

Two old books have τῆς ἐν ἑκατέρῳ: "we shall free ourselves from suspicion on both sides", that is, we shall be suspected neither of gluttony nor of the error of the Manichaeans.

(printed under page 492) (41) Unus mss. ὑγείας πρόξενον, νηφαλαιότητος καὶ τοῦ ἀμετεωρίστως ἔχειν πρὸς Θεὸν σύμμαχον, hanc novimus adjutricem esse ad parandam sobrietatem, et ad perpetuam cum Deo conjunctionem servandam.

One manuscript has ὑγείας πρόξενον, νηφαλαιότητος καὶ τοῦ ἀμετεωρίστως ἔχειν πρὸς Θεὸν σύμμαχον: "we know her to be a helper in gaining sobriety and in keeping unbroken union with God".

(printed under page 492) (42) Antiqui duo libri Τοῦτο ἐν οὐδενὶ ἐξέρχεται.

Two old books have Τοῦτο ἐν οὐδενὶ ἐξέρχεται.

(printed under page 492)

Footnotes

(87) ‹call not in visible text› · call in col 966

87 I Cor. IX, 25.

87 1 Cor. 9:25.

(printed under page 492)

(88) ‹call not in visible text› · call in col 966

88 I Tim. IV, 2, 3.

88 1 Tim. 4:2–3.

(printed under page 492)

(89) ‹mundis munda esse› · call in col 966

89 Tit. I, 15.

89 Titus 1:15.

(printed under page 492)

(90) ‹verbum Dei et orationem› · call in col 966

90 I Tim. IV, 4, 5.

90 1 Tim. 4:4–5.

(printed under page 492)

(91) ‹ab aliena conscientia› · call in col 966

91 I Cor. X, 29.

91 1 Cor. 10:29.

(printed under page 492)

(92) ‹verbum suffocant› · call in col 966

92 Matth. XIII, 22.

92 Matt. 13:22.

(printed under page 492)

(93) ‹nequaquam exire› · call in col 966

93 Matth. XVII, 20.

93 Matt. 17:20.

(printed under page 492)

(37) ‹call not in visible text› · call in col 966

(printed under page 492)

(38) ‹call not in visible text› · call in col 966

(printed under page 492)

(39) ‹call not in visible text› · call in col 966

(printed under page 492)

(40) ‹ἐν ἑκατέρᾳ› · call in col 966

(printed under page 492)

(41) ‹ὑγείας πρόξενον› · call in col 966

(printed under page 492)

(42) ‹οὐκ ἐκπορεύεται› · call in col 966

(printed under page 492)

Footnotes

(94) ‹prout cuique opus erat› · call in col 967

94 Act. II, 45.

94 Acts 2:45.

(printed under page 493)

(95) ‹saturati estis nunc› · call in col 967

95 Luc. VI, 25

95 Luke 6:25.

(printed under page 493)

(43) ‹call not in visible text› · call in col 967 [the numeral reads "(13)" on the page at this resolution; it stands in the 43 position]

(printed under page 493) (13) Reg. primus et Voss. et Colb. ἡ παντελὴς ἀποχή, integra abstinentia.

The first Royal, the Vossian and the Colbert have ἡ παντελὴς ἀποχή, "complete abstinence".

(printed under page 493)

(44) ‹call not in visible text› · call in col 967

(printed under page 493) (44) Reg. primus περιλαμβάνεσθαι τοὺς ἐν τῇ ἀδελφότητι ἀδύνατον, fieri non potest, ut fratres comprehendantur omnes. Ibidem codex Voss. et alii duo ἀφορίσαντας δέ. Haud longe Reg. primus καὶ πρὸς τὰ ἑκάστῳ συνεμπίπτοντα. Subinde idem ms. Οὐ γὰρ τὰ καθέκαστον τῷ λόγῳ περιλαβεῖν δυνατὸν, ἀλλ' ὅσα τῆς κοινῆς διδασκαλίας καθόλου ἤρτηται.

The first Royal has περιλαμβάνεσθαι τοὺς ἐν τῇ ἀδελφότητι ἀδύνατον, "it is not possible for all the brothers to be included". In the same place the Vossian codex and two others have ἀφορίσαντας δέ. Not far off, the first Royal has καὶ πρὸς τὰ ἑκάστῳ συνεμπίπτοντα. Next, the same manuscript has Οὐ γὰρ τὰ καθέκαστον τῷ λόγῳ περιλαβεῖν δυνατὸν, ἀλλ' ὅσα τῆς κοινῆς διδασκαλίας καθόλου ἤρτηται ("for it is not possible to cover the particulars in discourse, but only what belongs in general to common teaching").

(printed under page 493)

(45) ‹call not in visible text› · call in col 967

(printed under page 493) (45) Editiones veteres παρασκευαζομένου πρὸς κάματον, οἷον ὁδοιπορίαν, ἤ τι ἄλλο. Regii duo mss. παρασκευαζομένου πρὸς ὁδοιπορίαν, ἤ τι ἄλλο. Alius Reg. et Voss. et Colb. ut in contextu. Mox iidem alii quos mox dixi libri ἀεὶ τῆς χρήσεως, non ita recte. Nec ita multo post codex Colb. Διεδίδοτο δὲ ἑκάστῳ καθ' ὃν ἄν.

The old editions have παρασκευαζομένου πρὸς κάματον, οἷον ὁδοιπορίαν, ἤ τι ἄλλο ("preparing for toil, such as a journey, or something else"). Two Royal manuscripts have παρασκευαζομένου πρὸς ὁδοιπορίαν, ἤ τι ἄλλο. Another Royal, the Vossian and the Colbert read as in the text. Shortly after, the same other books I have just named have ἀεὶ τῆς χρήσεως, not so correctly. Not much after, the Colbert codex has Διεδίδοτο δὲ ἑκάστῳ καθ' ὃν ἄν.

(printed under page 493)

(46) ‹χρείας ἐκπλήρωσις› · call in col 967

(printed under page 493) (46) Reg. primus et Voss. ἔστω τὸ μὴ ἀναμένειν τὸν χόρον, is scopus sit, ut non exspectetur satietas.

The first Royal and the Vossian have ἔστω τὸ μὴ ἀναμένειν τὸν χόρον [so printed, for κόρον], "let the aim be that satiety is not waited for".

(printed under page 493)

(47) ‹Οὐαὶ ὑμῖν οἱ› · call in col 967

(printed under page 493) (47) Editi Οὐαὶ οἱ. At mss. duo οὐαὶ ὑμῖν οἱ. Aliquanto post Colb. Οὐ μὴν δὲ οὐδέ.

The printed editions have Οὐαὶ οἱ. But two manuscripts have οὐαὶ ὑμῖν οἱ. A little after, the Colbert has Οὐ μὴν δὲ οὐδέ.

(printed under page 493)

(48) ‹Θεὸν ἑαυτοῦ› · call in col 967

(printed under page 493) (48) Sic veteres quatuor libri. Editi αὐτοῦ. Mox codex Voss. κινούμενον καὶ ἀποῤῥέον ἀεί εἰσιν αἱ τῆς τροφῆς ἐπιθυμίαι. Reg. primus ἀποῤῥέον ἀεὶ τῆς .. τροφῆς ἐπιθυμίαι.

So four old books. The printed editions have αὐτοῦ. Shortly after, the Vossian codex has κινούμενον καὶ ἀποῤῥέον ἀεί εἰσιν αἱ τῆς τροφῆς ἐπιθυμίαι. The first Royal has ἀποῤῥέον ἀεὶ τῆς .. τροφῆς ἐπιθυμίαι.

(printed under page 493)

(49) ‹ἀπαλλάσσειν› · call in col 967

(printed under page 493) (49) Reg. primus ὥστε ὅπερ ἂν γένοιτο εὐκολώτερον ἡμᾶς ἀπαλλάσσειν. Codex Colb. ὥστε ὅπερ ἂν (continues)

The first Royal has ὥστε ὅπερ ἂν γένοιτο εὐκολώτερον ἡμᾶς ἀπαλλάσσειν ("so that whatever would more easily free us"). The Colbert codex has ὥστε ὅπερ ἂν (continues)

(printed under page 493)

Page

other: facing Latin version, not set

PG 31:968

ΕΡΩΤΗΣΙΣ ΙΘʹ.

QUESTION XIX.

Τί τὸ μέτρον τῆς ἐγκρατείας.

What is the measure of abstinence.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

1. Ἐπὶ μὲν τῶν τῆς ψυχῆς παθῶν ἓν μέτρον ἐγκρατείας, ἡ παντελὴς ἀπαλλοτρίωσις τῶν πρὸς τὴν ὀλεθρίαν ἡδονὴν φερόντων· ἐπὶ δὲ τῶν βρωμάτων, ὥσπερ αἱ χρεῖαι ἄλλαι ἄλλων εἰσὶ, κατά τε ἡλικίας καὶ ἐπιτηδεύματα, καὶ πρὸς τὴν τοῦ σώματος ἕξιν οἰκείως διαιρούμεναι· οὕτω δὴ καὶ τὸ μέτρον τῆς χρήσεως διάφορον, καὶ ὁ τρόπος. Ὥστε ἑνὶ μὲν κανόνι πάντας περιλαμβάνεσθαι τοὺς ἐν τῇ γυμνασίᾳ τῆς εὐσεβείας ἀδύνατον· ἀφορίσαντες δὲ τὸ περὶ τοὺς ὑγιαίνοντας τῶν ἀσκουμένων μέτρον, ἀπὸ τούτου τὴν παραλλαγὴν πρὸς τὰ ἑκάστῳ συμπίπτοντα ἐστοχασμένως γίνεσθαι παρὰ τῶν ἐπιτεταγμένων τὴν οἰκονομίαν ἀφίεμεν. Οὐδὲ γὰρ τὰ καθ' ἕκαστον τῷ λόγῳ περιλαμβάνειν δυνατὸν, ἀλλ' ὅσα τῆς κοινῆς καὶ καθόλου διδασκαλίας ἤρτηται. Τὴν γὰρ τῶν ἀῤῥώστων παραμυθίαν ἐκ τῶν βρωμάτων, ἢ τὴν τοῦ ἄλλως κεκμηκότος ἐπὶ συντόνοις ἔργοις, ἢ καὶ τὴν τοῦ παρασκευαζομένου πρὸς κάματον, οἷον ὁδοιπορίας, ἢ τινος ἄλλου τῶν ἐπιπόνων, οἱ ἐφεστῶτες πρὸς λόγον ἀεὶ τῆς χρείας οἰκονομήσουσιν, ἑπόμενοι τῷ εἰπόντι, ὅτι Διεδίδοτο ἑκάστῳ καθότι ἄν τις χρείαν εἶχεν. Οὔτε οὖν καιρὸν τροφῆς τὸν αὐτὸν πᾶσι νομοθετῆσαι δυνατὸν, οὔτε τὸν τρόπον, οὔτε τὸ μέτρον· ἀλλὰ σκοπὸς μὲν κοινὸς ἔστω ἡ τῆς χρείας ἐκπλήρωσις. Τὸ γὰρ ὑπερεμπίπλασθαι τὴν γαστέρα, καὶ καταβαρύνεσθαι ταῖς τροφαῖς, κατάρας ἄξιον, τοῦ Κυρίου εἰπόντος· Οὐαὶ ὑμῖν οἱ ἐμπεπλησμένοι νῦν· καὶ αὐτὸ δὲ τὸ σῶμα δύσχρηστον πρὸς τὰς ἐνεργείας παρασκευάζει, καὶ πρὸς ὕπνους εὐκατάφορον, καὶ ἑτοιμότερον πρὸς τὰς βλάβας. Οὐ μὴν οὐδὲ τὸ ἡδὺ τέλος ποιεῖσθαι τῆς βρώσεως χρὴ, ἀλλὰ τὴν πρὸς τὸ ζῆν χρείαν, παραιτουμένους τῆς ἡδονῆς τὸ ἀκόλαστον. Τὸ γὰρ δουλεύειν ταῖς ἡδοναῖς οὐδὲν ἕτερόν ἐστιν ἢ Θεὸν ἑαυτοῦ τὴν κοιλίαν ποιεῖν. Ἐπειδὴ γὰρ τὸ σῶμα ἡμῶν, ἀεὶ κενούμενον καὶ ἀποῤῥέον, τῆς πληρώσεως ἐπιδεῖται (διὸ καὶ φυσικαί εἰσιν αἱ τῆς τροφῆς ὀρέξεις), ὁ ὀρθὸς λόγος τῆς τῶν βρωμάτων χρήσεως τὴν πλήρωσιν τοῦ κενωθέντος πρὸς τὴν τοῦ ζώου σύστασιν ὑπαγορεύει, εἴτε ξηρᾶς εἴτε ὑγρᾶς τροφῆς ἡ ἔνδεια γίνοιτο.

1. In the passions of the soul there is one measure of abstinence: complete estrangement from whatever leads to destructive pleasure. In foods, however, just as needs differ from one person to another, being distinguished fittingly according to ages and occupations and the condition of the body, so too the measure and the manner of use differ. It is therefore impossible to comprehend under one rule all who are in the training of piety; but, having fixed the measure for the healthy among those in training, we leave it to those entrusted with the management to make adjustments from it, judiciously, to what befalls each. For it is not possible to comprehend the particulars in discourse, but only what depends on common and general teaching. The relief of the sick by means of food, or of one who is otherwise worn out by strenuous labours, or of one preparing for toil, such as journeys or any other laborious undertaking, those in charge will always arrange in proportion to the need, following him who said: "Distribution was made to each according as anyone had need." So it is not possible to lay down for all the same time for food, nor the same manner, nor the same measure; but let the common aim be the satisfying of need. For to overfill the belly and to be weighed down with food is worthy of a curse, since the Lord says: "Woe to you who are filled now"; and it also renders the body itself unfit for its activities, prone to sleep, and more ready for harms. Nor indeed should one make pleasantness the end of eating, but the need of life, refusing the licentiousness of pleasure. For to be a slave to pleasures is nothing other than to make one's belly one's god. For since our body, always being emptied and flowing away, needs replenishment (which is why the appetites for food are natural), right reason in the use of food prescribes the replenishment of what has been emptied, for the maintenance of the living creature, whether the want be of dry or of moist nourishment.

2. Ὅπερ ἂν οὖν μέλλῃ ἀπεριεργότερον ἡμᾶς ἀπαλλάσσειν τῆς χρείας, τοῦτο προσενεκτέον. Δηλοῖ δὲ

2. Whatever, then, is likely to rid us of need with less elaborateness, that is what should be served. And it is shown

Editors' notes and page, col. 968

Page

running head: S. BASILII MAGNI 968
marginal letters: A ‹ΕΡΩΤΗΣΙΣ ΙΘ΄›; B ‹πίπτοντα ἐστοχασμένως›; C ‹τὴν γαστέρα, καὶ›; D ‹νοιτο›
old-edition numerals: (none)

PG 31:969

τοῦτο αὐτὸς ὁ Κύριος ἐν οἷς ἐδεξιοῦτο τὰ κεκμηκότα πλήθη πρὸς τὸ μὴ ἐκλυθῆναι ἐν τῇ ὁδῷ, ὡς γέγραπται. Δυνάμενος γὰρ ἐπιτεῖναι τὸ θαυμάσιον ἐν τῇ ἐρήμῳ τῇ ἐπινοίᾳ τῆς πολυτελείας, οὕτω λιτὴν καὶ ἀπέριττον τὴν τροφὴν αὐτοῖς παρεσκεύασεν, ὥστε ἄρτους μὲν κριθίνους εἶναι, καὶ ἰχθύος δὲ μέρος ἐπὶ τῷ ἄρτῳ. Περὶ δὲ ποτοῦ οὐδὲ ἐμνημόνευσεν, ὡς αὐτοφυοῦς πᾶσι καὶ ἀρκοῦντος ταῖς χρείαις τοῦ ὕδατος προκειμένου· πλὴν εἰ μή τινι δι' ἀῤῥωστίαν βλαβερὸν εἴη τὸ τοιοῦτον ποτὸν, ὡς παραιτητέον κατὰ τὴν συμβουλὴν Παύλου τὴν πρὸς Τιμόθεον. Καὶ πάντα δὲ ὅσα προφανῆ τὴν βλάβην ἔχει παραιτητέα. Ἀνακόλουθον γὰρ διὰ μὲν τὴν σύστασιν τοῦ σώματος τὰς τροφὰς αἱρεῖσθαι, δι' αὐτῶν δὲ πάλιν τῶν τροφῶν προσπολεμεῖν τῷ σώματι, καὶ ἐμποδίζειν αὐτῷ πρὸς τὴν τῆς ἐντολῆς ὑπηρεσίαν. Τὸ αὐτὸ δὲ τοῦτο καὶ ὑπόδειγμα ἡμῖν ἐστι τοῦ τὴν ψυχὴν ἡμῶν ἐθίζειν φεύγειν τὰ βλαβερὰ, κἂν ἡδονὴν ἔχῃ. Χρὴ μέντοι ἐκ παντὸς τρόπου τὸ εὐποριστότερον προτιμᾷν, ὥστε μὴ προφάσει ἐγκρατείας περιεργάζεσθαι ἡμᾶς τὰ τιμιώτερα, καὶ πολυδάπανα παραρτύοντας διὰ τῶν πολυτιμήτων ἡδυσμάτων τὰ βρώματα· ἀλλὰ τὸ ἐν ἑκάστῃ χώρᾳ εὔληπτον καὶ εὐτελὲς καὶ τοῖς πολλοῖς εἰς χρῆσιν ἕτοιμον, τοῦτο αἱρεῖσθαι, τῶν ἐπεισάκτων μόνοις τοῖς ἀναγκαιοτάτοις πρὸς τὴν ζωὴν κεχρημένους· οἷον ἐλαίῳ, καὶ τοῖς τοιούτοις, καὶ εἴ τι πρὸς τὴν ἀναγκαίαν τῶν ἀσθενούντων παραμυθίαν ἐπιτήδειον, καὶ τοῦτο ἐὰν ὑπάρχῃ ἄνευ πολυπραγμοσύνης καὶ θορύβων καὶ περισπασμῶν περιγενέσθαι.

this the Lord Himself, in the way He entertained the weary multitudes so that they should not faint on the way, as it is written. For though He could have heightened the wonder in the desert by devising costliness, He prepared for them food so plain and unelaborate that there were barley loaves, and a portion of fish with the bread. Of drink He made no mention at all, since water lies ready for all, growing of itself and sufficient for their needs; unless for someone, on account of sickness, such a drink should be harmful, so that it must be declined according to Paul's counsel to Timothy. And indeed everything that carries manifest harm is to be declined. For it is inconsistent to take food for the maintenance of the body, and then by that very food to make war upon the body and hinder it in the service of the commandment. This same thing is also an example to us of accustoming our soul to flee harmful things, even if they bring pleasure. One must, however, in every way prefer what is more easily procured, so that we do not, on the pretext of abstinence, busy ourselves about the more precious things and season our foods expensively with costly condiments; but rather choose what in each region is easily obtained and cheap and ready to hand for use by the many, making use of imported things only for those most necessary to life, such as oil and things of that kind, and anything suitable for the necessary relief of the sick, and this too if it can be obtained without officiousness, commotion and distraction.

ΕΡΩΤΗΣΙΣ Κʹ.

QUESTION XX.

Τίς ὁ τρόπος τῆς ἐν βρώμασι δεξιώσεως.

What is the manner of entertaining with food.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

1. Ἡ κενοδοξία, καὶ ἡ ἀνθρωπαρέσκεια, καὶ τὸ πρὸς ἐπίδειξίν τι ποιεῖν, ὅλως ἐπὶ παντὸς πράγματος Χριστιανοῖς ἀπηγόρευται· ὅπου γε καὶ αὐτὴν τὴν ἐντολὴν ὁ πρὸς τὸ θεαθῆναι ὑπὸ τῶν ἀνθρώπων καὶ δοξασθῆναι ποιῶν τὸν ἐπ' αὐτῇ μισθὸν ἀπόλλυσι. Τοῖς δὲ πᾶν εἶδος ταπεινώσεως διὰ τὴν ἐντολὴν τοῦ Κυρίου καταδεξαμένοις μεθ' ὑπερβολῆς φευκτέος τῆς κενοδοξίας τρόπος. Ἐπεὶ δὲ τοὺς ἔξωθεν ὁρῶμεν τὸ ταπεινὸν τῆς πενίας αἰσχυνομένους, καὶ ἐπιτηδεύοντας πᾶσαν ἀφθονίαν βρωμάτων καὶ πολυτέλειαν, ὅταν τινὰ τῶν ξένων δέχωνται, φοβοῦμαι μὴ καὶ ἡμῶν κατὰ τὸ λανθάνον τὸ αὐτὸ πάθος ἅψηται, καὶ ἐλεγχθῶμεν ἐπαισχυνόμενοι τὴν ὑπὸ Χριστοῦ μακαριζομένην πτωχείαν. Ὥσπερ οὖν σκεύη ἀργυρᾶ,

1. Vainglory, and the desire to please men, and doing anything for display, are altogether forbidden to Christians in every matter; seeing that even one who performs the commandment itself in order to be seen by men and glorified loses the reward attached to it. And for those who for the Lord's commandment have accepted every form of humility, every manner of vainglory is to be fled with the utmost care. But since we see those outside ashamed of the lowliness of poverty, and striving after every abundance and costliness of food whenever they receive some guest, I fear lest the same passion lay hold of us too unnoticed, and we be convicted of being ashamed of the poverty that is called blessed by Christ. Just as, then, silver vessels,

Editors' notes and page, col. 969

Footnotes

⁹⁶ ‹anchor: not visible› · call on previous page (Greek col) Matth. XV, 32.

Matthew 15:32.

⁹⁷ ‹anchor: not visible› · call on previous page (Greek col) Joan. VI, 9.

John 6:9.

⁹⁸ ‹anchor: not visible› · call on previous page (Greek col) I Tim. V, 23.

1 Timothy 5:23.

(printed under page 494)

(49) (continued) ‹anchor: not visible› · call on previous page

μέλλοι ἀπεριεργότερον. Liber Voss. ὅτε γένοιτο εὐκολώτερον. Paulo post Reg. primus Δηλοῖ δὲ καὶ ὁ Κύριος ἐν οἷς.

… μέλλοι ἀπεριεργότερον. The Vossius book has ὅτε γένοιτο εὐκολώτερον. A little after, the first Regius has Δηλοῖ δὲ καὶ ὁ Κύριος ἐν οἷς.

(printed under page 494)

(50) ‹anchor: not visible› · call on previous page

In Colb. pro θαυμάσιον legitur θαῦμα.

In the Colbert manuscript θαῦμα is read for θαυμάσιον.

(printed under page 494)

(51) ‹anchor: not visible› · call on previous page

Antiqui duo libri cum Voss. ὥστε ἄρτους κατὰ μὲν τὸν Ἰωάννην κριθίνους. Statim codex Colb. ἐπὶ τῶν ἄρτων.

Two old books, with the Vossius, have ὥστε ἄρτους κατὰ μὲν τὸν Ἰωάννην κριθίνους. Immediately after, the Colbert codex has ἐπὶ τῶν ἄρτων.

(printed under page 494)

(52) ‹anchor: not visible› · call on previous page

Editi πλὴν μή τινι. At mss. tres præter Combef. ut in contextu. Mox mss. nonnulli ὃ παραιτητέον.

The printed editions have πλὴν μή τινι. But three manuscripts besides Combefis's read as in the text. Soon after, some manuscripts have ὃ παραιτητέον.

(printed under page 494)

(53) ‹anchor: not visible› · call on previous page

Editio Basil. pariter ac Paris. ἡδονὴν ἔχει. Editio Ven. et mss. plerique omnes ἔχῃ. Rursus editiones Basil. et Paris. περιεργάζεσθαι ὑμᾶς. Editio Ven. et mss. non pauci ἡμᾶς.

The Basel edition, like the Paris, has ἡδονὴν ἔχει; the Venice edition and nearly all the manuscripts have ἔχῃ. Again, the Basel and Paris editions have περιεργάζεσθαι ὑμᾶς; the Venice edition and not a few manuscripts have ἡμᾶς.

(printed under page 494)

(54) ‹anchor: εἰς χρῆσιν ἕτοιμον› · call in col 969

Reg. primus et Voss. et Colb. εὐτελὲς καὶ πᾶσιν εἰς χρῆσιν προκείμενον, quod omnibus ad usum proponitur.

The first Regius, the Vossius and the Colbert have εὐτελὲς καὶ πᾶσιν εἰς χρῆσιν προκείμενον, "which is set before all for use."

(printed under page 494)

(55) ‹anchor: περισπασμῶν περιγενέσθαι› · call in col 969

Reg. primus et Voss. περιγίνεσθαι.

The first Regius and the Vossius have περιγίνεσθαι.

(printed under page 494)

(56) ‹anchor: μεθ' ὑπερβολῆς φευκτέος› · call in col 969

In codice Voss. pro φευκτέος legitur φευκταῖος. Mox Reg. primus τοὺς ἔξω. Nec ita multo post codex Colb. πενίας ἐπαισχυνομένους.

In the Vossius codex φευκταῖος is read for φευκτέος. Soon after, the first Regius has τοὺς ἔξω. Not much later, the Colbert codex has πενίας ἐπαισχυνομένους.

(printed under page 494)

(57) ‹anchor: μὴ καὶ ἡμῶν› · call in col 969

Unus ms. μὴ καὶ ὑμῶν.

One manuscript has μὴ καὶ ὑμῶν.

(printed under page 494)

Footnotes

⁹⁹ ‹anchor: not visible› · call above crop Matth. V, 3.

Matthew 5:3.

¹ ‹anchor: not visible› · call above crop Amos vi, 6.

Amos 6:6.

² ‹anchor: not visible› · call above crop I Tim. V, 6.

1 Timothy 5:6.

³ ‹anchor: privatus est paradiso› · call in col 971 Luc. XVI, 22.

Luke 16:22.

(printed under page 495)

(58) ‹anchor: not visible› · call above crop (Greek col 972)

Codex Colb. οὔτε δὲ βρώματα.

The Colbert codex has οὔτε δὲ βρώματα.

(printed under page 495)

(59) ‹anchor: not visible› · call above crop (Greek col 972)

Reg. primus et Voss. ἀναγκαῖον τῆς χρήσεως. Mox duo mss. πρὸς τὴν ὀλεθρίαν ἡδονὴν καὶ βλαβερὰν κενοδοξίαν.

The first Regius and the Vossius have ἀναγκαῖον τῆς χρήσεως. Soon after, two manuscripts have πρὸς τὴν ὀλεθρίαν ἡδονὴν καὶ βλαβερὰν κενοδοξίαν.

(printed under page 495)

(60) ‹anchor: not visible› · call above crop (Greek col 972)

Reg. primus καὶ φευκτέον. Codex Voss. φευκταῖον.

The first Regius has καὶ φευκτέον. The Vossius codex has φευκταῖον.

(printed under page 495)

Page

other: facing Latin version, not set

PG 31:972

ἢ καταπετάσματα περιπόρφυρα, ἢ στρωμνὴν μαλακὴν, ἢ ἐπιβλήματα διαφανῆ συμπορίζεσθαι ἔξωθεν οὐκ εὐπρεπὲς ἡμῖν· οὕτως οὐδὲ βρώματα περινοεῖν παρὰ πολὺ τῆς ἡμετέρας διαίτης ἐξηλλαγμένα. Τὸ γὰρ περιτρέχειν ἡμᾶς διερευνωμένους τὰ μὴ πρὸς τὸ ἀναγκαῖον τῆς χρείας ἐπιζητούμενα, ἀλλὰ πρὸς τὴν ἀθλίαν ἡδονὴν καὶ ὀλεθρίαν κενοδοξίαν περινενοημένα, οὐ μόνον αἰσχρὸν καὶ ἀσύμφωνον τῷ προκειμένῳ ἡμῖν σκοπῷ, ἀλλὰ καὶ βλάβην ἔχον οὐ τὴν τυχοῦσαν, ὅταν οἱ τρυφῶντες, καὶ ταῖς ἡδοναῖς τῆς γαστρὸς τὴν μακαριότητα ὁριζόμενοι, περὶ τὰς αὐτὰς φροντίδας ὁρῶσι καὶ ἡμᾶς στρεφομένους, περὶ ἃς ἐκεῖνοι ἐπτόηνται. Εἰ γὰρ πονηρὸν ἡ τρυφὴ καὶ φευκτὸν, οὐδέποτε ἡμῖν αἱρετή. Οὐδὲν γὰρ τῶν κατεγνωσμένων δύναται εἶναι πρὸς καιρὸν ἐπιτήδειον. Οἱ σπαταλῶντες, καὶ τὰ πρῶτα μύρα χριόμενοι, καὶ τὸν διυλισμένον οἶνον πίνοντες, κατηγοροῦνται ὑπὸ τῆς Γραφῆς. Καὶ διὰ τὴν σπατάλην ἡ χήρα, ζῶσα, τεθνηκέναι λέγεται. Ὁ πλούσιος ἀπεστερήθη τοῦ παραδείσου διὰ τὴν ἐνταῦθα τρυφήν. Τί οὖν ἡμῖν καὶ ταῖς πολυτελείαις; Ἐπεδήμησέ τις τῶν ξένων; Εἰ μὲν ἀδελφὸς, καὶ τὸν αὐτὸν σκοπὸν ἔχων τοῦ βίου, τὴν οἰκείαν τράπεζαν ἐπιγνώσεται. Ἃ γὰρ κατέλιπεν οἴκοι, ταῦτα εὑρήσει παρ' ἡμῖν. Ἀλλὰ κέκμηκεν ἐκ τῆς ὁδοιπορίας; Τοσοῦτον αὐτῷ προστίθεμεν, ὅσον τὸν κόπον παραμυθήσασθαι.

or curtains bordered with purple, or a soft bed, or transparent coverings, it is not fitting for us to procure from outside; so neither is it fitting to contrive foods far removed from our own way of life. For us to run about searching out things sought not for the necessity of need, but devised for wretched pleasure and ruinous vainglory, is not only shameful and out of harmony with the aim set before us, but also brings no ordinary harm, when those who live in luxury, and who define blessedness by the pleasures of the belly, see us too turning about the same cares over which they are in a flutter. For if luxury is evil and to be fled, it is never to be chosen by us. For nothing that has been condemned can ever be suitable for the occasion. Those who live wantonly, and anoint themselves with the finest ointments, and drink strained wine, are accused by the Scripture. And on account of her wantonness the widow, though living, is said to be dead. The rich man was deprived of paradise on account of his luxury here. What then have we to do with costliness? Has some guest come to stay? If he is a brother, and has the same aim of life, he will recognize his own table. For what he left at home, this he will find with us. But is he weary from the journey? We set before him just so much as will relieve his fatigue.

2. Ἄλλος ἐλήλυθεν ἐκ τοῦ ἔξωθεν βίου; Μαθέτω διὰ τῶν ἔργων, ὅσα ὁ λόγος αὐτὸν οὐκ ἔπεισε, καὶ λαβέτω τύπον καὶ ὑπογραμμὸν τῆς ἐν τροφαῖς αὐταρκείας. Ἐναπομεινάτω αὐτῷ ὑπομνήματα Χριστιανῶν τραπέζης, καὶ ἀνεπαισχύντου διὰ Χριστὸν πτωχείας. Εἰ δὲ οὐ προσέξει, ἀλλὰ καταγελάσει, δεύτερον ἡμῖν οὐκ ἐνοχλήσει. Ἡμεῖς δὲ, ὅταν τινὰς τῶν πλουσίων ἴδωμεν, οἳ τὴν ἀπόλαυσιν τῶν ἡδέων ἐν τοῖς πρώτοις τῶν ἀγαθῶν τίθενται, μέγα στενάζομεν ἐπ' αὐτοῖς, ὅτι τῇ ματαιότητι πάντα τὸν βίον προσαναλίσκοντες, καὶ θεοποιήσαντες ἑαυτῶν τὰς ἡδονὰς, ἐν τῇ ζωῇ ταύτῃ τῶν ἀγαθῶν τὸ μέρος ἀπολαμβάνοντες οὐκ αἰσθάνονται, διὰ τῆς ἐνταῦθα τρυφῆς, ἐφ' ἕτοιμον τὸ πῦρ καὶ τὸν ἐν αὐτῷ καύσωνα πορευόμενοι. Κἂν καιροῦ ποτε τύχωμεν, οὐδὲ πρὸς αὐτοὺς ἐκείνους ταῦτα διεξελθεῖν ὀκνοῦμεν. Εἰ δὲ μέλλοιμεν καὶ αὐτοὶ τοῖς αὐτοῖς ἐνέξεσθαι, καὶ, κατὰ τὴν ὑπάρχουσαν ἡμῖν δύναμιν, καὶ τὸ πρὸς ἡδονὴν ἐπιζητεῖν, καὶ πρὸς ἐπίδειξιν παρασκευάζεσθαι, φοβοῦμαι, μὴ ἃ καταλύομεν, ταῦτα φανῶμεν οἰκοδομοῦντες, καὶ δι' ὧν ἑτέρους κρίνομεν,

2. Has another come from the life outside? Let him learn through deeds what the word did not persuade him of, and let him take a pattern and model of self-sufficiency in food. Let there remain with him reminders of a Christians' table, and of a poverty unashamed for Christ's sake. And if he pays no heed, but laughs at it, he will not trouble us a second time. But we, whenever we see some of the rich who place the enjoyment of pleasant things among the first of goods, groan greatly over them, because, spending their whole life on vanity and having made gods of their own pleasures, they do not perceive that they are receiving their portion of good things in this life, and through their luxury here are going on to the fire made ready and the burning heat in it. And if ever we find the occasion, we do not shrink from going through these things even with those very men. But if we ourselves were to be caught in the same things, and, as far as the means at our disposal allow, both to seek what makes for pleasure and to make preparations for display, I fear lest we be shown to be building up the very things we pull down, and, by the things for which we judge others,

Editors' notes and page, col. 972

Footnotes

(61) ‹anchor: τοσοῦτον αὐτῷ προστίθεμεν› · call in col 972

Antiquæ editiones et Reg. secundus τοσοῦτον αὐτὸν προτίθεμεν. Alii tres mss. τοσοῦτον αὐτῷ προστίθεμεν.

The old editions and the second Regius have τοσοῦτον αὐτὸν προτίθεμεν. Three other manuscripts have τοσοῦτον αὐτῷ προστίθεμεν.

(printed under page 495)

(62) ‹anchor: αὐτῷ ὑπομνήματα› · call in col 972

Reg. primus ὑπόμνημα. Mox idem ms. cum Colb. οὐ προσέξει. Alii duo mss. et editi προσέχει.

The first Regius has ὑπόμνημα. Soon after, the same manuscript with the Colbert has οὐ προσέξει; two other manuscripts and the printed editions have προσέχει.

(printed under page 495)

(63) ‹anchor: τῶν ἀγαθῶν τίθενται› · call in col 972

Codex Colb. ἐπιτίθενται. Mox Reg. primus τὸν βίον προσαναλώσαντες.

The Colbert codex has ἐπιτίθενται. Soon after, the first Regius has τὸν βίον προσαναλώσαντες.

(printed under page 495)

(64) ‹anchor: οὐδὲ πρὸς› · call in col 972

Reg. primus et Voss. μηδὲ πρός. Codex Colb. pro μηδέ habet μή. Aliquanto post liber Voss. et Colb. διεξελθεῖν ἀποκνήσωμεν. Reg. primus ἀποκνοῦμεν.

The first Regius and the Vossius have μηδὲ πρός. The Colbert codex has μή for μηδέ. Somewhat later, the Vossius book and the Colbert have διεξελθεῖν ἀποκνήσωμεν; the first Regius has ἀποκνοῦμεν.

(printed under page 495)

Page

running head: S. BASILII MAGNI 972
marginal letters: A ἢ καταπετάσματα περιπόρφυρα; B δειον. Οἱ σπαταλῶντες; C 2. Ἄλλος ἐλήλυθεν; D πρὸς αὐτοὺς ἐκείνους
old-edition numerals: (none)

PG 31:973

ἑαυτοὺς κατακρίνωμεν, ἐσχηματισμένως τῷ βίῳ κεχρημένοι, καὶ ἄλλοτε ἄλλως μεταμορφούμενοι, εἰ μὴ ἄρα καὶ τὰς ἐσθῆτας ἡμῶν διαμείψωμεν, ὅταν τοῖς ὑπερηφάνοις περιτυγχάνωμεν. Εἰ δὲ τοῦτο αἰσχρὸν, πολλῷ αἰσχρότερον διὰ τοὺς τρυφῶντας τὴν τράπεζαν ἡμῶν μετασκευάζεσθαι. Μονότροπός ἐστιν ὁ τοῦ Χριστιανοῦ βίος, ἕνα σκοπὸν ἔχων, τὴν δόξαν τοῦ Θεοῦ. Εἴτε γὰρ ἐσθίετε, εἴτε πίνετε, εἴτε τι ποιεῖτε, πάντα εἰς δόξαν Θεοῦ ποιεῖτε, φησὶν ὁ ἐν Χριστῷ λαλῶν Παῦλος. Πολύτροπος δὲ καὶ ποικίλος ὁ τῶν ἔξωθεν βίος, ἄλλοτε ἄλλως πρὸς τὴν ἀρέσκειαν τῶν ἐντυγχανόντων μεταπλασσόμενος.

we condemn ourselves, living a life of pretence and changing our shape now one way, now another, unless indeed we should also change our clothes whenever we fall in with the proud. But if this is shameful, it is much more shameful to alter our table for the sake of those who live in luxury. The life of the Christian is of one fashion, having one aim, the glory of God. "For whether you eat, or drink, or do anything, do all to the glory of God" (1 Cor. 10:31), says Paul, who speaks in Christ. But the life of those outside is of many fashions and varied, remoulded now one way, now another, to please whoever they meet.

3. Ὥστε καὶ σὺ, πλήθει βρωμάτων καὶ περιεργίᾳ πρὸς ἡδονὴν μετασκευάζων τοῦ ἀδελφοῦ σου τὴν τράπεζαν, κατηγορεῖς αὐτοῦ φιληδονίαν, καὶ καταχέεις αὐτοῦ γαστριμαργίας ὀνείδη δι' ὧν παρασκευάζῃ, ἐλέγχων αὐτοῦ τὴν περὶ ταῦτα ἡδυπάθειαν. Ἢ οὐχὶ πολλάκις, τὸ εἶδος καὶ τὸν τρόπον τῆς παρασκευῆς θεωρήσαντες, ἐστοχάσμεθα τοῦ προσδοκωμένου, ὅστις ἐστὶν, ἢ ὅπερ ἐστίν; Οὐκ ἐπήνεσε τὴν Μάρθαν εἰς πολλὴν διακονίαν περισπωμένην ὁ Κύριος· ἀλλὰ, Μεριμνᾷς, καὶ τυρβάζῃ, φησὶ, περὶ πολλά· ὀλίγων δέ ἐστι χρεία, ἢ ἑνός· ὀλίγων μὲν, δηλονότι τῶν πρὸς παρασκευὴν, ἑνὸς δὲ τοῦ σκοποῦ, ὥστε τὴν χρείαν ἐκπληρωθῆναι. Αὐτὸς δὲ ὁ Κύριος ὁποίαν παρέθηκε τοῖς πεντακισχιλίοις τροφὴν οὐκ ἀγνοεῖς. Ἡ δὲ εὐχὴ τοῦ Ἰακὼβ πρὸς τὸν Θεόν· Ἐὰν δῷς μοι, φησὶν, ἄρτον φαγεῖν, καὶ ἱμάτιον περιβαλέσθαι· οὐκ, Ἐὰν τρυφὴν δῷς μοι καὶ πολυτέλειαν. Τί δὲ ὁ σοφώτατος Σολομών; Πλοῦτον δὲ καὶ πενίαν, φησὶ, μή μοι δῷς· σύνταξον δέ μοι τὰ δέοντα, καὶ αὐτάρκη, ἵνα μὴ πλησθεὶς ψευδὴς γένωμαι, καὶ εἴπω· Τίς με ὁρᾷ; ἢ πενόμενος κλέψω, καὶ ὀμόσω τὸ ὄνομα τοῦ Θεοῦ μου· πλοῦτον μὲν εἶναι τὴν πλησμονὴν ὁριζόμενος, πενίαν δὲ τὴν παντελῆ ἀπορίαν τῶν πρὸς τὸ ζῆν ἀναγκαίων· διὰ δὲ τῆς αὐταρκείας τὸ ἀνενδεὲς ὁμοῦ καὶ ἀπέριττον τῶν πρὸς τὴν χρείαν δηλῶν. Αὐτάρκεια δὲ ἄλλη ἄλλῳ κατά τε τὴν τοῦ σώματος ἕξιν καὶ τὴν πρὸς τὸ προκείμενον χρείαν. Τῷ μὲν γὰρ πλείονος τροφῆς καὶ ἰσχυροτέρας χρεία διὰ τὸν κόπον, τῷ δὲ λεπτοτέρας καὶ κουφοτέρας, καὶ καταλλήλου τὰ πάντα διὰ τὴν ἀσθένειαν· κοινῇ δὲ πᾶσιν εὐτελεστέρας καὶ εὐποριστοτέρας. Ἐν παντὶ μέντοι τὸ ἐπιμελὲς καὶ τὸ εὐτράπεζον ἀναγκαῖον, μηδαμοῦ τοὺς ὅρους

3. So you too, when by a multitude of foods and by elaboration you alter your brother's table to suit pleasure, accuse him of love of pleasure, and by the things you prepare you pour on him the reproaches of gluttony, convicting him of self-indulgence in these matters. Or have we not often, having observed the kind and manner of the preparation, guessed who the expected guest is, or what he is? The Lord did not praise Martha, distracted with much serving; but, "Thou art anxious," He says, "and troubled about many things; but there is need of few things, or of one" (Luke 10:41–42): of few, plainly, as regards the preparation, and of one as regards the aim, namely that the need be met. And what sort of food the Lord Himself set before the five thousand you are not unaware. And the prayer of Jacob to God: "If Thou give me," he says, "bread to eat, and a garment to put on" (Gen. 28:20); not, "If Thou give me luxury and costliness." And what of the most wise Solomon? "Give me neither riches nor poverty," he says; "but appoint for me what is needful and sufficient, lest being filled I become a liar and say, Who sees me? or being poor I steal, and swear by the name of my God" (Prov. 30:8–9): defining riches as surfeit, and poverty as the complete lack of what is necessary for living; and by sufficiency indicating what is at once without want and without excess as regards need. Sufficiency, however, differs for different people, according both to the condition of the body and to the need at hand. For one needs more and stronger food on account of labour, another lighter and less heavy food, and everything suited to him, on account of weakness; but for all in common, food that is cheaper and more easily procured. In everything, however, care and good order at table are necessary, never transgressing the bounds

Editors' notes and page, col. 973

Footnotes

(65) ‹anchor: not visible› · call above crop (Greek col 973)

Editio Basil. æque ac Paris. κρίνομεν, κρινόμενοι ἐσχηματισμένως, male. Editio Ven. κρίνομεν ἐσχημ. Regii primus et tertius ut in contextu. Subinde codex Colb. ἄλλως τῷ βίῳ μεταμορ.

The Basel edition, like the Paris, has κρίνομεν, κρινόμενοι ἐσχηματισμένως, wrongly. The Venice edition has κρίνομεν ἐσχημ. The first and third Regii read as in the text. Next, the Colbert codex has ἄλλως τῷ βίῳ μεταμορ[φούμενοι].

(printed under page 496)

(66) ‹anchor: not visible› · call above crop (Greek col 973)

Veteres duo libri πολλῷ αἴσχιον.

Two old books have πολλῷ αἴσχιον.

(printed under page 496)

(67) ‹anchor: not visible› · call above crop (Greek col 973)

Reg. primus ἐντυγχανόντων μεταλλασσόμενος.

The first Regius has ἐντυγχανόντων μεταλλασσόμενος.

(printed under page 496)

(68) ‹anchor: not visible› · call above crop (Greek col 973)

Reg. primus et Voss. et Colb. εἰς πολλὰ περισπωμένην. Auctor, quicunque ille fuit, qui hæc scripsit, ita in suis Bibliis legisse videtur, ὀλίγων δέ ἐστι χρεία, ἢ ἑνός: quod permirum videri debet, cum nusquam ejus scripturæ, quod sciam, vestigium ullum exstet. Eadem leguntur pag. 263, nota b. (col. 759, nota 84) Mox codex Voss. et Reg. primus πρὸς πᾶσαν παρασκευήν.

The first Regius, the Vossius and the Colbert have εἰς πολλὰ περισπωμένην. The author who wrote this, whoever he was, seems to have read in his Bible ὀλίγων δέ ἐστι χρεία, ἢ ἑνός ("but few things are needed, or one"): which must seem very strange, since, so far as I know, no trace of that reading survives anywhere. The same words are read at p. 263, note b (col. 759, note 84). Soon after, the Vossius codex and the first Regius have πρὸς πᾶσαν παρασκευήν.

(printed under page 496)

(69) ‹anchor: τὰ δέοντα, καὶ› · call in col 973

Voculam καί ex antiquis duobus libris addidimus.

We have added the little word καί from two old books.

(printed under page 496)

(70) ‹anchor: διὰ δὲ τῆς αὐταρκείας› · call in col 973

Illud, διὰ δὲ τῆς, etc., sic intelligas velim: Salomon his verbis neque inopiam significat neque rerum necessariarum copiam; sed statum quemdam, qui inter egestatem et copiam medius sit, ostendit. Ibidem duo mss. κατά τε τὴν τοῦ. Editi κατὰ τήν.

I would have the words διὰ δὲ τῆς, etc., understood thus: by these words Solomon signifies neither want nor an abundance of necessary things, but points to a certain state midway between need and plenty. In the same place two manuscripts have κατά τε τὴν τοῦ; the printed editions κατὰ τήν.

(printed under page 496)

(71) ‹anchor: τὸ εὐτράπεζον› · call in col 973

Editi καὶ εὐτράπεζον. At mss. duo καὶ τὸ εὐτρ.

The printed editions have καὶ εὐτράπεζον; but two manuscripts καὶ τὸ εὐτρ[άπεζον].

(printed under page 496)

Footnotes

⁴ ‹anchor: not visible› · call above crop I Cor. X, 31.

1 Corinthians 10:31.

⁵ ‹anchor: turbaris circa multa› · call in col 974 Luc. X, 41, 42.

Luke 10:41–42.

⁶ ‹anchor: vestimentum ad induendum› · call in col 974 Gen. XXVIII, 20.

Genesis 28:20.

⁷ ‹anchor: nomen Dei mei› · call in col 974 Prov. XXX, 8, 9.

Proverbs 30:8–9.

(printed under page 496)

Footnotes

⁸ ‹anchor: not visible› · call above crop I Cor. VII, 31.

1 Corinthians 7:31.

⁹ ‹anchor: not visible› · call above crop Luc. XIV, 10.

Luke 14:10.

¹⁰ ‹anchor: rerum dispositionem› · call in col 975 ibid.

Ibid.

(printed under page 497)

(72) ‹anchor: not visible› · call above crop (Greek col 976)

Regii duo mss. cum Colb. μὴ καταχρώμενοι. Alius ms. Regius et editiones veteres παραχρώμενοι, et ita legi debere fatebitur qui sequentia paulo attentius considerarit.

Two Regius manuscripts with the Colbert have μὴ καταχρώμενοι. Another Regius manuscript and the old editions have παραχρώμενοι, and anyone who weighs what follows a little more attentively will grant that it should be read so.

(printed under page 497)

(73) ‹anchor: not visible› · call above crop (Greek col 976)

Vocula γάρ deest in Colb. et in Reg. primo. Is ejus loci sensus est: Non sunt referta horrea? Quid tum? quid refert? Vivimus in diem. Sufficit diei malitia sua. (Matth. VI, 34).

The little word γάρ is missing in the Colbert and in the first Regius. The sense of the passage is this: Are the barns not full? What then? What does it matter? We live for the day. Sufficient unto the day is its own evil (Matt. 6:34).

(printed under page 497)

(74) ‹anchor: not visible› · call above crop (Greek col 976)

Reg. primus ἀρίστων καὶ τῶν δείπνων.

The first Regius has ἀρίστων καὶ τῶν δείπνων.

(printed under page 497)

Page

other: facing Latin version, not set

PG 31:976

ἡμῶν τῆς χρείας ὑπερβαινόντων· ἀλλὰ τοῦτο ἔστω τῆ⟨ς⟩ δεξιώσεως πέρας, τὸ παρὰ τῆς ἑκάστου χρείας τῶν ἐπιδημούντων ἐπιζητούμενον. Ὡς χρώμενοι γὰρ, φησὶ, τῷ κόσμῳ τούτῳ, καὶ μὴ παραχρώμενοι. Παράχρησις δέ ἐστιν ἡ ὑπὲρ τὴν χρείαν δαπάνη. Οὐκ ἔχομεν χρήματα; μηδὲ ἔχοιμεν. Οὐ γέμουσιν ἡμῶν αἱ ἀποθῆκαι; Ἐφήμερος γὰρ ἡμῖν ἡ τροφή· διὰ χειρῶν ὁ βίος. Τί οὖν τὴν δεδομένην παρὰ Θεοῦ τροφὴν τοῖς πεινῶσιν εἰς ἡδονὰς τρυφώντων παραναλίσκομεν; ἀμφοτέρωθεν ἁμαρτάνοντες, καὶ τούτοις ἐπιτείνοντες τὰς ἐκ τῆς ἐνδείας θλίψεις, κἀκείνοις τὰς βλάβας τὰς ἐκ τοῦ κόρου.

of our need being overstepped; but let this be the limit of hospitality: what is required by the need of each of those who come to stay. "As using this world," he says, "and not misusing it" (1 Cor. 7:31). And misuse is expenditure beyond need. Have we no money? Nor may we have any. Are our storehouses not full? Our food is for the day; our living is by our hands. Why then do we squander on the pleasures of those who live in luxury the food given by God for the hungry? We sin on both sides, heightening for the one the afflictions that come from want, and for the other the harms that come from surfeit.

ΕΡΩΤΗΣΙΣ ΚΑʹ.

QUESTION XXI.

Πῶς δεῖ περὶ τὰς καθέδρας καὶ τὰς κατακλίσεις ἐν τῷ καιρῷ τῶν ἀρίστων ἢ δείπνων ἔχειν.

How one ought to behave about seats and places at table at the time of dinners or suppers.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

Ἐπειδὴ πρόσταγμά ἐστι Κυρίου πανταχοῦ πρὸς τὴν ταπείνωσιν ἐθίζοντος ἡμᾶς τὸ καὶ ἐν τοῖς ἀρίστοις κατακλινομένους τὸν ἔσχατον τόπον προκαταλαμβάνειν, ἀνάγκη τὸν πάντα κατ' ἐντολὴν ποιεῖν ἐσπουδακότα μηδὲ τοῦτο παρορᾷν τὸ πρόσταγμα. Ἂν μὲν οὖν κοσμικοί τινες ἡμῖν συγκατακλίνωνται, ὑπόδειγμα αὐτοῖς πρὸς τὸ μὴ ὑπεραίρεσθαι, μηδὲ τὸ φιλόπρωτον ἐπιζητεῖν, καὶ ἐκ τούτου τοῦ μέρους γίνεσθαι ἡμᾶς προσήκει. Ὅπου δὲ πάντες κατὰ τὸν ἴσον σκοπὸν συνέρχονται, ὥστε ἐν παντὶ καιρῷ τὴν δοκιμὴν τῆς ταπεινοφροσύνης ἑαυτῶν διδόναι, τὸ μὲν προκαταλαμβάνειν τὸν ἔσχατον τόπον κατὰ τὴν ἐντολὴν τοῦ Κυρίου ἑκάστῳ ἐπιβάλλον· τό γε μὴν πάλιν φιλονείκως περὶ τοῦτον συνωθεῖσθαι ἀδόκιμον, ὡς ἀναιρετικὸν τῆς εὐταξίας καὶ θορύβου αἴτιον. Καὶ τὸ πρὸς ἀλλήλους δὲ ἀνενδότως ἔχειν, καὶ ἡ περὶ τούτου μάχη, ὁμοίους ἡμᾶς ποιήσει τοῖς περὶ πρωτείων φιλονεικοῦσι. Διόπερ χρὴ καὶ ἐνταῦθα, τὸ πρέπον ἡμῖν περιεσκεμμένως γνωρίζοντας καὶ σπουδάζοντας, ἐπιτρέπειν τῷ ὑποδεχομένῳ καὶ τὴν τῆς κατακλίσεως τάξιν, καθὰ καὶ ὁ Κύριος ὑπέθετο, τῷ οἰκοδεσπότῃ προσήκειν εἰπὼν τὴν περὶ τούτων διαταγήν. Οὕτω γὰρ καὶ ἀνεξόμεθα ἀλλήλων ἐν ἀγάπῃ, πάντα εὐσχημόνως καὶ κατὰ τάξιν ποιοῦντες· καὶ οὐ πρὸς ἔνδειξιν τῶν πολλῶν, οὔτε δημοκοπικῶς τὴν ταπεινοφροσύνην ἐπιτηδεύειν διὰ τῆς ἀνενδότου καὶ σφοδρᾶς ἀντιλογίας δείξομεν· μᾶλλον δὲ διὰ τῆς εὐπειθείας τὸ ταπεινὸν κατορθώσομεν. Πλείων γὰρ ἐκ τῆς ἀντιλογίας ἡ τῆς ὑπερηφανίας ἔμφασις, ἢ ἐκ τῆς πρωτοκλισίας, ὅταν ἐκ προστάγματος αὐτὴν καταδεχώμεθα.

Since it is a command of the Lord, Who everywhere accustoms us to humility, that even when reclining at dinners we should take the last place first (Luke 14:10), it is necessary that one who is eager to do everything according to the commandment should not overlook this command either. If, then, some people of the world recline at table with us, it befits us in this respect too to become an example to them, so that they do not exalt themselves nor seek the first place. But where all come together with the same aim, so as to give proof of their humility on every occasion, it falls to each, according to the Lord's commandment, to take the last place first; yet again to jostle contentiously over it is unacceptable, as destructive of good order and a cause of tumult. And to be unyielding towards one another, and the fight over this, will make us like those who contend for the first places. Therefore here too we must, recognizing with circumspection and being eager for what befits us, entrust even the order of reclining to the one who receives us, just as the Lord also counselled, saying that the arrangement of these things belongs to the master of the house. For thus we shall both bear with one another in love, doing all things decently and in order; and we shall show that we do not practise humility for display before the many, nor to court popularity, by unyielding and vehement contradiction; rather we shall achieve lowliness through ready obedience. For the appearance of pride is greater from contradiction than from taking the first place, when we accept it by command.

Editors' notes and page, col. 976

Footnotes

(75) ‹anchor: ἡμῖν συγκατακλίνωνται› · call in col 976

Veteres duo libri et editi συγκατακλίνονται. Alii duo mss. συγκατακλίνωνται.

Two old books and the printed editions have συγκατακλίνονται. Two other manuscripts have συγκατακλίνωνται.

(printed under page 497)

(76) ‹anchor: ἑαυτῶν διδόναι› · call in col 976

Reg. primus et Colb. καιρῷ εἰς τὴν… ἑαυτούς. Vox ἑαυτούς legitur quoque in codice Vossii.

The first Regius and the Colbert have καιρῷ εἰς τὴν… ἑαυτούς. The word ἑαυτούς is also read in the Vossius codex.

(printed under page 497)

(77) ‹anchor: οὔτε δημοκοπικῶς› · call in col 976

Regii secundus et tertius et editiones veteres (continues)

The second and third Regii and the old editions … (continues)

(printed under page 497)

Page

running head: S. BASILII MAGNI 976
marginal letters: A ἡμῶν τῆς χρείας; B beside the heading ΕΡΩΤΗΣΙΣ ΚΑ΄; C δοκιμὴν τῆς ταπεινοφροσύνης / μὲν προκαταλαμβάνειν (between these lines); D τὴν ταπεινοφροσύνην ἐπιτηδεύειν
old-edition numerals: (none)

PG 31:977

ΕΡΩΤΗΣΙΣ ΚΒʹ.

QUESTION XXII.

Τί τὸ πρέπον ἔνδυμα τῷ Χριστιανῷ.

What clothing befits the Christian.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

1. Προλαβὼν ὁ λόγος τήν τε ταπεινοφροσύνην ἀναγκαίαν ἔδειξε, καὶ τὴν λιτότητα, καὶ τὸ ἐν πᾶσιν εὐτελὲς, καὶ ὀλιγοδάπανον, ὡς ὀλίγας ἐκ τῶν σωματικῶν χρειῶν τὰς ἀφορμὰς τῶν περισπασμῶν ἐγγίνεσθαι ἡμῖν. Ἐκείνοις οὖν τοῖς σκοποῖς ἕπεσθαι χρὴ καὶ τὸν περὶ ἐνδύματος λόγον. Εἰ γὰρ πάντων προσήκει ἡμᾶς σπουδάζειν ἐσχάτους εἶναι, καὶ ἐν τούτῳ, δηλονότι, τὸ ἔσχατον προτιμότατον. Ὥσπερ γὰρ οἱ φιλόδοξοι καὶ ἐκ τῆς περιβολῆς τῶν ἐνδυμάτων τὴν δόξαν ἑαυτοῖς θηρῶνται, ἀποβλέπεσθαι καὶ ζηλοῦσθαι ἐπὶ τῇ πολυτελείᾳ τῆς ἐσθῆτος φιλοτιμούμενοι· οὕτω, δηλονότι, τὸν εἰς ἔσχατον αὐτοῦ τὴν ζωὴν διὰ τῆς ταπεινώσεως καταβαλόντα αἱρεῖσθαι προσήκει καὶ ἐν τούτοις τὸ πάντων ἔσχατον. Ὥσπερ γὰρ ἐν τῷ δημοσίῳ δείπνῳ ἐγκαλοῦνται Κορίνθιοι, ὡς τῇ ἑαυτῶν πολυτελείᾳ καταισχύνοντες τοὺς μὴ ἔχοντας· οὕτω, δηλονότι, καὶ ἐν τῇ κοινῇ καὶ προφανεῖ τῶν ἐνδυμάτων χρήσει ὁ ὑπὲρ τοὺς πολλοὺς σχηματισμὸς οἱονεὶ διὰ τῆς συγκρίσεως καταισχύνει τὸν πένητα. Τοῦ δὲ Ἀποστόλου λέγοντος· Μὴ τὰ ὑψηλὰ φρονοῦντες, ἀλλὰ τοῖς ταπεινοῖς συναπαγόμενοι, ἐξεταζέτω ἕκαστος ἑαυτὸν, ἡ πρὸς τίνα ὁμοίωσις ἁρμοδιωτέρα ἐστὶ Χριστιανοῖς, τοὺς ἐν τοῖς βασιλείοις οἰκοῦντας, καὶ τὰ μαλακὰ ἠμφιεσμένους, ἢ ἡ πρὸς τὸν ἄγγελον καὶ κήρυκα τῆς τοῦ Κυρίου ἐπιδημίας, οὗ μείζων ἐν γεννητοῖς γυναικῶν οὐκ ἐγήγερται. Ἰωάννην λέγω, τὸν τοῦ Ζαχαρίου, οὗ τὸ ἔνδυμα ἦν ἐκ τριχῶν καμήλου. Καὶ οἱ πάλαι δὲ ἅγιοι περιῆλθον ἐν μηλωταῖς, ἐν αἰγείοις δέρμασι.

1. The discourse has already shown that humility is necessary, and plainness, and cheapness and small expense in all things, so that the occasions of distraction arising for us from bodily needs may be few. The discourse about clothing too, then, must follow those aims. For if we ought to be eager to be last of all, then plainly in this too the last is most to be preferred. For just as the lovers of glory hunt glory for themselves even from the wrapping of their clothes, ambitious to be gazed at and envied for the costliness of their dress, so, plainly, one who has brought his life down to the last place through humility ought to choose in these things too the last of all. For just as the Corinthians are reproached over the public supper, as shaming by their own costliness those who have nothing (1 Cor. 11:22), so too, plainly, in the common and visible use of clothing, display beyond the many shames the poor man, as it were by the comparison. And since the Apostle says, "Not minding high things, but going along with the lowly" (Rom. 12:16), let each examine himself as to which likeness is more fitting for Christians: to those who live in kings' houses and are clothed in soft garments (Matt. 11:8), or that to the messenger and herald of the Lord's coming, than whom none greater has arisen among those born of women: John, I mean, the son of Zacharias, whose clothing was of camel's hair. And the saints of old too went about in sheepskins, in goatskins.

2. Τὸν δὲ σκοπὸν τῆς χρήσεως ὑπέβαλεν ὁ Ἀπόστολος, διὰ μιᾶς λέξεως εἰπών· Ἔχοντες διατροφὰς καὶ σκεπάσματα, τούτοις ἀρκεσθησόμεθα, ὡς τῆς σκέπης ἡμῶν προσδεομένων μόνης· οὐκέτι μέντοι καὶ τῆς ποικιλίας, καὶ τοῦ ἀπ' αὐτῆς καλλωπισμοῦ εἰς τὴν ἀπηγορευμένην περπερίαν ἐκπιπτόντων· ἵνα μή τι χεῖρον λέγω. Ταῦτα γὰρ ὕστερον ἐπεισήχθη διὰ τῆς περιέργου ματαιοτεχνίας τῷ βίῳ. Δήλη δὲ καὶ ἡ πρώτη τῶν σκεπασμάτων χρῆσις, ἣν αὐτὸς ὁ Θεὸς τοῖς ἐπιδεηθεῖσιν ἔδωκεν. Ἐποίησε γὰρ αὐτοῖς, φησὶν, ὁ Θεὸς χιτῶνας δερματίνους. Πρὸς γὰρ τὴν τῶν ἀσχημόνων ἐπικάλυψιν ἐξήρκει καὶ ἡ τοιαύτη τῶν χιτώνων χρῆσις. Ἐπειδὴ δὲ καὶ ἕτερος σκοπὸς συνεισέρχεται, ὁ τοῦ θάλπεσθαι διὰ τῶν σκεπασμάτων, ἀνάγκη ἀμφοτέρων ἐστοχα

2. The aim of their use the Apostle laid down, speaking in a single phrase: "Having food and coverings, with these we shall be content" (1 Tim. 6:8), since we need covering only; not, however, variety too, nor the adornment that comes from it, falling into the forbidden vainglory, not to say anything worse. For these things were brought into life later, through idle and vain craftsmanship. And plain too is the first use of coverings, which God Himself gave to those in need of them. "For God made for them," it says, "garments of skins" (Gen. 3:21). For such a use of garments sufficed for the covering of what is unseemly. But since another aim also comes in, that of being kept warm by our coverings, it is necessary to have regard to both

Editors' notes and page, col. 977

Footnotes

(77) (continued) ‹anchor: οὔτε δημοκοπικῶς› · call on previous page

δημοκοπικῶς. Codex Colb. δημοκοπητικῶς. Reg. primus δημοτικῶς. Statim codex Voss. δόξωμεν. Regii duo mss. et Colb. δόξομεν. Alius Reg. ms. et antiquæ editiones δείξομεν.

… δημοκοπικῶς. The Colbert codex has δημοκοπητικῶς; the first Regius δημοτικῶς. Immediately after, the Vossius codex has δόξωμεν; two Regius manuscripts and the Colbert δόξομεν; another Regius manuscript and the old editions δείξομεν.

(printed under page 498)

(78) ‹anchor: not visible› · call above crop (Greek col 977)

Ante illud, Χριστιανῷ, additus est articulus ex tribus codicibus. Mox editiones veteres et Combef. εὐτελὲς καὶ ὀλιγοευδάπανον. Alii duo mss. cum Voss. καὶ εὐδάπανον. Reg. tertius καὶ ὀλιγοδάπανον, recte.

Before Χριστιανῷ the article has been added from three codices. Soon after, the old editions and Combefis have εὐτελὲς καὶ ὀλιγοευδάπανον; two other manuscripts with the Vossius καὶ εὐδάπανον; the third Regius καὶ ὀλιγοδάπανον, rightly.

(printed under page 498)

(79) ‹anchor: not visible› · call above crop (Greek col 977)

Reg. primus προσῆκεν ἡμᾶς.

The first Regius has προσῆκεν ἡμᾶς.

(printed under page 498)

(80) ‹anchor: not visible› · call above crop (Greek col 977)

Veteres duo libri ἑαυτοῦ τὴν ζωήν.

Two old books have ἑαυτοῦ τὴν ζωήν.

(printed under page 498)

(81) ‹anchor: τοῦ Κυρίου ἐπιδημίας› · call in col 977

Reg. primus τῆς τοῦ Χριστοῦ ἐπιδημίας.

The first Regius has τῆς τοῦ Χριστοῦ ἐπιδημίας.

(printed under page 498)

(82) ‹anchor: τούτοις ἀρκεσθησόμεθα› · call in col 977

Idem ms. τούτοις ἀρκεσθησώμεθα.

The same manuscript has τούτοις ἀρκεσθησώμεθα.

(printed under page 498)

(83) ‹anchor: αὐτὸς ὁ Θεὸς› · call in col 977

Reg. secundus et editi αὐτὸς ὁ Κύριος. Alii tres mss. αὐτὸς ὁ Θεός.

The second Regius and the printed editions have αὐτὸς ὁ Κύριος. Three other manuscripts have αὐτὸς ὁ Θεός.

(printed under page 498)

(84) ‹anchor: σκοπὸς συνεισέρχεται› · call in col 977

Editi et Reg. secundus συνέρχεται. Alii tres mss. συνεισέρχεται.

The printed editions and the second Regius have συνέρχεται. Three other manuscripts have συνεισέρχεται.

(printed under page 498)

Footnotes

¹¹ ‹anchor: not visible› · call above crop I Cor. XI, 22.

1 Corinthians 11:22.

¹² ‹anchor: humilibus consentientes› · call in col 978 Rom. XII, 16.

Romans 12:16.

¹³ ‹anchor: Zachariæ filium› · call in col 978 Matth. XI, 8, 11.

Matthew 11:8, 11.

¹⁴ ‹anchor: ex pilis cameli› · call in col 978 Matth. III, 4.

Matthew 3:4.

¹⁵ ‹anchor: caprinis obambulabant› · call in col 978 Hebr. XI, 37.

Hebrews 11:37.

¹⁶ ‹anchor: contenti erimus› · call in col 978 I Tim. VI, 8.

1 Timothy 6:8.

¹⁷ ‹anchor: tunicas pelliceas› · call in col 978 Gen. III, 21.

Genesis 3:21.

(printed under page 498)

Footnotes

¹⁸ ‹anchor: dirumpent vos› · call in col 979 Matth. VII, 9.

Matthew 7:9 [as printed; the saying is Matthew 7:6].

¹⁹ ‹anchor: ornatum esse debere› · call in col 979 I Tim. III, 2.

1 Timothy 3:2.

²⁰ ‹anchor: ornato esse jubet› · call in col 979 I Tim. II, 9.

1 Timothy 2:9.

(printed under page 499)

(85) ‹anchor: not visible› · call above crop (Greek col 980)

Veteres quatuor libri τοῦ τε. Vocula τε aberat a vulgatis.

Four old books have τοῦ τε. The little word τε was missing from the common editions.

(printed under page 499)

(86) ‹anchor: not visible› · call above crop (Greek col 980)

Reg. primus εἰσὶ πολύχρηστα. Haud longe editi ὥστε μηδὲ τόν. At mss. quatuor μηδέν.

The first Regius has εἰσὶ πολύχρηστα. Not far on, the printed editions have ὥστε μηδὲ τόν; but four manuscripts have μηδέν.

(printed under page 499)

(87) ‹anchor: not visible› · call above crop (Greek col 980)

In Colb. pro μεθημερινά legitur καθημερινά. Nec ita multo post editio Ven. et mss. quatuor κτῆσιν, ὅ. Aliæ editiones antiquæ κτῆσιν, ἥ.

In the Colbert καθημερινά is read for μεθημερινά. Not much later, the Venice edition and four manuscripts have κτῆσιν, ὅ; the other old editions κτῆσιν, ἥ.

(printed under page 499)

(88) ‹anchor: not visible› · call above crop (Greek col 980)

Voculas ὡς τά addidi ex mss. multis. Mox editio Ven. et mss. non pauci καὶ τὸ ἐκ τῆς. Editio Paris. pariter ac Basil. καὶ ἐκ τῆς. Subinde Regii duo mss. καὶ διαμαρτυρομένης.

I have added the little words ὡς τά from many manuscripts. Soon after, the Venice edition and not a few manuscripts have καὶ τὸ ἐκ τῆς; the Paris edition, like the Basel, καὶ ἐκ τῆς. Next, two Regius manuscripts have καὶ διαμαρτυρομένης.

(printed under page 499)

Page

other: facing Latin version, not set

PG 31:980

σμένην εἶναι τὴν χρῆσιν, τοῦ τε περιστέλλειν ἡμῶν τὰ ἀσχήμονα, καὶ τοῦ ἀλεξήματα εἶναι πρὸς τὴν τῶν ἀέρων βλάβην. Ἐπεὶ μέντοι καὶ ἐν αὐτοῖς τούτοις τὰ μέν ἐστι πολύχρηστα, τὰ δὲ ἥττονα, ἀκόλουθον προτιμᾶν ὅσα ἐπὶ πλείονας ἕλκεσθαι χρείας δύναται, ὥστε μηδὲν τὸν τῆς ἀκτημοσύνης παραβλάπτεσθαι λόγον· καὶ μὴ ἄλλα μὲν εἶναι τὰ πρὸς ἐπίδειξιν ἡμῖν παρεσκευασμένα, ἄλλα δὲ πρὸς τὴν κατ' οἶκον χρείαν· καὶ ταῦτα πάλιν ἕτερα μὲν τὰ μεθημερινὰ, ἕτερα δὲ τὰ ἐν τῇ νυκτὶ ἐπιβλήματα· ἀλλὰ ἐπινοεῖν ἑνὸς τοιούτου τὴν κτῆσιν, ὃ πρὸς πάντα ἡμῖν ἐξαρκεῖν δύναται, πρός τε τὴν εὐσχήμονα μεθ' ἡμέραν περιβολὴν καὶ πρὸς τὴν ἀναγκαίαν ἐν τῇ νυκτί. Ἐκ δὲ τούτου συμβαίνει ἡμᾶς καὶ τῷ σχήματι κοινωνεῖν ἀλλήλοις, καὶ οἱονεὶ χαρακτῆρά τινα ἰδιάζοντα καὶ ἐκ τοῦ ἐνδύματος τῷ Χριστιανῷ ἐπικεῖσθαι. Τὰ γὰρ πρὸς ἕνα σκοπὸν συντείνοντα ὡς τὰ πολλὰ ταυτά ἐστιν ἀλλήλοις.

fixed is their use: both to cover what is unseemly in us, and to be protections against harm from the air. Since, however, even among these very things some are of many uses and others of fewer, it follows that we should prefer whatever can be drawn to more uses, so that the principle of poverty is in no way impaired; and that we should not have some things prepared for display and others for use at home; nor again some coverings for the day and others for the night; but we should contrive to own one such thing as can suffice us for everything, both for seemly clothing by day and for necessary covering at night. From this it comes about that we also share a common dress with one another, and that a distinctive mark, as it were, is set upon the Christian even by his clothing. For things that tend to one end are for the most part the same as one another.

3. Χρήσιμον δὲ καὶ τὸ ἐκ τῆς ἐσθῆτος ἰδίωμα προκηρυττούσης ἕκαστον, καὶ προδιαμαρτυρομένης τὸ ἐπάγγελμα τῆς κατὰ Θεὸν ζωῆς· ὥστε ἀκόλουθον καὶ τὴν πρᾶξιν παρὰ τῶν συντυγχανόντων ἡμῖν ἀπαιτεῖσθαι. Οὐ γὰρ ὁμοίως τὸ ἀπρεπὲς καὶ ἄσχημον ἐν τοῖς τυχοῦσι καὶ ἐν τοῖς μεγάλα ὑπισχνουμένοις διαφαίνεται. Δημότην μὲν γὰρ, ἤ τινα τῶν τυχόντων διδόντα πληγὰς ἢ λαμβάνοντα δημοσίᾳ, καὶ φωνὰς ἀπρεπεῖς ἀφιέντα, καὶ ἐν καπηλείοις διαιτώμενον, καὶ ἄλλα παραπλήσια τούτοις ἀσχημονοῦντα, οὐκ ἄν τις ῥᾳδίως οὐδὲ παρατηρήσειεν, ἀκόλουθα εἶναι τῇ ὅλῃ προαιρέσει τοῦ βίου καταδεχόμενος τὰ γινόμενα· τὸν δὲ ἐν ἐπαγγέλματι ἀκριβείας, κἂν τὸ τυχὸν παρίδῃ τῶν καθηκόντων, πάντες ἐπιτηροῦσι, καὶ ἀντ' ὀνείδους αὐτῷ προφέρουσι, ποιοῦντες τὸ εἰρημένον ὅτι, Στραφέντες ῥήξουσιν ὑμᾶς. Ὥστε οἱονεὶ παιδαγωγία τίς ἐστι τοῖς ἀσθενεστέροις, πρὸς τὸ καὶ ἄκοντας αὐτοὺς ἀπὸ τῶν φαύλων εἴργεσθαι, ἡ διὰ τοῦ σχήματος ἐπαγγελία. Ὡς οὖν ἐστί τι στρατιώτου ἴδιον ἐν τῷ ἐνδύματι, καὶ ἄλλο τοῦ συγκλητικοῦ, καὶ ἄλλο ἄλλου, ἀφ' ὧν εἰκάζεται αὐτῶν, ὡς ἐπὶ τὸ πλεῖστον, τὰ ἀξιώματα, οὕτως εἶναί τινα καὶ Χριστιανοῦ ἰδιότητα καὶ ἀπὸ τῆς ἐσθῆτος εὐπρεπὲς καὶ ἀκόλουθον σώζουσαν τὴν ὑπὸ τοῦ Ἀποστόλου παραδεδομένην κοσμιότητα· ποτὲ μὲν τὸν ἐπίσκοπον κόσμιον εἶναι διοριζομένου, ποτὲ δὲ τὰς γυναῖκας ἐν καταστολῇ κοσμίῳ εἶναι διατασσομένου, τοῦ κοσμίου δηλονότι κατὰ τὸν ἴδιον τοῦ Χριστιανισμοῦ σκοπὸν νοουμένου. Ὁ αὐτὸς δέ μοι λόγος καὶ περὶ ὑποδημάτων ἐστίν· ὥστε τὸ ἀπερίεργον καὶ εὐποριστότερον, καὶ πρὸς τὸν σκοπὸν

3. Useful too is the distinctiveness that comes from clothing, which proclaims each one beforehand and bears witness in advance to his profession of a life according to God, so that those who meet us demand of us conduct that follows from it. For what is unbecoming and unseemly does not show alike in ordinary people and in those who promise great things. If a common man, or any chance person, gives or takes blows in public, utters unbecoming words, spends his time in taverns, and behaves unseemly in other ways like these, no one would readily even take notice, accepting what happens as consistent with the whole purpose of his life; but the man who professes exactness, if he overlooks even the least of his duties, all watch closely and cast it up to him as a reproach, doing what is said: Turning, they will rend you. And so the profession made by the dress is, as it were, a tutor to the weaker, to keep them from base things even against their will. Just as, then, there is something proper to the soldier in his clothing, and another to the senator, and another to another, from which their ranks are for the most part conjectured, so there should be some distinctive mark of the Christian too, even from his clothing, seemly and consistent, preserving the decorum handed down by the Apostle, who at one time lays down that the bishop be decorous, and at another directs that women be in decorous apparel, the decorous being understood, clearly, according to the proper aim of Christianity. The same reasoning holds for me concerning shoes also: so that what is plain and more easily procured, and for the purpose

Editors' notes and page, col. 980

Footnotes

(89) ‹anchor: τοῖς μεγάλα› · call in col 980

Reg. primus τὰ μεγάλα. Aliquanto post idem ms. ἐν καπηλείῳ.

The first Regius has τὰ μεγάλα. Somewhat later the same manuscript has ἐν καπηλείῳ.

(printed under page 499)

(90) ‹anchor: αὐτῷ προφέρουσι› · call in col 980

Codex Colb. προσφέρουσι.

The Colbert codex has προσφέρουσι.

(printed under page 499)

(91) ‹anchor: σχήματος ἐπαγγελία› · call in col 980

Reg. primus εἴργεσθαι τῇ διὰ τοῦ σχήματος ἐπαγγελίᾳ.

The first Regius has εἴργεσθαι τῇ διὰ τοῦ σχήματος ἐπαγγελίᾳ.

(printed under page 499)

(92) ‹anchor: ἐσθῆτος εὐπρεπὲς› · call in col 980

Antiqui duo libri cum Voss. εὐπρεπῆ. Alii duo mss. et antiquæ editiones εὐπρεπές, recte.

Two old books with the Vossius have εὐπρεπῆ. Two other manuscripts and the old editions have εὐπρεπές, rightly.

(printed under page 499)

(93) ‹anchor: τοῦ Χριστιανισμοῦ› · call in col 980

Editi et Reg. secundus ἴδιον τοῦ Χριστιανοῦ. Alii tres mss. et editi Χριστιανισμοῦ.

The printed editions and the second Regius have ἴδιον τοῦ Χριστιανοῦ. Three other manuscripts and the printed editions [as printed] have Χριστιανισμοῦ.

(printed under page 499)

Page

running head: S. BASILII MAGNI 980
marginal letters: A σμένην εἶναι τὴν χρῆσιν; B κτῆρά τινα ἰδιάζοντα; C ἀκόλουθα εἶναι τῇ ὅλῃ; D ποτὲ δὲ τὰς γυναῖκας
old-edition numerals: (none in the Greek column; 368 stands in the facing Latin after congruas)

PG 31:981

τῆς χρείας ἀρκοῦν, τοῦτο αἱρετὸν εἶναι ἐν ἑκάστῳ καιρῷ.

of need is sufficient, this is to be chosen on each occasion.

ΕΡΩΤΗΣΙΣ ΚΓʹ.

QUESTION XXIII.

Περὶ τῆς ζώνης.

On the girdle.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

Τὴν δὲ τῆς ζώνης χρείαν δηλοῦσιν ἀναγκαίαν οὖσαν καὶ οἱ προλαβόντες ἅγιοι· Ἰωάννης μὲν δερματίνῃ ζώνῃ περισφίγγων ἑαυτοῦ τὴν ὀσφὺν, καὶ Ἠλίας ἔτι πρότερον. Γέγραπται γὰρ, ὥσπερ ἰδίωμά τι τοῦ ἀνδρὸς, τὸ, Ἀνὴρ δασὺς, καὶ ζώνη δερματίνη περὶ τὴν ὀσφὺν αὐτοῦ. Καὶ Πέτρος δὲ ζώνῃ κεχρημένος δείκνυται, ὡς δῆλον ἐκ τῶν τοῦ ἀγγέλου ῥημάτων πρὸς αὐτὸν λέγοντος· Ζῶσαι, καὶ ὑπόδησαι τὰ σανδάλιά σου. Καὶ ὁ μακάριος Παῦλος ἐκ τῆς τοῦ Ἀγάβου προφητείας τῆς εἰς αὐτὸν φαίνεται κεχρημένος ζώνῃ. Τὸν γὰρ ἄνδρα οὗ ἐστιν ἡ ζώνη αὕτη οὕτως δήσουσι, φησὶν, ἐν Ἱεροσολύμοις. Καὶ ὁ Ἰὼβ δὲ παρὰ τοῦ Κυρίου ζώσασθαι προστάσσεται. Ὡς γὰρ ἀνδρείας τινὸς, καὶ τῆς πρὸς τὰ ἔργα ἑτοιμασίας σύμβολον, Ζῶσαι, φησὶν, ὥσπερ ἀνὴρ τὴν ὀσφύν σου. Καὶ δῆλον, ὅτι πᾶσι τοῖς μαθηταῖς τοῦ Κυρίου συνήθης ἦν ἡ τῆς ζώνης χρῆσις, οἷς ἀπηγόρευτο μὴ ἔχειν χαλκὸν εἰς τὰς ζώνας. Ἄλλως τε καὶ μέλλοντα αὐτουργήσειν ἀνάγκη εὐσταλῆ καὶ ἀνεμπόδιστον εἶναι πρὸς τὰς κινήσεις. Ὥστε καὶ ζώνης αὐτῷ χρεία, δι' ἧς προσταλήσεται τῷ σώματι ὁ χιτών· καὶ μᾶλλόν γε αὐτὸν θάλψει περιπτυσσόμενος πανταχόθεν, καὶ τὸ ἀκώλυτον αὐτῷ πρὸς τὰς κινήσεις παρασκευάσει. Ἐπεὶ καὶ ὁ Κύριος, ὅτε εἰς τὴν διακονίαν τῶν μαθητῶν παρεσκευάζετο, λαβὼν λέντιον διέζωσεν ἑαυτόν. Περί γε μὲν τοῦ πλήθους τῶν ἐνδυμάτων οὐδὲν δεόμεθα λέγειν, ἱκανῶς ἡμῖν ἐν τω περὶ ἀκτημοσύνης λόγῳ προεξητασμένου τούτου. Εἰ γὰρ ὁ ἔχων δύο χιτῶνας προστάσσεται μεταδοῦναι τῷ μὴ ἔχοντι, δηλονότι ἡ τῶν πλειόνων ἑαυτοῦ ἕνεκεν κτῆσις ἀπηγορευμένη ἐστίν. Οἷς οὖν τὸ ἔχειν δύο χιτῶνας ἀπαγορεύεται, τούτοις περὶ τῆς χρήσεως τί προσήκει νομοθετεῖν·

That the use of the girdle is necessary the saints who went before us also show: John binding his loins about with a leather girdle, and Elijah still earlier. For it is written, as something distinctive of the man: A hairy man, and a leather girdle about his loins. Peter too is shown to have used a girdle, as is clear from the words of the angel saying to him: Gird yourself, and put on your sandals. And the blessed Paul, from the prophecy of Agabus concerning him, appears to have used a girdle: For the man whose girdle this is, he says, they will so bind in Jerusalem. Job, too, is commanded by the Lord to gird himself. For as a symbol of a certain manliness and of readiness for works, Gird, He says, your loins like a man. And it is clear that the use of the girdle was customary for all the disciples of the Lord, who were forbidden to have brass in their girdles. Besides, one who is about to work with his own hands must be neatly dressed and unhindered in his movements. So he also needs a girdle, by which the tunic will be drawn close to the body; and it will keep him warmer, wrapping him round on every side, and will make him free in his movements. For the Lord also, when He was preparing Himself for the service of the disciples, took a towel and girded Himself. About the number of garments we need say nothing, since this has already been sufficiently examined by us in the discourse on poverty. For if he who has two tunics is commanded to give a share to him who has none, clearly the possession of more for oneself is forbidden. As for those, then, who are forbidden to have two tunics, what need is there to lay down laws for them about the use of them?

ΕΡΩΤΗΣΙΣ ΚΔʹ.

QUESTION XXIV.

Τούτων ἱκανῶς ἡμῖν παραδεδομένων, ἀκόλουθον ἂν εἴη μαθεῖν ἡμᾶς περὶ τοῦ τρόπου τῆς μετ' ἀλλήλων διαγωγῆς

These things having been sufficiently handed down to us, it would follow that we learn about the manner of our life with one another

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

Τοῦ Ἀποστόλου λέγοντος, Πάντα εὐσχημόνως καὶ κατὰ τάξιν γινέσθω, ἐκείνην λογιζόμεθα εὐ

Since the Apostle says, Let all things be done decently and in order, we reckon that [manner]

Editors' notes and page, col. 981

Footnotes

(94) ‹anchor: not visible› · call above crop (Greek col 981)

Legitur in ora Regii primi manu altera καὶ περὶ ὑποδημάτων, deque calceamentis.

In the margin of the first Regius, in another hand, is read καὶ περὶ ὑποδημάτων, "and about shoes."

(printed under page 500)

(95) ‹anchor: not visible› · call above crop (Greek col 981)

Editi et Reg. secundus ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ, ubi verbum εἶχε suppleri oportet. Reg. primus et Colb. ζώνη δερματίνη περί. Reg. tertius τι τοῦ ἀνδρός, τό, Ἦν δὲ ὁ Ἰωάννης ἐνδεδυμένος τρίχας καμήλου, καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ· καὶ Πέτρος.

The printed editions and the second Regius have ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ, where the verb εἶχε must be supplied. The first Regius and the Colbert have ζώνη δερματίνη περί. The third Regius has τι τοῦ ἀνδρός, τό, Ἦν δὲ ὁ Ἰωάννης ἐνδεδυμένος τρίχας καμήλου, καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ· καὶ Πέτρος.

(printed under page 500)

(96) ‹anchor: not visible› · call above crop (Greek col 981)

Reg. primus ἐν Ἱερουσαλήμ. Ibidem codex Voss. Ἰακώβ, male. Hoc ipso in loco Reg. primus παρὰ τοῦ Θεοῦ ζώσασθαι.

The first Regius has ἐν Ἱερουσαλήμ. In the same place the Vossius codex has Ἰακώβ, wrongly. At this very spot the first Regius has παρὰ τοῦ Θεοῦ ζώσασθαι.

(printed under page 500)

(97) ‹anchor: ζώνης χρῆσις› · call in col 981

Veteres duo libri δηλονότι πᾶσι τοῖς μαθηταῖς τοῦ Κυρίου ζώσασθαι προστάσσεται, ὡς συνήθης οὖσα τῆς ζώνης ἡ χρῆσις.

Two old books have δηλονότι πᾶσι τοῖς μαθηταῖς τοῦ Κυρίου ζώσασθαι προστάσσεται, ὡς συνήθης οὖσα τῆς ζώνης ἡ χρῆσις.

(printed under page 500)

(98) ‹anchor: Ἄλλως τε καὶ› · call in col 981

Codex Colb. ζώνας. Καὶ πρόσταγμα δέ ἐστι τοῦ Κυρίου λέγοντος· Ἔστωσαν ὑμῶν αἱ ὀσφύες περιεζωσμέναι, εἰ καὶ τὰ μάλιστα πρός τι εἴρηται ἄλλως τε καί, etc.

The Colbert codex has ζώνας. Καὶ πρόσταγμα δέ ἐστι τοῦ Κυρίου λέγοντος· Ἔστωσαν ὑμῶν αἱ ὀσφύες περιεζωσμέναι, εἰ καὶ τὰ μάλιστα πρός τι εἴρηται ἄλλως τε καί, etc. ("And it is also a command of the Lord, who says, Let your loins be girded, even if it was said chiefly with some other purpose; and besides," etc.)

(printed under page 500)

(99) ‹anchor: τῷ μὴ ἔχοντι› · call in col 981

Editio Paris. ἔχοντί τι, sed voculam τι delevi, fide veterum librorum innixus. Nec ita multo post editi et Reg. secundus ἀπαγορεύεται. Alii mss. non pauci ἀπηγόρευται.

The Paris edition has ἔχοντί τι, but I have deleted the little word τι, relying on the old books. Not much later, the printed editions and the second Regius have ἀπαγορεύεται; not a few other manuscripts ἀπηγόρευται.

(printed under page 500)

Footnotes

²¹ ‹anchor: not visible› · call above crop Matth. III, 4.

Matthew 3:4.

²² ‹anchor: not visible› · call above crop IV Reg. I, 8.

4 Kings (2 Kings) 1:8.

²³ ‹anchor: not visible› · call above crop Act. XII, 8.

Acts 12:8.

²⁴ ‹anchor: not visible› · call above crop Act. XXI, 11.

Acts 21:11.

²⁵ ‹anchor: not visible› · call above crop Job xxxviii, 3.

Job 38:3.

²⁶ ‹anchor: æs haberent in zonis› · call in col 982 Matth. X, 9.

Matthew 10:9.

²⁷ ‹anchor: linteo cinxit se› · call in col 982 Joan. XIII, 4.

John 13:4.

²⁸ ‹anchor: alteram dare› · call in col 982 Luc. III, 11.

Luke 3:11.

²⁹ ‹anchor: secundum ordinem fiant› · call in col 982 I Cor. XIV, 40.

1 Corinthians 14:40.

(printed under page 500)

Footnotes

³⁰ ‹anchor: Studio non pigri› · call in col 983 Rom. XII, 11.

Romans 12:11.

³¹ ‹anchor: Domini negligenter› · call in col 983 Jerem. xlviii, 10.

Jeremiah 48:10.

³² ‹anchor: uti scriptum est› · call in col 983 Ezech. III, 20.

Ezekiel 3:20.

³³ ‹anchor: pedum vestrorum turbant› · call in col 983 Isa. iii, 11.

Isaiah 3:11 [as printed; the verse is 3:12].

³⁴ ‹anchor: quicunque est ille› · call in col 983 Galat. v, 10.

Galatians 5:10.

(printed under page 501)

(1) ‹anchor: not visible› · call above crop (Greek col 984)

Reg. primus ἐξάψηται. Alius ms. ἐξάπτεται. Haud longe duo mss. κατὰ κρημνοῦ.

The first Regius has ἐξάψηται; another manuscript ἐξάπτεται. Not far on, two manuscripts have κατὰ κρημνοῦ.

(printed under page 501)

Page

other: facing Latin version, not set

PG 31:984

σχήμονα εἶναι διαγωγὴν καὶ εὔτακτον ἐν τῇ συναφείᾳ τῶν πιστῶν, ἐν ᾗ ὁ τῶν μελῶν τοῦ σώματος διασώζεται λόγος· ὥστε τὸν μέν τινα ὀφθαλμοῦ ἐπέχειν δύναμιν τὸν ἐπιμέλειαν τὴν κοινὴν πεπιστευμένον ἔν τε τῇ δοκιμασίᾳ τῶν γεγενημένων καὶ ἐν τῇ προθεωρίᾳ καὶ διασκέψει τῶν γενησομένων τὸν δὲ ἀκοῆς ἢ χειρὸς ἔν τε τῇ ἀκροάσει καὶ ἐν τῇ ἐνεργείᾳ τῶν ἐπιβαλλόντων, καὶ καθεξῆς ἕκαστον ἑκάστου. Εἰδέναι οὖν χρὴ, ὅτι, ὥσπερ ἐν τοῖς μέλεσιν οὐκ ἀκίνδυνόν ἐστιν ἑκάστῳ μέλει τὸ τῶν ἐπιβαλλόντων ἀμελεῖν, ἢ τὸ μὴ κεχρῆσθαι τῷ ἑτέρῳ πρὸς ὃ γέγονεν ὑπὸ τοῦ δημιουργήσαντος Θεοῦ (εἴτε γὰρ ἡ χεὶρ, ἢ ὁ ποὺς μὴ πείθοιτο τῇ ὁδηγίᾳ τοῦ ὀφθαλμοῦ, ἡ μὲν ὀλεθρίων ἐπὶ διαφθορᾷ τοῦ παντὸς ἐξ ἀνάγκης ἐφάψεται, ὁ δὲ προσκόψει, ἢ καὶ κατὰ κρημνοὺς ἐνεχθήσεται· εἴτε ὁ ὀφθαλμὸς καμμύσειεν, ὥστε μὴ βλέπειν, ἀνάγκη καὶ αὐτὸν συνδιαφθείρεσθαι τοῖς ἄλλοις μέλεσι πάσχουσι τὰ εἰρημένα)· οὕτως οὐδὲ τῷ ἐφεστῶτι ἀκίνδυνος ἡ ἀμέλεια ὑπὲρ πάντων κρινομένῳ, οὔτε τῷ ὑπακούοντι τὸ δυσπειθὲς ἀβλαβὲς καὶ ἀζήμιον· περισσοτέρως δὲ ἐπικίνδυνον καὶ ἑτέρους σκανδαλίζοντι. Ἀλλ' ἕκαστος οὖν, ἐν τῷ ἰδίῳ τόπῳ τῆς μὲν σπουδῆς τὸ ἄοκνον ἐπιδεικνύμενος, καὶ πληρῶν τὸ τοῦ Ἀποστόλου παράγγελμα λέγοντος· Τῇ σπουδῇ μὴ ὀκνηροὶ, τῆς προθυμίας ἔχει τὸν ἔπαινον· ἐπὶ δὲ τῇ ἀμελείᾳ τὰ ἐναντία, δηλονότι τὸν ταλανισμὸν καὶ τὸ οὐαί. Ἐπικατάρατος γὰρ, φησὶ, πᾶς ὁ ποιῶν τὰ ἔργα Κυρίου ἀμελῶς.

seemly and orderly life in the fellowship of the faithful in which the principle of the members of the body is preserved: so that one, he who has been entrusted with the common care, holds the power of the eye, both in examining what has been done and in foreseeing and considering what is to be done; another that of the ear or the hand, in hearing and in carrying out what falls to him; and so on, each in turn. One must know, then, that just as among the members it is not without danger for each member to neglect what falls to it, or not to use the other for that for which it was made by God its Maker (for if the hand or the foot should not obey the guidance of the eye, the one will of necessity lay hold on deadly things to the ruin of the whole, and the other will stumble, or even be carried over precipices; and if the eye should shut, so as not to see, it too must perish along with the other members that suffer the things mentioned), so neither is negligence without danger for the one set over others, who is judged on behalf of all, nor is disobedience harmless and without loss for the one who obeys, but more dangerous still when he also gives scandal to others. Each one, then, showing in his own place unflagging diligence, and fulfilling the precept of the Apostle, who says, In diligence not slothful, has the praise of eagerness; but for negligence the contrary, namely lamentation and the woe. For cursed, he says, is everyone who does the works of the Lord negligently.

ΕΡΩΤΗΣΙΣ ΚΕʹ.

QUESTION XXV.

Ὅτι φοβερὸν τὸ κρίμα τῷ προεστῶτι μὴ ἐλέγχοντι τοὺς ἁμαρτάνοντας.

That the judgement is fearful for the superior who does not rebuke those who sin.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

1. Διόπερ ὁ τὴν κοινὴν φροντίδα πεπιστευμένος, ὡς ὀφείλων λόγον δοῦναι περὶ ἑκάστου, οὕτω διακείσθω· εἰδὼς, ὅτι, ἐὰν ἐμπέσῃ εἰς ἁμαρτίαν εἷς τῶν ἀδελφῶν, μὴ προειπόντος αὐτῷ τὸ δικαίωμα τοῦ Θεοῦ, ἢ ἐμπεσὼν ἐπιμένῃ, μὴ διδαχθεὶς τὸν τρόπον τῆς διορθώσεως, τὸ αἷμα αὐτοῦ ἐκ τῶν χειρῶν αὐτοῦ ἐκζητηθήσεται, καθὼς γέγραπται· καὶ μάλιστα, ἐὰν μὴ δι' ἄγνοιαν παρίδῃ τι τῶν ἀρεσκόντων Θεῷ, ἀλλὰ διὰ κολακείαν συμπεριφερόμενος τοῖς ἑκάστου κακοῖς, τὴν ἀκρίβειαν τῆς πολιτείας ἐκλύσῃ· Οἱ γὰρ μακαρίζοντες ὑμᾶς, φησὶ, πλανῶσιν ὑμᾶς, καὶ τὴν τρίβον τῶν ποδῶν ὑμῶν ταράσσουσιν. Ὁ δὲ ταράσσων ὑμᾶς, βαστάσει τὸ κρίμα, ὅστις ἂν ᾖ. Διόπερ, ἵνα μὴ τοῦτο πάθωμεν, ἀκολουθητέον ἡμῖν τῷ ἀποστολικῷ κανόνι ἐπὶ τῆς πρὸς τοὺς ἀδελφοὺς ὁμιλίας. Οὔτε γάρ ποτε, φησὶν, ἐν λόγῳ κολακείας ἐγενήθημεν, καθὼς οἴδατε· οὔτε ἐν προφάσει πλεονεξίας, Θεὸς μάρτυς· οὔτε ζητοῦντες

1. Therefore let him who has been entrusted with the common care be so disposed as one who must give account for each; knowing that if one of the brethren falls into sin when he has not told him beforehand the ordinance of God, or, having fallen, persists in it, not having been taught the way of amendment, his blood will be required at his hands, as it is written; and above all if he overlooks something of what is pleasing to God not through ignorance, but, out of flattery indulging each one's faults, loosens the exactness of the way of life. For they who call you blessed, he says, lead you astray, and trouble the path of your feet. And he who troubles you shall bear the judgement, whoever he may be. Therefore, lest we suffer this, we must follow the apostolic rule in our dealings with the brethren. For neither at any time, he says, were we in a word of flattery, as you know; nor in a pretext of covetousness, God is witness; nor seeking

Editors' notes and page, col. 984

Footnotes

(2) ‹anchor: ἐπιδεικνύμενος› · call in col 984

Codex Voss. σκανδαλίζειν. Ἀλλ' ἕκαστος οὖν μὲν τῷ Θεῷ ἐπιδεικνύμενον. Et in Colbertino quoque σκανδαλίζειν legitur. Ibidem quatuor mss. τῆς μὲν σπουδῆς. Vocula μέν aberat a vulgatis. Hoc ipso in loco duo mss. ἄοκνον τῷ Θεῷ ἐπιδεικνύσθω, πληρῶν.

The Vossius codex has σκανδαλίζειν. Ἀλλ' ἕκαστος οὖν μὲν τῷ Θεῷ ἐπιδεικνύμενον. In the Colbert too σκανδαλίζειν is read. In the same place four manuscripts have τῆς μὲν σπουδῆς; the little word μέν was missing from the common editions. At this very spot two manuscripts have ἄοκνον τῷ Θεῷ ἐπιδεικνύσθω, πληρῶν.

(printed under page 501)

(3) ‹anchor: ἔχει τὸν ἔπαινον› · call in col 984

Regii primus et tertius cum Colb. ἔχει τὸν ἔπαινον. Editi ἕξει. Codex Voss. ἔχειν.

The first and third Regii with the Colbert have ἔχει τὸν ἔπαινον. The printed editions have ἕξει; the Vossius codex ἔχειν.

(printed under page 501)

(4) ‹anchor: τῆς διορθώσεως› · call in col 984

Antiqui duo libri præter Voss. ἐπανορθώσεως. Alii duo mss. et editi διορθώσεως.

Two old books besides the Vossius have ἐπανορθώσεως. Two other manuscripts and the printed editions have διορθώσεως.

(printed under page 501)

(5) ‹anchor: βαστάσει› · call in col 984

Codex Colb. βαστάζει. Mox idem ms. ἐὰν ᾖ.

The Colbert codex has βαστάζει. Soon after, the same manuscript has ἐὰν ᾖ.

(printed under page 501)

(6) ‹anchor: κολακείας ἐγενήθημεν› · call in col 984

Rursus idem liber ἐγενήθημεν πρὸς ὑμᾶς.

Again the same book has ἐγενήθημεν πρὸς ὑμᾶς.

(printed under page 501)

Page

running head: S. BASILII MAGNI 984
marginal letters: A σχήμονα εἶναι διαγωγὴν; B κρημνοὺς ἐνεχθήσεται; C (beside the heading ΕΡΩΤΗΣΙΣ ΚΕʹ); D τὴν τρίβον τῶν ποδῶν
old-edition numerals: (none)

PG 31:985

ἐξ ἀνθρώπων δόξαν, οὔτε ἀφ' ὑμῶν, οὔτε ἀπ' ἄλλων.

glory from men, neither from you nor from others.

2. Ὁ τοίνυν τούτων τῶν παθῶν καθαρεύων, τάχ' ἂν τὴν ὁδηγίαν ἀπλανῆ, ἑαυτῷ τε ἔμμισθον καὶ τοῖς ἑπομένοις σωτήριον ἐκτελέσειεν. Ὁ γὰρ μὴ διά τινας τιμὰς ἀνθρωπίνας μήτε τὸ ἀπρόσκρουστον τοῖς ἁμαρτάνουσιν ὑπὲρ τοῦ ἡδὺς αὐτοῖς εἶναι καὶ κεχαρισμένος ἐπιτηδεύων, ὄντως ἐν ἀγάπῃ, μετὰ παῤῥησίας πρεσβεύσει τὸν λόγον ἀκαπηλεύτως καὶ εἰλικρινῶς, μὴ αἱρούμενος ἐν μηδενὶ δολοῦν τὴν ἀλήθειαν· ὥστε ἁρμόσαι αὐτῷ καὶ τὰ ἑξῆς εἰρημένα· Ἀλλ' ἐγενήθημεν ἤπιοι ἐν μέσῳ ὑμῶν, ὡς, ἐὰν τροφὸς θάλπῃ τὰ ἑαυτῆς τέκνα, οὕτως ἱμειρόμενοι ὑμῶν, εὐδοκοῦμεν μεταδοῦναι ὑμῖν οὐ μόνον τὸ Εὐαγγέλιον τοῦ Θεοῦ, ἀλλὰ καὶ τὰς ἑαυτῶν ψυχάς. Ὁ δὲ μὴ οὕτως ἔχων ὁδηγός ἐστι τυφλὸς, ἑαυτόν τε κατακρημνίζων, καὶ τοὺς ἑπομένους συνεπαγόμενος. Ὅσον μὲν οὖν ἐστι κακὸν ἀντὶ ὁδηγίας πλάνης αἴτιον τῷ ἀδελφῷ γενέσθαι, συνορᾷν ἔξεστιν ἐκ τῶν εἰρημένων. Σημεῖον δέ ἐστι τοῦτο τοῦ καὶ τὴν ἐντολὴν τῆς ἀγάπης ἀκατόρθωτον εἶναι· οὐδεὶς γὰρ πατὴρ περιορᾷ τὸ ἑαυτοῦ τέκνον μέλλον καταπίπτειν εἰς βόθυνον, ἢ ἐμπεσὸν ἐναφίησι τῷ πτώματι. Πόσον δὲ δεινότερον ψυχὴν εἰς βάθος κακῶν ἐμπίπτουσαν ἐναφεθῆναι τῇ ἀπωλείᾳ, τί δεῖ καὶ λέγειν; Ὑπεύθυνος οὖν ἐστι τῇ ἀδελφότητι ἀγρυπνεῖν ὑπὲρ τῶν ψυχῶν αὐτῶν, καὶ μεριμνᾷν τὰ πρὸς σωτηρίαν ἑκάστου, ὡς λόγον ἀποδώσων· μεριμνᾷν δὲ ἐπὶ τοσοῦτον, ὡς καὶ μέχρι θανάτου τὴν ὑπὲρ αὐτῶν σπουδὴν ἐπιδείκνυσθαι, οὐ μόνον κατὰ τὸν κοινὸν πρὸς πάντας τῆς ἀγάπης τοῦ Κυρίου λόγον, Ἵνα τις τὴν ψυχὴν αὐτοῦ θῇ ὑπὲρ τῶν φίλων αὐτοῦ, ἀλλὰ κατὰ τὸν ἴδιον τοῦ εἰπόντος· Ἱμειρόμενοι ὑμῶν εὐδοκοῦμεν μεταδοῦναι ὑμῖν οὐ μόνον τὸ Εὐαγγέλιον τοῦ Θεοῦ, ἀλλὰ καὶ τὰς ἑαυτῶν ψυχάς.

2. He, then, who is clean of these passions would perhaps make his guidance unerring, rewarding for himself and saving for those who follow. For he who does not, for the sake of any human honours, make it his practice to avoid giving offence to those who sin in order to be pleasant and agreeable to them, will, truly in love, with boldness act as ambassador of the word, without adulterating it and with sincerity, choosing in nothing to falsify the truth; so that the words said next also fit him: But we became gentle in your midst, as when a nurse cherishes her own children; so, longing for you, we were well pleased to impart to you not only the Gospel of God, but also our own souls. But he who is not so disposed is a blind guide, both throwing himself over the precipice and dragging along with him those who follow. How great an evil it is, then, to become for a brother a cause of error instead of guidance, one may see from what has been said. And this is a sign that the commandment of love too is left unfulfilled: for no father overlooks his own child when it is about to fall into a pit, or abandons it in its fall when it has fallen in. And how much more terrible it is that a soul falling into a depth of evils should be abandoned to perdition, what need is there even to say? He is accountable, then, to the brotherhood to keep watch over their souls, and to take thought for what concerns the salvation of each, as one who will render account; and to take thought so far as to show his zeal on their behalf even unto death, not only according to the Lord's word of love common towards all, That one lay down his life for his friends, but according to the particular word of him who said: Longing for you, we were well pleased to impart to you not only the Gospel of God, but also our own souls.

ΕΡΩΤΗΣΙΣ ΚϚʹ.

QUESTION XXVI.

Περὶ τοῦ πάντα καὶ τὰ κρυπτὰ τῆς καρδίας ἀνατίθεσθαι τῷ προεστῶτι.

On laying before the superior all things, even the secrets of the heart.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

Δεῖ δὲ καὶ τῶν ὑποτεταγμένων ἕκαστον, εἴ γε μέλλοι ἀξιόλογον προκοπὴν ἐπιδείκνυσθαι, καὶ ἐν ἕξει τῆς κατὰ τὰ προστάγματα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ζωῆς γενέσθαι, μηδὲν μὲν ψυχῆς κίνημα ἀπόκρυφον φυλάσσειν παρ' ἑαυτῷ, μηδένα δὲ λόγον ἀβασανίστως προΐεσθαι, ἀλλ' ἀπογυμνοῦν τὰ κρυπτὰ τῆς καρδίας τοῖς πεπιστευμένοις τῶν

Each of those under authority, too, if he is to show progress worth mention and to come into the settled habit of the life according to the commands of our Lord Jesus Christ, must keep hidden within himself no movement of the soul, and let fall no word unexamined, but must lay bare the secrets of the heart to those of the

Editors' notes and page, col. 985

Footnotes

(7) ‹anchor: not visible› · call above crop (Greek col 985)

Codex Voss. una cum Colb. ὁμειρόμενοι.

The Vossius codex together with the Colbert has ὁμειρόμενοι.

(printed under page 502)

(8) ‹anchor: not visible› · call above crop (Greek col 985)

Reg. primus ἑπομένους συναπαγόμενος. Codex Colb. ἑπομένους αὐτῷ.

The first Regius has ἑπομένους συναπαγόμενος. The Colbert codex has ἑπομένους αὐτῷ.

(printed under page 502)

(9) ‹anchor: not visible› · call above crop (Greek col 985)

Editiones veteres et Reg. secundus εἰρημένων. Σημείων σημεῖον. At in aliis tribus mss. vox σημεῖον deest; et ita legi debere puto. Nam eam vocem παρέλκειν obscurum non est. Reg. tertius ἔξεστιν ἐκ τῶν ὁρωμένων σημεῖον.

The old editions and the second Regius have εἰρημένων. Σημείων σημεῖον. But in three other manuscripts the word σημεῖον is missing, and I think it should be read so, for it is plain that the word is redundant. The third Regius has ἔξεστιν ἐκ τῶν ὁρωμένων σημεῖον.

(printed under page 502)

(10) ‹anchor: εἰς βάθος› · call in col 985

Codex Voss. et Reg. primus εἰς βάθη.

The Vossius codex and the first Regius have εἰς βάθη.

(printed under page 502)

(11) ‹anchor: μεριμνᾶν› · call in col 985

Veteres duo libri et editi ἀποδώσων· καὶ μεριμνᾶν. Reg. primus et Colb. ita, ut edidimus.

Two old books and the printed editions have ἀποδώσων· καὶ μεριμνᾶν. The first Regius and the Colbert read as we have printed.

(printed under page 502)

(12) ‹anchor: ἀλλὰ κατὰ› · call in col 985

Codex Colb. ἀλλὰ καὶ κατά. Ibidem idem liber ὁμειρόμεναι.

The Colbert codex has ἀλλὰ καὶ κατά. In the same place the same book has ὁμειρόμεναι.

(printed under page 502)

(13) ‹anchor: Δεῖ δὲ› · call in col 985

Voculam δέ addidi ex antiquis tribus libris. Nec ita multo infra duo mss. cum Voss. κατὰ τὸ πρόσταγμα. Subinde codex Voss. ζωῆς γίνεσθαι. Reg. tertius γενήσεσθαι.

I have added the little word δέ from three old books. Not much below, two manuscripts with the Vossius have κατὰ τὸ πρόσταγμα. Next, the Vossius codex has ζωῆς γίνεσθαι; the third Regius γενήσεσθαι.

(printed under page 502)

(14) ‹anchor: τοῖς πεπιστευμένοις› · call in col 985

Editi et Reg. secundus τοῖς πιστευομένοις. Alii tres mss. πεπιστευμένοις.

The printed editions and the second Regius have τοῖς πιστευομένοις. Three other manuscripts have πεπιστευμένοις.

(printed under page 502)

Footnotes

³⁵ ‹anchor: not visible› · call above crop I Thess. II, 5, 6.

1 Thessalonians 2:5–6.

³⁶ ‹anchor: not visible› · call above crop ibid. 7, 8.

Ibid., 2:7–8.

³⁷ ‹anchor: pro amicis suis› · call in col 986 Joan. XV, 13.

John 15:13.

³⁸ ‹anchor: animas nostras› · call in col 986 I Thess. II, 8.

1 Thessalonians 2:8.

(printed under page 502)

Footnotes

(printed under page 503)

(15) ‹anchor: not visible› · call above crop (Greek col 988)

Veteres duo libri τοιαύτης ἀσκήσεως. Mox editi et duo mss. περιγίνεται. Alius περιγενήσεται. Reg. primus et Voss. προσγενήσεται, recte.

Two old books have τοιαύτης ἀσκήσεως. Soon after, the printed editions and two manuscripts have περιγίνεται; another has περιγενήσεται; the first Regius and the Vossius προσγενήσεται, rightly.

(printed under page 503)

(16) ‹anchor: not visible› · call above crop (Greek col 988)

Antiqui duo libri ἐάν ποτε. Haud longe editi et unus ms. ἄν ποτε ὑποπτευθῇ. Alii tres mss. ἐάν ποτε.

Two old books have ἐάν ποτε. Not far on, the printed editions and one manuscript have ἄν ποτε ὑποπτευθῇ; three other manuscripts ἐάν ποτε.

(printed under page 503)

(17) ‹anchor: not visible› · call above crop (Greek col 988)

Vocula τε addita est ex tribus codicibus. Addidimus quoque non longe ex mss. multis vocem ὄντα.

The little word τε has been added from three codices. Not far on we have also added the word ὄντα from many manuscripts.

(printed under page 503)

(18) ‹anchor: not visible› · call above crop (Greek col 988)

Codex Colb. καταρτίσαντας. Aliquanto infra idem ms. διακρίσεως ἀπαλλαγήσονται.

The Colbert codex has καταρτίσαντας. Somewhat below, the same manuscript has διακρίσεως ἀπαλλαγήσονται.

(printed under page 503)

Page

other: facing Latin version, not set

PG 31:988

ἀδελφῶν εὐσπλάγχνως καὶ συμπαθῶς ἐπιμελεῖσθαι τῶν ἀσθενούντων. Οὕτω γὰρ τὸ μὲν ἐπαινετὸν βεβαιοῦται, τὸ δὲ ἀδόκιμον τῆς προσηκούσης θεραπείας ἀξιωθήσεται· ἔκ τε τῆς τοιαύτης συνασκήσεως διὰ τῆς κατὰ μικρὸν προσθήκης ἡ τελείωσις ἡμῖν προσγενήσεται.

brethren who have been charged with caring for the weak with tender compassion and sympathy. For so what is praiseworthy is confirmed, and what is unapproved will be granted the fitting treatment; and from such common exercise, by gradual addition, perfection will come to us.

ΕΡΩΤΗΣΙΣ ΚΖʹ.

QUESTION XXVII.

Ὅτι δεῖ καὶ τὸν προεστῶτα ὑπομιμνήσκεσθαι παρὰ τῶν προεχόντων ἐν τῇ ἀδελφότητι, εἴποτε σφαλῇ.

That the superior too must be admonished by those who are foremost in the brotherhood, if ever he should err.

ΑΠΟΚΡΙΣΙΣ

ANSWER

Ὥσπερ δὲ ὁ προεστὼς ὑπεύθυνός ἐστιν ὁδηγεῖν εἰς πάντα τὴν ἀδελφότητα, οὕτω πάλιν καὶ τοῖς λοιποῖς ἐπιβάλλει, ἄν ποτε ὑποπτευθῇ τι περὶ τὸν προεστῶτα πλημμέλημα, ὑπομιμνήσκειν αὐτόν. Ὥστε δὲ μὴ λυθῆναι τὴν εὐταξίαν, τοῖς προέχουσι τήν τε ἡλικίαν καὶ τὴν σύνεσιν ἐπιτρέπειν χρὴ τὴν ὑπόμνησιν. Ἐὰν μὲν οὖν ᾖ τι διορθώσεως ἄξιον, τόν τε ἀδελφὸν ὠφελήσαμεν, καὶ ἑαυτοὺς δι' ἐκείνου, τὸν οἱονεὶ κανόνα τοῦ ἡμετέρου βίου ὄντα, καὶ τῇ ἑαυτοῦ ὀρθότητι τὸ ἐνδιάστροφον ἡμῶν διελέγχειν ὀφείλοντα πρὸς τὸ εὐθὺ καταρτίσαντες· ἐὰν δὲ μάτην τινὲς ἐπ' αὐτῷ ταραχθῶσι πληροφορηθέντες διὰ τῆς φανερώσεως τῶν οὐ μετ' ἀληθείας ὑποπτευθέντων, τῆς ἐπ' αὐτῷ διακρίσεως ἀπαλλάσσονται.

Just as the superior is answerable for guiding the brotherhood in all things, so in turn it falls to the rest, if ever some fault is suspected in the superior, to admonish him. But so that good order is not broken, the admonition should be entrusted to those who are foremost in age and understanding. If, then, there is something deserving correction, we have both benefited our brother and, through him, ourselves, by setting right him who is, as it were, the rule of our life, and who ought by his own uprightness to expose our crookedness; but if some have been troubled about him without cause, they are freed from their doubt about him, being fully assured by the disclosure of the things suspected without truth.

ΕΡΩΤΗΣΙΣ ΚΗʹ.

QUESTION XXVIII.

Πῶς χρὴ διακεῖσθαι τοὺς πάντας περὶ τὸν ἀπειθῆ.

How all ought to be disposed towards the disobedient.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

1. Τῷ μέντοι ὀκνηρῶς διακειμένῳ πρὸς τὴν ὑπακοὴν τῶν ἐντολῶν τοῦ Κυρίου πρῶτον μὲν συμπάσχειν πάντας χρὴ ὡς νενοσηκότι μέλει, καὶ ταῖς ἰδίαις παραινέσεσι τὸν προεστῶτα πειρᾶσθαι αὐτοῦ τὴν ἀῤῥωστίαν ἐπανορθοῦσθαι· ἐπιμένοντα δὲ τῇ ἀπειθείᾳ καὶ τὴν διόρθωσιν μὴ δεχόμενον ἐμβριθέστερον ἐλέγχειν ἐπὶ πάσης τῆς ἀδελφότητος, καὶ μετὰ πάσης παρακλήσεως προσάγειν αὐτῷ τὰς ἰατρείας· μὴ ἐντρεπόμενον δὲ μετὰ πολλὴν νουθεσίαν, μηδὲ ἰώμενον ἑαυτὸν ἐν τοῖς ἔργοις, ὡς αὐτὸν ἑαυτοῦ λυμεῶνα ὄντα, κατὰ τὴν παροιμίαν, μετὰ πολλῶν μὲν δακρύων καὶ θρήνων, ὅμως δ' οὖν ὡς διεφθαρμένον μέλος καὶ παντελῶς ἄχρηστον, κατὰ τὴν τῶν ἰατρῶν μίμησιν, τοῦ κοινοῦ σώματος ἀποκόπτειν. Καὶ γὰρ κἀκεῖνοι, ὅπερ ἂν †εὕρωσι τῶν μελῶν ἀνιάτῳ πάθει προειλημμένον, ὡς μὴ ἐπὶ πολὺ χυθῆναι τὴν βλάβην κατὰ τὸ συνεχὲς τὰ παρακείμενα διαφθείρουσαν, τομαῖς καὶ καύσεσιν ἐξαιρεῖν εἰώθασιν. Ὅπερ καὶ ἡμῖν ἐπὶ τῶν ἐχθραινόντων ἢ ἐμποδιζόντων ταῖς ἐντολαῖς τοῦ Κυρίου ἐξ ἀνάγκης ἐστὶ ποιεῖν, κατὰ τὸ πρόσταγμα αὐτοῦ τοῦ

1. Towards him who is slothfully disposed to obedience to the commandments of the Lord, all must first suffer with him as with a member that has fallen sick, and the superior must try by his own exhortations to set right his infirmity; but if he persists in disobedience and does not accept correction, he must rebuke him more severely before the whole brotherhood, and apply the remedies to him with every exhortation; and if after much admonition he is not put to shame, and does not heal himself in his works, being, as the proverb has it, his own destroyer, then, with many tears and lamentations indeed, but nevertheless, as a corrupted and wholly useless member, in imitation of physicians, they must cut him off from the common body. For physicians too, whatever member they find seized by an incurable affection, are accustomed to remove it by cutting and burning, so that the harm may not spread far, corrupting by contiguity the parts lying beside it. This we too must of necessity do with those who are hostile to the commandments of the Lord or hinder them, according to the command of the

Editors' notes and page, col. 988

Footnotes

(19) ‹anchor: παρακλήσεως προσάγειν› · call in col 988

Rursus idem liber προσαγαγεῖν.

Again the same book has προσαγαγεῖν.

(printed under page 503)

(20) ‹anchor: λυμεῶνα ὄντα› · call in col 988

Codices duo λυμεῶνα ὄντα. Vox ὄντα in editis deerat. Suadet Scottus, ut apud Hadr. Junium legatur proverbium illud: Sibi ipsi exitus auctor, et suo capiti. Aliquanto post duo mss. ὅμως γοῦν.

Two codices have λυμεῶνα ὄντα; the word ὄντα was missing in the printed editions. Schott advises that the proverb be read as in Hadrianus Junius: "The author of his own ruin [exitus, as printed], and on his own head." Somewhat later two manuscripts have ὅμως γοῦν.

(printed under page 503)

(21) ‹anchor: μελῶν ἀνιάτῳ› · call in col 988

Antiqui duo libri ἐν ἀνιάτῳ.

Two old books have ἐν ἀνιάτῳ.

(printed under page 503)

Page

running head: S. BASILII MAGNI 988 (the column number is blurred in the scan and could be read 938)
marginal letters: A ἀδελφῶν εὐσπλάγχνως; B Ὥστε δὲ μὴ λυθῆναι; C (beside the heading ΑΠΟΚΡΙΣΙΣ of ΚΗʹ); D τὴν τῶν ἰατρῶν μίμησιν
old-edition numerals: (none)

PG 31:989

Κυρίου εἰπόντος· Ἐὰν ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζῃ σε, ἔξελε αὐτὸν, καὶ βάλε ἀπὸ σοῦ. Ἡ γὰρ ἐπὶ τῶν τοιούτων φιλανθρωπία παραπλησία ἐστὶ τῇ ἀπαιδεύτῳ χρηστότητι τοῦ Ἡλεὶ, ἥπερ ἐπὶ τῶν υἱῶν παρὰ τὸ ἀρέσκον τῷ Θεῷ χρησάμενος ἐλέγχεται. Προδοσία οὖν ἐστι τῆς ἀληθείας, καὶ ἐπιβουλὴ τοῦ κοινοῦ, καὶ ἐθισμὸς πρὸς ἀδιαφορίαν κακῶν, ἡ πρὸς τοὺς πονηρευομένους ἐσχηματισμένη χρηστότης, μηκέτι μὲν γινομένου τοῦ γεγραμμένου· Διὰ τί οὐχὶ μᾶλλον ἐπενθήσατε, ἵνα ἐξαρθῇ ἐκ μέσου ὑμῶν ὁ τὸ ἔργον τοῦτο ποιήσας; συμβαίνοντος δὲ ἐξ ἀνάγκης τοῦ ἐπιφερομένου, ὅτι Μικρὰ ζύμη ὅλον τὸ φύραμα ζυμοῖ. Τοὺς δὲ ἁμαρτάνοντας, φησὶν ὁ Ἀπόστολος, ἐνώπιον πάντων ἔλεγχε· καὶ τὴν αἰτίαν εὐθὺς ἐπάγει, λέγων· Ἵνα καὶ οἱ λοιποὶ φόβον ἔχωσιν.

since the Lord has said: If your right eye scandalize you, pluck it out and cast it from you (Matt. 5:29). For kindness towards such people is very like the undisciplined indulgence of Eli, who is reproved for having used it towards his sons contrary to what pleases God (I Kgs. 3:13). It is, then, a betrayal of the truth, and a plot against the community, and a habituation to indifference towards evils, this indulgence put on towards those who do wickedly; for then what is written no longer takes place: Why have you not rather mourned, that he who has done this deed might be taken away from among you? (I Cor. 5:2), and what follows necessarily comes about, namely that A little leaven leavens the whole lump (I Cor. 5:6). Those who sin, says the Apostle, rebuke before all; and he at once adds the reason, saying: That the rest also may have fear (I Tim. 5:20).

2. Ὅλως δὲ ὁ μὴ καταδεχόμενος τὴν παρὰ τοῦ προεστῶτος θεραπείαν προσαγομένην αὐτῷ ἀσύμφωνός ἐστι καὶ αὐτὸς ἑαυτῷ. Εἰ γὰρ ὑποταγῆναι οὐ καταδέχεται, καὶ τὸ ἑαυτοῦ θέλημα ἐκδικεῖ, τί καὶ ἔστι μετ' αὐτοῦ; τί καὶ προστάτην αὐτὸν τῆς ἑαυτοῦ ζωῆς ἐπιγράφεται; Καταδεξάμενος δὲ ἅπαξ ἐγκαταλεγῆναι τῷ σώματι τῆς ἀδελφότητος, ἐὰν κριθῇ σκεῦος γενέσθαι ὑπουργικὸν, κἂν ὑπὲρ δύναμιν τὸ ἐπίταγμα εἶναι δοκῇ, ἐπιῤῥίψας τὸ κρῖμα τῷ παρὰ δύναμιν ἐπιτάσσοντι, τὸ εὐπειθὲς καὶ ὑπήκοον ἄχρι θανάτου ἐπιδεικνύσθω, μεμνημένος τοῦ Κυρίου, ὅτι ἐγένετο Ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ. Τὸ δὲ ἀφηνιάζειν, καὶ ἀντιλέγειν, πολλῶν κακῶν ἀπόδειξιν ἔχει, πίστεως νόσον, ἐλπίδος ἐνδοιασμὸν, ὄγκον τε καὶ ὑπερηφανίαν ἤθους. Οὔτε γὰρ ἀπειθεῖ τις μὴ πρότερον καταγνοὺς τοῦ συμβουλεύσαντος, οὔτε μὴν ὁ πιστεύων ταῖς ἐπαγγελίαις τοῦ Θεοῦ, καὶ βεβαίαν ἔχων ἐπ' αὐταῖς τὴν ἐλπίδα, κἂν ἐπίπονα ᾖ τὰ προστεταγμένα, ἀποκνήσει ποτὲ πρὸς αὐτά· εἰδὼς, Ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλύπτεσθαι. Καὶ ὁ πεπεισμένος, ὅτι ὁ ταπεινῶν ἑαυτὸν ὑψωθήσεται, πλείονα προθυμίαν ἐπιδείκνυται τῆς τοῦ ἐπιτάξαντος προσδοκίας, εἰδὼς ὅτι, Τὸ παραυτίκα ἐλαφρὸν τῆς θλίψεως καθ' ὑπερβολὴν εἰς ὑπερβολὴν αἰώνιον βάρος δόξης κατεργάζεται.

2. In general, he who does not accept the treatment offered him by the superior is at odds even with himself. For if he does not consent to be subject, and insists on his own will, why is he with him at all? Why does he even enrol him as the guardian of his own life? But having once consented to be enlisted in the body of the brotherhood, if he is judged fit to become a serviceable vessel, even though the command seem beyond his strength, let him cast the judgement upon the one who commands beyond his strength, and show himself compliant and obedient unto death, remembering the Lord, that He became Obedient unto death, even the death of the cross (Phil. 2:8). But to be restive and to gainsay is evidence of many evils: a sickness of faith, a wavering of hope, swollen pride and arrogance of character. For no one disobeys without first having condemned the one who counselled him; nor will he who believes the promises of God, and has a firm hope set upon them, ever shrink from what is commanded, however laborious it be, knowing That the sufferings of the present time are not worthy to be compared with the glory to come that shall be revealed (Rom. 8:18). And he who is persuaded that he who humbles himself shall be exalted (Matt. 23:12) shows a readiness beyond the expectation of the one who gave the command, knowing that The momentary lightness of affliction works out beyond all measure, unto excess, an eternal weight of glory (II Cor. 4:17).

ΕΡΩΤΗΣΙΣ ΚΘʹ.

QUESTION XXIX.

Περὶ τοῦ μετὰ ἐπάρσεως ἢ γογγυσμοῦ ἐργαζομένου.

Concerning one who works with conceit or murmuring.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

Τοῦ μέντοι γογγύσαντος ἢ ἐπὶ ἐπάρσει ἐφευρεθέντος

But of one who has murmured, or who has been found in conceit,

Editors' notes and page, col. 989

Footnotes

(22) ‹anchor: not visible› · call above crop (Greek col 989)

Editi et duo mss. ὅτι οὐχί. Alii duo διὰ τί οὐχί.

The printed editions and two manuscripts have ὅτι οὐχί; two others διὰ τί οὐχί.

(printed under page 504)

(23) ‹anchor: not visible› · call above crop (Greek col 989)

Antiquæ editiones et mss. quinque παρὰ τοῦ ἀδελφοῦ, a fratre. Codex Colb. παρὰ τοῦ προεστῶτος, a præposito, melius, ut opinor, et verius. Ita enim orationis series postulare videtur.

The old editions and five manuscripts have παρὰ τοῦ ἀδελφοῦ, "by the brother." The Colbert codex has παρὰ τοῦ προεστῶτος, "by the superior": better, I think, and truer, for so the run of the sentence seems to require.

(printed under page 504)

(24) ‹anchor: not visible› · call above crop (Greek col 989)

Reg. primus et unus Coisl. ἀσύμφορός ἐστι, sibi ipse inutilis. Lectio in se non inepta.

The first Regius and one Coislin manuscript have ἀσύμφορός ἐστι, "useless to himself": a reading not unfitting in itself.

(printed under page 504)

(25) ‹anchor: not visible› · call above crop (Greek col 989)

Veteres duo libri cum Voss. ζωῆς ὀνομάζει, vitæ ducem appellat. Statim in mss. multis pro ἅπαξ scriptum invenitur ὅλως. Ibidem Reg. primus et Voss. ἐγκατataγῆναι.

Two old books with the Vossius have ζωῆς ὀνομάζει, "calls him the guide of life." Immediately after, in many manuscripts ὅλως is found written for ἅπαξ. In the same place the first Regius and the Vossius have ἐγκαταταγῆναι.

(printed under page 504)

(26) ‹anchor: σκεῦος γενέσθαι ὑπουργικὸν› · call in col 989

Editi et duo mss. μέλος γενέσθαι ὑπουργικόν, membrum aptum ad ministrandum. Reg. primus et Voss. et Colb. ut in contextu.

The printed editions and two manuscripts have μέλος γενέσθαι ὑπουργικόν, "a member fit for serving." The first Regius, the Vossius and the Colbert read as in the text.

(printed under page 504)

(27) ‹anchor: τῷ παρὰ δύναμιν› · call in col 989

Reg. primus et Voss. τῷ ὑπὲρ δύναμιν. Aliquanto post codex Voss. μέχρι θανάτου ἐπιδ.

The first Regius and the Vossius have τῷ ὑπὲρ δύναμιν. Somewhat later the Vossius codex has μέχρι θανάτου ἐπιδ[εικνύσθω].

(printed under page 504)

(28) ‹anchor: πρὸς αὐτά› · call in col 989

Reg. primus πρὸς ταῦτα. Mox idem ms. δόξαν ἀποκαλυφθῆναι. Ibidem codex Voss. et duo alii καὶ ὁ πεπιστευκώς, ὅτι.

The first Regius has πρὸς ταῦτα. Soon after, the same manuscript has δόξαν ἀποκαλυφθῆναι. In the same place the Vossius codex and two others have καὶ ὁ πεπιστευκώς, ὅτι.

(printed under page 504)

(29) ‹anchor: εἰς ὑπερβολὴν› · call in col 989

Illud, εἰς ὑπερβολήν, ex editione Veneta addidi, et ex antiquis tribus libris.

I have added the words εἰς ὑπερβολήν from the Venice edition and from three old books.

(printed under page 504)

(30) ‹anchor: ἐπὶ ἐπάρσει› · call in col 989

Codices duo cum Voss. εἰς ἔπαρσιν.

Two codices with the Vossius have εἰς ἔπαρσιν.

(printed under page 504)

Footnotes

³⁹ ‹anchor: not visible› · call above crop Matth. V, 29.

Matthew 5:29.

⁴⁰ ‹anchor: not visible› · call above crop I Reg. III, 13.

1 Kings (1 Samuel) 3:13.

⁴¹ ‹anchor: not visible› · call above crop I Cor. V, 2.

1 Corinthians 5:2.

⁴² ‹anchor: not visible› · call above crop ibid. 6.

Ibid., 5:6.

⁴³ ‹anchor: not visible› · call above crop I Tim. V, 20.

1 Timothy 5:20.

⁴⁴ ‹anchor: mortem autem crucis› · call in col 990 Philipp. II, 8.

Philippians 2:8.

⁴⁵ ‹anchor: revelabitur gloriam› · call in col 990 Rom. VIII, 18.

Romans 8:18.

⁴⁶ ‹anchor: exaltatum iri› · call in col 990 Matth. XXIII, 12.

Matthew 23:12.

⁴⁷ ‹anchor: gloriæ pariat› · call in col 990 II Cor. IV, 17.

2 Corinthians 4:17.

(printed under page 504)

Footnotes

⁴⁸ ‹anchor: not visible› · call above crop Luc. XVI, 15.

Luke 16:15.

⁴⁹ ‹anchor: not visible› · call above crop I Cor. X, 10.

1 Corinthians 10:10.

⁵⁰ ‹anchor: not visible› · call above crop II Cor. IX, 7.

2 Corinthians 9:7.

⁵¹ ‹anchor: not visible› · call above crop Levit. X, 1, 2.

Leviticus 10:1–2.

⁵² ‹anchor: not visible› · call above crop II Cor. VI, 14, 15.

2 Corinthians 6:14–15.

⁵³ ‹anchor: not visible› · call above crop Isa. lxvi, 3.

Isaiah 66:3.

⁵⁴ ‹anchor: faciebat superbiam› · call in col 991 Psal. C, 6, 7.

Psalm 100 (101):6–7.

⁵⁵ ‹anchor: sicut scriptum est› · call in col 991 Ezech. III, 18.

Ezekiel 3:18.

⁵⁶ ‹anchor: humilibus promissa est› · call in col 991 Matth. V, 3.

Matthew 5:3.

(printed under page 505)

(31) ‹anchor: not visible› · call above crop (Greek col 992)

Unus ms. Καὶ ἄλλο δέ ἐστι παράγγ.

One manuscript has Καὶ ἄλλο δέ ἐστι παράγγ[ελμα].

(printed under page 505)

(32) ‹anchor: not visible› · call above crop (Greek col 992)

Reg. primus ἀπρόσδεκτον δὲ καὶ τό. Mox editio Basil. pariter ac Paris. ἐγκαταμιγῆναι. Editio Ven. et duo mss. ἐγκαταμιγνύναι. Alii duo mss. cum Voss. ἐγκαταμίγνυσθαι. Subinde Reg. primus et Voss. ἀλλότριον προσαγαγόντες.

The first Regius has ἀπρόσδεκτον δὲ καὶ τό. Soon after, the Basel edition, like the Paris, has ἐγκαταμιγῆναι; the Venice edition and two manuscripts ἐγκαταμιγνύναι; two other manuscripts with the Vossius ἐγκαταμίγνυσθαι. Next, the first Regius and the Vossius have ἀλλότριον προσαγαγόντες.

(printed under page 505)

(33) ‹anchor: not visible› · call above crop (Greek col 992)

Editiones veteres et Regii tres mss. Διόπερ φησὶν ὁ νόμος: quod ita verterat interpres vetus, idcirco scriptum est in lege, qui immolat mihi, etc. Sed ubi ita in lege scriptum sit, frustra, opinor, quæras. At Coisl. secundus et Colb. Διόπερ φησίν· Ὁ ἄνομος: quam scripturam veram esse et germanam non inficiabitur, qui ultimum Isaiæ caput legerit. Ibidem Codex Voss. ὥσπερ ὁ. Ibidem mss. multi ἀποκτέννων. Editio Paris. ἀποκτείνων.

The old editions and three Regius manuscripts have Διόπερ φησὶν ὁ νόμος, which the old translator had rendered "therefore it is written in the law, he who sacrifices to me," etc. But you will look in vain, I think, for where it is so written in the law. The second Coislin and the Colbert, however, have Διόπερ φησίν· Ὁ ἄνομος ("the lawless man"), and no one who has read the last chapter of Isaiah will deny that this reading is the true and genuine one. In the same place the Vossius codex has ὥσπερ ὁ; many manuscripts ἀποκτέννων; the Paris edition ἀποκτείνων.

(printed under page 505)

(34) ‹anchor: not visible› · call above crop (Greek col 992)

Veteres duo libri ὀκνηροῦ καὶ ἀντιλογικοῦ.

Two old books have ὀκνηροῦ καὶ ἀντιλογικοῦ.

(printed under page 505)

Page

other: facing Latin version, not set

PG 31:992

δεῖ τὴν ἐργασίαν μὴ καταμίγνυσθαι τῇ παρὰ τῶν ταπεινῶν τῇ καρδίᾳ καὶ συντετριμμένων τῷ πνεύματι γινομένῃ ἐργασίᾳ, καὶ ὅλως μὴ ἀναλίσκεσθαι παρὰ τοῖς εὐλαβέσι. Διότι τὸ ὑψηλὸν ἐν ἀνθρώποις βδέλυγμά ἐστιν ἐνώπιον τοῦ Θεοῦ. Καὶ ἄλλο παράγγελμα τοῦ Ἀποστόλου, λέγοντος· Μηδὲ γογγύζετε, καθάπερ τινὲς αὐτῶν ἐγόγγυσαν, καὶ ἀπώλοντο ὑπὸ τοῦ ὀλοθρευτοῦ· καὶ τὸ, Μὴ ἐκ λύπης, ἢ ἐξ ἀνάγκης. Ἀπρόσδεκτον οὖν τὸ τῶν τοιούτων ἔργον, ὡς θυσία ἐπίμωμος· ὅπερ ἐγκαταμιγῆναι τῇ τῶν λοιπῶν ἐργασίᾳ οὐκ εὐαγές. Εἰ γὰρ οἱ πῦρ ἀλλότριον προσάγοντες τῷ θυσιαστηρίῳ τοσαύτης ὀργῆς ἐπειράθησαν, πῶς οὐκ ἐπικίνδυνον ἀπὸ ἐχθρᾶς τῷ Θεῷ διαθέσεως ἔργον εἰς τὴν οἰκονομίαν τῶν ἐντολῶν παραδέχεσθαι; Τίς γὰρ μετοχὴ, φησὶ, δικαιοσύνῃ καὶ ἀνομίᾳ; ἢ τίς μερὶς πιστῷ μετὰ ἀπίστου; Διόπερ φησίν· Ὁ ἄνομος, ὁ θύων μοι μόσχον, ὡς ὁ ἀποκτείνων κύνα· καὶ ὁ προσφέρων σεμίδαλιν, ὡς αἷμα ὕειον. Ὅθεν ἀναγκαίως τὰ τοῦ ὀκνηροῦ καὶ ἀντιλόγου ἔργα ἀλλοτριωτέον τῆς ἀδελφότητος. Καὶ τούτου τοῦ μέρους ἀκριβῶς ἐπιμελεῖσθαι δεῖ τοὺς προεστῶτας, ἵνα μήτε αὐτοὶ παραφθείρωσι τὸ δόγμα τοῦ εἰπόντος· Πορευόμενος ἐν ὁδῷ ἀμώμῳ, οὗτός μοι ἐλειτούργει· οὐ κατῴκει ἐν μέσῳ τῆς οἰκίας μου, ποιῶν ὑπερηφανίαν· μήτε τὸν τῇ ἐντολῇ τὴν ἁμαρτίαν ἐπιμιγνύντα, καὶ μολύνοντα τὴν ἐργασίαν ῥαθυμίᾳ τοῦ κόπου, ἢ ἐπάρσει τοῦ πλεονεκτήματος, οἰκοδομῶσιν ἐπιμένειν τῇ διαστροφῇ δι' ὧν αὐτοὶ προσδέχονται, οὐκ ἐῶντες αὐτὸν εἰς συναίσθησιν τῶν οἰκείων κακῶν ἐφικνεῖσθαι. Χρὴ οὖν καὶ τὸν προεστῶτα πεπεῖσθαι, ὅτι τὸ μὴ κατὰ λόγον προστῆναι τοῦ ἀδελφοῦ βαρεῖαν αὐτῷ καὶ ἀπαραίτητον τὴν ὀργὴν ἐπάγει· τὸ γὰρ αἷμα αὐτοῦ ἐκ τῶν χειρῶν αὐτοῦ ἐκζητηθήσεται, καθὼς γέγραπται· καὶ τὸν ὑπήκοον οὕτω παρεσκευάσθαι, ὡς πρὸς μηδὲν ἐπίταγμα, μηδὲ τὸ χαλεπώτατον, ἀποκνεῖν, πεπεισμένον, ὅτι ὁ μισθὸς πολὺς ἐν τοῖς οὐρανοῖς. Τὸν μὲν οὖν ὑπακούοντα εὐφραινέτω ἡ ἐλπὶς τῆς δόξης, ἵνα ἐν πάσῃ χαρᾷ καὶ ὑπομονῇ τὸ ἔργον τοῦ Κυρίου γένηται.

his work must not be mixed with the work done by those who are humble of heart and contrite of spirit, and must not be used at all among the devout. For what is lofty among men is an abomination before God (Luke 16:15). And there is another precept of the Apostle, who says: Neither murmur, as some of them murmured, and perished by the destroyer (1 Cor. 10:10); and this: Not of sadness, or of necessity (2 Cor. 9:7). The work of such people, then, is unacceptable, like a blemished sacrifice; and it is not holy to mingle it with the work of the rest. For if those who brought strange fire to the altar met with so great a wrath (Lev. 10:1–2), how is it not dangerous to admit into the dispensation of the commandments work that comes from a disposition hostile to God? For what participation, he says, has justice with lawlessness? Or what portion has the believer with the unbeliever? (2 Cor. 6:14–15). Therefore he says: The lawless man who sacrifices a calf to Me is as one who kills a dog; and he who offers fine flour, as swine's blood (Isa. 66:3). Hence the works of the sluggish and the gainsaying must of necessity be kept apart from the brotherhood. And the superiors must attend carefully to this matter, so that they neither themselves corrupt the ordinance of him who said: He who walked in a blameless way, he ministered to me; he who works pride did not dwell in the midst of my house (Ps. 100:6–7), nor, by the very fact that they accept him, encourage the one who mingles sin with the commandment and defiles the work by slackness in the labour, or by conceit at his advantage, to persist in his perversity, not allowing him to come to an awareness of his own evils. The superior, then, must be persuaded that to govern his brother otherwise than rightly brings on him a heavy and inexorable wrath; for his blood shall be required at his hands, as it is written (Ezek. 3:18); and the one under obedience must be so prepared as to shrink from no command, not even the hardest, being persuaded that his reward is great in heaven. So let the hope of glory gladden him who obeys, so that the work of the Lord may be done in all joy and patience.

ΕΡΩΤΗΣΙΣ Λʹ.

QUESTION XXX.

Ποταπῇ διαθέσει χρὴ τῶν ἀδελφῶν ἐπιμελεῖσθαι τοὺς προεστῶτας.

With what disposition the superiors ought to care for the brethren.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

Τὸν δὲ προεστῶτα μὴ ἐπαιρέτω τὸ ἀξίωμα, ἵνα μὴ καὶ αὐτὸς ἐκπέσῃ τοῦ μακαρισμοῦ τῆς ταπεινοφροσύνης,

As for the superior, let not his rank lift him up, lest he too fall from the beatitude of humility (Matt. 5:3),

Editors' notes and page, col. 992

Footnotes

(35) ‹anchor: οἰκοδομῶσιν› · call in col 992

Reg. primus manu recentiore οἰκονομῶσιν. Mox editi et mss. nonnulli δι' ὧν αὐτοί. Reg. primus αὐτόν. Nec ita multo post codex Voss. et alii quidam mss. ἀφικέσθαι.

The first Regius, in a more recent hand, has οἰκονομῶσιν. Soon after, the printed editions and some manuscripts have δι' ὧν αὐτοί; the first Regius αὐτόν. Not much later, the Vossius codex and certain other manuscripts have ἀφικέσθαι.

(printed under page 505)

(36) ‹anchor: καθὼς γέγραπται› · call in col 992

Ex Vossii codice et ex aliis duobus additum est illud, καθὼς γέγραπται.

The words καθὼς γέγραπται have been added from the Vossius codex and from two others.

(printed under page 505)

(37) ‹anchor: τοῦ Κυρίου γένηται› · call in col 992

Reg. primus γίνηται.

The first Regius has γίνηται.

(printed under page 505)

(38) ‹anchor: τοὺς προεστῶτας› · call in col 992

Antiqui duo libri τὸν προεστῶτα.

Two old books have τὸν προεστῶτα.

(printed under page 505)

Page

running head: S. BASILII MAGNI 992
marginal letters: A ρεθέντος δεῖ τὴν ἐργασίαν; B μετοχὴ, φησί; C προσδέχονται; D ΑΠΟΚΡΙΣΙΣ.
old-edition numerals: (none)

PG 31:993

ἢ καὶ τυφωθεὶς εἰς κρῖμα ἐμπέσῃ τοῦ διαβόλου· ἀλλ' ἐκεῖνο πεπείσθω, ὅτι ἡ τῶν πλειόνων ἐπιμέλεια πλειόνων ἐστὶν ὑπηρεσία. Ὡς οὖν ὁ πολλοῖς ὑπηρετῶν τετραυματισμένοις, καὶ ἀποξύων μὲν τοὺς ἰχῶρας ἑνὸς ἑκάστου τραύματος, προσάγων δὲ τὰ βοηθήματα κατὰ τὴν ἰδιότητα τῆς ὑποκειμένης κακώσεως, οὐχὶ ἐπάρσεως ἀφορμὴν τὴν ὑπηρεσίαν λαμβάνει, ἀλλὰ μᾶλλον ταπεινώσεως, ἀγωνίας τε καὶ ἀγῶνος· οὕτω καὶ πολλῷ πλέον ὁ τὰ ἀσθενήματα ἰᾶσθαι τῆς ἀδελφότητος πιστευθεὶς, ὡς πάντων ὑπηρέτης, καὶ ὑπὲρ πάντων λόγον δώσων, διανοεῖσθαι καὶ ἀγωνιᾷν ὀφείλει. Τούτῳ γὰρ τῷ τρόπῳ κατορθωθήσεται αὐτῷ ὁ σκοπὸς, τοῦ Κυρίου εἰπόντος· Εἴ τις θέλει ἐν ὑμῖν εἶναι πρῶτος, ἔστω ἁπάντων ἔσχατος, καὶ πάντων διάκονος.

or, being puffed up, fall into the judgement of the devil (I Tim. 3:6); but let him be persuaded of this, that the care of many is the service of many. As, then, he who waits on many wounded men, scraping away the discharge of each single wound and applying remedies according to the particular nature of the injury before him, takes his service not as an occasion of conceit but rather of humility, of anxiety and of struggle, so much more must he who has been entrusted with healing the infirmities of the brotherhood, as the servant of all, and as one who is to give account for all, take thought and be anxious. For in this way his aim will be achieved, since the Lord has said: If anyone among you wishes to be first, let him be last of all, and the servant of all (Mark 9:34).

ΕΡΩΤΗΣΙΣ ΛΑʹ.

QUESTION XXXI.

Ὅτι δεῖ καταδέχεσθαι τὴν παρὰ τοῦ προεστῶτος ὑπηρεσίαν.

That one must accept service from the superior.

Χρὴ μέντοι καὶ τὴν σωματικὴν ὑπηρεσίαν παρὰ τῶν προέχειν δοκούντων ἐν τῇ ἀδελφότητι προσαγομένην τοὺς πολλοὺς καταδέχεσθαι. Ὁ γὰρ τῆς ταπεινοφροσύνης λόγος καὶ τῷ μείζονι τὸ ὑπηρετεῖν ὑποβάλλει, καὶ τῷ ἐλάττονι τὸ ὑπηρετεῖσθαι οὐκ ἀφαρμόζον δείκνυσι. Τὸ γὰρ ὑπόδειγμα τοῦ Κυρίου πρὸς τοῦτο ἡμᾶς ὁδηγεῖ, τοῦ μὲν νίψαι τοὺς πόδας τῶν ἑαυτοῦ μαθητῶν μὴ ἀπαξιώσαντος, τῶν δὲ πρὸς τοῦτο μὴ τολμησάντων ἐνστῆναι. Ἀλλὰ καὶ ὁ διὰ πολλὴν εὐλάβειαν τὰ πρῶτα μὴ καταδεξάμενος Πέτρος εὐθέως ἑαυτὸν πρὸς τὴν ὑπακοὴν μετέβαλε, τὸν ἐκ τῆς ἀπειθείας κίνδυνον διδαχθείς. Οὐκ ἔστιν οὖν φόβος τῷ ὑπηκόῳ, μὴ λυθῇ αὐτῷ τῆς ταπεινοφροσύνης σκοπὸς, ὑπηρετουμένῳ ποτὲ παρὰ τοῦ μείζονος. Διδασκαλίας γὰρ αὐτῷ ἕνεκεν, καὶ ὑποδείγματος ἐνεργοῦς μᾶλλον, ἢ καὶ χρείας πολλάκις ἀναγκαίας ἡ ὑπηρεσία προσάγεται. Ἐν οὖν τῇ ὑπακοῇ καὶ τῇ μιμήσει τὸ ταπεινὸν ἐπιδεικνύσθω. Καὶ μὴ ἀντιδιατιθέμενος, σχήματι ταπεινοφροσύνης, ὑπερηφανίας ἔργον καὶ ἀλαζονείας ποιείτω. Ἡ γὰρ ἀντιλογία τὸ αὐτοκρατορικὸν καὶ τὸ ἀνυπότακτον δείκνυσι. Φυσιώσεως οὖν μᾶλλον καὶ καταφρονήσεως ἀπόδειξιν ἔχει, ἀλλ' οὐχὶ ταπεινότητος καὶ τῆς ἐν πᾶσιν ὑπακοῆς. Διόπερ ἀναγκαῖον πείθεσθαι τῷ εἰπόντι· Ἀνεχόμενοι ἀλλήλων ἐν ἀγάπῃ.

The many, however, must also accept the bodily service offered them by those who are thought to stand first in the brotherhood. For the principle of humility both prompts the greater to serve and shows that it is not unfitting for the lesser to be served. For the example of the Lord leads us to this: He did not disdain to wash the feet of His own disciples, and they did not dare to resist it. Indeed Peter too, who at first out of great reverence did not accept it, at once turned himself to obedience, having been taught the danger of disobedience. There is, then, no fear for the one under obedience that his aim of humility may be undone when he is at times served by the greater. For the service is offered for the sake of his instruction, and of an effective example, rather than, as is often the case, of necessary need. Let him therefore show his humility in obedience and imitation. And let him not, by setting himself against it under a show of humility, do a work of pride and boastfulness. For gainsaying shows self-will and insubordination. It is evidence, then, rather of being puffed up and of contempt, and not of lowliness and of obedience in all things. Therefore one must obey him who said: Bearing with one another in love (Eph. 4:2).

ΕΡΩΤΗΣΙΣ ΛΒʹ.

QUESTION XXXII.

Πῶς δεῖ πρὸς τοὺς κατὰ σάρκα οἰκείους διακεῖσθαι.

How one ought to be disposed towards one's kin according to the flesh.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

1. Χρὴ μέντοι τοὺς ἅπαξ παραδεχθέντας εἰς τὴν

1. Those, however, who have once been received into the

Editors' notes and page, col. 993

Footnotes

(39) ‹anchor: not visible› · call above crop (Greek col 993)

Codex Colb. ἐμπέσῃ καὶ παγίδα τοῦ διαβόλου, ne incidat in judicium et laqueum diaboli.

The Colbert codex has ἐμπέσῃ καὶ παγίδα τοῦ διαβόλου, "lest he fall into the judgement and the snare of the devil."

(printed under page 506)

(40) ‹anchor: not visible› · call above crop (Greek col 993)

In Voss. et Colb. pro τετραυματισμένοις legitur τετρωμένοις: quibus ex codicibus vox ἑνός, quæ mox sequitur, addita est.

In the Vossius and the Colbert τετρωμένοις is read for τετραυματισμένοις; from these codices the word ἑνός, which follows shortly, has been added.

(printed under page 506)

(41) ‹anchor: not visible› · call above crop (Greek col 993)

Editi κατὰ τὰ ἰδιώματα. Regii duo et Voss. ut in contextu.

The printed editions have κατὰ τὰ ἰδιώματα. Two Regii and the Vossius read as in the text.

(printed under page 506)

(42) ‹anchor: not visible› · call above crop (Greek col 993)

Sic codex Voss. et alii duo. Vocula καί aberat a vulgatis.

So the Vossius codex and two others. The little word καί was missing from the common editions.

(printed under page 506)

(43) ‹anchor: not visible› · call above crop (Greek col 993)

Reg. primus λόγον ἀποδώσων.

The first Regius has λόγον ἀποδώσων.

(printed under page 506)

(44) ‹anchor: ἐκ τῆς ἀπειθείας› · call in col 993

Editi τὸν ἐπὶ τῆς. Veteres quatuor libri ita, ut edidimus.

The printed editions have τὸν ἐπὶ τῆς. Four old books read as we have printed.

(printed under page 506)

(45) ‹anchor: ὑποδείγματος ἐνεργοῦς› · call in col 993

Editiones antiquæ et duo mss. Regii ὑποδείγματος ἐναργοῦς, exempli manifesti, non ita apte. Alius Reg. et Colb. ἐνεργοῦς, exempli efficacis, hoc est exempli ad persuadendum vim maximam habentis.

The old editions and two Regius manuscripts have ὑποδείγματος ἐναργοῦς, "of a manifest example," not so fittingly. Another Regius and the Colbert have ἐνεργοῦς, "of an effective example," that is, "an example having the greatest power to persuade."

(printed under page 506)

(46) ‹anchor: καὶ τὸ ἀνυπότακτον› · call in col 993

Sic veteres duo libri. Deerat articulus in vulgatis. Statim Reg. primus et Voss. Φυσιώσεως (continues)

So two old books; the article was missing in the common editions. Immediately after, the first Regius and the Vossius have Φυσιώσεως … (continues)

(printed under page 506)

Footnotes

⁵⁷ ‹anchor: not visible› · call above crop I Tim. III, 6.

1 Timothy 3:6.

⁵⁸ ‹anchor: not visible› · call above crop Marc. IX, 34.

Mark 9:34.

⁵⁹ ‹anchor: invicem in charitate› · call in col 994 Ephes. IV, 2.

Ephesians 4:2.

(printed under page 506)

Footnotes

⁶⁰ ‹anchor: not visible› · call above crop Act. IV, 32.

Acts 4:32.

⁶¹ ‹anchor: not visible› · call above crop Matth. XII, 50.

Matthew 12:50.

⁶² ‹anchor: sermones meos non servat› · call in col 995 Joan. XIV, 24.

John 14:24.

⁶³ ‹anchor: fideli cum infideli› · call in col 995 II Cor. VI, 14, 15.

2 Corinthians 6:14–15.

⁶⁴ ‹anchor: in Ægyptum› · call in col 995 Num. XIV, 4.

Numbers 14:4.

(printed under page 507)

(46) (continued) ‹anchor: καὶ τὸ ἀνυπότακτον› · call on previous page

γάρ. Nec ita multo infra mss. duo præter Voss. ἀλλ' οὐ.

… γάρ. Not much below, two manuscripts besides the Vossius have ἀλλ' οὐ.

(printed under page 507)

(47) ‹anchor: not visible› · call above crop (Greek col 996)

Reg. primus et Voss. et Colb. πρός τινα ἀπομ. Alii duo Regii pariter ac editiones veteres πρὸς μηδὲν ἀπομ. Aliquanto post Reg. primus μήτε φροντίδα.

The first Regius, the Vossius and the Colbert have πρός τινα ἀπομ.; two other Regii, like the old editions, πρὸς μηδὲν ἀπομ. Somewhat later the first Regius has μήτε φροντίδα.

(printed under page 507)

(48) ‹anchor: not visible› · call above crop (Greek col 996)

Codex Colb. οὗτός μου καὶ ἀδελφός.

The Colbert codex has οὗτός μου καὶ ἀδελφός.

(printed under page 507)

(49) ‹anchor: not visible› · call above crop (Greek col 996)

Idem ms. θορύβου καί.

The same manuscript has θορύβου καί.

(printed under page 507)

Page

other: facing Latin version, not set

PG 31:996

ἀδελφότητα μὴ ἐπιτρέπεσθαι παρὰ τοῦ προεστῶτος πρὸς μηδὲν ἀπομετεωρίζεσθαι· μηδὲ προφάσει οἰκείων ἐπισκέψεως ἀναχωρεῖν τῶν ἀδελφῶν, καὶ ἀμάρτυρον ζωὴν διάγειν, μήτε φροντίδας συγχωρεῖσθαι ἔχειν ἐν τῇ προστασίᾳ τῶν συγγενῶν κατὰ σάρκα. Ὅλως μὲν γὰρ ἀποδοκιμάζει ὁ λόγος τὸ ἐμὸν καὶ τὸ σὸν ἐν ἀδελφότητι λέγεσθαι· Ἦν γὰρ, φησὶ, πάντων τῶν πιστευσάντων καρδία καὶ ψυχὴ μία· καὶ οὐδὲ εἷς τι τῶν ὑπαρχόντων αὐτῷ ἔλεγεν ἴδιον εἶναι. Οἱ οὖν κατὰ σάρκα τινὸς γονεῖς, ἢ ἀδελφοὶ, εἰ μὲν κατὰ Θεὸν ζῶσιν, ὑπὸ πάντων τῶν ἐν τῇ ἀδελφότητι ὡς κοινοὶ πατέρες ἢ οἰκεῖοι θεραπευέσθωσαν. Ὅστις γὰρ ἂν ποιῇ, φησὶν ὁ Κύριος, τὸ θέλημα τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς, οὗτος ἀδελφός μου καὶ ἀδελφὴ καὶ μήτηρ ἐστί. Καὶ τούτων δὲ τὴν ἐπιμέλειαν διαφέρειν δοκιμάζομεν τῷ προεστῶτι τῆς ἀδελφότητος. Εἰ δὲ ἐμπεπλεγμένοι εἰσὶ τῷ κοινῷ βίῳ, οὐδεὶς ἡμῖν κοινὸς πρὸς αὐτοὺς λόγος, τοῖς τὸ εὔσχημον καὶ εὐπάρεδρον τῷ Κυρίῳ ἀπερισπάστως κατορθοῦν ἐσπουδακόσι. Πρὸς γὰρ τῷ ἐκείνοις μηδὲν παρέχειν ὄφελος, ἔτι καὶ τὴν ἑαυτῶν ζωὴν θορύβων καὶ ταραχῆς πληροῦμεν, καὶ ἁμαρτιῶν ἀφορμὰς ἐπισπώμεθα. Ἀλλὰ οὐδὲ ἐρχομένους εἰς ἐπίσκεψιν τῶν ποτὲ οἰκείων, τοὺς καταφρονοῦντας τῶν ἐντολῶν τοῦ Θεοῦ, καὶ τὸ ἔργον τῆς εὐσεβείας ἐξουθενοῦντας, ἀκόλουθον παραδέχεσθαι, ὡς οὐκ ἀγαπῶντας τὸν Κύριον τὸν εἰπόντα· Ὁ μὴ ἀγαπῶν με τοὺς λόγους μου οὐ τηρεῖ. Τίς δὲ μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ; ἢ τίς μερὶς πιστῷ μετὰ ἀπίστου;

brotherhood must not be permitted by the superior to be drawn away towards anything at all; nor, on the pretext of visiting their kin, to withdraw from the brethren and lead a life without witnesses; nor to be allowed to have cares in the patronage of their relatives according to the flesh. For the word altogether forbids "mine" and "yours" to be said in a brotherhood: For of all who believed, it says, the heart and soul were one; and not one of them said that any of the things he possessed was his own (Acts 4:32). The parents or brothers of anyone according to the flesh, then, if they live according to God, should be cared for by all in the brotherhood as common fathers or kin. For whoever does the will of My Father Who is in heaven, says the Lord, he is My brother and sister and mother (Matt. 12:50). And we judge that the care of these belongs to the superior of the brotherhood. But if they are entangled in the common life of the world, we have nothing in common to say to them, we who have made it our earnest aim to achieve, without distraction, what is seemly and attends constantly upon the Lord. For besides providing them with no benefit, we also fill our own life with tumult and confusion, and draw upon ourselves occasions of sins. Nor is it consistent to receive even those who come to visit their former kin, if they despise the commandments of God and set at nought the work of godliness, since they do not love the Lord Who said: He who does not love Me does not keep My words (John 14:24). And what participation has justice with lawlessness? Or what portion has the believer with the unbeliever? (II Cor. 6:14–15).

2. Καὶ ὅτι μάλιστα δεῖ παντὶ τρόπῳ σπουδάζειν περιαιρεῖν τῶν ἔτι ἐν γυμνασίᾳ τῶν κατορθωμάτων τὰς πρὸς τὸ ἁμαρτάνειν ἀφορμὰς, ὧν μεγίστη ἐστὶν ἡ μνήμη τοῦ προτέρου βίου, μήποτε πάθωσι τὸ εἰρημένον ὅτι, Ἐστράφησαν ταῖς καρδίαις αὐτῶν εἰς Αἴγυπτον· ὅπερ ἐν τῇ συνεχεῖ ὁμιλίᾳ τῶν κατὰ σάρκα οἰκείων ὡς τὰ πολλὰ γίνεται. Καθόλου δὲ οὔτε οἰκεῖον οὔτε ξένον ἐπιτρέπειν χρὴ λόγους τινὰς προσάγειν τοῖς ἀδελφοῖς, ἐὰν μὴ πεισθῶμεν περὶ αὐτῶν, ὅτι πρὸς οἰκοδομὴν καὶ καταρτισμὸν τῶν ψυχῶν ποιοῦνται τὰς διαλέξεις. Εἰ δὲ χρεία γένοιτο λόγου πρὸς τοὺς ἅπαξ συνεμπεσόντας, παρὰ τῶν πεπιστευμένων τὸ τοῦ λόγου χάρισμα γινέσθω, ὡς ἐχόντων δύναμιν μετ' ἐπιστήμης εἰπεῖν καὶ ἀκοῦσαι πρὸς οἰκοδομὴν τῆς πίστεως· σαφῶς τοῦ Ἀποστόλου διδάσκοντος μὴ πᾶσι παρεῖναι τὴν τοῦ λόγου δύναμιν, ἀλλ' ὀλίγοις ὑπάρχειν τὸ χάρισμα, δι' ὧν φησιν· Ὧ μὲν γὰρ διὰ τοῦ Πνεύματος δίδοται λόγος σοφίας, ἄλλῳ δὲ λόγος γνώσεως· καὶ ἀλλαχοῦ· Ἵνα δυνατὸς ᾖ παρακαλεῖν ἐν τῇ

2. And that above all one must strive in every way to remove from those who are still in the training of good deeds the occasions of sinning, of which the greatest is the memory of their former life, lest there befall them what is said: They turned back in their hearts to Egypt (Num. 14:4); which for the most part happens in continual converse with kin according to the flesh. In general, one must permit neither kinsman nor stranger to address any words to the brethren, unless we are persuaded concerning them that they hold their conversations for the edification and perfecting of souls. And if there should be need of speech with those who have once fallen in with us, let it be done by those entrusted with the gift of the word, as men who have the power to speak and to hear with understanding for the upbuilding of the faith; for the Apostle plainly teaches that the power of the word is not present in all, but that the gift belongs to few, where he says: To one is given through the Spirit the word of wisdom, to another the word of knowledge (I Cor. 12:8); and elsewhere: That he may be able to exhort in the

Editors' notes and page, col. 996

Footnotes

(50) ‹anchor: ἐπίσκεψιν τῶν› · call in col 996

Rursus idem ille, quem mox dixi, liber ἐπίσκεψίν τινας τῶν.

Again the same book that I have just mentioned has ἐπίσκεψίν τινας τῶν.

(printed under page 507)

(51) ‹anchor: τοῖς ἀδελφοῖς› · call in col 996

Unus ms. ἐν τοῖς ἀδελφοῖς. Haud longe mss. duo præter Voss. Εἰ δὲ καὶ χρεία γένηται. Nec ita multo post duo mss. cum Voss. παρὰ τῶν ἐμπεπιστευμένων.

One manuscript has ἐν τοῖς ἀδελφοῖς. Not far on, two manuscripts besides the Vossius have Εἰ δὲ καὶ χρεία γένηται. Not much later, two manuscripts with the Vossius have παρὰ τῶν ἐμπεπιστευμένων.

(printed under page 507)

(52) ‹anchor: ὑπάρχειν τὸ χάρισμα› · call in col 996

Ita in Voss. et Colb. scriptum invenitur, ὑπάρχειν τοῦ λόγου τὸ χάρισμα.

So it is found written in the Vossius and the Colbert: ὑπάρχειν τοῦ λόγου τὸ χάρισμα.

(printed under page 507)

(53) ‹anchor: ᾖ παρακαλεῖν› · call in col 996

Reg. primus et Colb. ᾖ καὶ παρακαλεῖν.

The first Regius and the Colbert have ᾖ καὶ παρακαλεῖν.

(printed under page 507)

Page

running head: S. BASILII MAGNI 996
marginal letters: A ἀδελφότητα μὴ ἐπιτρέπεσθαι; B Καὶ τούτων δὲ τὴν ἐπιμέλειαν; C πιστῷ μετὰ ἀπίστου;; D ἀκοῦσαι πρὸς οἰκοδομὴν
old-edition numerals: (none)

PG 31:997

ὑγιαινούσῃ διδασκαλίᾳ, καὶ τοὺς ἀντιλέγοντας ἐλέγχειν.

sound doctrine, and to refute those who gainsay (Titus 1:9).

ΕΡΩΤΗΣΙΣ ΛΓʹ.

QUESTION XXXIII.

Τίς ὁ τρόπος τῆς πρὸς τὰς ἀδελφὰς συντυχίας.

What is the manner of meeting with the sisters.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

1. Ὁ ἅπαξ γάμον ἀπαρνησάμενος ἀπαρνήσεται, δηλονότι, πολὺ πρότερον τὰς μερίμνας, ἅς φησιν ὁ Ἀπόστολος μεριμνᾷν τὸν γεγαμηκότα, πῶς ἀρέσει τῇ γυναικὶ αὐτοῦ, καὶ καθαρίσει ἑαυτὸν παντάπασι πάσης μερίμνης τῆς πρὸς ἀρέσκειαν γυναικὸς γινομένης, φοβούμενος τὸ κρῖμα τοῦ εἰπόντος ὅτι, Ὁ Θεὸς διεσκόρπισεν ὀστᾶ ἀνθρωπαρέσκων. Ὥστε πρὸς ἀρέσκειαν μὲν οὐδὲ ἀνδρὶ συντυχεῖν ἀνέξεται· ἕνεκεν δὲ τῆς κατ' ἐντολὴν Θεοῦ ὀφειλομένης ἑκάστῳ παρὰ τοῦ πλησίον σπουδῆς τῆς χρείας ἀπαιτούσης ἐπὶ τὴν συντυχίαν ἐλεύσεται. Οὐ μὴν οὐδὲ τοῖς βουλομένοις ἁπλῶς ἐφίεσθαι χρὴ τὴν συντυχίαν, οὐδὲ καιρὸς πρὸς ταύτην, οὐδὲ τόπος πᾶς ἐπιτήδειος. Ἀλλ' εἴ γε μέλλοιμεν κατὰ τὸ πρόσταγμα τοῦ Ἀποστόλου ἀπρόσκοποι γίνεσθαι καὶ Ἰουδαίοις, καὶ Ἕλλησι, καὶ τῇ Ἐκκλησίᾳ τοῦ Θεοῦ, πάντα δὲ εὐσχημόνως καὶ κατὰ τάξιν, καὶ πάντα πρὸς οἰκοδομὴν ποιεῖν, ἀνάγκη καὶ πρόσωπον, καὶ καιρὸν, καὶ χρείαν, καὶ τόπον κατ' ἐκλογὴν ἀφωρίσθαι πρεπόντως· δι' ὧν ἁπάντων ὑπονοίας μὲν πονηρᾶς καὶ σκιὰ πᾶσα ἐξελαθήσεται, σεμνότητος δὲ καὶ σωφροσύνης ἀπόδειξις ἐν παντὶ τρόπῳ ἐπιφανήσεται τοῖς δοκιμασθεῖσιν ὁρᾷν ἀλλήλους, καὶ βουλεύεσθαι περὶ τῶν ἀρεσκόντων Θεῷ κατά τε τὴν σωματικὴν χρείαν καὶ τὴν τῶν ψυχῶν ἐπιμέλειαν. Ἔστωσαν δὲ μὴ ἐλάττους τῶν δύο ἐξ ἑκατέρου μέρους· τὸ γὰρ ἓν πρόσωπον εὐεπηρέαστον εἰς ὑποψίαν, ἵνα μὴ πλέον τι λέγω καὶ ἀσθενέστερον πρὸς τὴν τῶν λεγομένων βεβαίωσιν, σαφῶς τῆς Γραφῆς διαγορευούσης ἐπὶ δύο καὶ τριῶν ἵστασθαι πᾶν ῥῆμα· μήτε τῶν τριῶν πλείους, ὥστε μὴ τὴν σπουδὴν τῆς φιλεργίας τῆς διὰ τὴν ἐντολὴν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ γινομένης ἐμποδίζεσθαι.

1. He who has once renounced marriage will, clearly, much sooner renounce the cares with which, the Apostle says, the married man is anxious, how he may please his wife (1 Cor. 7:33), and will cleanse himself altogether of every care directed to pleasing a woman, fearing the judgement of him who said: God has scattered the bones of men-pleasers (Ps. 52:6). So he will not endure to meet even a man for the sake of pleasing him; but he will come to the meeting when need requires it, for the sake of the diligence owed to each from his neighbour by the commandment of God. Yet the meeting must not simply be allowed to those who wish it, nor is every time suitable for it, nor every place. But if we are to be, according to the precept of the Apostle, without offence to Jews and to Greeks and to the Church of God (1 Cor. 10:32), and to do all things decently and in order (1 Cor. 14:40), and all things for edification (1 Cor. 14:26), it is necessary that the person, and the time, and the need, and the place be fittingly set apart by selection; by all of which every shadow of evil suspicion will be driven out, and evidence of gravity and chastity will appear in every way in those who have been approved to see one another and to take counsel on the things pleasing to God, both as to bodily need and as to the care of souls. And let there be not fewer than two on each side; for one person is easily exposed to suspicion, to say nothing more, and weaker for the confirmation of what is said, since Scripture plainly declares that every word shall stand on two or three (Deut. 19:15; Matt. 18:16); nor more than three, so that the zeal of industry undertaken because of the commandment of our Lord Jesus Christ may not be hindered.

2. Εἰ δέ τινας τῶν ἄλλων τῶν ἐν τῇ ἀδελφότητι χρεία γένοιτο εἰπεῖν ἢ καὶ ἀκοῦσαί τι ἰδίᾳ τινὶ διαφέρον, μὴ αὐτοὶ ἐκεῖνοι εἰς ὁμιλίαν ἐρχέσθωσαν ἀλλήλοις· οἱ δὲ ἐπιλεγέντες πρεσβύτεροι ταῖς ἐπιλεγείσαις πρεσβυτέραις τὰ παρ' αὐτῶν διακονείτωσαν, καὶ οὕτω διὰ τῆς τούτων μεσιτείας ἢ τοῦ λόγου

2. But if any others of those in the brotherhood should need to say or to hear something of concern to someone privately, let them not themselves come into converse with one another; rather let the chosen elder brothers convey their messages to the chosen elder sisters, and so, through the mediation of these, either the word

Editors' notes and page, col. 997

Footnotes

(54) ‹anchor: αὐτοῦ› · call in col 997

Vox αὐτοῦ in veteribus quatuor libris non legitur.

The word αὐτοῦ is not read in four old books.

(printed under page 508)

(55) ‹anchor: χρείας› · call in col 997

Reg. primus et Colb. σπουδῆς ἢ χρείας.

The first Regius and the Colbert have σπουδῆς ἢ χρείας.

(printed under page 508)

(56) ‹anchor: τόπος› · call in col 997

Codex Voss. οὐδὲ πᾶς καιρός. Mox in Colb. scriptum invenitur ἀπρόσκοποι γενέσθαι.

The Vossius codex has οὐδὲ πᾶς καιρός. Soon after, in the Colbert, ἀπρόσκοποι γενέσθαι is found written.

(printed under page 508)

(57) ‹anchor: ἀφωρίσθαι› · call in col 997

Unus ms. cum Voss. ἀφορίσαι. Mox Reg. primus ὑπόνοια μὲν πονηρὰ καὶ σκιὰ πᾶσα.

One manuscript with the Vossius has ἀφορίσαι. Soon after, the first Regius has ὑπόνοια μὲν πονηρὰ καὶ σκιὰ πᾶσα.

(printed under page 508)

(58) ‹anchor: ὁρᾷν ἀλλήλους› · call in col 997

Τοῖς δοκιμασθεῖσιν ὁρᾷν ἀλλήλους. In iis qui probati et electi fuerint ut se invicem invisant ac deliberent, etc. Maran.

Τοῖς δοκιμασθεῖσιν ὁρᾷν ἀλλήλους: "in those who have been approved and chosen to visit one another and take counsel," etc. Maran.

(printed under page 508)

(59) ‹anchor: ἐξ ἑκατέρου μέρους› · call in col 997

Editi ἑκάστου μέρους. Veteres duo libri ἑκατέρου μέρους.

The printed editions have ἑκάστου μέρους; two old books ἑκατέρου μέρους.

(printed under page 508)

(60) ‹anchor: ἵστασθαι› · call in col 997

Codex Voss. et alii duo σταθήσεται.

The Vossius codex and two others have σταθήσεται.

(printed under page 508)

(61) ‹anchor: Εἰ δέ τινας› · call in col 997

Editio Basil. simul et Paris. Εἰ δέ τινος. Editio Ven. et mss. quatuor Εἰ δέ τινας. Haud longe ex Vossii codice voculam τι addidimus. Statim in Reg. primo et Colb. pro διαφέρον legitur διαφέροντι. Nec ita multo post hi ipsi duo codices habent ἐρχέσθωσαν ἀλλήλων. Mox Reg. primus ταῖς ἐπιλεγομέναις πρεσβυτέραις.

The Basel edition, together with the Paris, has Εἰ δέ τινος; the Venice edition and four manuscripts Εἰ δέ τινας. Not far on, we have added the little word τι from the Vossius codex. Immediately after, in the first Regius and the Colbert, διαφέροντι is read for διαφέρον. Not much later these same two codices have ἐρχέσθωσαν ἀλλήλων. Soon after, the first Regius has ταῖς ἐπιλεγομέναις πρεσβυτέραις.

(printed under page 508)

Footnotes

⁶⁵ ‹anchor: not visible› · call above crop I Cor. XII, 8.

1 Corinthians 12:8.

⁶⁶ ‹anchor: not visible› · call above crop Tit. I, 9.

Titus 1:9.

⁶⁷ ‹anchor: not visible› · call above crop I Cor. VII, 33.

1 Corinthians 7:33.

⁶⁸ ‹anchor: not visible› · call above crop Psal. LII, 6.

Psalm 52 (53):6.

⁶⁹ ‹anchor: not visible› · call above crop I Cor. X, 32.

1 Corinthians 10:32.

⁷⁰ ‹anchor: declaret Scriptura› · call in col 998 Deut. XIX, 15; Matth. XVIII, 16.

Deuteronomy 19:15; Matthew 18:16.

(printed under page 508)

Footnotes

⁷¹ ‹anchor: not visible› · call above crop Psal. CXI, 5.

Psalm 111 (112):5.

⁷² ‹anchor: not visible› · call above crop I Cor. X, 29.

1 Corinthians 10:29.

⁷³ ‹anchor: prout cuique opus erat› · call in col 999 Act. IV, 35.

Acts 4:35.

⁷⁴ ‹anchor: alteram partem declinando› · call in col 999 I Tim. V, 21.

1 Timothy 5:21.

⁷⁵ ‹anchor: neque Ecclesiæ Dei› · call in col 999 I Cor. XI, 16.

1 Corinthians 11:16.

(printed under page 509)

(62) ‹anchor: not visible› · call above crop (Greek col 1000)

Sic Reg. primus codex optimæ notæ. Editiones veteres et aliquot mss. πληρούσθω. Οὗτοι μέν, omissis quæ legi possunt in contextu.

So the first Regius, a codex of the best quality. The old editions and several manuscripts have πληρούσθω. Οὗτοι μέν, leaving out what can be read in the text.

(printed under page 509)

(63) ‹anchor: not visible› · call above crop (Greek col 1000)

Sic Colb. codex notæ optimæ. Hic autem Scripturæ locus et in editis et in veteribus multis libris deest, etsi ad auctoris propositum maxime facit. Aliquanto post duo mss. καὶ ἄλλοι.

So the Colbert, a codex of the best quality. This passage of Scripture is missing both in the printed editions and in many old books, though it serves the author's purpose exceedingly well. Somewhat later two manuscripts have καὶ ἄλλοι.

(printed under page 509)

Page

other: facing Latin version, not set

PG 31:1000

χρεία πληρούσθω. Ἡ δὲ αὐτὴ εὐταξία οὐ μόνον ἐν γυναιξὶ πρὸς ἄνδρας, ἢ ἀνδράσι πρὸς γυναῖκας, ἀλλὰ καὶ ἐν τοῖς ὁμογενέσι πρὸς τοὺς ὁμογενεῖς φυλασσέσθω. Οὗτοι μὲν οὖν ἔστωσαν μετὰ τῆς ἄλλης ἐν πᾶσιν εὐλαβείας τε καὶ σεμνότητος, καὶ συνετοὶ πρός τε ἐπερώτησιν καὶ ἀπόκρισιν, πιστοί τε καὶ φρόνιμοι πρὸς τὴν τῶν λεγομένων οἰκονομίαν, καὶ πληροῦντες τό· Οἰκονομήσει τοὺς λόγους αὐτοῦ ἐν κρίσει, ὥστε καὶ τοῖς ἐμπιστεύουσιν αὐτοῖς ὁμοῦ τήν τε χρείαν πληροῦσθαι, καὶ τὴν πληροφορίαν ὑπάρχειν περὶ τῶν ἐν αὐτοῖς κινουμένων. Ὑπηρετείτωσαν δὲ καὶ ταῖς τοῦ σώματος χρείαις ἄλλοι τινὲς, καὶ αὐτοὶ μετὰ δοκιμασίας, τήν τε ἡλικίαν προήκοντες καὶ τὸ σχῆμα καὶ τὸ ἦθος σεμνοὶ, πρὸς τὸ μὴ πλῆξαί τινος συνειδὸς εἰς ὑποψίαν κακήν. Ἵνα τί γὰρ ἡ ἐλευθερία μου κρίνεται ὑπὸ ἄλλης συνειδήσεως;

need be met. And let the same good order be kept not only among women towards men, or among men towards women, but also among those of the same sex towards those of the same sex. Let these, then, besides their reverence and gravity in all other things, be both discerning in questioning and in answering, and trustworthy and prudent in the management of what is said, and fulfilling the saying: He will order his words with judgement (Ps. 111:5), so that for those who confide in them the need may at once be met, and full assurance may be had concerning the matters they are dealing with. And let certain others minister to the needs of the body, they too after testing, men advanced in age and grave in bearing and character, so as not to wound anyone's conscience with an evil suspicion. For why is my liberty judged by another's conscience? (1 Cor. 10:29)

ΕΡΩΤΗΣΙΣ ΛΔʹ.

QUESTION XXXIV.

Ποταποὺς χρὴ εἶναι τοὺς τὰ πρὸς τὴν χρείαν οἰκονομοῦντας ἐν τῇ ἀδελφότητι.

What sort of men those ought to be who dispense what is needed in the brotherhood.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

1. Καὶ τῶν ἔσω δὲ τὰ πρὸς τὴν χρείαν ἐπινεμόντων ἐν ἑκάστῳ τάγματι πάντως ἔσονταί τινες οἱ δυνάμενοι μιμεῖσθαι τοὺς ἐν ταῖς Πράξεσι ποιοῦντας τὸ εἰρημένον ὅτι, Διεδίδοτο ἑκάστῳ καθότι ἄν τις χρείαν εἶχε· πρόνοιαν ποιούμενοι πολλὴν τοῦ τε εὐσπλάγχνου καὶ μακροθύμου πρὸς πάντας, καὶ τοῦ μήτε ὑποψίαν δοῦναί τινι προσπαθείας, ἢ προσκλίσεως πρός τινας, κατὰ τὸ παράγγελμα τοῦ Ἀποστόλου εἰπόντος· Μηδὲν ποιῶν κατὰ πρόσκλισιν, ἢ πάλιν φιλονεικίας ἣν ὡς ἀνοίκειον Χριστιανοῖς ὁ αὐτὸς ἀποπέμπεται εἰπών· Εἴ τις δοκεῖ φιλόνεικος εἶναι, ἡμεῖς τοιαύτην συνήθειαν οὐκ ἔχομεν, οὐδὲ αἱ Ἐκκλησίαι τοῦ Θεοῦ· ὡς διὰ τούτων τῶν μὲν ὑφαιρεῖσθαι τὴν χρείαν, πρὸς οὓς ἂν φιλονείκως ἔχωσι, τῶν δὲ ὑπερβαλεῖν, οἷς ἂν προσκεκλιμένοι τυγχάνωσιν. Ἔστι δὲ τὸ μὲν μισαδελφίας, τὸ δὲ προσπαθείας, τῆς μάλιστα διαβεβλημένης, ἐξ ὧν ἡ μὲν ἐξ ἀγάπης σύμπνοια τῆς ἀδελφότητος διασπᾶται, ὑποψίαι δὲ πονηραὶ, καὶ ζῆλοι, καὶ ἔριδες, καὶ ὄκνοι πρὸς τὰς ἐργασίας ἀντεισέρχονται.

1. And among those within who distribute what is needed, there will certainly be in each rank some who are able to imitate those in the Acts who did what is said: Distribution was made to each according as anyone had need (Acts 4:35); taking great care to be compassionate and long-suffering towards all, and to give no one a suspicion of partiality or of inclination towards certain persons, according to the precept of the Apostle, who said: Doing nothing by favouring one side (1 Tim. 5:21); or again of contentiousness, which the same Apostle rejects as unbefitting Christians, saying: If anyone seems to be contentious, we have no such custom, nor have the Churches of God (1 Cor. 11:16); so that through these things they withdraw what is needed from those towards whom they are contentiously disposed, and give in excess to those to whom they happen to be inclined. The one is a mark of hatred of the brethren, the other of partiality, which is most of all decried; by these the concord of the brotherhood that comes from love is torn apart, and evil suspicions, jealousies, strifes and sloth towards the works come in in its place.

2. Προσπαθείας μὲν οὖν καὶ φιλονεικίας διά τε τὰ εἰρημένα καὶ ἄλλα πολλὰ τοιαῦτα ἐπισυμβαίνοντα καθαρεύειν εἰς ἄκρον ἀναγκαῖον τοὺς τὰ πρὸς τὴν

2. From partiality, then, and contentiousness, both because of what has been said and because of many other such things that follow upon them, it is necessary that those who [dispense] what is needed be pure to the utmost

Editors' notes and page, col. 1000

Footnotes

(62) ‹anchor: πληρούσθω› · call in col 1000

Sic Reg. primus codex optimae notae. Editiones veteres et aliquot mss. πληρούσθω. Οὗτοι μέν, omissis quae legi possunt in contextu.

So the first Regius, a codex of the best repute. The old editions and some manuscripts have πληρούσθω. Οὗτοι μέν, omitting what can be read in the text.

(printed under page 509)

(63) ‹anchor: πληροῦντες τό› · call in col 1000

Sic Colb. codex notae optimae. Hic autem Scripturae locus et in editis et in veteribus multis libris deest, etsi ad auctoris propositum maxime facit. Aliquanto post duo mss. καὶ ἄλλοι.

So the Colbert, a codex of the best repute. This passage of Scripture, however, is missing both in the printed editions and in many old books, although it serves the author's purpose very well. A little after, two manuscripts have καὶ ἄλλοι.

(printed under page 509)

(64) ‹anchor: ἑκάστῳ τάγματι› · call in col 1000

Antiqui duo libri ἑκάστῳ πράγματι. Nec ita multo infra Colb. Διεδίδοτο δὲ ἑκάστῳ καθὸ ἄν.

Two old books have ἑκάστῳ πράγματι. Not much below, the Colbert has Διεδίδοτο δὲ ἑκάστῳ καθὸ ἄν.

(printed under page 509)

(65) ‹anchor: ἢ προσκλίσεως› · call in col 1000

Editi et mss. ἢ προσκλήσεως, nec ita multo post iidem illi libri omnes κατὰ πρόσκλησιν: in quibus idem est vitium. Sed utrumque locum ex sacro textu vulgato correximus. Reg. primus pro ποιῶν habet ποιεῖν.

The printed editions and manuscripts have ἢ προσκλήσεως, and not much later all those same books have κατὰ πρόσκλησιν, with the same fault in each. But we have corrected both places from the received sacred text. The first Regius has ποιεῖν for ποιῶν.

(printed under page 509)

(66) ‹anchor: πάλιν φιλονεικίας› · call in col 1000

Editi et duo mss. πάλιν φιλονεικίαν, male. Reg. tertius φιλονεικίας, bene: ubi vox ὑποψίαν supplenda est ex superioribus.

The printed editions and two manuscripts have πάλιν φιλονεικίαν, wrongly. The third Regius has φιλονεικίας, rightly; there the word ὑποψίαν must be supplied from what precedes.

(printed under page 509)

(67) ‹anchor: τῶν δὲ ὑπερβαλεῖν› · call in col 1000

Editi ὑπερβαλεῖν. Antiqui tres libri cum Voss. ὑπερβάλλειν. Ibidem editiones veteres προκεκλημένοι. Antiqui quatuor libri praeter Voss. προσκεκλημένοι. Reg. tertius προκεκλιμένοι: quas lectiones omnes ad veram prope accedere fateor quidem, sed puto nullam pro vera haberi posse. Judico enim legendum προσκεκλιμένοι, et ita edendum curavi.

The printed editions have ὑπερβαλεῖν; three old books with the Vossius ὑπερβάλλειν. In the same place the old editions have προκεκλημένοι; four old books besides the Vossius προσκεκλημένοι; the third Regius προκεκλιμένοι. I grant that all these readings come close to the true one, but I think none can be taken as the true one. For I judge that προσκεκλιμένοι should be read, and I have had it printed so.

(printed under page 509)

(68) ‹anchor: ἡ μὲν ἐξ ἀγάπης› · call in col 1000

Editiones veteres ἐξ ὧν ἡμῖν, corrupte. Regii primus et tertius cum Colb. ἐξ ὧν ἡ μέν, emendate.

The old editions have ἐξ ὧν ἡμῖν, corruptly. The first and third Regii with the Colbert have ἐξ ὧν ἡ μέν, correctly.

(printed under page 509)

Page

running head: S. BASILII MAGNI 1000
marginal letters: A ‹γου χρεία πληρούσθω›; B ‹ὑποψίαν κακήν. Ἵνα τί γὰρ›; C ‹στόλου εἰπόντος· Μηδὲν›; D ‹2. Προσπαθείας μὲν οὖν›
old-edition numerals: (none)

PG 31:1001

χρείαν ἐπινέμοντας τῇ ἀδελφότητι. Διάθεσίν γε μὴν τοιαύτην ἑαυτοῖς συνειδέναι ὀφείλουσι, καὶ σπουδὴν τοσαύτην ἐπιδείκνυσθαι αὐτοί τε καὶ οἱ τὴν ἄλλην ἐργασίαν πρὸς τὴν τῶν ἀδελφῶν ὑπηρεσίαν ἐκτελοῦντες, ὡς οὐκ ἀνθρώποις, ἀλλ' αὐτῷ τῷ Κυρίῳ ἐξυπηρετούμενοι, τῷ διὰ πολλὴν ἀγαθότητα εἰς ἑαυτὸν λογιζομένῳ τὴν εἰς τοὺς ἀνακειμένους αὐτῷ τιμήν τε καὶ σπουδὴν, καὶ βασιλείας οὐρανῶν κληρονομίαν ὑπὲρ τούτων ἐπαγγελλομένῳ. Δεῦτε γὰρ, φησὶν, οἱ εὐλογημένοι τοῦ Πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου. Ὅτι ἐφ' ὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε. Καὶ ἐκ τοῦ ἐναντίου τῆς ἀμελείας γνωρίζειν τὸν κίνδυνον, μεμνημένους τοῦ εἰπόντος· Ἐπικατάρατος πᾶς ὁ ποιῶν τὰ ἔργα Κυρίου ἀμελῶς. Ὅτι οὐ μόνον τῆς βασιλείας ἐκβάλλονται, ἀλλὰ καὶ τὴν τοῦ Κυρίου φρικώδη καὶ φοβερὰν ἐκείνην ἐκδέχονται κατὰ τῶν τοιούτων ἀπόφασιν· Πορεύεσθε ἀπ' ἐμοῦ, οἱ κατηραμένοι, εἰς τὸ πῦρ τὸ αἰώνιον, τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ. Εἰ δὲ οἱ τὴν ἐπιμέλειαν καὶ τὴν ὑπηρεσίαν προσάγοντες τοσοῦτον μὲν τῆς σπουδῆς τὸ κέρδος εὑρίσκουσι, τοσοῦτον δὲ τῆς ἀμελείας τὸ κρίμα ἐκδέχονται· πόσου ἀγῶνος χρεία τοῖς ὑποδεχομένοις τὴν ὑπηρεσίαν πρὸς τὸ ἀξίους ἑαυτοὺς ἀποδεῖξαι τῆς τῶν ἀδελφῶν τοῦ Κυρίου προσηγορίας; διὰ τῆς τοῦ Κυρίου διδασκαλίας, εἰπόντος· Ὅστις γὰρ ἂν ποιήσῃ τὸ θέλημα τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς, οὗτός μου καὶ ἀδελφὸς καὶ ἀδελφὴ καὶ μήτηρ ἐστίν.

distribute what is needed in the brotherhood. Such indeed is the disposition they ought to be conscious of in themselves, and such the zeal they ought to show, both they and those who carry out the other work for the service of the brethren, as men who serve not men but the Lord Himself, Who in His great goodness reckons to Himself the honour and zeal shown to those devoted to Him, and promises in return for these things the inheritance of the kingdom of heaven. For, He says, Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. For as far as you did it to one of the least of these My brethren, you did it to Me (Matt. 25:34, 40). And on the contrary they should recognize the danger of negligence, remembering him who said: Cursed is everyone who does the works of the Lord negligently (Jer. 48:10). For not only are such men cast out of the kingdom, but they also await that dreadful and fearful sentence of the Lord against such: Depart from Me, you cursed, into the everlasting fire, prepared for the devil and his angels (Matt. 25:41). But if those who bestow care and service find so great a gain from their zeal, and await so great a judgement for their negligence, how much striving is needed by those who receive the service, so as to show themselves worthy of the title of brethren of the Lord? [as we learn] through the teaching of the Lord, Who said: For whoever does the will of My Father Who is in heaven, he is My brother and sister and mother (Matt. 12:50).

3. Ἐπεὶ ὅ γε μὴ τὸ θέλημα τοῦ Θεοῦ διὰ παντὸς τοῦ βίου σκοπὸν προθέμενος, ὥστε καὶ ἐν ὑγείᾳ τὸν κόπον τῆς ἀγάπης διὰ τῆς σπουδῆς τῶν τοῦ Κυρίου ἔργων ἐνδείκνυσθαι, καὶ ἐν ἀῤῥωστίᾳ πᾶσαν ὑπομονὴν καὶ μακροθυμίαν μετὰ χαρᾶς ἐπιδείκνυσθαι, κίνδυνον ἔχει· πρῶτον μὲν καὶ μέγιστον, ὅτι τοῦ Κυρίου ἀπηλλοτρίωται, καὶ τῆς τῶν ἀδελφῶν αὐτοῦ μερίδος, διὰ τὸ μὴ ποιεῖν τὸ θέλημα τοῦ Θεοῦ, ἑαυτὸν ἀποσχίσας· δεύτερον δὲ, ὅτι ἀναξίως μετέχειν τολμᾷ τῶν τοῖς ἀξίοις ἡτοιμασμένων. Διόπερ ἀναγκαῖον καὶ ἐν τούτῳ μεμνῆσθαι τοῦ Ἀποστόλου εἰπόντος· Συνεργοῦντες δὲ καὶ παρακαλοῦμεν μὴ εἰς κενὸν τὴν χάριν τοῦ Θεοῦ δέξασθαι ὑμᾶς· καὶ τοὺς εἰς τόπον ἀδελφῶν τοῦ Κυρίου κληθέντας μὴ καθυβρίσαι τὴν τοιαύτην τοῦ Θεοῦ χάριν, μηδὲ προδοῦναι τὸ τοσοῦτον ἀξίωμα διὰ τῆς ἀμελείας τῶν τοῦ Θεοῦ θελημάτων, ὑπακοῦσαι δὲ μᾶλλον τῷ αὐτῷ Ἀποστόλῳ λέγοντι· Παρακαλῶ ὑμᾶς ἐγὼ ὁ δέσμιος ἐν Κυρίῳ, ἀξίως περιπατῆσαι τῆς κλήσεως, ἧς ἐκλήθητε.

3. For he who has not set before himself the will of God as the aim of his whole life, so as to show in health the labour of love through zeal for the works of the Lord, and in sickness to show all patience and long-suffering with joy, is in danger: first and greatest, because he is estranged from the Lord and from the portion of His brethren, having cut himself off by not doing the will of God; and secondly, because he dares to share unworthily in what is prepared for the worthy. Therefore it is necessary in this matter too to remember the Apostle, who said: Working together with Him, we also exhort you not to receive the grace of God in vain (2 Cor. 6:1); and that those who have been called to the place of brethren of the Lord should not outrage so great a grace of God, nor betray so great a dignity through neglect of the will of God, but should rather obey the same Apostle when he says: I, the prisoner in the Lord, exhort you to walk worthily of the calling with which you were called (Eph. 4:1).

Editors' notes and page, col. 1001

Footnotes

(69) ‹anchor: τοὺς ἀνακειμένους› · call in col 1001

Reg. primus εἰς τοὺς εἰς αὐτὸν ἀνακειμένους. Ibidem idem ms. et Colb. καὶ βασιλείαν οὐρανῶν κληρονομεῖν, etc. Codex Voss. εἰς αὐτὸν ἀνακειμένους… κληρονομεῖν ἐπαγγειλαμένῳ.

The first Regius has εἰς τοὺς εἰς αὐτὸν ἀνακειμένους. In the same place the same manuscript and the Colbert have καὶ βασιλείαν οὐρανῶν κληρονομεῖν, etc. The Vossius codex has εἰς αὐτὸν ἀνακειμένους… κληρονομεῖν ἐπαγγειλαμένῳ.

(printed under page 510)

(70) ‹anchor: καὶ τὴν› · call in col 1001

Editi ἀλλὰ καὶ τοῦ Κυρίου τήν. At mss. duo ut in contextu.

The printed editions have ἀλλὰ καὶ τοῦ Κυρίου τήν; but two manuscripts read as in the text.

(printed under page 510)

(71) ‹anchor: ἂν ποιήσῃ› · call in col 1001

Antiqui duo libri ὅστις ποιήσει. Mox duo mss. οὗτός μου. Editio Paris. ἐμοῦ.

Two old books have ὅστις ποιήσει. Soon after, two manuscripts have οὗτός μου; the Paris edition ἐμοῦ.

(printed under page 510)

(72) ‹anchor: τοῦ Θεοῦ διὰ› · call in col 1001

Reg. primus et Voss. et Colb. θέλημα τοῦ Κυρίου. Ibidem codex Colb. διὰ παντός. Vox διά aberat a vulgatis. Statim codex Voss. et Colb. τὸν σκοπὸν τῆς. Alii mss. et editi τὸν κόπον. Nec ita multo post Reg. primus Κυρίου ἔργων δῆλον ποιεῖν.

The first Regius, the Vossius and the Colbert have θέλημα τοῦ Κυρίου. In the same place the Colbert codex has διὰ παντός; the word διά was missing from the common editions. Immediately after, the Vossius codex and the Colbert have τὸν σκοπὸν τῆς; other manuscripts and the printed editions τὸν κόπον. Not much later the first Regius has Κυρίου ἔργων δῆλον ποιεῖν.

(printed under page 510)

Footnotes

⁷⁶ ‹anchor: not visible› · call above crop Matth. XXV, 34, 40.

Matthew 25:34, 40.

⁷⁷ ‹anchor: not visible› · call above crop Jerem. xlviii, 10.

Jeremiah 48:10.

⁷⁸ ‹anchor: not visible› · call above crop Matth. XXV, 41.

Matthew 25:41.

⁷⁹ ‹anchor: et mater est› · call in col 1002 Matth. XII, 50.

Matthew 12:50.

⁸⁰ ‹anchor: Dei recipiatis› · call in col 1002 II Cor. VI, 1.

2 Corinthians 6:1.

⁸¹ ‹anchor: qua vocati estis› · call in col 1002 Ephes. IV, 1.

Ephesians 4:1.

(printed under page 510)

Footnotes

(printed under page 511)

(73) ‹anchor: not visible› · call above crop (Greek col 1004)

Editiones veteres ψυχὴν δυναμένην εἶναι ὀφθαλμῶν πλειόνων· ex quibus idoneam ullam sententiam effici posse non video. At Regii duo et Voss. et Colb. ut in contextu, recte.

The old editions have ψυχὴν δυναμένην εἶναι ὀφθαλμῶν πλειόνων, from which I do not see that any suitable sense can be made. But two Regii, the Vossius and the Colbert read as in the text, rightly.

(printed under page 511)

(74) ‹anchor: not visible› · call above crop (Greek col 1004)

Editi et Reg. tertius καθώς. Alii duo mss. καθ' ἅς. Codex Colb. καθ' ἅ. Mox Reg. primus et Colb. ἀδελφότητος τὸν προεστῶτα, τὸν ἕτερον εἶναι εἰς. Editi ἀδελφότητος τὸν ἕνα, εἶναι τὸν ἕτερον. Codex Voss. ita ut in contextu videre cuique licet.

The printed editions and the third Regius have καθώς; two other manuscripts καθ' ἅς; the Colbert codex καθ' ἅ. Soon after, the first Regius and the Colbert have ἀδελφότητος τὸν προεστῶτα, τὸν ἕτερον εἶναι εἰς; the printed editions ἀδελφότητος τὸν ἕνα, εἶναι τὸν ἕτερον. The Vossius codex reads as anyone may see in the text.

(printed under page 511)

Page

other: facing Latin version, not set

PG 31:1004

ΕΡΩΤΗΣΙΣ ΛΕʹ.

QUESTION XXXV.

Εἰ χρὴ ἐν τῇ αὐτῇ κώμῃ πλείονας ἀδελφότητας συγκροτεῖσθαι.

Whether several brotherhoods ought to be formed in the same village.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

1. Τὸ ὑπόδειγμα τῶν μελῶν ἐπὶ πολλὰ ἀγομένων χρησίμως ἡμῖν διαρθροῖ τὸ προκείμενον. Ἐπεὶ οὖν ἔδειξεν ὁ λόγος, ὅτι τῷ μέλλοντι σώματι καλῶς καὶ κατὰ λόγον πρὸς πᾶσαν ἐνέργειαν συνηρμόσθαι χρεία ὀφθαλμῶν, καὶ γλώσσης, καὶ τῶν λοιπῶν, ὅσα ἀναγκαῖα καὶ κυριώτατα, χαλεπὸν δὲ καὶ δυσεύρετον ψυχὴ δυναμένη εἶναι ὀφθαλμὸς πλειόνων. Εἰ γὰρ καὶ προορατικὸν, καὶ ἐν λόγῳ τὸ αὔταρκες ἔχοντα, καὶ νηφαλέον, καὶ εὔσπλαγχνον, καὶ ἐν τελείᾳ καρδίᾳ ἐκζητοῦντα τὰ δικαιώματα τοῦ Θεοῦ, τὸν προεστῶτα τῆς ἀδελφότητος ἐπιζητεῖ ἡ ἀκρίβεια, πῶς δυνατὸν ἐν τῇ αὐτῇ κώμῃ τοιούτων πλειόνων ἐπιτυχεῖν; Εἰ δὲ καὶ συμβαίη ποτὲ εὑρεθῆναι δύο ἢ τρεῖς, ὅπερ οὐκ εὔκολον οὐδὲ ἔγνωμέν ποτε· πολλῷ βέλτιον κοινωνεῖν ἀλλήλοις τοῦ φροντίσματος τούτους καὶ ἐπικουφίζειν τὸν πόνον· ὡς ἐν τῇ τοῦ ἄλλου ἀποδημίᾳ, ἢ ἀσχολίᾳ, ἢ ἐν ἄλλαις τισὶ περιστάσεσι, καθὼς χωρίζεσθαι συμβαίνει τῆς ἀδελφότητος τὸν ἕνα τὸν προεστῶτα, εἶναι τὸν ἕτερον εἰς παραμυθίαν τῆς ἀπολείψεως· ἢ εἰ μὴ τοῦτο, ἀπιέναι εἰς ἄλλην ἀδελφότητα δεομένην τοῦ ὁδηγήσοντος. Πολλὰ δὲ καὶ ἡ τῶν ἔξωθεν πραγμάτων πεῖρα εἰς τὸν προκείμενον σκοπὸν ὠφελεῖν ἡμᾶς δύναται. Ὡς οὖν καὶ οἱ τῶν κοινῶν τεχνῶν ἔμπειροι ζηλοτύπως ἔχουσι πρὸς τοὺς ἀντιτέχνους, αὐτοῦ τοῦ πράγματος, κατὰ τὸ λανθάνον, τὰς φιλονεικίας ἐμποιεῖν πεφυκότος· οὕτω καὶ ἐπὶ τῆς τοιαύτης ζωῆς, ὡς τὰ πολλὰ, συμβαίνει γίνεσθαι. Ἀρχόμενοι γὰρ ἀπὸ τοῦ διαμιλλᾶσθαι εἰς τὸ καλὸν καὶ σπουδάζειν ἀλλήλους ὑπερβαλέσθαι, ἢ ἐν ταῖς ξενοδοχίαις, ἢ ἐν τῇ αὐξήσει τοῦ ἀριθμοῦ τῶν συνασκουμένων, ἢ ἐν ἄλλοις τισὶ τοιούτοις ἔργοις, προϊόντες εἰς ἐριθείας ἐκπίπτουσιν. Εἶτα τοῖς μὲν ἐπιδημοῦσι τῶν ἀδελφῶν πολλὴν ἀμφιβολίαν συμβαίνειν γίνεσθαι καὶ δυσκολίαν ἀντὶ ἀναπαύσεως, μεριζομένοις τὸν λογισμὸν, πρὸς τίνας χρὴ καταχθῆναι· ἥ τε γὰρ προτίμησις λυπηρὰ, καὶ τὸ ἀμφοτέρους πληροφορῆσαι ἀδύνατον, καὶ μάλιστα ὅταν ἐπειγόμενοι τυγχάνωσι· τοῖς δὲ ἐξ ἀρχῆς προσιοῦσιν εἰς τὸ συζῆν πολλὴν ἀδημονίαν παρέξουσι, τίνας δεῖ προεστῶτας τῆς ἑαυτῶν ζωῆς ἑλέσθαι, καὶ πάντως ἐκ τοῦ τινας αἱρεῖσθαι, τοὺς λοιποὺς ἀποδοκιμάζειν

1. The example of the members, applied to many things, usefully sets out for us the matter before us. Since, then, our discourse has shown that a body which is to be well and fittingly fitted together for every activity has need of eyes, and of a tongue, and of the other parts, as many as are necessary and most essential, and that a soul able to be the eye of many is hard and difficult to find: for if strictness requires the superior of the brotherhood to be far-seeing, sufficient in speech, sober, compassionate, and seeking out the ordinances of God with a perfect heart, how is it possible to find several such men in the same village? And even if it should ever happen that two or three were found, which is not easy, nor have we ever known it, it is far better that these should share the care with one another and lighten the labour; so that when the one is away on a journey, or occupied, or in some other circumstances, as it happens that the one superior is separated from the brotherhood, the other is there for consolation in his absence; or, if not this, that he should go off to another brotherhood which needs someone to guide it. Experience of outside affairs, too, can help us much towards the aim before us. As, then, those skilled in the common crafts are jealously disposed towards their rivals in the trade, the thing itself being apt, in a hidden way, to engender contentions, so too in this way of life it commonly comes about. For beginning from emulation in what is good and from eagerness to outdo one another, either in the receiving of guests, or in increasing the number of those practising the ascetic life together, or in some other such works, as they go on they fall into factious rivalries. Then for the brethren who come visiting it happens that there is much perplexity and difficulty instead of rest, as their mind is divided over with whom they ought to lodge; for to prefer one is painful, and to satisfy both is impossible, especially when they happen to be in haste; and to those who come at the outset to live in community they will cause much distress over which men they should choose as superiors of their life, and since they must certainly choose some, over rejecting the rest

Editors' notes and page, col. 1004

Footnotes

(75) ‹anchor: προκείμενον σκοπὸν› · call in col 1004

In Colb. scriptum invenitur προκείμενον ἡμῖν τὸν σκοπόν. Haud longe duo mss. λανθάνον τὴν φιλονεικίαν.

In the Colbert is found written προκείμενον ἡμῖν τὸν σκοπόν. Not far on, two manuscripts have λανθάνον τὴν φιλονεικίαν.

(printed under page 511)

(76) ‹anchor: ἀλλήλους ὑπερβαλέσθαι› · call in col 1004

Unus ms. ὑπερβάλλεσθαι.

One manuscript has ὑπερβάλλεσθαι.

(printed under page 511)

(77) ‹anchor: τοῖς δὲ› · call in col 1004

In eodem pago plura construi monasteria non probat sanctus Basilius, cum pluribus aliis de causis, tum quia et hospitibus fratribus, et iis qui tum primum adveniunt, ut monasticam vitam amplectantur, τοῖς δὲ ἐξ ἀρχῆς προσιοῦσιν εἰς τὸ συζῆν, difficilis et molesta incideret deliberatio, utrum eligant monasterium.

Saint Basil does not approve of building several monasteries in the same village, for many other reasons, and especially because both the brethren who come as guests and those who are just arriving to embrace the monastic life, τοῖς δὲ ἐξ ἀρχῆς προσιοῦσιν εἰς τὸ συζῆν ("those coming from the start to live in common"), would face a difficult and troublesome decision about which monastery to choose.

(printed under page 511)

(78) ‹anchor: προσιοῦσιν› · call in col 1004

Reg. primus ἐξ ἀρχῆς ἐπιοῦσιν. Mox duo Regii et Voss. ἀδημονίαν παρέξουσι. Editi παρέχουσι. Nec ita multo post Reg. primus et Voss. et Colb. ἐν τῷ τίνας.

The first Regius has ἐξ ἀρχῆς ἐπιοῦσιν. Soon after, two Regii and the Vossius have ἀδημονίαν παρέξουσι; the printed editions παρέχουσι. Not much later, the first Regius, the Vossius and the Colbert have ἐν τῷ τίνας.

(printed under page 511)

Page

running head: S. BASILII MAGNI 1004
marginal letters: A ‹ΕΡΩΤΗΣΙΣ ΛΕʹ.›; B ‹ἐν τῇ αὐτῇ κώμῃ τοιούτων›; C ‹ἐπὶ τῆς τοιαύτης ζωῆς›; D ‹πάντως ἐκ τοῦ τινας αἱρεῖσθαι›
old-edition numerals: (none)
other: the Greek column ends with "ἀποδοκιμάζειν" without punctuation on a short last line; the full-width lines below it on this page belong to the facing Latin (col. 1003) and are not set. The numeral sign in the heading is printed like an apostrophe (ΛΕ'); set as ʹ.

PG 31:1005

2. Εὐθὺς οὖν αὐτοὺς ἀπὸ τῆς πρώτης εἰς ἔπαρσιν συμβαίνει βλάπτεσθαι, οὐχὶ τυποῦντας ἑαυτοὺς εἰς μάθησιν, ἀλλ' ἐθιζομένους κριτὰς καὶ δοκιμαστὰς τῆς ἀδελφότητος γίνεσθαι. Ὁπότε τοίνυν ἀγαθὸν μὲν οὐδὲν ὁμολογούμενόν ἐστιν ἐν τῇ διαιρέσει τῶν οἰκήσεων, τὰ δὲ ὑπεναντία τοσαῦτα, τὸ χωρίζεσθαι ἀπ' ἀλλήλων παντελῶς ἀσύμφορον. Εἰ δὲ προειλῆφθαί τινα συμβαίη, ἐπείγεσθαι χρὴ πρὸς τὴν διόρθωσιν, καὶ μάλιστα μετὰ τὴν πεῖραν τῶν βλαβερῶν. Τὸ δὲ ἐπιμένειν τῇ κρίσει φιλονεικία σαφής. Εἰ δέ τις δοκεῖ φιλόνεικος εἶναι, φησὶν ὁ Ἀπόστολος, ἡμεῖς τοιαύτην συνήθειαν οὐκ ἔχομεν, οὐδὲ αἱ Ἐκκλησίαι τοῦ Θεοῦ. Τίνος γὰρ ἕνεκεν φήσουσιν εἰς τὴν συνάφειαν κωλύεσθαι; Πότερον χρειῶν; Ἀλλὰ πολλῷ εὐπορώτεραί εἰσιν ἐν τῇ κοινωνίᾳ, ἑνὸς λύχνου, καὶ μιᾶς ἑστίας, καὶ πάντων τῶν τοιούτων τοῖς πᾶσιν ἐπαρκέσαι δυναμένων. Χρὴ γὰρ, εἴπερ τι ἕτερον, καὶ τὴν ἐν τούτοις εὐχέρειαν μεταδιώκειν ἐκ παντὸς τρόπου, ἐπὶ τὸ ἔλαττον τὰς κτήσεις τῶν ἀναγκαίων συστέλλοντας. Ἔπειτα καὶ τῶν ἔξωθεν τὰς χρείας ἐπεισαγόντων τῇ ἀδελφότητι, ἐν μὲν τῇ διαιρέσει πλειόνων χρεία, ἐν δὲ τῇ συνοικήσει τῶν ἡμίσεων. Ὅπως δὲ δύσκολόν ἐστιν εὑρεθῆναι ἄνδρα μὴ καταισχύνοντα τὸ ὄνομα τοῦ Χριστοῦ, ἀλλ' ἀξίαν τοῦ ἐπαγγέλματος τὴν τῶν ἔξωθεν συντυχίαν ἐν ταῖς ἀποδημίαις ποιούμενον, γνώριμον ὑμῖν πρὸ τῶν ἐμῶν λόγων. Εἶτα οἱ ἐπιμένοντες τῇ διαστάσει πῶς δύνανται τοὺς ἐν τῷ κοινῷ βίῳ οἰκοδομεῖν, ἢ πρὸς εἰρήνην συνελαύνοντες, εἴ ποτε δέοι, ἢ πρὸς τὰς ἄλλας ἐντολὰς παρακαλοῦντες, ὑπονοίας πονηρὰς ἐκ τοῦ μὴ ἡνῶσθαι καθ' ἑαυτῶν παρεχόμενοι; Καὶ πρὸς τούτοις ἀκούομεν τοῦ Ἀποστόλου γράφοντος Φιλιππησίοις, ὅτι Πληρώσατέ μου τὴν χαρὰν, ἵνα τὸ αὐτὸ φρονῆτε, τὴν αὐτὴν ἀγάπην ἔχοντες, σύμψυχοι, τὸ ἓν φρονοῦντες, μηδὲν κατ' ἐριθείαν ἢ κενοδοξίαν, ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν· μὴ τὰ ἑαυτῶν σκοποῦντες, ἀλλὰ καὶ τὰ ἑτέρων ἕκαστοι.

2. Straightway, then, it happens that they are harmed from the very first by being lifted up, not forming themselves for learning, but growing used to becoming judges and examiners of the brotherhood. Since, therefore, there is no acknowledged good in the division of dwellings, while the contrary evils are so many, to be separated from one another is wholly unprofitable. And if it should happen that some have been forestalled [into this], they must hasten to correct it, especially after experience of its harms. To persist in the decision is plain contentiousness. But if anyone seems to be contentious, says the Apostle, we have no such custom, nor have the Churches of God (1 Cor. 11:16). For on what account will they say they are hindered from union? Is it for their needs? But these are far more readily supplied in community, since one lamp and one hearth and all such things can suffice for everyone. For, if anything else, one must pursue by every means ease in these matters too, reducing the possession of necessities to the least. Then too, since those from outside bring needs upon the brotherhood, in division there is need of more, in living together of half. And how hard it is to find a man who does not put to shame the name of Christ, but who carries on his meetings with those outside, on his journeys, in a way worthy of his profession, is known to you before my words. Then those who persist in separation, how can they edify those in the common life, whether urging them to peace, if ever it should be needed, or exhorting them to the other commandments, when they provide evil suspicions against themselves from not being united? And besides these things we hear the Apostle writing to the Philippians: Fulfil my joy, that you be of the same mind, having the same love, being of one soul, minding the one thing, nothing through rivalry or vainglory, but in humility each counting others better than themselves; each looking not to his own things, but also to the things of others (Phil. 2:2–4).

3. Τίς οὖν μείζων ἀπόδειξις ταπεινοφροσύνης τοῦ ἀλλήλοις ὑποταγῆναι τοὺς προεστῶτας τῆς ἀδελφότητος; Εἴτε γὰρ ἴσοι εἰσὶν ἐν τοῖς πνευματικοῖς χαρίσμασι, κάλλιόν ἐστιν ἡ συνάθλησις. Ὥσπερ οὖν ὑπέδειξεν ἡμῖν αὐτὸς ὁ Κύριος, ἀνὰ δύο δύο ἀποστείλας· καὶ ὁ ἕτερος αὐτῶν αἱρήσεται πάντως μετὰ χαρᾶς ὑποτετάχθαι τῷ ἑτέρῳ, μεμνημένος τοῦ Κυρίου λέγοντος, ὅτι Ὁ ταπεινῶν ἑαυτὸν ὑψωθήσεται. Εἰ δὲ τὸν μὲν ἐλαττοῦσθαι, τὸν δὲ ὑπερέχειν

3. What greater proof of humility, then, than that the superiors of the brotherhood should be subject to one another? For if they are equal in spiritual gifts, the struggling together is the finer, as the Lord Himself showed us by sending [them] out two by two (Mark 6:7); and the one of them will surely choose with joy to be subject to the other, remembering the Lord when He says: He who humbles himself shall be exalted (Luke 18:14). But if it happens that the one falls short and the other excels

Editors' notes and page, col. 1005

Footnotes

(79) ‹anchor: not visible› · call above crop (Greek col 1005)

Antiqui duo libri præter Voss. προειλῆφθαί τινας.

Two old books besides the Vossius have προειλῆφθαί τινας.

(printed under page 512)

(80) ‹anchor: not visible› · call above crop (Greek col 1005)

Codex Voss. καὶ τῶν ἀναγκαίων. Ibidem in Colbertino legitur Ἔπειτα δὲ καί.

The Vossius codex has καὶ τῶν ἀναγκαίων. In the same place, in the Colbert, Ἔπειτα δὲ καί is read.

(printed under page 512)

(81) ‹anchor: ὄνομα τοῦ Χριστοῦ› · call in col 1005

Reg. primus ὄνομα τοῦ Κυρίου. Statim libri veteres γνώριμον ὑμῖν. Editi ἡμῖν.

The first Regius has ὄνομα τοῦ Κυρίου. Immediately after, the old books have γνώριμον ὑμῖν; the printed editions ἡμῖν.

(printed under page 512)

(82) ‹anchor: πῶς δύνανται› · call in col 1005

Codex Voss. δύνωνται. Ibidem editi et Reg. tertius una voce κοινοβίῳ. Alii tres mss. duabus vocibus κοινῷ βίῳ.

The Vossius codex has δύνωνται. In the same place the printed editions and the third Regius have κοινοβίῳ as one word; three other manuscripts κοινῷ βίῳ as two words.

(printed under page 512)

(83) ‹anchor: τοῦ Ἀποστόλου γράφοντος› · call in col 1005

Reg. primus ἀκούομεν τοῦ Παύλου γρά.

The first Regius has ἀκούομεν τοῦ Παύλου γρά[φοντος].

(printed under page 512)

(84) ‹anchor: σκοποῦντες› · call in col 1005

Idem ms. μὴ τὰ ἑαυτῶν ἕκαστος σκοποῦντες.

The same manuscript has μὴ τὰ ἑαυτῶν ἕκαστος σκοποῦντες.

(printed under page 512)

(85) ‹anchor: ἀλλήλοις ὑποταγῆναι› · call in col 1005

Ita in Colb. scriptum invenitur, ταπεινοφροσύνης τῆς ἐκ τοῦ ἀλλήλοις ὑποτάσσεσθαι. Habet quoque Vossii codex ὑποτάσσεσθαι.

So it is found written in the Colbert: ταπεινοφροσύνης τῆς ἐκ τοῦ ἀλλήλοις ὑποτάσσεσθαι. The Vossius codex also has ὑποτάσσεσθαι.

(printed under page 512)

(86) ‹anchor: ἡ συνάθλησις› · call in col 1005

Veteres duo libri cum Voss. ἡ συνάσκησις, pietatis exercitatio communis. Alii duo mss. et editi ἡ συνάθλησις. Utro quis modo legat, nihil, aut parum ad sensum refert.

Two old books with the Vossius have ἡ συνάσκησις, "the common exercise of piety"; two other manuscripts and the printed editions ἡ συνάθλησις. Whichever way one reads makes no difference, or little, to the sense.

(printed under page 512)

(87) ‹anchor: ἑαυτὸν ὑψωθήσεται› · call in col 1005

Post verbum ὑψωθήσεται ita in Colbertino (continues)

After the word ὑψωθήσεται, the Colbert reads thus … (continues)

(printed under page 512)

Footnotes

⁸² ‹anchor: neque Ecclesiæ Dei› · call in col 1006 I Cor. XI, 16.

1 Corinthians 11:16.

⁸³ ‹anchor: ea quæ aliorum› · call in col 1006 Philipp. II, 2, 3.

Philippians 2:2–3.

⁸⁴ ‹anchor: binos et binos misit› · call in col 1006 Marc. VI, 7.

Mark 6:7.

⁸⁵ ‹anchor: se humiliat, exaltabitur› · call in col 1006 Luc. XVIII, 14.

Luke 18:14.

(printed under page 512)

Footnotes

⁸⁶ ‹anchor: not visible› · call above crop Philipp. II, 4.

Philippians 2:4.

⁸⁷ ‹anchor: not visible› · call above crop Act. IV, 32.

Acts 4:32.

⁸⁸ ‹anchor: not visible› · call above crop Act. II, 44.

Acts 2:44.

⁸⁹ ‹anchor: inter te et ipsum solum› · call in col 1007 Matth. XVIII, 15.

Matthew 18:15.

(printed under page 513)

(87) (continued) ‹anchor: ἑαυτὸν ὑψωθήσεται› · call on previous page

legitur: Ἐὰν τοῦτο ποιῶσι ἀμφότεροι, ἀμφότεροι μὲν παρὰ τῷ Κυρίῳ τοῦ στεφάνου τῆς δόξης· τοῖς δὲ πᾶσι τύποι γενήσονται καὶ κανὼν ἀγάπης καὶ ταπεινοφροσύνης· Εἰ δὲ τόν, Si hoc fecerit uterque, ut donabitur uterque a Domino corona gloriæ, ita omnibus est forma regulaque charitatis et humilitatis. In Græcis aliquid deesse nemo non videt.

… is read: Ἐὰν τοῦτο ποιῶσι ἀμφότεροι, ἀμφότεροι μὲν παρὰ τῷ Κυρίῳ τοῦ στεφάνου τῆς δόξης· τοῖς δὲ πᾶσι τύποι γενήσονται καὶ κανὼν ἀγάπης καὶ ταπεινοφροσύνης· Εἰ δὲ τόν: "If each of them does this, as each will be granted by the Lord the crown of glory, so he is to all a pattern and rule of charity and humility." Everyone sees that something is missing in the Greek.

(printed under page 513)

(88) ‹anchor: not visible› · call above crop (Greek col 1008)

Veteres duo libri ἕκαστος. . . . ἕκαστος.

Two old books have ἕκαστος . . . ἕκαστος.

(printed under page 513)

(89) ‹anchor: not visible› · call above crop (Greek col 1008)

Reg. primus secunda manu ἀλλοτριουμένου.

The first Regius, in a second hand, has ἀλλοτριουμένου.

(printed under page 513)

(90) ‹anchor: not visible› · call above crop (Greek col 1008)

Editiones veteres et duo mss. δι' ὧν, per ea quæ scripta sunt. Reg. primus et Voss. περὶ ὧν, rectius.

The old editions and two manuscripts have δι' ὧν, "through the things that are written." The first Regius and the Vossius have περὶ ὧν, more correctly.

(printed under page 513)

Page

other: facing Latin version, not set

PG 31:1008

συμβαίνει, ὠφελιμώτερόν ἐστι προσληφθῆναι ὑπὸ τοῦ ἰσχυροτέρου τὸν ἀσθενέστερον. Πῶς δὲ καὶ οὐχὶ φανερὰ παρακοή ἐστι τοῦ ἀποστολικοῦ παραγγέλματος, τοῦ λέγοντος· Μὴ τὰ ἑαυτῶν ἕκαστοι σκοποῦντες, ἀλλὰ καὶ ἑτέρων ἕκαστοι; Λογίζομαι γὰρ μὴ εἶναι δυνατὸν ἐν τῇ διαιρέσει τοῦτο κατορθωθῆναι, ἑκάστου τάγματος τὴν μὲν ὑπὲρ τῶν συνόντων μέριμναν ἰδιοποιουμένου, τῆς δὲ ὑπὲρ τῶν ἄλλων φροντίδος ἠλλοτριωμένου, ὅπερ, ὡς εἶπον, σαφῶς ἐναντιοῦται τῷ ἀποστολικῷ παραγγέλματι. Καὶ τῶν ἐν ταῖς Πράξεσιν ἁγίων πολλάκις μαρτυρουμένων, περὶ ὧν γέγραπται, ποτὲ μὲν ὅτι, Τοῦ πλήθους τῶν πιστευσάντων ἦν καρδία καὶ ψυχὴ μία· ποτὲ δὲ ὅτι, Πάντες οἱ πιστεύσαντες ἦσαν ἐπὶ τὸ αὐτὸ, καὶ εἶχον ἅπαντα κοινά· πρόδηλον ὅτι οὐδεμία διάστασις ἦν ἐν τοῖς πᾶσιν, οὔτε ἐν ἐξουσίᾳ ἑαυτοῦ διῆγεν ἕκαστος, ἀλλὰ ὑπὸ μίαν καὶ τὴν αὐτὴν οἱ πάντες ᾠκονομοῦντο φροντίδα· καὶ ταῦτα ἐν ὅλοις πεντακισχιλίοις τὸν ἀριθμὸν, ἐφ' ὧν ἴσως οὐκ ὀλίγα ἦν τὰ κατὰ τὸν ἀνθρώπινον λογισμὸν ἐμποδίζειν δοκοῦντα τῇ συναφείᾳ. Ὅπου δὲ τοσοῦτον ἐλαττοῦνται οἱ καθ' ἑκάστην κώμην εὑρισκόμενοι, τίς ἐπιτρέπει λόγος διεστάναι αὐτοὺς ἀπ' ἀλλήλων; Εἴθε δὲ ἦν δυνατὸν μὴ μόνον τοὺς ἐν τῇ αὐτῇ κώμῃ ἐπὶ τὸ αὐτὸ συνηγμένους οὕτως εἶναι, ἀλλὰ καὶ πλείους ἀδελφότητας, ἐν διαφόροις καθεστώσας τόποις, ὑπὸ μιᾷ φροντίδι τῶν δυναμένων ἀπροσκλίτως καὶ σοφῶς οἰκονομεῖν τὰ πάντων ἐν τῇ ἑνότητι τοῦ πνεύματος καὶ τῷ συνδέσμῳ τῆς εἰρήνης οἰκοδομεῖσθαι.

happens, it is more profitable that the weaker be taken up by the stronger. And how is it not plain disobedience to the apostolic precept which says: Each looking not to his own things, but each also to those of others (Phil. 2:4)? For I reckon that this cannot be achieved in division, when each group appropriates to itself the care for those with it, and is estranged from concern for the others; which, as I said, plainly opposes the apostolic precept. And since the saints in the Acts are often borne witness to, of whom it is written, at one time: Of the multitude of those who believed the heart and soul were one (Acts 4:32); and at another: All who believed were together, and had all things in common (Acts 2:44); it is quite plain that there was no division among them all, nor did each live at his own disposal, but all were managed under one and the same care; and this though they were five thousand in all in number, among whom there were perhaps not a few things which by human reckoning seemed to hinder union. But where those found in each village are so much fewer, what reason permits them to stand apart from one another? Would that it were possible not only for those gathered together in the same village to be so, but also for several brotherhoods, established in different places, to be built up under the one care of men able to manage the affairs of all without partiality and wisely, in the unity of the Spirit and in the bond of peace.

ΕΡΩΤΗΣΙΣ ΛϚʹ.

QUESTION XXXVI.

Περὶ τῶν ἀναχωρούντων ἀπὸ ἀδελφότητος.

Concerning those who withdraw from a brotherhood.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

Τούς γε μὴν ἅπαξ καθομολογησαμένους ἀλλήλοις τὴν ἐπὶ τὸ αὐτὸ ζωὴν ἀδιαφόρως ἀναχωρεῖν οὐχ οἷόν τε· διότι τὸ μὴ ἐπιμένειν τοῖς δεδογμένοις δύο αἰτίας ἔχει, ἢ τὴν ἐκ τῆς συνοικήσεως βλάβην, ἢ τὸ ἄστατον τῆς γνώμης τοῦ μεταβαλλομένου. Ὁ μὲν οὖν διὰ τὸ βλάπτεσθαι ἀποσπώμενος ἀδελφῶν μὴ κρυπτέτω καθ' ἑαυτὸν τὴν αἰτίαν, ἀλλ' ἐλεγχέτω τὴν βλάβην, κατὰ τὸν τρόπον τὸν παρὰ τοῦ Κυρίου παραδοθέντα, εἰπόντος· Ἐὰν ἁμάρτῃ ὁ ἀδελφός σου, ὕπαγε, ἔλεγξον αὐτὸν μεταξὺ σοῦ καὶ αὐτοῦ μόνου, καὶ τὰ ἑξῆς. Καὶ ἐὰν μὲν διορθωθῇ τὸ ἐπιζητούμενον παρ' αὐτοῦ, τούς τε ἀδελφοὺς ἐκέρδησε, καὶ τὴν κοινωνίαν αὐτῶν οὐκ ἀτιμάζει· ἐὰν δὲ ἐπι

Those, however, who have once professed to one another the life in common may not withdraw indifferently; for not abiding by what has been resolved has two causes: either the harm arising from living together, or the instability of mind of the one who changes. He, then, who tears himself away from the brethren because he is being harmed, let him not hide the cause within himself, but let him expose the harm, in the manner handed down by the Lord, Who said: If your brother sins, go, reprove him between you and him alone (Matt. 18:15), and what follows. And if what he asks of him is corrected, he has both gained the brethren and does not dishonour their communion; but if he [per-]

Editors' notes and page, col. 1008

Footnotes

(91) ‹anchor: μιᾷ φροντίδι› · call in col 1008

Codex Colb. μίαν φροντίδα. Ibidem editiones veteres Basil. et Paris. ἀπροσκόπτως, sine offendiculo. Editio Ven. et Voss. cum quatuor aliis ἀπροσκλήτως: quod non probo quidem, sed tale esse judico, ut ex eo vera scriptura facile cognosci possit. Suspicari enim promptum est, pro ἀπροσκλήτως legendum ἀπροσκλίτως, sine ulla inclinatione voluntatis in quemquam. Ea de re judicabunt eruditi. In fine periodi Reg. primus habet οἰκονομεῖσθαι.

The Colbert codex has μίαν φροντίδα. In the same place the old Basel and Paris editions have ἀπροσκόπτως, "without stumbling." The Venice edition and the Vossius, with four others, have ἀπροσκλήτως: which I do not approve, but judge to be such that the true reading can easily be recognised from it. For one may readily suspect that ἀπροσκλίτως, "without any leaning of the will towards anyone," should be read for ἀπροσκλήτως. The learned will judge of the matter. At the end of the sentence the first Regius has οἰκονομεῖσθαι.

(printed under page 513)

(92) ‹anchor: τοῦ μεταβαλλομένου› · call in col 1008

Veteres duo libri cum Voss. μεταβουλευομένου, male.

Two old books with the Vossius have μεταβουλευομένου, wrongly.

(printed under page 513)

Page

running head: S. BASILII MAGNI 1008
marginal letters: A ‹ἔχειν συμβαίνει›; B ‹δηλον ὅτι οὐδεμία διάστασις›; C ‹οἰκοδομεῖσθαι.›; D ‹μόνου, καὶ τὰ ἑξῆς›
old-edition numerals: (none)

PG 31:1009

μένοντας αὐτοὺς τῷ κακῷ καὶ μὴ καταδεχομένους τὴν διόρθωσιν ἴδῃ, τοῖς τὰ τοιαῦτα κρίνειν ἱκανοῖς ἐπιδείξει· καὶ μετὰ τὴν τῶν πλειόνων μαρτυρίαν τότε χωριζέσθω. Χωρισθήσεται δὲ οὐκέτι ἀδελφῶν, ἀλλὰ ἀλλοτρίων, τοῦ Κυρίου τὸν ἐπιμένοντα τῷ κακῷ ἐθνικῷ καὶ τελώνῃ συγκρίνοντος. Ἔστω γάρ σοι, φησὶν, ὁ τοιοῦτος ὥσπερ ὁ ἐθνικὸς καὶ ὁ τελώνης. Εἰ δὲ διὰ ἰδίαν κουφότητα ἀποπηδᾷ τῆς συναφείας τῶν ἀδελφῶν, τὸ ἑαυτοῦ ἀσθενὲς θεραπευσάτω, ἢ μὴ καταδεξάμενος, ἀπρόσδεκτος ἔστω ταῖς ἀδελφότησιν. Ἐὰν δὲ διὰ ἐντολὴν τοῦ Κυρίου ἄλλος ἀλλαχοῦ ἕλκηται, οὐ χωρίζονται οἱ τοιοῦτοι, ἀλλ' οἰκονομίαν πληροῦσιν. Ἄλλην δὲ αἰτίαν χωρισμοῦ ἀδελφῶν ὁ λόγος οὐ καταδέχεται· πρῶτον μὲν, ὅτι τὸ συναγαγὸν ὄνομα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἀτιμάζεται· ἔπειτα δὲ, ὅτι οὐδὲ ἡ συνείδησις ἑκάστου πρὸς τὸν ἕτερον καθαρεύειν δυνήσεται, ἀλλὰ δι' ὑποψίας ἀλλήλοις ἔσονται. Τοῦτο δὲ ἐναντιοῦται σαφῶς τῷ προστάγματι τοῦ Κυρίου εἰπόντος· Ἐὰν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον, καὶ ἐκεῖ μνησθῇς, ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ· ἄφες ἐκεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε· πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου.

persisting in the evil and not accepting correction, he shall show them to those competent to judge such matters; and after the testimony of the greater number, then let him separate. But he will separate no longer from brothers, but from strangers, since the Lord likens the one who persists in evil to a heathen and a tax collector. For "Let such a one be to you," He says, "as the heathen and the tax collector" (Matt. 18:17). But if out of his own fickleness he leaps away from the fellowship of the brothers, let him heal his own weakness, or, if he does not accept this, let him be unacceptable to the brotherhoods. If, however, by the Lord's commandment one is drawn to one place and another to another, such men are not separated, but are fulfilling a charge entrusted to them. Any other cause for the separation of brothers reason does not admit: first, because the name of our Lord Jesus Christ, which gathered them together, is dishonoured; next, because neither will the conscience of each be able to be clear towards the other, but they will be under suspicion of one another. And this plainly opposes the precept of the Lord, Who said: "If you bring your gift to the altar, and there remember that your brother has something against you, leave there your gift before the altar, and go; first be reconciled to your brother, and then come and offer your gift" (Matt. 5:23–24).

ΕΡΩΤΗΣΙΣ ΛΖʹ·

QUESTION XXXVII.

Εἰ δεῖ προφάσει τῶν προσευχῶν καὶ τῆς ψαλμῳδίας ἀμελεῖν τῶν ἔργων, καὶ ποῖοι καιροὶ τῆς προσευχῆς ἐπιτήδειοι, καὶ πρῶτον, εἰ χρὴ ἐργάζεσθαι.

Whether we ought to neglect our work on the pretext of prayers and psalmody, and which times are suitable for prayer, and first, whether one ought to work.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

1. Τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ λέγοντος, Ἄξιος, οὐχ ἁπλῶς ἕκαστος, οὐδὲ ὡς ἔτυχεν, ἀλλ' Ὁ ἐργάτης τῆς τροφῆς αὐτοῦ ἐστι· καὶ τοῦ Ἀποστόλου προστάσσοντος κοπιᾷν καὶ ἐργάζεσθαι ταῖς ἰδίαις χερσὶ τὸ ἀγαθὸν, ἵνα ἔχωμεν μεταδιδόναι τῷ χρείαν ἔχοντι, τὸ μὲν, ὅτι χρὴ ἐργάζεσθαι σπουδαίως, δῆλόν ἐστιν αὐτόθεν. Οὐ γὰρ πρόφασιν ἀργίας, οὐδὲ ἀποφυγὴν πόνου τὸν τῆς εὐσεβείας σκοπὸν ἡγεῖσθαι χρὴ, ἀλλὰ ὑπόθεσιν ἀθλήσεως, καὶ πόνων περισσοτέρων, καὶ ὑπομονῆς τῆς ἐν θλίψεσιν, ἵνα καὶ ἡμῖν ἐξῇ λέγειν· Ἐν κόπῳ καὶ μόχθῳ, ἐν ἀγρυπνίαις περισσοτέρως, ἐν λιμῷ καὶ δίψει· οὐ μόνον διὰ τὸν ὑπωπιασμὸν τοῦ σώματος χρησίμου οὔσης ἡμῖν τῆς τοιαύτης ἀγωγῆς, ἀλλὰ καὶ διὰ τὴν εἰς τὸν πλησίον ἀγάπην, ἵνα καὶ τοῖς ἀσθενοῦσι τῶν ἀδελφῶν δι' ἡμῶν ὁ Θεὸς τὴν αὐτάρκειαν παρέχῃ, κατὰ τὸν ἐν ταῖς Πράξεσιν ὑπὸ τοῦ Ἀποστόλου δεδομένον τύπον, εἰπόντος· Πάντα ὑπέδειξα ὑμῖν, ὅτι οὕτω κοπιῶντας δεῖ ἀντιλαμβάνεσθαι τῶν ἀσθενούντων· καὶ πάλιν· Ἵνα ἔχητε μεταδιδόναι τῷ

1. Since our Lord Jesus Christ says, "Worthy" (not simply everyone, nor anyone at random, but) "is the workman of his food" (Matt. 10:10); and since the Apostle commands us to labour and to work with our own hands what is good, so that we may have something to share with him who has need (Eph. 4:28), that one ought to work diligently is plain from this at once. For we must not regard the aim of piety as a pretext for idleness or an escape from toil, but as an occasion for contest, and for more abundant toils, and for patience in tribulations, so that we too may be able to say: "In labour and toil, in watchings more abundantly, in hunger and thirst" (2 Cor. 11:27); since such a way of life is useful to us not only for the chastening of the body, but also for love towards our neighbour, so that through us God may provide sufficiency to the weak among the brothers too, according to the pattern given by the Apostle in the Acts, when he said: "I have shown you all things, that so labouring you ought to support the weak" (Acts 20:35); and again: "That you may have something to share with him

Editors' notes and page, col. 1009

Footnotes

[90–96] ‹scripture references› · calls in col 1010 ⁹⁰ Matth. XVIII, 17. ⁹¹ Matth. V, 23; 24. ⁹² Matth. X, 10. ⁹³ Ephes. IV, 28. ⁹⁴ II Cor. XI, 27. ⁹⁵ Act. XX, 35. ⁹⁶ Ephes. IV, 28.

90 Matt. 18:17. 91 Matt. 5:23–24. 92 Matt. 10:10. 93 Eph. 4:28. 94 2 Cor. 11:27. 95 Acts 20:35. 96 Eph. 4:28.

(printed under page 514)

Footnotes

(93) ‹anchor: not visible on the foot images› · call in col 1010

Unus ms. ἱκανοῖς ἐπιδείξῃ.

One manuscript has ἱκανοῖς ἐπιδείξῃ.

(printed under page 514)

(94) ‹anchor: not visible on the foot images› · call in col 1010

Editi et quatuor mss. τῆς συμφωνίας. Reg. primus et Coisl. itidem primus τῆς συναφείας, melius.

The printed editions and four manuscripts have τῆς συμφωνίας. The first Regius and likewise the first Coislinianus have τῆς συναφείας, which is better.

(printed under page 514)

(95) ‹anchor: not visible on the foot images› · call in col 1010

Regii duo mss. τὸ συναγωγὸν ὄνομα. Mox editi et Reg. tertius δύναται. Alii quinque mss. praeter Voss. δυνήσεται.

Two Regii manuscripts have τὸ συναγωγὸν ὄνομα. Just after, the printed editions and the third Regius have δύναται. Five other manuscripts besides the Vossianus have δυνήσεται.

(printed under page 514)

(96) ‹anchor: ἵνα ἔχωμεν› · call in col 1010

Reg. tertius et editi ἔχητε, ut habeatis. Alii quinque mss. ἔχωμεν.

The third Regius and the printed editions have ἔχητε, "that you may have". Five other manuscripts have ἔχωμεν.

(printed under page 514)

(97) ‹anchor: οὔσης ἡμῖν› · call in col 1010

Antiqui duo libri χρησιμευούσης ἡμῖν. Ibidem Reg. primus τοιαύτης διαγωγῆς. Rursus hoc ipso in loco veteres duo libri cum Voss. πρὸς τὸν πλησίον.

Two ancient books have χρησιμευούσης ἡμῖν. In the same place the first Regius has τοιαύτης διαγωγῆς. Again, at this very place two old books, with the Vossianus, have πρὸς τὸν πλησίον.

(printed under page 514)

(98) ‹anchor: δεδομένων τύπον› · call in col 1010

Reg. primus et Colb. δεδομένον ἡμῖν τύπον. Codex Voss. παραδεδομένον τύπον.

The first Regius and the Colbertinus have δεδομένον ἡμῖν τύπον. The Vossian codex has παραδεδομένον τύπον.

(printed under page 514)

Footnotes

[97–6] ‹scripture references› · calls in col 1011 ⁹⁷ Matth. XXV, 34, 35. ⁹⁸ II Thess. III, 10. ⁹⁹ Prov. XXXI, 27. ¹ II Thess. III, 8. ² Matth. XXV, 26. ³ Prov. VI, 6. ⁴ Luc. XII, 48. ⁵ Eccle. III, 1. ⁶ Coloss. III, 16.

97 Matt. 25:34–35. 98 2 Thess. 3:10. 99 Prov. 31:27. 1 2 Thess. 3:8. 2 Matt. 25:26. 3 Prov. 6:6. 4 Luke 12:48. 5 Eccles. 3:1. 6 Col. 3:16.

(printed under page 515)

(99) ‹anchor: not visible on the foot images› · call in col 1011

Fusius in Colbertino ἐδίψησα, καὶ ἐποτίσατέ με· γυμνὸς ἤμην, καὶ περιεβάλετέ με· ἐν φυλακῇ καὶ ἐπεσκέψασθέ με. Καὶ ὅσον.

The Colbertinus has it at greater length: ἐδίψησα, καὶ ἐποτίσατέ με· γυμνὸς ἤμην, καὶ περιεβάλετέ με· ἐν φυλακῇ καὶ ἐπεσκέψασθέ με. Καὶ ὅσον ("I was thirsty and you gave me drink; I was naked and you clothed me; in prison and you visited me. And as much as").

(printed under page 515)

(1) ‹anchor: not visible on the foot images› · call in col 1011

Antiqui duo libri et Voss. τί δεῖ λέγειν; Alius ms. τί δεῖ καὶ λέγειν; Statim Reg. primus et Voss. et Colb. φανερῶς λέγοντος· Ὁ μὴ ἐργαζόμενος μηδὲ ἐσθιέτω. Ὡς οὖν ἀναγκαία.

Two ancient books and the Vossianus have τί δεῖ λέγειν; another manuscript τί δεῖ καὶ λέγειν. Immediately after, the first Regius, the Vossianus and the Colbertinus have φανερῶς λέγοντος· Ὁ μὴ ἐργαζόμενος μηδὲ ἐσθιέτω. Ὡς οὖν ἀναγκαία ("saying plainly: Whoever does not work, let him not eat. Since, then, ... necessary").

(printed under page 515)

(2) ‹anchor: not visible on the foot images› · call in col 1011

Veteres duo libri περὶ αὐτοῦ.

Two old books have περὶ αὐτοῦ.

(printed under page 515)

(3) ‹anchor: not visible on the foot images› · call in col 1011

Paulo aliter in Colb. συνέζευξεν εἰπών.

Slightly otherwise in the Colbertinus: συνέζευξεν εἰπών.

(printed under page 515)

(4) ‹anchor: ἐπιζητοῦντος› · call in col 1011

Reg. primus et Voss. et Colb. ἐργασίαν ἀπαιτοῦντος. Addidimus non longe verbum φησί e veteribus duobus libris.

The first Regius, the Vossianus and the Colbertinus have ἐργασίαν ἀπαιτοῦντος. A little further on we have added the word φησί from two old books.

(printed under page 515)

(5) ‹anchor: ἀπαιτήσουσιν αὐτόν› · call in col 1011

Fusius in Colbertino ἀπαιτοῦσιν αὐτόν. Δῆλον δὲ τοῦτο καὶ ἐκ τοῦ πεπιστευμένου τὸ τάλαντον, ὃς μετὰ τῆς πονηρίας τὴν ὀκνηρίαν ἐνεκλήθη, Idque patet etiam ex eo, cui concreditum talentum fuerat, qui praeter nequitiam insimulatus est segnitiae. Ibidem duo mss. ἐπειδὴ δέ. Mox duo mss. cum Voss. προφάσει τῶν προσευχῶν.

The Colbertinus has it at greater length: ἀπαιτοῦσιν αὐτόν. Δῆλον δὲ τοῦτο καὶ ἐκ τοῦ πεπιστευμένου τὸ τάλαντον, ὃς μετὰ τῆς πονηρίας τὴν ὀκνηρίαν ἐνεκλήθη, "And this is plain also from the one to whom the talent had been entrusted, who besides wickedness was charged with sloth." In the same place two manuscripts have ἐπειδὴ δέ. Just after, two manuscripts with the Vossianus have προφάσει τῶν προσευχῶν.

(printed under page 515)

(6) ‹anchor: χρήσιμον πρός› · call in col 1011

Reg. primus χρήσιμον καὶ πρός.

The first Regius has χρήσιμον καὶ πρός.

(printed under page 515)

(7) ‹anchor: ὥσπερ ἄν› · call in col 1011

Editio ὥσπερ ἐάν. At mss. tres ὥσπερ ἄν.

The edition has ὥσπερ ἐάν. But three manuscripts have ὥσπερ ἄν.

(printed under page 515)

(8) ‹anchor: Οὕτω καί› · call in col 1011

Editi Οὕτω γὰρ καί. Voculam γάρ delevi, fidem veterum quatuor librorum secutus.

The printed editions have Οὕτω γὰρ καί. I have deleted the little word γάρ, following the authority of four old books.

(printed under page 515)

Page

other: facing Latin version, not set
other: a full-width Greek line printed across the page under the Latin at the top of this column (λῆς κόσμου ... φαγεῖν·) belongs to the Greek of col. 1012 and is set there

PG 31:1012

χρείαν ἔχοντι· ὅπως καταξιωθῶμεν ἀκοῦσαι· Δεῦτε, οἱ εὐλογημένοι τοῦ Πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου. Ἐπείνασα γὰρ, καὶ ἐδώκατέ μοι φαγεῖν· ἐδίψησα, καὶ ἐδώκατέ μοι πίνειν.

who has need" (Eph. 4:28); so that we may be counted worthy to hear: "Come, ye blessed of My Father, inherit 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" (Matt. 25:34–35).

2. Καὶ ὅσον μὲν κακόν ἐστι τὸ τῆς ἀργίας, τί χρὴ λέγειν, τοῦ Ἀποστόλου φανερῶς παραγγέλλοντος, τὸν μὴ ἐργαζόμενον μηδὲ ἐσθίειν; Ὡς οὖν ἀναγκαῖον ἑκάστῳ ἡ καθημερινὴ τροφὴ, οὕτως ἀναγκαῖον καὶ τὸ κατὰ δύναμιν ἔργον. Οὐ γὰρ μάτην ὁ Σολομὼν ἐν ἐπαίνῳ ἔγραψε τό· Σῖτα δὲ ὀκνηρὰ οὐκ ἔφαγε. Καὶ πάλιν περὶ ἑαυτοῦ ὁ Ἀπόστολος, ὅτι Οὔτε δωρεὰν ἄρτον ἐφάγομεν παρά τινος, ἀλλ' ἐν κόπῳ καὶ μόχθῳ, νυκτὸς καὶ ἡμέρας ἐργαζόμενοι· καίτοι ἔχων ἐξουσίαν, τὸ Εὐαγγέλιον καταγγέλλων, ἐκ τοῦ Εὐαγγελίου ζῆν. Καὶ ὁ Κύριος δὲ τὴν ὀκνηρίαν τῇ πονηρίᾳ συνῆψεν, εἰπών· Πονηρὲ δοῦλε καὶ ὀκνηρέ. Ἀλλὰ καὶ ὁ σοφὸς Σολομὼν οὐ μόνον ἐπαινεῖ τὸν ἐργαζόμενον διὰ τῶν μνημονευθέντων, ἀλλὰ καὶ ἐλέγχει τὸν ὀκνηρὸν συγκρίσει τῶν μικροτάτων ζώων, λέγων· Ἴθι πρὸς τὸν μύρμηκα, ὦ ὀκνηρέ. Ὥστε φοβεῖσθαι χρὴ, μήποτε ἡμῖν τοῦτο καὶ ἐν ἡμέρᾳ κρίσεως προενεχθῇ, τοῦ δεδωκότος ἡμῖν τὴν πρὸς τὸ ἐργάζεσθαι δύναμιν, ἀναλογοῦσαν τῇ δυνάμει τὴν ἐργασίαν ἐπιζητοῦντος. Διότι Ὧ παρέθεντο, φησὶ, πολὺ, περισσότερον ἀπαιτήσουσιν αὐτόν. Ἐπεὶ δέ τινες προφάσει τῶν εὐχῶν καὶ τῆς ψαλμῳδίας παραιτοῦνται τὰ ἔργα, εἰδέναι δεῖ, ὅτι ἐπὶ μὲν ἄλλων τινῶν ἑκάστου καιρός ἐστιν ἴδιος, κατὰ τὸν Ἐκκλησιαστὴν εἰπόντα· Καιρὸς τῷ παντὶ πράγματι· προσευχῆς δὲ καὶ ψαλμῳδίας, ὥσπερ οὖν καὶ ἑτέρων πλειόνων, πᾶς καιρὸς ἐπιτήδειος, ὥστε μεταξὺ τὰς χεῖρας κινοῦντα πρὸς τὰ ἔργα, ποτὲ μὲν καὶ τῇ γλώσσῃ, ὅταν τοῦτο ᾖ δυνατὸν, μᾶλλον δὲ χρήσιμον πρὸς οἰκοδομὴν τῆς πίστεως· εἰ δὲ μή γε, τῇ καρδίᾳ ἐν ψαλμοῖς καὶ ὕμνοις καὶ ᾠδαῖς πνευματικαῖς τὸν Θεὸν ἀνυμνεῖν, καθὼς γέγραπται, καὶ τὴν προσευχὴν μεταξὺ τοῦ ἔργου πληροῦν· εὐχαριστοῦντες μὲν τῷ δεδωκότι καὶ δύναμιν χειρῶν πρὸς ἔργα, καὶ σοφίαν διανοίας πρὸς ἀνάληψιν τῆς ἐπιστήμης, καὶ τὴν ὕλην χαρισαμένῳ, τήν τε ἐν τοῖς ἐργαλείοις, καὶ τὴν ὑποκειμένην ταῖς τέχναις, ὥσπερ ἂν τύχωμεν ἐργαζόμενοι· προσευχόμενοι δὲ κατευθυνθῆναι τὰ ἔργα τῶν χειρῶν ἡμῶν πρὸς τὸν σκοπὸν τῆς πρὸς Θεὸν εὐαρεστήσεως.

2. And how great an evil idleness is, what need is there to say, since the Apostle plainly commands that he who does not work should not eat either (2 Thess. 3:10)? As, then, daily food is necessary to each, so too is work according to one's strength. For not in vain did Solomon write in praise: "And she has not eaten the bread of idleness" (Prov. 31:27). And again the Apostle says of himself that "we did not eat bread from anyone for nothing, but in labour and toil, working night and day" (2 Thess. 3:8), although, as one proclaiming the Gospel, he had the right to live by the Gospel. And the Lord too joined sloth to wickedness, saying: "Wicked and slothful servant" (Matt. 25:26). Moreover the wise Solomon not only praises the worker in the words already recalled, but also reproves the sluggard by comparison with the tiniest of creatures, saying: "Go to the ant, O sluggard" (Prov. 6:6). So we must fear lest this too be brought against us on the day of judgement, when He Who has given us the power to work demands work proportionate to the power. For "To whom they have entrusted much," He says, "of him they will demand the more" (Luke 12:48). But since some, on the pretext of prayers and psalmody, excuse themselves from work, it must be known that for certain other things each has its own proper time, according to Ecclesiastes, who said: "There is a time for every thing" (Eccl. 3:1); but for prayer and psalmody, as indeed for many other things, every time is suitable; so that while moving our hands to our tasks we may sometimes praise God with the tongue as well, when this is possible, or rather useful for the building up of faith; and if not, then with the heart, "in psalms and hymns and spiritual songs" (Col. 3:16), as it is written; and may fulfil our prayer in the midst of our work: giving thanks to Him Who has given both strength of hands for work and wisdom of mind for acquiring skill, and Who has bestowed the material, both that in the tools and that which underlies the crafts, whatever work we happen to be doing; and praying that the works of our hands may be directed towards the goal of being well-pleasing to God.

3. Οὕτω καὶ τὸ ἀμετεώρεστον τῇ ψυχῇ κατορθοῦμεν,

3. Thus too we achieve freedom from distraction for the soul,

Editors' notes and page, col. 1012

Page

running head: S. BASILII MAGNI 1012
marginal letters: A χρείαν ἔχοντι; B γέλλων, ἐκ τοῦ Εὐαγγελίου; C τῷ παντὶ πράγματι; D χειρῶν ἡμῶν
old-edition numerals: (none)
other: the first paragraph's last line (from λῆς κόσμου to πίνειν) is printed full-width across the page, under the Latin of col. 1011; set here.
other: the column ends κατ-, hyphenated; completed as κατορθοῦμεν from the first line of col. 1013 (ορθοῦμεν), which col. 1013 therefore does not repeat. The comma after it is from col. 1013.

PG 31:1013

ὅταν ἐφ' ἑκάστῃ ἐνεργείᾳ τήν τε εὐοδίαν τῆς ἐργασίας παρὰ Θεοῦ αἰτῶμεν, καὶ τὴν εὐχαριστίαν τῷ δεδωκότι τὸ ἐνεργεῖν ἀποπληρῶμεν, καὶ τὸν σκοπὸν τῆς πρὸς αὐτὸν εὐαρεστήσεως φυλάσσωμεν, καθὰ προείρηται. Ἐπεὶ, εἰ μὴ ταῦτα τοῦτον ἔχει τὸν τρόπον, πῶς δύναται συμβαίνειν ἀλλήλοις τὰ ὑπὸ τοῦ Ἀποστόλου εἰρημένα, τό τε Ἀδιαλείπτως προσεύχεσθε, καὶ τὸ, Νύκτα καὶ ἡμέραν ἐργαζόμενοι; Οὐ μὴν ἐπειδὴ ἡ ἐν παντὶ καιρῷ εὐχαριστία καὶ νόμῳ προστέτακται, καὶ ἀναγκαία ἡμῶν τῇ ζωῇ δέδεικται κατά τε φύσιν καὶ λόγον, παρορᾶσθαι δεῖ τοὺς διατετυπωμένους καιροὺς τῶν προσευχῶν ἐν ταῖς ἀδελφότησιν, οὓς ἀναγκαίως ἐξελεξάμεθα, ἑκάστου ἰδίαν τινὰ ὑπόμνησιν τῶν παρὰ τοῦ Θεοῦ ἀγαθῶν ἔχοντος· τὸν μὲν ὄρθρον, ὥστε τὰ πρῶτα κινήματα τῆς ψυχῆς, καὶ τοῦ νοῦ, ἀναθήματα εἶναι Θεοῦ, καὶ μηδὲν ἕτερον ἀναλαμβάνειν εἰς φροντίδα, πρὶν ἢ τῇ παρὰ Θεοῦ ἐννοίᾳ ἐνευφρανθῆναι, καθὼς γέγραπται· Ἐμνήσθην τοῦ Θεοῦ, καὶ ηὐφράνθην· μηδὲ σῶμα κινῆσαι πρὸς ἐργασίαν, πρὶν ποιῆσαι τὸ εἰρημένον, ὅτι Πρὸς σὲ προσεύξομαι, Κύριε· καὶ τὸ πρωῒ εἰσακούσῃ τῆς φωνῆς μου· τὸ πρωῒ παραστήσομαί σοι, καὶ ἐπόψομαι· πάλιν δὲ κατὰ τὴν τρίτην ὥραν εἰς τὴν προσευχὴν ἀνίστασθαι, καὶ ἐπισυνάγειν τὴν ἀδελφότητα, κἂν τύχωσιν ἄλλοι πρὸς ἄλλα ἔργα μεμερισμένοι· καὶ ὑπομνησθέντας τῆς τοῦ Πνεύματος δωρεᾶς, τῆς κατὰ τὴν τρίτην ὥραν τοῖς ἀποστόλοις δεδομένης, προσκυνῆσαι πάντας ὁμοθυμαδὸν, εἰς τὸ ἀξίους γενέσθαι καὶ αὐτοὺς τῆς ὑποδοχῆς τοῦ ἁγιασμοῦ, καὶ αἰτοῦντας τὴν παρ' αὐτοῦ ὁδηγίαν καὶ διδασκαλίαν πρὸς τὸ συμφέρον, κατὰ τὸν εἰπόντα· Καρδίαν καθαρὰν κτίσον ἐν ἐμοὶ, ὁ Θεὸς, καὶ πνεῦμα εὐθὲς ἐγκαίνισον ἐν τοῖς ἐγκάτοις μου· μὴ ἀποῤῥίψῃς με ἀπὸ τοῦ προσώπου σου, καὶ τὸ Πνεῦμά σου τὸ ἅγιον μὴ ἀντανέλῃς ἀπ' ἐμοῦ· ἀπόδος μοι τὴν ἀγαλλίασιν τοῦ σωτηρίου σου, καὶ πνεύματι ἡγεμονικῷ στήριξόν με· καὶ ἀλλαχοῦ· Τὸ Πνεῦμά σου τὸ ἀγαθὸν ὁδηγήσει με ἐν γῇ εὐθείᾳ· καὶ οὕτω πάλιν τῶν ἔργων ἔχεσθαι.

when in each activity we both ask from God the prospering of the work, and render thanks to Him Who has given the power to act, and keep, as has been said already, the aim of pleasing Him. For if this is not how things stand, how can the Apostle's sayings agree with one another, both "Pray without ceasing" (1 Thess. 5:17) and "working night and day" (2 Thess. 3:8)? Yet it does not follow, because thanksgiving at every time has been enjoined by law, and shown to be necessary to our life both by nature and by reason, that we ought to neglect the times of prayer appointed in the brotherhoods, which we have of necessity chosen, each holding a particular reminder of the good things that come from God. The dawn, so that the first movements of the soul and of the mind may be offerings to God, and that we take up nothing else for our concern before we have been gladdened by the thought of God, as it is written: "I remembered God, and was gladdened" (Ps. 76:4); nor move the body to work before doing what is said: "To Thee will I pray, O Lord; and in the morning Thou shalt hear my voice; in the morning I will stand before Thee, and will look upon Thee" (Ps. 5:4–5). Again, at the third hour, to rise up for prayer and to gather the brotherhood together, even if they happen to be dispersed, some to one task and some to another; and, being reminded of the gift of the Spirit given to the apostles at the third hour, all to worship with one accord, that they themselves too may become worthy to receive sanctification, asking from Him guidance and teaching towards what is profitable, according to him who said: "Create a clean heart in me, O God, and renew a right spirit within me; cast me not away from Thy face, and take not Thy Holy Spirit from me; restore to me the joy of Thy salvation, and strengthen me with a governing spirit" (Ps. 50:12–14); and elsewhere: "Thy good Spirit shall lead me into the right land" (Ps. 142:10); and so to take up their work again.

4. Κἂν ποῤῥωτέρω δέ που διὰ τὴν τῶν ἔργων ἢ τῶν τόπων φύσιν διάγοντες ἀπολειφθῶσι, πληροῦν ἀναγκαίως ὀφείλουσιν ἐκεῖ ἕκαστα τὰ κοινῇ δόξαντα, μηδὲν διακρινόμενοι· ὅτι Ὅπου ἂν ὦσι δύο ἢ τρεῖς συνηγμένοι, φησὶν ὁ Κύριος, εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμι ἐν μέσῳ αὐτῶν. Ἐν δὲ τῇ ἕκτῃ ὥρᾳ κατὰ μίμησιν τῶν ἁγίων ἀναγκαίαν εἶναι τὴν προσευχὴν ἐκρίναμεν, τῶν λεγόντων· Ἑσπέρας καὶ πρωῒ καὶ μεσημβρίας διηγήσομαι καὶ ἀπαγγελῶ, καὶ εἰσακούσεται τῆς φωνῆς μου· καὶ ὥστε ῥυσθῆναι

4. And if some, through the nature of their work or of the places, are living farther off and are left behind, they are bound of necessity to fulfil there each of the things that were commonly decided, without hesitation; for "Where two or three are gathered together in My name," says the Lord, "there am I in the midst of them" (Matt. 18:20). At the sixth hour we have judged prayer to be necessary in imitation of the saints, who say: "Evening and morning and at noon I will tell and declare, and He shall hear my voice" (Ps. 54:18); and so that we may be delivered

Editors' notes and page, col. 1013

Footnotes

[7–14] ‹scripture references› · calls in col 1014 ⁷ I Thess. V, 17. ⁸ II Thess. III, 8. [⁹] Psal. LXXVI, 4. ¹⁰ Psal. V, 4, 5. ¹¹ Psal. L, 12, 13. ¹² Psal. CXLII, 10. ¹³ Matth. XVIII, 20. ¹⁴ Psal. LIV, 18.

7 1 Thess. 5:17. 8 2 Thess. 3:8. 9 Ps. 76:4 (the numeral is cut at the image edge). 10 Ps. 5:4–5. 11 Ps. 50:12–13. 12 Ps. 142:10. 13 Matt. 18:20. 14 Ps. 54:18.

(printed under page 516)

Footnotes

(9) ‹anchor: not visible on the foot images› · call in col 1014

Codex Colb. τῆς πρὸς Θεὸν εὐαρ. Mox Reg. primus ἔχει τὸν τρόπον.

The Colbertine codex has τῆς πρὸς Θεὸν εὐαρ[εστήσεως]. Just after, the first Regius has ἔχει τὸν τρόπον.

(printed under page 516)

(10) ‹anchor: not visible on the foot images› · call in col 1014

Additus est articulus ex multis codicibus.

The article has been added from many codices.

(printed under page 516)

(11) ‹anchor: not visible on the foot images› · call in col 1014

Editi τὸ μέν. Veteres quatuor libri τὸν μέν.

The printed editions have τὸ μέν. Four old books have τὸν μέν.

(printed under page 516)

(12) ‹anchor: not visible on the foot images› · call in col 1014

Reg. primus et Voss. et Colb. κατὰ τὸ γεγραμμένον. Aliquanto post duo mss. πρὶν ἢ ποιῆσαι.

The first Regius, the Vossianus and the Colbertinus have κατὰ τὸ γεγραμμένον. A little after, two manuscripts have πρὶν ἢ ποιῆσαι.

(printed under page 516)

(13) ‹anchor: ἐπόψομαι› · call in col 1014

Reg. primus παραστήσομαί σοι καὶ ἐπόψομαι, et videbo. Codex Voss. et Colb. καὶ ἐπόψῃ με, et videris me. Reg. tertius καὶ ἐπόψει με, et videbis me. Editi παραστήσομαί σοι πάλιν.

The first Regius has παραστήσομαί σοι καὶ ἐπόψομαι, "and I shall see". The Vossian codex and the Colbertinus have καὶ ἐπόψῃ με, "and you are seen [by] me" (as printed). The third Regius has καὶ ἐπόψει με, "and you will see me". The printed editions have παραστήσομαί σοι πάλιν.

(printed under page 516)

(14) ‹anchor: καὶ οὕτω πάλιν› · call in col 1014

Particulam καί addidi ex antiquis duobus libris. Statim editi et duo mss. διάγοντες καταλειφθῶσι. Regii primus et tertius ἀπολειφθῶσι, rectius.

I have added the particle καί from two ancient books. Immediately after, the printed editions and two manuscripts have διάγοντες καταλειφθῶσι. The first and third Regii have ἀπολειφθῶσι, more correctly.

(printed under page 516)

Footnotes

[15–20] ‹scripture references› · calls in col 1015 ¹⁵ Psal. XC, 6. ¹⁶ Act. III, 1. ¹⁷ Psal. IV, 5. ¹⁸ Act. XVI, 25. ¹⁹ Psal. CXVIII, 62. ²⁰ ibid. 148.

15 Ps. 90:6. 16 Acts 3:1. 17 Ps. 4:5. 18 Acts 16:25. 19 Ps. 118:62. 20 Ibid. 148.

(printed under page 517)

(15) ‹anchor: not visible on the foot images› · call in col 1015

Reg. primus Ἡ δὲ ἐννάτη ὥρα.

The first Regius has Ἡ δὲ ἐννάτη ὥρα.

(printed under page 517)

(16) ‹anchor: not visible on the foot images› · call in col 1015

Veteres duo libri ὅτι. Editi ὅτε.

Two old books have ὅτι. The printed editions have ὅτε.

(printed under page 517)

(17) ‹anchor: not visible on the foot images› · call in col 1015

Reg. primus et Colb. ἢ κατωρθωμένων ἡμῖν, καὶ τῶν. Editi κατωρθωμένων καὶ τῶν.

The first Regius and the Colbertinus have ἢ κατωρθωμένων ἡμῖν, καὶ τῶν. The printed editions have κατωρθωμένων καὶ τῶν.

(printed under page 517)

(18) ‹anchor: not visible on the foot images› · call in col 1015

In Colbertino pro πλημμέλημα legitur ἀτόπημα.

In the Colbertinus ἀτόπημα is read for πλημμέλημα.

(printed under page 517)

(19) ‹anchor: not visible on the foot images› · call in col 1015

Reg. primus καὶ ἐν αὐτῇ τῇ. Aliquanto post idem ms. παραδεδώκασι κανόνα.

The first Regius has καὶ ἐν αὐτῇ τῇ. A little after, the same manuscript has παραδεδώκασι κανόνα.

(printed under page 517)

(20) ‹anchor: ἐξομολογεῖσθαί› · call in col 1015

Unus ms. ἐξομολογήσασθαι. Nec ita multo post duo mss. cum Voss. χρὴ προφθάνοντας.

One manuscript has ἐξομολογήσασθαι. Not much further on, two manuscripts with the Vossianus have χρὴ προφθάνοντας.

(printed under page 517)

(21) ‹anchor: κατὰ τὰς ἐπικεχριμένας› · call in col 1015

Editi et aliquot mss. κατὰ τὰς ἐπιτετηρημένας. Codex Colb. τὰς ἐπικεχριμένας: quod fortasse melius videri poterit.

The printed editions and some manuscripts have κατὰ τὰς ἐπιτετηρημένας. The Colbertine codex has τὰς ἐπικεχριμένας, which may perhaps seem better.

(printed under page 517)

(22) ‹anchor: λόγου νεαροποιεῖται› · call in col 1015

Idem ms. νεαροποιεῖταί πως, renovatur quodam modo.

The same manuscript has νεαροποιεῖταί πως, "is renewed in a certain way".

(printed under page 517)

(23) ‹anchor: Δείξαντος ἱκανῶς› · call in col 1015

Veteres duo libri cum Voss. διδάξαντος ἱκανῶς. Ibidem Reg. primus et Colb. ἀπαράλειπτον. Alii duo mss. et editi ἀπαραίτητον, non ita recte.

Two old books with the Vossianus have διδάξαντος ἱκανῶς. In the same place the first Regius and the Colbertinus have ἀπαράλειπτον. Two other manuscripts and the printed editions have ἀπαραίτητον, not so correctly.

(printed under page 517)

(24) ‹anchor: ἐπιζητεῖσθαι› · call in col 1015

Sic codex Voss. et Colb. et Reg. primus. Editiones veteres ἐπιζητεῖσθαι κατὰ τὴν ἐπιτη- (continues)

So the Vossian codex, the Colbertinus and the first Regius. The old editions have ἐπιζητεῖσθαι κατὰ τὴν ἐπιτη- (continues)

(printed under page 517)

Page

other: facing Latin version, not set
other: the full-width Greek lines printed across this column (ποικίλῳ τῆς ψαλμῳδίας ... καινίζεται τὸ νηφάλιον.) belong to the Greek of col. 1016 and are set there

PG 31:1016

ἀπὸ συμπτώματος καὶ δαιμονίου μεσημβρινοῦ, ἅμα καὶ τοῦ ψαλμοῦ τοῦ ἐνενηκοστοῦ λεγομένου· Ἡ δὲ ἐννάτη παρ' αὐτῶν ἡμῖν τῶν ἀποστόλων ἐν ταῖς Πράξεσιν ἀναγκαία εἰς προσευχὴν παραδέδοται ἱστοοούσαις, ὅτι Πέτρος καὶ Ἰωάννης ἀνέβαινον εἰς τὸ ἱερὸν Ἐπὶ τὴν ὥραν τῆς προσευχῆς τὴν ἐννάτην. Συμπληρωθείσης δὲ τῆς ἡμέρας, ἡ εὐχαριστία περὶ τῶν ἐν αὐτῇ δεδομένων ἡμῖν ἢ κατωρθωμένων ἡμῖν, καὶ τῶν παρεθέντων ἡ ἐξαγόρευσις, εἴτε ἑκούσιον, εἴτε ἀκούσιον, εἴτε που καὶ λανθάνον πλημμέλημα γέγονεν, ἢ ἐν ῥήμασιν, ἢ ἐν ἔργοις, ἢ κατ' αὐτὴν τὴν καρδίαν, περὶ πάντων ἐξιλεουμένων ἡμῶν διὰ τῆς προσευχῆς τὸν Θεόν. Μέγα γὰρ ὄφελος ἡ ἐπίσκεψις τῶν παρελθόντων πρὸς τὸ μὴ τοῖς ὁμοίοις αὖθις περιπεσεῖν. Διό φησιν· Ἃ λέγετε ἐν ταῖς καρδίαις ὑμῶν, ἐπὶ ταῖς κοίταις ὑμῶν κατανύγητε.

from mishap and the noonday demon (Ps. 90:6), the ninetieth psalm is also said at the same time. That the ninth hour is necessary for prayer has been handed down to us by the apostles themselves in the Acts, which relate that Peter and John went up into the temple "at the ninth hour of prayer" (Acts 3:1). And when the day is completed, there is thanksgiving for what has been given us in it or rightly done by us, and confession of what has been omitted, whether a fault has been committed voluntary or involuntary, or perhaps even hidden, either in words or in deeds or in the heart itself, as we propitiate God through prayer concerning all of them. For the review of what is past is a great help towards not falling again into the like. Therefore it says: "What you say in your hearts, be sorry for upon your beds" (Ps. 4:5).

5. Καὶ πάλιν, τῆς νυκτὸς ἀρχομένης, ἡ αἴτησις τοῦ ἀπρόσκοπον ἡμῖν καὶ φαντασιῶν ἐλευθέραν ὑπάρξαι τὴν ἀνάπαυσιν· λεγομένου καὶ ἐν ταύτῃ τῇ ὥρᾳ ἀναγκαίως τοῦ ἐνενηκοστοῦ ψαλμοῦ. Τὸ δὲ μεσονύκτιον Παῦλος καὶ Σίλας ἡμῖν ἀναγκαῖον εἰς προσευχὴν παραδεδώκασιν, ὡς ἡ τῶν Πράξεων ἱστορία παρίστησι, λέγουσα· Κατὰ δὲ τὸ μεσονύκτιον Παῦλος καὶ Σίλας ὕμνουν τὸν Θεόν· καὶ ὁ Ψαλμῳδὸς λέγων· Μεσονύκτιον ἐξεγειρόμην τοῦ ἐξομολογεῖσθαί σοι ἐπὶ τὰ κρίματα τῆς δικαιοσύνης σου. Καὶ πάλιν χρὴ προφθάσαντας τὸν ὄρθρον εἰς τὴν προσευχὴν διανίστασθαι, ὡς μὴ ἐν ὕπνῳ καὶ κοίτῃ ὑπὸ τῆς ἡμέρας καταληφθῆναι, κατὰ τὸν εἰπόντα· Προέφθασαν οἱ ὀφθαλμοί μου πρὸς ὄρθρον τοῦ μελετᾷν τὰ λόγιά σου. Ὧν οὐδένα χρὴ καιρὸν τοῖς ἐπιτετηρημένως εἰς δόξαν Θεοῦ καὶ τοῦ Χριστοῦ αὐτοῦ προαιρουμένοις ζῆν παρορᾶσθαι. Χρησιμεύειν δὲ λογίζομαι τὴν ἐν ταῖς προσευχαῖς καὶ ψαλμῳδίαις κατὰ τὰς ἐπικεχριμένας ὥρας διαφοράν τε καὶ ποικιλίαν, καὶ κατ' ἐκεῖνο, ὅτι ἐν μὲν τῇ ὁμαλότητι πολλάκις που καὶ ἀκηδιᾷ ἡ ψυχὴ, καὶ ἀπομετεωρίζεται· ἐν δὲ τῇ ἐναλλαγῇ καὶ τῷ ποικίλῳ τῆς ψαλμῳδίας καὶ τοῦ περὶ ἑκάστης ὥρας λόγου νεαροποιεῖται αὐτῆς ἡ ἐπιθυμία καὶ ἀνακαινίζεται τὸ νηφάλιον.

5. And again, when night begins, there is the petition that our rest may be without stumbling and free from fantasies, the ninetieth psalm being necessarily said at this hour too. Midnight Paul and Silas have handed down to us as necessary for prayer, as the history of the Acts sets forth, saying: "And at midnight Paul and Silas were singing hymns to God" (Acts 16:25); and the Psalmist, saying: "At midnight I rose to give praise to Thee for the judgements of Thy justice" (Ps. 118:62). And again we must anticipate the dawn and rise up for prayer, so as not to be overtaken by the day in sleep and in bed, according to him who said: "My eyes have prevented the dawn, that I might meditate on Thy words" (Ps. 118:148). None of these times ought to be neglected by those who have chosen to live watchfully for the glory of God and of His Christ. And I reckon that the difference and variety of the prayers and psalmody at the appointed hours is useful for this reason too: that in sameness the soul often somehow grows listless and wanders off, while in change and in the variety of the psalmody and of the words for each hour its desire is made fresh and its sobriety renewed.

ΕΡΩΤΗΣΙΣ ΛΗʹ.

QUESTION XXXVIII.

Δείξαντος ἱκανῶς τοῦ λόγου καὶ τὴν προσευχὴν ἀπαράλειπτον, καὶ τὸ ἐργάζεσθαι ἀναγκαῖον, ἀκόλουθον διδαχθῆναι ἡμᾶς ποῖαι τέχναι τῷ ἐπαγγέλματι ἡμῶν ἁρμόζουσιν.

Since the discourse has sufficiently shown both that prayer is not to be omitted and that work is necessary, it follows that we be taught which crafts befit our profession.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

Ἰδικῶς μὲν ἀφορίσαι τέχνας τινὰς οὐκ εὔκολον, διὰ τὸ ἄλλας παρ' ἄλλοις ἐπιζητεῖσθαι κατὰ

To determine particular crafts specifically is not easy, because different ones are sought in different places according to

Editors' notes and page, col. 1016

Page

running head: S. BASILII MAGNI 1016
marginal letters: A ναι ἀπὸ συμπτώματος; B Ἃ λέγετε ἐν ταῖς καρδίαις; C τὸν εἰπόντα· Προέφθασαν; D χὴν ἀπαράλειπτον
old-edition numerals: (none)
other: the column opens with the fragment ναι, completing ῥυσθῆ- at the foot of col. 1013; set whole there and not repeated here.

PG 31:1017

τὴν ἰδιότητα τῶν τόπων καὶ τὴν ἐπιτηδειότητα τῶν ἐν ἑκάστῃ χώρᾳ πραγματειῶν· κοινῷ δὲ λόγῳ τὴν ἐκλογὴν τούτων ὑποτυπώσασθαι δυνατὸν, ὅσαι τὸ εἰρηνικὸν καὶ τὸ ἀθόρυβον τῆς ζωῆς ἡμῶν συντηροῦσι, μήτε πολλῆς πραγματείας εἰς τὸν πορισμὸν τῆς οἰκείας ὕλης δεόμεναι, μήτε πολλοῦ τοῦ ἀγῶνος πρὸς τὴν τῶν ἀπεργασθέντων διάπρασιν, μήτε ὅσαι συντυχίας ἡμῖν ἀνδρῶν ἢ γυναικῶν ἀπρεπεῖς ἢ βλαβερὰς προξενοῦσιν· ἀλλ' ἐν παντὶ σκοπὸν οἰκεῖον ἡμῖν προκεῖσθαι νομίζειν χρὴ τὴν λιτότητα, καὶ τὴν εὐτέλειαν, φεύγοντας τὸ ὑπηρετεῖν ἐπιθυμίαις ἀνθρώπων ἀνοήτοις καὶ βλαβεραῖς, διὰ τοῦ τὰ ἐπιζητούμενα παρ' αὐτῶν ἐξεργάζεσθαι. Ἀλλ' ἐν μὲν τῇ ὑφαντικῇ, τὸ ἐμπολιτευόμενον τῇ συνηθείᾳ τοῦ βίου, οὐ τὸ πρὸς ἄγραν καὶ παγίδα τῶν νέων ὑπὸ τῶν ἀκολάστων ἐπινοούμενον, παραδεκτέον ἡμῖν. Ὁμοίως δὲ καὶ ἐπὶ σκυτοτομικῆς τοῖς τὰ ἀναγκαῖα τῆς χρείας ἐπιζητοῦσι διὰ τῆς τέχνης ὑπηρετήσωμεν. Οἰκοδομικὴ δὲ, καὶ τεκτονικὴ, καὶ χαλκευτικὴ, καὶ γεωργία, αὗται μὲν καθ' ἑαυτὰς ἀναγκαῖαι τῷ βίῳ, καὶ πολὺ τὸ χρήσιμον παρεχόμεναι, καὶ τῷ οἰκείῳ λόγῳ οὐκ ἀπόβλητοι ἡμῖν· πλὴν ὅταν ποτὲ ἢ θορύβους ἡμῖν ἐμποιῶσιν, ἢ τὸ ἡνωμένον τῆς ζωῆς τῶν ἀδελφῶν διασπῶσι, τότε αὐτὰς ἐξ ἀνάγκης ἐκκλίνωμεν· προτιμῶντες τὰς τέχνας τὰς διατηρούσας ἡμῖν τὴν ἀπερίσπαστον ζωὴν καὶ εὐπάρεδρον τῷ Κυρίῳ, καὶ μήτε καιροῦ ψαλμῳδίας, μήτε προσευχῆς, μήτε τῆς λοιπῆς εὐταξίας ἀφελκούσας τοὺς τῇ ἀσκήσει τῆς εὐσεβείας προσκαρτεροῦντας. Ἐπεὶ, ὅταν γε μηδὲν ὑπάρχῃ παρ' αὐτῶν εἰς τὴν προηγουμένην ζωὴν καταβλάπτεσθαι, πολλῶν εἰσι προτιμότεραι, καὶ μάλιστα ἡ γεωργία, αὐτόθεν ἔχουσα τῶν ἀναγκαίων τὸν πορισμὸν, καὶ τῆς ἐπὶ πολὺ πλάνης, καὶ ἄνω καὶ κάτω διαδρομῆς ῥυομένη τοὺς γεωργοῦντας, μόνον εἰ, καθ' ὃν εἴπομεν τρόπον, μήτε ἀπὸ γειτόνων μήτε ἀπὸ συνοίκων θορύβους ἡμῖν ἐπάγει καὶ ταραχάς.

the character of the places and the suitability of the trades in each country; but in general terms it is possible to outline the choice of them: those that preserve the peace and quiet of our life, needing neither much business to procure their materials, nor much effort to sell what has been made, nor those which bring about unseemly or harmful meetings with men or women; but in everything we must hold that simplicity and frugality are set before us as our proper aim, avoiding serving the foolish and harmful desires of men by making what they seek. In weaving, then, we should accept what has its place in the ordinary usage of life, not what is devised by the licentious as bait and snare for the young. Likewise in shoemaking, let us serve by our craft those who seek what is necessary for their need. Building, carpentry, smithing and farming are in themselves necessary to life and offer much that is useful, and on their own account are not to be rejected by us; only, whenever they either cause us disturbance or break up the unity of the brothers' life, then let us of necessity turn away from them, preferring the crafts that preserve for us a life without distraction and in constant attendance on the Lord, and that draw away those who persevere in the practice of piety neither from the time of psalmody, nor from prayer, nor from the rest of good order. For when nothing in them is likely to harm the life we have chosen, they are to be preferred to many others, and farming most of all, since it provides the necessities from the spot itself and saves those who farm from wandering far and running up and down, provided only that, in the way we have said, it brings us no disturbance and turmoil either from neighbours or from those living with us.

ΕΡΩΤΗΣΙΣ ΛΘʹ.

QUESTION XXXIX.

Πῶς χρὴ ποιεῖσθαι τῶν ἐκ τῆς ἐργασίας τὴν διάπρασιν, καὶ πῶς ἀποδημεῖν

How the sale of the products of our work should be made, and how we should travel

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

Χρὴ δὲ σπουδάζειν καὶ τὰ ἐκ τῶν ἐργασιῶν μὴ μακράν που διατίθεσθαι, μήτε δημοσιεύειν ἑαυτοὺς τῆς πράσεως ἕνεκεν. Εὐπρεπεστέρα γὰρ ἡ ἐφ' ἑνὸς τόπου διαγωγὴ, καὶ ὠφελιμωτέρα πρός τε τὴν οἰκοδομὴν ἀλλήλων καὶ ἀκριβῆ συντήρησιν τοῦ καθ' ἡμέραν βίου, ὥστε αἱρεῖσθαι μᾶλλον καὶ ὑφαιρεῖν τι τῆς ἀξίας, ἢ ὑπὲρ ὀλίγου κέρδους ὑπερορίους

We should take care to dispose of the products of our work not far away, and not to expose ourselves in public for the sake of selling. For a life spent in one place is more seemly, and more profitable both for the building up of one another and for the exact keeping of the daily rule of life, so that we should rather choose even to take something off the price than, for the sake of a little gain, [to] travel abroad beyond the borders

Editors' notes and page, col. 1017

Footnotes

(25) ‹anchor: τῆς ζωῆς ἡμῶν› · call in col 1017

Codex Voss. et Colb. ζωῆς ἡμῖν.

The Vossius codex and the Colbert have ζωῆς ἡμῖν.

(printed under page 518)

(26) ‹anchor: παραδεκτέον ἡμῖν› · call in col 1017

Editi καὶ παγίδα ὑπὸ τῶν νέων τῶν ἀκολάστων ἡμῖν παραδεκτέον ἐπινοούμενον, male. Regii primus et tertius ut in contextu; et ita quoque in Colb. legitur, nisi quod pro παραδεκτέον habet παραδέχεται. Mox mss. nonnulli ὑπηρετήσωμεν. Editi ὑπηρετήσομεν. Ibidem mss. duo Οἰκοδομικὴ δὲ καί. Editi Οἰκοδομική τε καί.

The printed editions have καὶ παγίδα ὑπὸ τῶν νέων τῶν ἀκολάστων ἡμῖν παραδεκτέον ἐπινοούμενον, wrongly. The first and third Regii read as in the text; and so it is read in the Colbert too, except that for παραδεκτέον it has παραδέχεται. Soon after, some manuscripts have ὑπηρετήσωμεν; the printed editions ὑπηρετήσομεν. In the same place two manuscripts have Οἰκοδομικὴ δὲ καί; the printed editions Οἰκοδομική τε καί.

(printed under page 518)

(27) ‹anchor: θορύβους› · call in col 1017

Antiqui duo libri ἢ θόρυβον. Mox unus ms. ἐμποιοῦσι.

Two old books have ἢ θόρυβον. Soon after, one manuscript has ἐμποιοῦσι.

(printed under page 518)

(28) ‹anchor: ἑαυτοὺς› · call in col 1017

Reg. primus δημοσιεύειν αὐτούς. Statim alius ms. καὶ ἀφελεστέρα καὶ ὠφελιμωτέρα, securius et utilius est id eodem loco degere.

The first Regius has δημοσιεύειν αὐτούς. Immediately after, another manuscript has καὶ ἀφελεστέρα καὶ ὠφελιμωτέρα, it is safer and more useful to live in the same place.

(printed under page 518)

(29) ‹anchor: ὑπὲρ› · call in col 1017

Reg. primus τῆς ἀξίας· ὥστε μὴ κινηθῆναι ἡμᾶς ἀπὸ τοῦ τόπου, ἢ ὑπέρ, sic ut a loco non dimoveamur. Mox alius ms. ὑπερορίως ἀποδημεῖν. Subinde Reg. primus ἄκαρπον ἡμῶν τήν.

The first Regius has τῆς ἀξίας· ὥστε μὴ κινηθῆναι ἡμᾶς ἀπὸ τοῦ τόπου, ἢ ὑπέρ, so that we be not moved from the place. Soon after, another manuscript has ὑπερορίως ἀποδημεῖν. Next, the first Regius has ἄκαρπον ἡμῶν τήν.

(printed under page 518)

Footnotes

(25) ‹anchor: not visible on the foot images› · call in col 1018

Codex Voss. et Colb. ζωῆς ἡμῖν.

The Vossian codex and the Colbertinus have ζωῆς ἡμῖν.

(printed under page 518)

(26) ‹anchor: not visible on the foot images› · call in col 1018

The printed editions have καὶ παγίδα ὑπὸ τῶν νέων τῶν ἀκολάστων ἡμῖν παραδεκτέον ἐπινοούμενον, wrongly. The first and third Regii read as in the text; and so it is read in the Colbertinus too, except that for παραδεκτέον it has παραδέχεται. Just after, some manuscripts have ὑπηρετήσωμεν; the printed editions ὑπηρετήσομεν. In the same place two manuscripts have Οἰκοδομικὴ δὲ καί; the printed editions Οἰκοδομική τε καί.

(printed under page 518)

(27) ‹anchor: not visible on the foot images› · call in col 1018

Antiqui duo libri ἢ θόρυβον. Mox unus ms. ἐμποιοῦσι.

Two ancient books have ἢ θόρυβον. Just after, one manuscript has ἐμποιοῦσι.

(printed under page 518)

(28) ‹anchor: δημοσιεύειν ἑαυτούς› · call in col 1018

Reg. primus δημοσιεύειν αὐτούς. Statim alius ms. καὶ ἀφελεστέρα καὶ ὠφελιμωτέρα, securius et utilius est id eodem loco degere.

The first Regius has δημοσιεύειν αὐτούς. Immediately after, another manuscript has καὶ ἀφελεστέρα καὶ ὠφελιμωτέρα, "it is safer and more useful to live in the same place".

(printed under page 518)

(29) ‹anchor: τῆς ἀξίας, ἢ ὑπέρ› · call in col 1018

Reg. primus τῆς ἀξίας· ὥστε μὴ κινηθῆναι ἡμᾶς ἀπὸ τοῦ τόπου, ἢ ὑπέρ, sic ut a loco non dimoveamur. Mox alius ms. ὑπερορίως ἀποδημεῖν. Subinde Reg. primus ἄκαρπον ἡμῶν τήν (continues)

The first Regius has τῆς ἀξίας· ὥστε μὴ κινηθῆναι ἡμᾶς ἀπὸ τοῦ τόπου, ἢ ὑπέρ, "so that we be not moved from the place". Just after, another manuscript has ὑπερορίως ἀποδημεῖν. Next, the first Regius has ἄκαρπον ἡμῶν τήν (continues)

(printed under page 518)

Footnotes

[21–22] ‹scripture references› · calls in col 1019 ²¹ Matth. XI, 29. ²² Joan. II, 15.

21 Matt. 11:29. 22 John 2:15.

(printed under page 519)

(30) ‹anchor: not visible on the foot images› · call in col 1019

Regii duo cum Voss. τῆς ἐν ἀλλήλοις. Editi ἐν ἄλλοις. Paulo ante in Colb. legitur ἀποδημίαν ποιεῖσθαι.

Two Regii with the Vossianus have τῆς ἐν ἀλλήλοις. The printed editions have ἐν ἄλλοις. A little before, ἀποδημίαν ποιεῖσθαι is read in the Colbertinus.

(printed under page 519)

(31) ‹anchor: not visible on the foot images› · call in col 1019

Veteres duo libri ἐπὶ τῶν τόπων.

Two old books have ἐπὶ τῶν τόπων.

(printed under page 519)

(32) ‹anchor: not visible on the foot images› · call in col 1019

Unus ms. τῶν δυσαλλάκτων. Ibidem alius ms. καὶ πλεονεκτῶν.

One manuscript has τῶν δυσαλλάκτων. In the same place another manuscript has καὶ πλεονεκτῶν.

(printed under page 519)

(33) ‹anchor: αὐτὰ τόποις› · call in col 1019

Regii duo cum Voss. ἐν τοῖς περὶ αὐτοὺς τόπους. Codex Colb. ἐν τοῖς περὶ αὐτοὺς τόποις. Editio Paris. pariter ac Basil. ἐν τοῖς περὶ αὐτὰ τόποις. Aliquanto post unus ms. ὑπόμνησιν ἐξελθόντας. Nec ita multo post impressi libri καὶ πάντοτε. Veteres tres libri praeter Voss. καίπερ πάντοτε.

Two Regii with the Vossianus have ἐν τοῖς περὶ αὐτοὺς τόπους. The Colbertine codex has ἐν τοῖς περὶ αὐτοὺς τόποις. The Paris edition, like the Basel, has ἐν τοῖς περὶ αὐτὰ τόποις. A little after, one manuscript has ὑπόμνησιν ἐξελθόντας. Not much further on, the printed books have καὶ πάντοτε; three old books besides the Vossianus have καίπερ πάντοτε.

(printed under page 519)

(34) ‹anchor: ἐπανετείνατο› · call in col 1019

Editi et Reg. primus ἐπανετείνετο. Alii duo mss. ἐπανετείνατο.

The printed editions and the first Regius have ἐπανετείνετο. Two other manuscripts have ἐπανετείνατο.

(printed under page 519)

(35) ‹anchor: ἀλλὰ μιμεῖσθαι› · call in col 1019

Paulo aliter Voss. τὴν κοινωνίαν τοῦ πράγματος· ἀλλὰ μᾶλλον δὲ μιμ. Reg. primus τῇ κοινωνίᾳ τοῦ πράγματος, μᾶλλον δέ. Haud longe voces Ἰησοῦ Χριστοῦ addidimus ex antiquis duobus libris.

Slightly otherwise the Vossianus: τὴν κοινωνίαν τοῦ πράγματος· ἀλλὰ μᾶλλον δὲ μιμ[εῖσθαι]. The first Regius has τῇ κοινωνίᾳ τοῦ πράγματος, μᾶλλον δέ. Not far on, we have added the words Ἰησοῦ Χριστοῦ from two ancient books.

(printed under page 519)

Page

other: facing Latin version, not set

PG 31:1020

ἀποδημεῖν. Ἐὰν δὲ τοῦτο ἀδύνατον ἡ πεῖρα δείξῃ, ἐκλέγεσθαι καὶ τόπους καὶ πόλεις ἀνδρῶν εὐλαβῶν, ὡς μὴ ἄκαρπον ἡμῖν τὴν ἀποδημίαν γίνεσθαι, καὶ ἐν ταῖς ἀποδεδειγμέναις πανηγύρεσι πλείονας ὁμοῦ συνδραμεῖν τῶν ἀδελφῶν, ἕκαστον τὰ ἐκ τῆς οἰκείας ἐργασίας ἐπιφερόμενον. Καὶ κοινὴν μὲν τὴν ἀποδημίαν στέλλεσθαι, ὡς καὶ τὴν ὁδὸν μετὰ ψαλμῶν καὶ προσευχῶν καὶ τῆς ἐν ἀλλήλοις οἰκοδομῆς ἐκτελεῖν· καὶ ἐπὶ τὸν τόπον δὲ γενομένους, τὰς αὐτὰς αἱρεῖσθαι καταγωγὰς τῆς τε ἀλλήλων φυλακῆς ἕνεκεν, καὶ τοῦ μηδένα καιρὸν προσευχῆς, μήτε ἡμερινὸν μήτε νυκτερινὸν, ἡμᾶς διαφεύγειν, καὶ τὰς τῶν δυσσυναλλάκτων καὶ πλεονεκτικῶν συντυχίας ἀβλαβέστερον διαβῆναι μετὰ πλειόνων ὄντα ἢ καθ' ἑαυτόν. Παραιτοῦνται γὰρ πολλοὺς ἔχειν τὰς ἀδικίας μάρτυρας καὶ οἱ βιαιότατοι.

But if experience shows this to be impossible, [we ought] to choose both places and cities of devout men, so that our journey abroad may not be fruitless for us, and for a larger number of the brethren to gather together at the appointed fairs, each bringing the products of his own work. And the journey is to be undertaken in common, so as also to accomplish the road with psalms and prayers and mutual edification; and when they have arrived at the place, they are to choose the same lodgings, both for the sake of guarding one another, and so that no time of prayer, whether by day or by night, may escape us, and so that one may pass through encounters with the hard to deal with and the grasping with less harm, being with a larger number rather than by oneself. For even the most violent decline to have many witnesses of their injustices.

ΕΡΩΤΗΣΙΣ Μʹ.

QUESTION XL.

Περὶ τῶν ἐν συνόδοις πραγματειῶν.

On the trading that takes place at gatherings.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

Ἀλλ' οὐδὲ τὰς ἐν τοῖς μαρτυρίοις γινομένας ἀγορασίας οἰκείας ἡμῖν ὁ λόγος δείκνυσιν. Οὐ γὰρ ἄλλου τινὸς ἕνεκεν ἐν τοῖς μαρτυρίοις ἢ ἐν τοῖς περὶ αὐτὰ τόποις φαίνεσθαι ἐπιβάλλει Χριστιανοῖς, ἢ προσευχῆς ἕνεκεν καὶ τοῦ εἰς ὑπόμνησιν ἐλθόντας τῆς τῶν ἁγίων ὑπὲρ εὐσεβείας μέχρι θανάτου ἐνστάσεως πρὸς τὸν ζῆλον τὸν ὅμοιον προτραπῆναι· μεμνημένους τῆς φοβερωτάτης ὀργῆς τοῦ Κυρίου, ὅτι, καίπερ πάντοτε καὶ πανταχοῦ πραῢς ὢν, καὶ ταπεινὸς τῇ καρδίᾳ, καθὼς γέγραπται, μόνοις τοῖς περὶ τὸ ἱερὸν πωλοῦσι καὶ ἀγοράζουσι τὴν μάστιγα ἐπανετείνατο, ὡς τῆς ἐμπορίας τὸν οἶκον τῆς προσευχῆς μεταποιούσης εἰς σπήλαιον λῃστῶν. Οὐ μὴν, ἐπειδὴ ἕτεροι προλαβόντες παρέφθειραν τὴν κεκρατηκυῖαν ἐπὶ τῶν ἁγίων συνήθειαν, καὶ ἀντὶ τοῦ προσεύχεσθαι ὑπὲρ ἀλλήλων, καὶ μετὰ πλειόνων προσκυνεῖν καὶ προσκλαίειν τῷ Θεῷ, καὶ ἐξιλάσκεσθαι μὲν αὐτὸν ὑπὲρ τῶν ἁμαρτιῶν, εὐχαριστεῖν δὲ ὑπὲρ τῶν εὐεργεσιῶν, οἰκοδομεῖν δὲ διὰ τοῦ λόγου τῆς παρακλήσεως, ὅπερ ἔτι καὶ ἐπὶ τῆς ἡμετέρας μνήμης τηρούμενον ἔγνωμεν, ἀντὶ τούτων ἀγορὰν, καὶ πανήγυριν, καὶ κοινὸν ἐμπόριον τόν τε καιρὸν καὶ τὸν τόπον ποιοῦνται, ἤδη καὶ ἡμᾶς ἀκολουθεῖν αὐτοῖς προσῆκε, καὶ βεβαιοῦν τὰ ἄτοπα τῇ κοινωνίᾳ τοῦ πράγματος· ἀλλὰ μιμεῖσθαι τὰς ἐπὶ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐν τοῖς Εὐαγγελίοις ἱστορουμένας συνόδους, καὶ πληροῦν τὰ ὑπὸ τοῦ Ἀποστόλου ὡς συντελοῦντα τῷ τοιούτῳ τύπῳ διατεταγμένα. Γράφει δὲ οὕτως· Ὅταν συνέρχησθε, ἕκαστος ὑμῶν ψαλμὸν ἔχει, διδαχὴν

But neither does the word show that the buying and selling that takes place at the martyrs' shrines is fitting for us. For it does not befit Christians to appear at the martyrs' shrines, or in the places around them, for any other reason than for the sake of prayer, and in order that, coming to remember the steadfastness of the saints for piety even unto death, they may be spurred on to a like zeal; remembering the most fearful anger of the Lord, that, although He was always and everywhere meek and lowly of heart, as it is written (Matt. 11:29), against those alone who sold and bought around the temple did He raise the scourge (John 2:15), since the trading was turning the house of prayer into a den of robbers. Nor indeed, because others have gone before us in corrupting the custom that prevailed among the saints — and instead of praying for one another, and worshipping and weeping before God with many, and propitiating Him for sins, and giving thanks for benefits, and building up through the word of exhortation, which we know was still kept within our own memory, instead of these things they make both the season and the place a market, a fair and a common mart — does it now befit us too to follow them and to confirm what is out of place by sharing in the thing; but rather to imitate the gatherings recounted in the Gospels in the time of our Lord Jesus Christ, and to fulfil what was ordained by the Apostle as contributing to such a pattern. And he writes thus: When you come together, each of you has a psalm, has a teaching,

Editors' notes and page, col. 1020

Footnotes

(30) ‹anchor: ἐν ἀλλήλοις› · call in col 1020

Regii duo cum Voss. τῆς ἐν ἀλλήλοις. Editi ἐν ἄλλοις. Paulo ante in Colb. legitur ἀποδημίαν ποιεῖσθαι.

Two Regii with the Vossius have τῆς ἐν ἀλλήλοις; the printed editions ἐν ἄλλοις. A little before, in the Colbert, ἀποδημίαν ποιεῖσθαι is read.

(printed under page 519)

(31) ‹anchor: ἐπὶ τὸν τόπον› · call in col 1020

Veteres duo libri ἐπὶ τῶν τόπων.

Two old books have ἐπὶ τῶν τόπων.

(printed under page 519)

(32) ‹anchor: δυσσυναλλάκτων› · call in col 1020

Unus ms. τῶν δυσαλλάκτων. Ibidem alius ms. καὶ πλεονεκτῶν.

One manuscript has τῶν δυσαλλάκτων. In the same place another manuscript has καὶ πλεονεκτῶν.

(printed under page 519)

(33) ‹anchor: περὶ αὐτὰ τόποις› · call in col 1020

Two Regii with the Vossius have ἐν τοῖς περὶ αὐτοὺς τόπους; the Colbert codex ἐν τοῖς περὶ αὐτοὺς τόποις; the Paris edition, like the Basel, ἐν τοῖς περὶ αὐτὰ τόποις. A little after, one manuscript has ὑπόμνησιν ἐξελθόντας. Not much later the printed books have καὶ πάντοτε; three old books besides the Vossius καίπερ πάντοτε.

(printed under page 519)

(34) ‹anchor: ἐπανετείνατο› · call in col 1020

Editi et Reg. primus ἐπανετείνετο. Alii duo mss. ἐπανετείνατο.

The printed editions and the first Regius have ἐπανετείνετο; two other manuscripts ἐπανετείνατο.

(printed under page 519)

(35) ‹anchor: μιμεῖσθαι› · call in col 1020

The Vossius has it a little differently: τὴν κοινωνίαν τοῦ πράγματος· ἀλλὰ μᾶλλον δὲ μιμ. The first Regius has τῇ κοινωνίᾳ τοῦ πράγματος, μᾶλλον δέ. Not far on, we have added the words Ἰησοῦ Χριστοῦ from two old books.

(printed under page 519)

Page

running head: S. BASILII MAGNI 1020
marginal letters: A ‹ορίους ἀποδημεῖν›; B ‹πολλοὺς ἔχειν τὰς ἀδικίας›; C ‹ταπεινὸς τῇ καρδίᾳ›; D ‹ἄτοπα τῇ κοινωνίᾳ›
old-edition numerals: (none)
other: the column opens with ορίους, the tail of ὑπερ- at the foot of the preceding Greek column (1017); the word is set whole there as ὑπερορίους and not restored here, and the English "travel abroad beyond the borders" stands in 1017.
other: UNSURE: "πολλοὺς ἔχειν τὰς ἀδικίας μάρτυρας" — the article reads τὰς at this resolution (τῆς expected); set as seen.
other: UNSURE: a mark like an opening square bracket stands before τοῦτο in the first line (Ἐὰν δὲ [τοῦτο); no closing bracket seen; not set.

PG 31:1021

ἔχει, ἀποκάλυψιν ἔχει, γλῶσσαν ἔχει, ἑρμηνείαν ἔχει· πάντα πρὸς οἰκοδομὴν γινέσθω.

has a revelation, has a tongue, has an interpretation; let all things be done for edification (1 Cor. 14:26).

ΕΡΩΤΗΣΙΣ ΜΑʹ.

QUESTION XLI.

Περὶ αὐθεντίας καὶ ὑπακοῆς.

On authority and obedience.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

1. Ἐν αὐταῖς μέντοι ταῖς συγκεχωρημέναις τέχναις οὐχ ἕκαστος ἣν ἔχει, ἢ βούλεται μαθεῖν, ἐπιτρέπεσθαι ὀφείλει, ἀλλ' εἰς ἣν ἂν δοκιμασθῇ ἐπιτήδειος εἶναι. Ὁ γὰρ ἀρνησάμενος ἑαυτὸν, καὶ πάντα τὰ ἑαυτοῦ θελήματα ἀποθέμενος, οὐχὶ ὃ βούλεται ποιεῖ, ἀλλ' ὃ διδάσκεται. Οὐ μὴν οὐδὲ ἀφ' ἑαυτοῦ ἐκλέγεσθαι τὸ συμφέρον συγχωρεῖ ὁ λόγος τῷ ἅπαξ τὴν ἑαυτοῦ οἰκονομίαν ἐπιτρέψαντι ἑτέροις, οἳ πρὸς ὅπερ ἂν καταμάθωσιν ἐν ὀνόματι Κυρίου ἐπιτήδειον, εἰς ἐκεῖνο αὐτὸν τάξουσιν· ἐπεὶ ὅ γε κατ' ἰδίαν ἐπιθυμίαν ἐκλεγόμενος ἔργον κατηγορίαν ἑαυτοῦ ἐκφέρει, πρῶτον μὲν αὐταρεσκείας, ἔπειτα, ὅτι ἢ διὰ δόξαν κοσμικὴν, ἢ διὰ κέρδους ἐλπίδα, ἢ διά τι τοιοῦτον προσπέπονθε τῷ ἐπιτηδεύματι, ἢ δι' ὄκνον καὶ ῥᾳθυμίαν προτιμᾷ τὸ κουφότερον. Τὸ δὲ ἐν τούτοις εἶναι ἀπόδειξίς ἐστι τοῦ μήπω ἀπηλλάχθαι τῆς τῶν παθῶν κακίας. Οὔτε δὲ ἠρνήσατο ἑαυτὸν ὁ ἰδίας ὁρμὰς ἐκτελεῖν θέλων, οὔτε ἀπετάξατο τοῖς τοῦ κόσμου πράγμασιν, εἴπερ ἔτι πρὸς κέρδος καὶ πρὸς δόξαν ἐπτόηται. Οὐδὲ μὴν ἐνέκρωσεν αὐτοῦ τὰ μέλη τὰ ἐπὶ τῆς γῆς ὁ τὸν ἐν τοῖς ἔργοις κόπον μὴ ὑπομένων· ἀλλὰ καὶ αὐθαδείας δεῖγμα καθ' ἑαυτοῦ ἐκφέρει, ἀκριβεστέραν οἰόμενος εἶναι τὴν ἰδίαν ἑαυτοῦ κρίσιν τῆς τῶν πλειόνων δοκιμασίας. Εἴτε οὖν ἔχει τις τέχνην μὴ κατεγνωσμένην ὑπὸ τοῦ κοινοῦ, ἀποπηδᾷν αὐτῆς οὐκ ὀφείλει· ἀστάτου γὰρ γνώμης, καὶ προαιρέσεως ἀβεβαίου, ἐξουθενεῖν τὰ παρόντα· εἴτε μὴ ἔχει, μὴ ἑαυτῷ λαμβανέτω· ἀλλὰ τὸ παρὰ τῶν μειζόνων δοκιμασθὲν ὑποδεχέσθω, ἵνα ἐν παντὶ τὸ εὐπειθὲς διασώζῃ. Ὡς δὲ τὸ ἑαυτῷ ἐπιτρέπειν ἀπρεπὲς ἀπεδείχθη, οὕτω καὶ τὸ παρ' ἑτέρων ἐγκριθὲν μὴ καταδέχεσθαι, κατεγνωσμένον ἐστίν. Ἀλλὰ καὶ ἐὰν ἔχῃ τις τέχνην, μὴ ἀρέσκῃ δὲ αὐτῆς ἡ χρῆσις τῇ ἀδελφότητι, ἑτοίμως αὐτὴν ἀποῤῥιπτέτω, δεικνὺς, ὅτι πρὸς οὐδὲν τῶν ἐν τῷ κόσμῳ ἐμπαθῶς διάκειται. Διότι τὸ μὲν ποιεῖν τὰ θελήματα τῶν διανοιῶν τοῦ μὴ ἔχοντός ἐστιν ἐλπίδα, κατὰ τὸν λόγον τοῦ Ἀποστόλου· τὸ δὲ ἐν παντὶ εὐπειθὲς ἀποδοχῆς ἄξιον, τοῦ αὐτοῦ Ἀποστόλου ἐπαινοῦντός τινας, ὅτι ἑαυτοὺς ἔδωκαν πρῶτον τῷ Κυρίῳ, ἔπειτα καὶ ἡμῖν διὰ θελήματος Θεοῦ.

1. Yet within the very crafts that are permitted, each one ought not to be entrusted with the one he has, or the one he wishes to learn, but with that for which he may be judged fit. For he who has denied himself, and laid aside all his own wishes, does not do what he wishes, but what he is taught. Nor indeed does the word allow one who has once entrusted the ordering of himself to others to choose of himself what is profitable; they will appoint him to whatever they discern, in the name of the Lord, to be suitable; since he who chooses a work according to his own desire brings an accusation against himself, first of self-pleasing, and then that he has become attached to the occupation either for worldly glory, or in hope of gain, or for some such reason, or that out of sloth and idleness he prefers what is lighter. And to be in this state is proof that he has not yet been freed from the vice of the passions. Nor has he who wishes to carry out his own impulses denied himself, nor has he renounced the affairs of the world, if he is still excited about gain and about glory. Nor indeed has he put to death his members that are upon the earth who does not endure the toil of labour; rather he also brings forth against himself a proof of self-will, thinking his own judgement more exact than the testing of the many. So if someone has a craft not condemned by the community, he ought not to leap away from it; for it belongs to an unstable mind and an unsteady purpose to despise what is at hand; and if he has none, let him not take one for himself; but let him accept what has been approved by those who are greater, so that in everything he may preserve readiness to obey. And as it has been shown to be unbecoming to entrust oneself to oneself, so also not to accept what has been judged right by others is a thing condemned. But even if someone has a craft, and its practice does not please the brotherhood, let him readily cast it away, showing that he is not attached with passion to anything in the world. For to do the wishes of the thoughts belongs to one who has no hope, according to the word of the Apostle (1 Thess. 4:12); but readiness to obey in everything is worthy of acceptance, since the same Apostle praises certain people because they gave themselves first to the Lord, and then also to us by the will of God (2 Cor. 8:5).

Editors' notes and page, col. 1021

Footnotes

[23–25] ‹scripture references› · calls in col 1022 ²³ I Cor. XIV 26. ²⁴ I Thess. IV, 12. ²⁵ II Cor. VIII, 5.

23 1 Cor. 14:26. 24 1 Thess. 4:12. 25 2 Cor. 8:5.

(printed under page 520)

Footnotes

(36) ‹anchor: not visible on the foot images› · call in col 1022

Editi et Reg. tertius οὐχὶ ἕκαστον ἣν αὐτὸς βούλεται μαθεῖν, ἐπιτρέπεσθαι χρή. Reg. primus et Colb. ita ut edidimus.

The printed editions and the third Regius have οὐχὶ ἕκαστον ἣν αὐτὸς βούλεται μαθεῖν, ἐπιτρέπεσθαι χρή. The first Regius and the Colbertinus read as we have printed.

(printed under page 520)

(37) ‹anchor: not visible on the foot images› · call in col 1022

Reg. primus οὐχ ὅτι βούλεται.

The first Regius has οὐχ ὅτι βούλεται.

(printed under page 520)

(38) ‹anchor: not visible on the foot images› · call in col 1022

Reg. primus τοῦ μήπω. Editi τοῦ μή.

The first Regius has τοῦ μήπω. The printed editions have τοῦ μή.

(printed under page 520)

(39) ‹anchor: ἐπτόηται› · call in col 1022

Idem ms. εἴπερ πρὸς δόξαν ἔτι καὶ κέρδος ἐπτόηται. Οὐδὲ μὴν ἐνέκρωσε τὰ ἑαυτοῦ. Ibidem alius ms. ἔργοις πόνον.

The same manuscript has εἴπερ πρὸς δόξαν ἔτι καὶ κέρδος ἐπτόηται. Οὐδὲ μὴν ἐνέκρωσε τὰ ἑαυτοῦ. In the same place another manuscript has ἔργοις πόνον.

(printed under page 520)

(40) ‹anchor: ἀκριβεστέραν› · call in col 1022

Editi et Reg. tertius ἀκριβέστερον. Alii duo mss. ἀκριβεστέραν.

The printed editions and the third Regius have ἀκριβέστερον. Two other manuscripts have ἀκριβεστέραν.

(printed under page 520)

(41) ‹anchor: ἐξουθενεῖν› · call in col 1022

Legitur in Colb. ἀβεβαίου ἐξουδενεῖν.

In the Colbertinus ἀβεβαίου ἐξουδενεῖν is read.

(printed under page 520)

(42) ‹anchor: εὐπειθὲς διασώζῃ› · call in col 1022

Unus ms. εὐπειθὲς ἀποσώζῃ. Ibidem duo mss. et Voss. τὸ ἑαυτῷ. Reg. tertius et editi τὸ ἑαυτοῖς. Rursus hoc ipso in loco antiqui tres libri praeter Voss. ἀπεδείχθη. Editi ἐδείχθη.

One manuscript has εὐπειθὲς ἀποσώζῃ. In the same place two manuscripts and the Vossianus have τὸ ἑαυτῷ; the third Regius and the printed editions τὸ ἑαυτοῖς. Again, at this very place three ancient books besides the Vossianus have ἀπεδείχθη; the printed editions ἐδείχθη.

(printed under page 520)

(43) ‹anchor: ὅτι ἑαυτούς› · call in col 1022

Reg. primus et Voss. ἐπαινοῦντός τινας, καὶ (continues)

The first Regius and the Vossianus have ἐπαινοῦντός τινας, καὶ (continues)

(printed under page 520)

Footnotes

[26] ‹scripture reference› · call in col 1023 ²⁶ Psal. CXXII, 2.

26 Ps. 122:2.

(printed under page 521)

(44) ‹anchor: not visible on the foot images› · call in col 1023

Vox ταύτην addita est ex Colbertino.

The word ταύτην has been added from the Colbertinus.

(printed under page 521)

(45) ‹anchor: not visible on the foot images› · call in col 1023

Idem ms. ἄλλο μεταπηδᾶν.

The same manuscript has ἄλλο μεταπηδᾶν.

(printed under page 521)

(46) ‹anchor: not visible on the foot images› · call in col 1023

Idem liber Ὁ γὰρ ἐπί. Mox hic ipse codex ἐπ' ἄλλῳ.

The same book has Ὁ γὰρ ἐπί. Just after, this same codex has ἐπ' ἄλλῳ.

(printed under page 521)

(47) ‹anchor: not visible on the foot images› · call in col 1023

Editio Basil. perinde ut Paris. τὸ ἀφ' ἑαυτοῦ. Editio Ven. et Reg. tertius τὸ ἑαυτῷ, eadem plane sententia. Reg. primus et Colb. ὥσπερ τὸ ἐπιπηδᾶν ἑαυτῷ ἀσύμφορον, sensu non dissimili. Ibidem antiqui tres libri praeter Voss. προσταχθέντα.

The Basel edition, like the Paris, has τὸ ἀφ' ἑαυτοῦ. The Venice edition and the third Regius have τὸ ἑαυτῷ, with exactly the same sense. The first Regius and the Colbertinus have ὥσπερ τὸ ἐπιπηδᾶν ἑαυτῷ ἀσύμφορον, in a not dissimilar sense. In the same place three ancient books besides the Vossianus have προσταχθέντα.

(printed under page 521)

(48) ‹anchor: φηται› · call in col 1023

Reg. primus et Voss. et Colb. αὐθαδείας αὔξηται, ne augeatur vitium arrogantiae.

The first Regius, the Vossianus and the Colbertinus have αὐθαδείας αὔξηται, "lest the vice of arrogance be increased".

(printed under page 521)

Page

other: facing Latin version, not set

PG 31:1024

2. Ἕκαστον μέντοι χρὴ τῇ ἰδίᾳ ἐργασίᾳ προσέχειν, καὶ ταύτης ἐπιθυμητικῶς φροντίζειν, καὶ ὡς Θεοῦ ἐφορῶντος, ἐν σπουδῇ ἀόκνῳ καὶ ἐπιμελείᾳ προσεχεστέρᾳ ἀμέμπτως ταύτην ἀποπληροῦν, ἵνα ἔχῃ παῤῥησίαν λέγειν ἀεὶ τό· Ἰδοὺ ὡς ὀφθαλμοὶ δούλων εἰς χεῖρας τῶν κυρίων αὐτῶν, οὕτως οἱ ὀφθαλμοὶ ἡμῶν πρὸς Κύριον τὸν Θεὸν ἡμῶν· καὶ μὴ ἄλλοτε εἰς ἄλλο ἀποπηδᾷν. Οὐδὲ γὰρ ἡ φύσις ἡμῶν πολλὰ ὁμοῦ κατορθοῦν ἐπιτηδεύματα δύναται· καὶ τὸ μίαν φιλοπόνως ἐκτελεῖν τοῦ πολλῶν ἀτελῶς ἐφάπτεσθαι χρησιμώτερον. Ὁ γὰρ εἰς πλείονα μερισμὸς, καὶ ἡ ἄλλοτε ἐπ' ἄλλο μετάβασις πρὸς τὸ μηδὲν τελειοῦν τῶν ἔργων, ἔτι καὶ ἤθους ἐλαφρίαν ἢ προϋπάρχουσαν ἐλέγχει, ἢ καὶ μὴ οὖσαν ἐμποιεῖ. Ἐὰν δέ ποτε χρεία καταλάβῃ, ἐπιβοηθεῖν καὶ ἄλλαις τέχναις τὸν ἐπιτηδείως ἔχοντα ἀκόλουθον. Καὶ οὐδὲ τοῦτο ἀφ' ἑαυτοῦ· ἀλλ' εἴ ποτε προσκληθείη, οὐ προηγουμένως ἡμῶν ποιούντων τοῦτο, ἀλλὰ κατὰ περίστασιν· ὡς καὶ ἐπὶ τῶν μελῶν τοῦ σώματος, ὅταν, ὀκλάσαντος τοῦ ποδὸς, ἐπιστηριζώμεθα τῇ χειρί. Καὶ πάλιν, ὥσπερ τὸ ἀφ' ἑαυτοῦ ἐπιπηδᾷν ἀσύμφορον, οὕτω τὸ προσταχθὲν μὴ καταδέχεσθαι κατηγορίας ἄξιον, ἵνα μήτε πάθος αὐθαδείας τρέφηται, μήτε ὁ τῆς ὑπακοῆς καὶ εὐπειθείας ὅρος διαλύηται. Καὶ ἡ τῶν ἐργαλείων δὲ φροντὶς διαφέρει μὲν προηγουμένως τῷ ἑκάστης ἐργασίας τεχνίτῃ· ἐὰν δὲ ἄρα ποτὲ παροφθῆναι συμβαίῃ τι, ὡς κοινὸν πάντων κτῆμα, οὕτω τῆς προσηκούσης προνοίας ἀξιούσθω ὑπὸ τῶν πρώτως θεασαμένων. Εἰ γὰρ καὶ ἡ χρῆσις αὐτῶν ἰδιάζουσα, ἀλλὰ τὸ ἐξ αὐτῶν χρήσιμον κοινόν. Τὸ γὰρ ὡς οὐδὲν προσηκόντων τῶν ἐκ τῆς ἄλλης τέχνης καταφρονεῖν ἀλλοτριώσεως ἀπόδειξιν ἔχει. Οὐ μὴν οὐδὲ τοὺς μεταχειριζομένους τὰς τέχνας δεσποτείαν ἐκδικεῖν τῶν ἐργαλείων προσήκει, ὡς ἢ τῷ προεστῶτι τῆς ἀδελφότητος μὴ συγχωρεῖν αὐτοῖς κεχρῆσθαι πρὸς ὅπερ ἂν θέλῃ, ἢ ἑαυτοῖς ἐπιτρέπειν πωλεῖν αὐτὰ ἢ διαμείβειν, ἢ κατὰ ἄλλον τινὰ τρόπον προΐεσθαι· ἢ καὶ προσκτᾶσθαι τοῖς οὖσιν ἕτερα· ὁ γὰρ ἅπαξ κρίνας μηδὲ τῶν χειρῶν εἶναι τῶν ἑαυτοῦ κύριος, ἀλλ' ἑτέρῳ τὴν ἐνέργειαν αὐτῶν οἰκονομεῖν ἐπιτρέψας, πῶς ἂν ὁ τοιοῦτος ἀκόλουθα πράσσοι; τοῖς ἐργαλείοις τῆς τέχνης ἐναυθεντῶν, καὶ δεσποτείας ἀξιώματι ἐπ' αὐτῶν κεχρημένος;

2. Each one, however, ought to attend to his own work, and to take care of it eagerly, and, as though God were watching over him, to fulfil it blamelessly with unflagging zeal and more attentive diligence, so that he may always have the confidence to say: Behold, as the eyes of servants are on the hands of their masters, so are our eyes towards the Lord our God (Ps. 122:2); and not to leap now to one thing, now to another. For our nature is not able to succeed in many occupations at once; and to carry out one industriously is more useful than to touch many imperfectly. For being divided among more things, and passing now to one thing and now to another, besides bringing no work to completion, either exposes a lightness of character already present, or produces it where it is not. But if need ever arises, it is fitting that one who is suited should also help with other crafts. And not even this of himself; but if he should ever be called to it, not as though we did it by our own initiative, but according to circumstance; as also with the members of the body, when, the foot giving way, we support ourselves on the hand. And again, just as leaping into something of oneself is unprofitable, so not accepting what has been enjoined is worthy of censure, so that neither the passion of self-will may be fostered, nor the rule of obedience and readiness to obey be dissolved. And the care of the tools, too, belongs chiefly to the craftsman of each work; but if it should ever happen that something is overlooked, let it, as the common possession of all, be accorded the fitting care by those who first notice it. For even if their use is particular, yet the profit from them is common. For to despise the things of another craft as though they were no concern of one's own gives proof of estrangement. Nor indeed is it fitting for those who practise the crafts to claim ownership of the tools, so as either not to allow the superior of the brotherhood to use them for whatever he wishes, or to permit themselves to sell them or exchange them, or to part with them in any other way; or even to acquire others in addition to those they have; for how would he who has once decided not to be master even of his own hands, but has entrusted to another the direction of their activity, act consistently if he acts as an authority over the tools of the craft, and makes use of the rank of ownership over them?

ΕΡΩΤΗΣΙΣ ΜΒʹ.

QUESTION XLII.

Ποίῳ σκοπῷ καὶ ποίᾳ διαθέσει ἐργάζεσθαι δεῖ τοὺς ἐργαζομένους.

With what aim and in what disposition those who work ought to work.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

1. Ἐκεῖνο μέντοι εἰδέναι χρὴ, ὅτι ὁ ἐργαζόμενος,

1. This, however, one must know, that he who works,

Editors' notes and page, col. 1024

Page

running head: S. BASILII MAGNI 1024
marginal letters: A ‹2. Ἕκαστον μέντοι›; B ‹τέχναις τὸν ἐπιτηδείως›; C ‹γὰρ καὶ ἡ χρῆσις›; D ‹κεχρημένος ;›
old-edition numerals: (none)

PG 31:1025

οὐχ ἵνα ταῖς ἑαυτοῦ χρείαις ὑπηρετῇ διὰ τῶν ἔργων, ἐργάζεσθαι ὀφείλει, ἀλλ' ἵνα τὴν ἐντολὴν τοῦ Κυρίου πληρώσῃ, τοῦ εἰπόντος· Ἐπείνασα, καὶ ἐδώκατέ μοι φαγεῖν, καὶ τὰ ἑξῆς. Τὸ γὰρ ὑπὲρ ἑαυτοῦ μεριμνᾷν παντάπασίν ἐστιν ὑπὸ τοῦ Κυρίου κεκωλυμένον, εἰπόντος· Μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν τί φάγητε, μηδὲ τῷ σώματι ὑμῶν τί ἐνδύσησθε· καὶ ἐπενεγκόντος· Ταῦτα γὰρ πάντα τὰ ἔθνη ἐπιζητεῖ. Σκοπὸς οὖν ἑκάστῳ προκεῖσθαι ὀφείλει ἐν τῷ ἔργῳ ἡ ὑπηρεσία τῶν δεομένων, οὐχὶ ἡ ἰδία αὐτοῦ χρεία. Οὕτω γὰρ καὶ τῆς φιλαυτίας τὸ ἔγκλημα φεύξεται, καὶ τῆς φιλαδελφίας τὴν εὐλογίαν παρὰ τοῦ Κυρίου λήψεται, λέγοντος· Ἐφ' ὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε. Καὶ μηδεὶς τοῦ Ἀποστόλου ἐναντιοῦσθαι ἡμῶν τῷ λόγῳ νομιζέτω, εἰπόντος· Ἵνα ἐργαζόμενοι τὸν ἑαυτῶν ἄρτον ἐσθίωσι. Τοῦτο γὰρ πρὸς τοὺς ἀτάκτους καὶ ἀργοὺς εἴρηται· ὡς αἱρετώτερον τῆς ἐν ἀργίᾳ ζωῆς τὸ ἑαυτῷ γοῦν ὑπηρετεῖν ἕκαστον, καὶ μὴ ἄλλοις ἐπιβαρῆ γίνεσθαι· Ἀκούομεν γὰρ, φησὶ, τινὰς ἀτάκτως περιπατοῦντας ἐν ὑμῖν, μηδὲν ἐργαζομένους, ἀλλὰ περιεργαζομένους· τοῖς οὖν τοιούτοις, φησὶ, παραγγέλλομεν, καὶ παρακαλοῦμεν, ἵνα μετὰ ἡσυχίας ἐργαζόμενοι τὸν ἑαυτῶν ἄρτον ἐσθίωσι. Καὶ τὸ, Νύκτα δὲ καὶ ἡμέραν ἐργαζόμενοι πρὸς τὸ μὴ ἐπιβαρῆσαί τινα, εἰς τὸν αὐτὸν φέρει νοῦν· τοῦ Ἀποστόλου διὰ φιλαδελφίαν εἰς ἐκκοπὴν τῶν ἀτάκτων ἑαυτὸν τοῖς ὑπὲρ τὸ διατεταγμένον αὐτῷ πόνοις ὑποβάλλοντος. Τοῦ δὲ πρὸς τὴν τελείωσιν σπεύδοντός ἐστι νυκτὸς καὶ ἡμέρας ἐργάζεσθαι, ἵνα ἔχῃ μεταδιδόναι τῷ χρείαν ἔχοντι.

not in order to serve his own needs through his labours ought he to work, but in order to fulfil the commandment of the Lord, Who said: I was hungry, and you gave Me to eat (Matt. 25:35), and what follows. For to be anxious on one's own behalf has been altogether forbidden by the Lord, Who said: Do not be anxious for your life, what you shall eat, nor for your body, what you shall put on (Matt. 6:25); and Who added: For all these things the Gentiles seek (Matt. 6:32). The aim set before each one in his work, then, ought to be service of those in need, not his own need. For so he will both escape the charge of self-love, and receive from the Lord the blessing of brotherly love, Who says: As often as you did it to one of these least of My brethren, you did it to Me (Matt. 25:40). And let no one think that our word contradicts the Apostle, who said: That working they may eat their own bread (2 Thess. 3:12). For this was said to the disorderly and idle; meaning that it is preferable to a life of idleness that each should at least serve himself, and not become a burden to others: For we hear, he says, that some walk among you disorderly, doing no work, but being busybodies; to such, then, he says, we enjoin and exhort that, working with quietness, they eat their own bread (2 Thess. 3:11–12). And the saying, Working night and day so as not to be a burden to anyone (2 Thess. 3:8), bears the same sense; for the Apostle, out of brotherly love, subjected himself to labours beyond what was enjoined on him, in order to cut off the disorderly. But it belongs to one who hastens towards perfection to work night and day, so that he may have something to share with him who has need (Eph. 4:28).

2. Ἐπεὶ ὅ γε ἑαυτῷ, ἢ καὶ τῷ τὴν φροντίδα τῶν χρειῶν ἀναδεδεγμένῳ ἐλπίζων, καὶ ἢ τὴν οἰκείαν ἢ τὴν τοῦ συνόντος ἐργασίαν ἱκανὴν ἀφορμὴν πρὸς τὸ ζῆν τιθέμενος, καθόσον ἐπ' ἄνθρωπον τὴν ἐλπίδα ἔθετο, κίνδυνον ἔχει ὑποπεσεῖν τῇ κατάρᾳ τῇ λεγούσῃ· Ἐπικατάρατος ἄνθρωπος ὃς τὴν ἐλπίδα ἔχει ἐπ' ἄνθρωπον, καὶ στηρίξει σάρκα βραχίονος αὐτοῦ, καὶ ἀπὸ Κυρίου ἀποσταίη ἡ ψυχὴ αὐτοῦ· τοῦ λόγου διὰ μὲν τοῦ, Ὃς τὴν ἐλπίδα ἔχει ἐπ' ἄνθρωπον, τῷ ἑτέρῳ ἐπελπίζειν· διὰ δὲ τοῦ, Καὶ στηρίξει σάρκα βραχίονος αὐτοῦ, τὸ ἐφ' ἑαυτῷ πεποιθέναι ἀπαγορεύοντος· ἑκάτερον δὲ αὐτῶν ἀποστασίαν ἀπὸ Κυρίου ὀνομάζοντος, καὶ τὸ τέλος ἀμφοτέρων ἐπάγοντος, Ὅτι ἔσται ὡς ἡ ἀγριομυ

2. Since he who hopes in himself, or in the one who has taken on the care of his needs, and who regards either his own work or that of his companion as a sufficient means for living, inasmuch as he has set his hope on man, runs the risk of falling under the curse which says: Cursed is the man who has his hope in man, and will lean on the flesh of his arm, and whose soul has departed from the Lord (Jer. 17:5); the word forbidding, by Who has his hope in man, hoping in another, and by And will lean on the flesh of his arm, trusting in oneself; and calling each of them a departure from the Lord, and adding the end of both, That he shall be like the wild tamarisk

Editors' notes and page, col. 1025

Footnotes

[27–35] ‹scripture references› · calls in col 1026 ²⁷ Matth. XXV, 35. ²⁸ Matth. VI, 25. ²⁹ ibid. 32. ³⁰ Matth. XXV, 40. ³¹ II Thess. III, 12. ³² ibid. 11, 12. ³³ ibid. 8. ³⁴ Ephes. IV, 28. ³⁵ Jer. XVII, 5.

27 Matt. 25:35. 28 Matt. 6:25. 29 Ibid. 32. 30 Matt. 25:40. 31 2 Thess. 3:12. 32 Ibid. 11–12. 33 Ibid. 8. 34 Eph. 4:28. 35 Jer. 17:5.

(printed under page 522)

Footnotes

(49) ‹anchor: not visible on the foot images› · call in col 1026

Sic veteres duo libri. Vox ὑμῶν in editis desideratur. Mox editi et Reg. tertius ἔθνη τοῦ κόσμου, gentes mundi. Sed illud, τοῦ κόσμου, ut in sacro textu, ita in antiquis tribus libris non legitur.

So two old books. The word ὑμῶν is missing in the printed editions. Just after, the printed editions and the third Regius have ἔθνη τοῦ κόσμου, "the nations of the world". But τοῦ κόσμου is not read in three ancient books, as it is not in the sacred text.

(printed under page 522)

(50) ‹anchor: not visible on the foot images› · call in col 1026

Veteres duo libri cum Voss. Κυρίου κομίζεται. Statim Reg. primus et Voss. Ἐφ' ὅσον γάρ.

Two old books with the Vossianus have Κυρίου κομίζεται. Immediately after, the first Regius and the Vossianus have Ἐφ' ὅσον γάρ.

(printed under page 522)

(51) ‹anchor: not visible on the foot images› · call in col 1026

Codex Combef. et editi ἄλλοις ἐπιβαρύνεσθαι. Antiqui tres libri praeter Voss. ἐπιβαρῆ γίνεσθαι

Combefis's codex and the printed editions have ἄλλοις ἐπιβαρύνεσθαι. Three ancient books besides the Vossianus have ἐπιβαρῆ γίνεσθαι.

(printed under page 522)

(52) ‹anchor: εἰς ἐκκοπήν› · call in col 1026

Codex Voss. et alii duo εἰς ἐγκοπήν.

The Vossian codex and two others have εἰς ἐγκοπήν.

(printed under page 522)

(53) ‹anchor: σπεύδοντός› · call in col 1026

Idem codex et alii nonnulli τελείωσιν σπουδάζοντος. Ibidem in Colbertino legitur νύκτας καὶ ἡμέρας

The same codex and some others have τελείωσιν σπουδάζοντος. In the same place νύκτας καὶ ἡμέρας is read in the Colbertinus.

(printed under page 522)

(54) ‹anchor: ἢ καὶ τῷ› · call in col 1026

Voculam ἢ ex antiquis duobus libris addidi. Mox editi ἀναδεδειγμένῳ: ubi ex quatuor mss. legendum ἀναδεδεγμένῳ. Ibidem codex Voss. ἐπελπίζων.

I have added the little word ἢ from two ancient books. Just after, the printed editions have ἀναδεδειγμένῳ, where on the evidence of four manuscripts ἀναδεδεγμένῳ is to be read. In the same place the Vossian codex has ἐπελπίζων.

(printed under page 522)

(55) ‹anchor: στηρίξει› · call in col 1026

Editi ἔχῃ... στηρίξῃ. Veteres quatuor libri ἔχει... στηρίξει. Mox editi et mss. ἀπιστῇ ἡ. Reg. primus et Voss. et Colb. ἀποσταίη ἡ.

The printed editions have ἔχῃ... στηρίξῃ. Four old books have ἔχει... στηρίξει. Just after, the printed editions and manuscripts have ἀπιστῇ ἡ; the first Regius, the Vossianus and the Colbertinus ἀποσταίη ἡ.

(printed under page 522)

(56) ‹anchor: ἐπάγοντος› · call in col 1026

Totum illud, καὶ τὸ τέλος ἀμφοτέρων ἐπάγοντος, ex Vossii codice et ex aliis tribus additum est. Paulo post duo mss, τὰ ἀγαθά, ὅταν ἔλθῃ, non videbit bona, quando venient. Statim duo mss. ἢ ἄλλῳ. Editi καὶ ἄλλῳ. Mox unus ms. ἐπελπίσαι.

The whole phrase καὶ τὸ τέλος ἀμφοτέρων ἐπάγοντος has been added from Vossius's codex and from three others. A little after, two manuscripts have τὰ ἀγαθά, ὅταν ἔλθῃ, "he will not see good things when they come". Immediately after, two manuscripts have ἢ ἄλλῳ; the printed editions καὶ ἄλλῳ. Just after, one manuscript has ἐπελπίσαι.

(printed under page 522)

Footnotes

[36–40] ‹scripture references› · calls in col 1027 ³⁶ Jerem. XVII, 6. ³⁷ I Tim. IV, 12. ³⁸ I Cor. XI, 1. ³⁹ Matth. XI, 29. ⁴⁰ Luc. XXII 27.

36 Jer. 17:6. 37 1 Tim. 4:12. 38 1 Cor. 11:1. 39 Matt. 11:29. 40 Luke 22:27.

(printed under page 523)

(57) ‹anchor: not visible on the foot images› · call in col 1027

Veteres duo libri cum Voss. πλὴν ἀλλ' ἐπειδή. Editi πλὴν ἐπειδή.

Two old books with the Vossianus have πλὴν ἀλλ' ἐπειδή. The printed editions have πλὴν ἐπειδή.

(printed under page 523)

(58) ‹anchor: not visible on the foot images› · call in col 1027

Antiqui duo libri et editi ὀφείλει, male. Reg. tertius et Colb. φιλεῖ, bene. Hoc ipso in loco conjunctionem καί ex priscis duobus libris addidimus.

Two ancient books and the printed editions have ὀφείλει, wrongly. The third Regius and the Colbertinus have φιλεῖ, rightly. At this very place we have added the conjunction καί from two early books.

(printed under page 523)

(59) ‹anchor: παρ' αὐτοῦ› · call in col 1027

Codices aliquot simul et editi παρ' αὐτῷ: at in Colbertino legitur παρ' αὐτοῦ.

Several codices together with the printed editions have παρ' αὐτῷ; but in the Colbertinus παρ' αὐτοῦ is read.

(printed under page 523)

(60) ‹anchor: οὐκ ἐπῃσχύνθη› · call in col 1027

Reg. primus et Combef. οὐκ ἐπῃσχύνθη. Alius ms. et editi ἐπαισχύνθη.

The first Regius and Combefis have οὐκ ἐπῃσχύνθη. Another manuscript and the printed editions have ἐπαισχύνθη.

(printed under page 523)

(61) ‹anchor: εὔσπλαγχνον› · call in col 1027

Antiqui duo libri cum Voss. εὐσπλάγχνως. Editi εὔσπλαγχνον.

Two ancient books with the Vossianus have εὐσπλάγχνως. The printed editions have εὔσπλαγχνον.

(printed under page 523)

Page

other: facing Latin version, not set

PG 31:1028

ρίκη ἡ ἐν τῇ ἐρήμῳ· καὶ οὐκ ὄψεται ὅταν ἔλθῃ τὰ ἀγαθά· δεικνύντος τοῦ λόγου, ὅτι τὸ ἑαυτῷ ἢ ἄλλῳ τινὶ ἐπελπίζειν ἀποστῆναί ἐστιν ἀπὸ Κυρίου.

in the desert; and he shall not see when good things come (Jer. 17:6); the word showing that to rest one's hope on oneself or on anyone else is to depart from the Lord.

ΕΡΩΤΗΣΙΣ ΜΓʹ.

QUESTION XLIII.

Ὁ μὲν περὶ τῶν ἐργασιῶν τρόπος ἀρκούντως ἡμῖν παραδέδοται· πλὴν ἐὰν μή τι ὑπ' αὐτῶν τῶν πραγμάτων προσεξευρεῖν διδαχθῶμεν. Τοὺς δὲ προεστῶτας τῆς ἀδελφότητος ὁποίους εἶναι χρὴ, ἢ πῶς ἄγειν τοὺς συνόντας, τοῦτο διευκρινηθῆναι δεόμεθα.

The manner concerning work has been sufficiently handed down to us, unless we should be taught by the things themselves to discover something further. But what kind of men those who preside over the brotherhood ought to be, or how they should lead those who live with them, this we ask to have made clear.

ΑΠΟΚΡΙΣΙΣ

ANSWER

1. Εἴρηται μὲν, ὡς ἐν κεφαλαίῳ, καὶ περὶ τοῦ μέρους τούτου· πλὴν ἀλλ' ἐπειδὴ καλῶς ποιοῦντες ἐπὶ πλεῖον τρανωθῆναι τὸ μέρος τοῦτο βούλεσθε (διότι οἷον ἐὰν ᾖ τὸ ἐπιστατοῦν καὶ ἄρχον, τοιοῦτον, ὡς τὰ πολλὰ, γίνεσθαι φιλεῖ καὶ τὸ ἀρχόμενον), ἀναγκαῖον μὴ παρέργως αὐτὸ παρελθεῖν. Χρὴ τοίνυν τὸν προεστῶτα μεμνημένον τῆς τοῦ Ἀποστόλου παραγγελίας λέγοντος, Τύπος γίνου τῶν πιστῶν, πάσης ἐντολῆς τοῦ Κυρίου ἐναργὲς ὑπόδειγμα τὸν ἑαυτοῦ βίον παρέχειν, ὡς μηδεμίαν τοῖς διδασκομένοις ἀφορμὴν καταλιμπάνειν πρὸς τὸ ἀδύνατον ἢ εὐκαταφρόνητον ἡγεῖσθαι τὴν ἐντολὴν τοῦ Κυρίου. Πρῶτον μὲν οὖν, ὃ πρῶτόν ἐστιν, ἐν ἀγάπῃ Χριστοῦ τὴν ταπεινοφροσύνην οὕτω χρὴ παρ' αὐτοῦ κατορθοῦσθαι, ὡς καὶ σιωπῶντος αὐτοῦ τὸ ἐκ τῶν ἔργων ὑπόδειγμα παντὸς λόγου ἰσχυρότερον εἰς διδασκαλίαν προκεῖσθαι. Εἰ γὰρ οὗτος ὅρος Χριστιανισμοῦ, μίμησις Χριστοῦ ἐν τῷ μέτρῳ τῆς ἐνανθρωπήσεως, κατὰ τὸ ἐπιβάλλον τῇ ἑκάστου κλήσει, οἱ τὴν ὁδηγίαν τῶν πολλῶν πεπιστευμένοι τοὺς ἔτι ἀσθενεστέρους διὰ τῆς ἑαυτῶν μεσιτείας προβιβάζειν ὀφείλουσι τῇ τοῦ Χριστοῦ ἐξομοιώσει, κατὰ τὸν μακάριον Παῦλον λέγοντα· Μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ.

1. It has indeed been spoken of, as in summary, on this part also; but nevertheless, since you rightly wish this part to be made clearer at greater length (because whatever that which presides and rules is like, such for the most part that which is ruled tends to become too), it is necessary not to pass it over cursorily. The superior, then, mindful of the injunction of the Apostle who says, Be an example to the believers (1 Tim. 4:12), ought to offer his own life as a clear pattern of every commandment of the Lord, so as to leave those who are taught no pretext for thinking the commandment of the Lord impossible or contemptible. First, then, and this comes first, humility in the love of Christ ought to be so achieved by him that, even when he is silent, the example of his works may stand before them for teaching more powerfully than any word. For if this is the definition of Christianity, the imitation of Christ in the measure of His becoming man, as befits each one's calling, those who have been entrusted with the guidance of the many ought, through their own mediation, to bring forward those who are still weaker to likeness with Christ, according to the blessed Paul, who says: Be imitators of me, as I also am of Christ (1 Cor. 11:1).

2. Πρώτους οὖν αὐτοὺς, τὸ παραδοθὲν τῆς ταπεινοφροσύνης μέτρον παρὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ κατορθοῦντας, ὑπογραμμὸν ἀκριβῆ προσήκει γίνεσθαι. Μάθετε γὰρ, φησὶν, ἀπ' ἐμοῦ, ὅτι πρᾶός εἰμι καὶ ταπεινὸς τῇ καρδίᾳ. Πραότης οὖν τρόπου καὶ καρδίας ταπείνωσις χαρακτηριζέτω τὸν προϊστάμενον. Εἰ γὰρ ὁ Κύριος τὴν διακονίαν τῶν ἰδίων δούλων οὐκ ἐπησχύνθη, ἀλλὰ κατεδέξατο ὑπηρέτης εἶναι τῆς γῆς καὶ τοῦ πηλοῦ, ὃν αὐτὸς ἔπλασε, καὶ εἰς ἄνθρωπον διεμόρφωσεν (Ἐγὼ γάρ εἰμι, φησὶν, ἐν μέσῳ ὑμῶν ὡς ὁ διακονῶν)· τί χρὴ ποιοῦντας ἡμᾶς τοῖς ὁμοτίμοις νομίζειν αὐτοῦ τῆς μιμήσεως ἐφικνεῖσθαι; Ἓν μὲν δὴ τοῦτο ἐπὶ τοσοῦτον ὑπάρχειν δεῖ τῷ προεστῶτι. Ἔπειτα εὔσπλαγχνον, καὶ μακροθύμως ἀνεχόμενον τῶν ἐξ ἀπειρίας ἐλλιμπανόντων τι τῶν καθηκόντων, οὐχ ὑποσιωπῶντα τοῖς

2. It befits them, then, to be the first to become an exact model, achieving the measure of humility handed down by our Lord Jesus Christ. For learn of Me, He says, for I am meek and lowly of heart (Matt. 11:29). Let meekness of manner, then, and lowliness of heart mark the one who presides. For if the Lord was not ashamed of the service of His own servants, but consented to be the servant of the earth and clay which He Himself had moulded and formed into man (For I am, He says, in your midst as he who serves (Luke 22:27)), what must we do for our equals to think that we attain to the imitation of Him? This one thing, then, must be present in the superior to so great a degree. Next, [he must be] compassionate, and patiently bearing with those who through inexperience fall short in some point of their duties, not passing over in silence

Editors' notes and page, col. 1028

Page

running head: S. BASILII MAGNI 1028
marginal letters: A ‹ρίκη ἡ ἐν τῇ ἐρήμῳ›; B ‹(διότι οἷον ἐὰν ᾖ›; C ‹πήσεως, κατὰ τὸ ἐπιβάλλον›; D ‹της εἶναι τῆς γῆς›
old-edition numerals: (none)
other: the column opens with "ρίκη", the remainder of ἀγριο-μυρίκη broken at the foot of col. 1025, where only the visible part was set (col. 1028 had not yet been seen); the two halves join across the files.

PG 31:1029

ἁμαρτήμασιν, ἀλλὰ πράως ἀνεχόμενον τῶν ἀφηνιαζόντων καὶ τὰς ἰατρείας αὐτοῖς ἐν πάσῃ εὐσπλαγχνίᾳ καὶ συμμετρίᾳ προσάγοντα. Ἱκανὸν δὲ τρόπον τῆς θεραπείας τῷ πάθει οἰκεῖον ἐξευρεῖν, οὐ μετὰ αὐθαδείας ἐπιτιμῶντα, ἀλλ' ἐν πραότητι νουθετοῦντα καὶ παιδεύοντα, καθὼς γέγραπται, νηφάλιον ἐν τοῖς παροῦσι, προορατικὸν τῶν μελλόντων, ἱκανὸν μὲν τοῖς ἰσχυροῖς συναθλεῖν, τῶν δὲ ἀδυνάτων βαστάζειν τὰ ἀσθενήματα, καὶ πάντα ποιεῖν καὶ λέγειν δυνάμενον πρὸς καταρτισμὸν τῶν συνόντων· μὴ ἑαυτῷ λαμβάνοντα τὴν προστασίαν, ἀλλ' ἐγκριθέντα τῶν ἐν ταῖς ἄλλαις ἀδελφότησι προεχόντων, καὶ ἱκανὴν πεῖραν τοῦ τρόπου ἐν τῷ παρελθόντι βίῳ δεδωκότα. Καὶ οὗτοι γὰρ, φησὶ, δοκιμαζέσθωσαν πρῶτον, εἶτα διακονείτωσαν, ἀνέγκλητοι ὄντες. Οὕτω καὶ ὁ τοιοῦτος ἐπιτρεπέσθω τὴν προστασίαν, καὶ τὴν εὐταξίαν ὁριζέτω τῇ ἀδελφότητι, τὴν διανομὴν τῶν ἔργων, καθ' ὃ ἕκαστος ἐπιτηδείως ἔχει, ποιούμενος.

wrongdoings, but gently bearing with the unruly and applying remedies to them with all compassion and due measure; able to find the manner of treatment proper to the ailment, not rebuking with arrogance but admonishing and instructing in meekness, as it is written; sober in present things, foreseeing of things to come; able to contend alongside the strong and to bear the infirmities of the weak, and able to do and say everything for the perfecting of those who live with him; not taking the presidency upon himself, but approved by those who stand foremost in the other brotherhoods, and having given sufficient proof of his character in his past life. For let these also, he says, first be proved, then let them serve, being blameless. So let such a man also be entrusted with the presidency, and let him fix good order for the brotherhood, making the distribution of the tasks according to what each is suited for.

ΕΡΩΤΗΣΙΣ ΜΔʹ. Τίσιν ἐπιτρέπειν χρὴ τὰς ἀποδημίας· καὶ πῶς ἐπανιόντας αὐτοὺς ἀνακρίνειν.

QUESTION XLIV. To whom journeys ought to be entrusted; and how they are to be examined on their return.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

1. Τὴν μὲν ἀποδημίαν ἐπιτρεπέτω τῷ δυναμένῳ ἀβλαβῶς τῇ ἑαυτοῦ ψυχῇ καὶ ὠφελίμως τοῖς συντυγχάνουσιν αὐτὴν ἐκτελεῖν. Ὡς ἐὰν μὴ παρῇ ὁ ἐπιτήδειος, βέλτιον ἐν ἐνδείᾳ τῶν ἀναγκαίων πᾶσαν θλίψιν καὶ στενοχωρίαν μέχρι καὶ θανάτου ὑπενεγκεῖν, ἢ παραμυθίας ἕνεκεν σωματικῆς βλάβην ψυχῆς ὁμολογουμένην περιορᾷν. Καλὸν γάρ μοι, φησὶν ὁ Ἀπόστολος, μᾶλλον ἀποθανεῖν, ἢ τὸ καύχημά μου ἵνα τις κενώσῃ· καὶ τοῦτο ἐν τοῖς ἐπ' ἐξουσίας· πόσῳ οὖν μᾶλλον ἐν τοῖς κατ' ἐντολήν; Καίτοιγε οὐδὲ τοῦτο ἀπαραμύθητον ὁ τῆς ἀγάπης νόμος ἀφίησιν. Ἐὰν γὰρ συμβῇ μὴ παρεῖναι μιᾷ ἀδελφότητι τὸν ἐπιτηδείως ἀποστελλόμενον, οἱ σύνεγγυς τὸ λεῖπον ἀναπληρώσουσι, κοινὰς τὰς ἀποδημίας καὶ ἀχωρίστους ἀλλήλων ποιούμενοι, ὡς τούς τε κατὰ ψυχὴν ἀσθενεῖς, ἢ καὶ κατὰ τὸ σῶμα σαθροὺς ἐν τῇ τοιαύτῃ κοινωνίᾳ τοῖς ἰσχυροτέροις συνδιασώζεσθαι, πόῤῥωθεν καὶ τοῦτο τοῦ πεπιστευμένου προκαθιστῶντος, ὡς μὴ παρ' αὐτὰ ἐπὶ τῆς χρείας ἄπορον ἐκ τοῦ καιροῦ τῆς στενοχωρίας τὴν παραμυθίαν εὑρίσκεσθαι. Μετὰ δὲ τὴν ἐπάνοδον ἀνακρινέτω τὸν ἀπόδημον, τίνες αἱ πράξεις, ποταπῶν ἀνδρῶν αἱ συντυχίαι αὐτῷ γεγόνασιν· οἱ λόγοι τίνες,

1. Let him entrust the journey to one who is able to accomplish it without harm to his own soul and with profit to those he meets. So that if a suitable man is not at hand, it is better, in want of necessities, to endure every affliction and straitness even unto death, than for the sake of bodily relief to disregard an admitted harm to the soul. For it is good for me, says the Apostle, rather to die, than that anyone should make my boasting void; and this in matters within his own liberty: how much more in matters of commandment? And yet the law of charity does not leave even this without relief. For if it happens that one brotherhood has no one suitable to be sent, those nearby will supply what is lacking, making their journeys in common and inseparable from one another, so that those weak in soul, or also infirm in body, may be kept safe together with the stronger in such a fellowship, the one entrusted with this arranging it also well beforehand, so that relief may not be found impossible at the very moment of need because of the straitness of the occasion. And after the return let him examine the traveller: what his doings were, with what sort of men his meetings took place; what the conversations were,

Editors' notes and page, col. 1029

Footnotes

[41–43] ‹scripture references› · calls in col 1030 ⁴¹ II Tim. II, 25. ⁴² I Tim. III, 10. ⁴³ I Cor. IX, 15.

41 2 Tim. 2:25. 42 1 Tim. 3:10. 43 1 Cor. 9:15.

(printed under page 524)

Footnotes

(62) ‹anchor: not visible on the foot images› · call in col 1030

Editiones veteres et Reg. tertius τῶν ἀφηνιαζόντων, rebelles patienter tolerantem. Regii primus et tertius cum Colb. τῶν νηπιαζόντων, pueros patienter tolerantem: quam scripturam pro vera habet Combefisius: neque ego contendam, si futuri sint qui ita velint. Sed rationem cur ita legendum putet, probare non possum. Ait enim rebelles dure, non leniter tractandos, cum et ipsos quoque si non semper, at nonnunquam tamen leniter tractari debere doceat Apostolus, II Tim. II, 25.

The old editions and the third Regius have τῶν ἀφηνιαζόντων, "patiently bearing with the rebellious". The first and third Regii (as printed) with the Colbertinus have τῶν νηπιαζόντων, "patiently bearing with children": a reading Combefis holds to be the true one; nor shall I dispute it, if there are any who would have it so. But the reason why he thinks it should be read so I cannot accept. For he says the rebellious are to be handled harshly, not gently, whereas the Apostle teaches that they too are to be handled gently, if not always, yet at least sometimes (2 Tim. 2:25).

(printed under page 524)

(63) ‹anchor: not visible on the foot images› · call in col 1030

Editi τὴν προστασίαν τῶν ἐν ταῖς, etc., ubi supplendum quod ex veteribus quatuor libris addidimus. Ita hoc loco legitur in ora Regii primi, τίνες ἐγκρίνειν τὸν ἡγούμενον ὀφείλουσιν, quinam eligere debeant praepositum.

The printed editions have τὴν προστασίαν τῶν ἐν ταῖς, etc., where what we have added from four old books must be supplied. In the margin of the first Regius this place reads τίνες ἐγκρίνειν τὸν ἡγούμενον ὀφείλουσιν, "who ought to choose the superior".

(printed under page 524)

(64) ‹anchor: not visible on the foot images› · call in col 1030

Unus ms. καθὼς ἕκαστος.

One manuscript has καθὼς ἕκαστος.

(printed under page 524)

(65) ‹anchor: αὐτήν› · call in col 1030

Vox αὐτήν deest in vulgatis: sed et in Vossii codice et in aliis duobus legitur. Nec ita multo post duo mss. μέχρι θανάτου ὑπομένειν. Verbum ὑπομένειν invenitur quoque in Vossii veteri libro.

The word αὐτήν is missing in the common editions, but it is read both in Vossius's codex and in two others. Not much further on, two manuscripts have μέχρι θανάτου ὑπομένειν. The verb ὑπομένειν is also found in Vossius's old book.

(printed under page 524)

(66) ‹anchor: ἀναπληρώσουσι› · call in col 1030

Reg. primus λεῖπον ἀποπληρώσουσι. Aliquanto post idem ms. ἰσχυροτέροις διασώζεσθαι. Mox hic ipse liber πεπιστευμένου καθιστῶν.

The first Regius has λεῖπον ἀποπληρώσουσι. A little after, the same manuscript has ἰσχυροτέροις διασώζεσθαι. Just after, this same book has πεπιστευμένου καθιστῶν.

(printed under page 524)

Footnotes

[44–46] ‹scripture references› · calls in col 1031 ⁴⁴ Act. XI, 5 sqq. ⁴⁵ Act. XV, 12. ⁴⁶ I Cor. XIV, 30.

44 Acts 11:5 ff. 45 Acts 15:12. 46 1 Cor. 14:30.

(printed under page 525)

(67) ‹anchor: not visible on the foot images› · call in col 1031

Reg. tertius εἴ που.

The third Regius has εἴ που.

(printed under page 525)

(68) ‹anchor: not visible on the foot images› · call in col 1031

Sic Voss. et Colb, et Reg. primus. Editi et Reg. tertius τῇ ἐπιμελείᾳ καὶ ἐπιστημονικῇ.

So the Vossianus, the Colbertinus and the first Regius. The printed editions and the third Regius have τῇ ἐπιμελείᾳ καὶ ἐπιστημονικῇ.

(printed under page 525)

(69) ‹anchor: not visible on the foot images› · call in col 1031

Illud εἶναι additum fuit ex antiquis duobus libris.

The word εἶναι was added from two ancient books.

(printed under page 525)

(70) ‹anchor: τὰ καπηλικά› · call in col 1031

Editi et Reg. tertius ὅτι τὰ καπηλικά. Codex Voss. et alii duo consueti libri ut in contextu, fusius et melius.

The printed editions and the third Regius have ὅτι τὰ καπηλικά. The Vossian codex and the two other usual books read as in the text, more fully and better.

(printed under page 525)

(71) ‹anchor: ἐν ἀπουσίᾳ› · call in col 1031

Ita Colb. habet, ἐν παρουσίᾳ ἢ ἀπουσίᾳ, in praesentia et in absentia. Nec ita multo post idem ms. ἐπειδὴ δέ.

So the Colbertinus has it: ἐν παρουσίᾳ ἢ ἀπουσίᾳ, "in presence and in absence". Not much further on, the same manuscript has ἐπειδὴ δέ.

(printed under page 525)

(72) ‹anchor: τοῦ λόγου› · call in col 1031

Codex Voss. et Reg. primus emendatus παρακλήσεις αὐτοῦ τὰς διὰ τοῦ λόγου.

The Vossian codex and the first Regius, as corrected, have παρακλήσεις αὐτοῦ τὰς διὰ τοῦ λόγου.

(printed under page 525)

(73) ‹anchor: κατηξιωμένους› · call in col 1031

Unus ms. μηδὲ τοὺς καταξιουμένους.

One manuscript has μηδὲ τοὺς καταξιουμένους.

(printed under page 525)

Page

other: facing Latin version, not set

PG 31:1032

οὓς πρὸς αὐτοὺς ἐποιήσατο· ποῖα τὰ τῆς ψυχῆς αὐτοῦ διανοήματα· εἰ πᾶσαν ἡμέραν καὶ πᾶσαν νύκτα τῷ φόβῳ τοῦ Θεοῦ συζῶν ἐξετέλεσεν, ἤ που παρετράπη, καὶ παρεκίνησέ τι τῶν δεδογμένων, ἢ ταῖς ἔξωθεν περιστάσεσιν ἐνδοὺς, ἢ τῇ οἰκείᾳ ῥᾳθυμίᾳ παραῤῥυείς.

which he held with them; what were the thoughts of his soul; whether he passed every day and every night living in the fear of God, or somewhere turned aside and disturbed any of the things decreed, either yielding to outward circumstances or slipping away through his own sloth.

2. Καὶ τὸ μὲν ὀρθῶς ἐπιτελεσθὲν ἀποδοχῇ βεβαιούτω· τὸ δὲ ἐσφαλμένον τῇ ἐμμελεῖ καὶ ἐπιστημονικῇ διδασκαλίᾳ διορθούσθω. Οὕτω γὰρ νηφαλιώτεροί τε οἱ ὁδεύοντες ἔσονται τῇ φροντίδι τῆς ἀποδόσεως τοῦ λόγου, καὶ ἡμεῖς δόξομεν μήτε ἐν καιρῷ τοῦ χωρισμοῦ ἀμελεῖν αὐτῶν τῆς ζωῆς. Καὶ τοῖς ἁγίοις δὲ τοῦτο εἶναι σύνηθες ἡ ἱστορία τῶν Πράξεων παραδίδωσι, διδάσκουσα ἡμᾶς ὅπως μὲν Πέτρος τὸν λόγον τῆς τῶν ἐθνῶν κοινωνίας, ἐπανελθὼν εἰς τὰ Ἱεροσόλυμα, τοῖς ἐκεῖ ἀποδίδωσιν· ὅπως δὲ Παῦλος καὶ Βαρνάβας παραγενόμενοι, καὶ συναγαγόντες τὴν Ἐκκλησίαν, ἀνήγγειλαν ὅσα ὁ Θεὸς ἐποίησε μετ' αὐτῶν· καὶ πάλιν, ὅτι ἐσιώπησεν ἅπαν τὸ πλῆθος, καὶ ἤκουον Βαρνάβα καὶ Παύλου ἐξηγουμένων ὅσα ἐποίησεν ὁ Θεός. Ἐκεῖνο μέντοι εἰδέναι χρὴ, ὅτι τὰς περιδρομὰς καὶ πραγματείας καὶ τὰ καπηλικὰ κέρδη παντὶ τρόπῳ φευκτέον ταῖς ἀδελφότησι.

2. And what was rightly accomplished let him confirm with approval; but what went amiss let him set right by fitting and skilful teaching. For thus those who travel will be more watchful, through care for the account they must render, and we shall be seen not to neglect their life even at the time of separation. And that this was customary with the saints too the history of the Acts hands down, teaching us how Peter, on returning to Jerusalem, rendered to those there an account of his fellowship with the Gentiles; and how Paul and Barnabas, when they arrived and had gathered the Church, reported all that God had done with them; and again, that all the multitude kept silence and listened to Barnabas and Paul relating all that God had done. This, however, one must know: that running about, and business dealings, and the gains of petty trade are by all means to be shunned by the brotherhoods.

ΕΡΩΤΗΣΙΣ ΜΕʹ Ὅτι χρὴ μετὰ τὸν προεστῶτα καὶ ἄλλον εἶναί τινα τὸν δυνάμενον ἐν ἀπουσίᾳ ἢ ἀσχολίᾳ ἐκείνου τῶν ἀδελφῶν ἐπιμελεῖσθαι.

QUESTION XLV. That after the superior there must also be some other who is able to take care of the brethren in his absence or when he is occupied.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

1. Ἐπειδὴ συμβαίνει πολλάκις ἢ δι' ἀσθένειαν σώματος, ἢ ἀποδημίας ἀνάγκην, ἢ κατά τινα ἄλλην περίστασιν, χωρίζεσθαι τῆς ἀδελφότητος τὸν προεστῶτα, ἔστω τις καὶ ἕτερος μετὰ δοκιμασίας αὐτοῦ τε καὶ ἄλλων τῶν ἱκανῶν δοκιμάζειν, εἰς τοῦτο ἐξειλεγμένος, εἰς τὸ, ἀπόντος ἐκείνου, διαδέχεσθαι τὴν ἐπιμέλειαν τῶν ἀδελφῶν, ὥστε καὶ τοῖς παροῦσι παρ' ἑνὸς γίνεσθαι τὰς παρακλήσεις τοῦ λόγου· ἀλλὰ μὴ ἐν τῇ ἀποδημίᾳ τοῦ προεστῶτος δημοκρατικόν τι σχῆμα μεταλαμβάνειν τὴν ἀδελφότητα ἐπὶ διαλύσει τοῦ κανόνος καὶ τῆς παραδεδομένης εὐταξίας· φυλάσσεσθαι δὲ τὰ μετὰ δοκιμασίας ἐγκριθέντα εἰς δόξαν Θεοῦ, καὶ τοῖς ἐπιδημοῦσι δὲ τῶν ξένων εἶναι τὸν ἀποκρινόμενον συνετῶς, ἵνα οἵ τε τὸν λόγον ἐπιζητοῦντες οἰκοδομῶνται τῆς ὑποθέσεως ἐπαξίως, καὶ τὸ κοινὸν τῆς ἀδελφότητος μὴ καταισχύνηται. Τὸ γὰρ πάντας ὁμοίως ἐπιπηδᾷν τῷ λόγῳ, θορύβου αἴτιον, καὶ ἀταξίας σημεῖον· τοῦ Ἀποστόλου μηδὲ τοὺς κατηξιωμένους τοῦ χαρίσματος τῆς διδασκαλίας πλείους ἐπὶ τὸ αὐτὸ λαλεῖν συγχωρήσαντος, δι' ὧν φησιν· Ἐὰν δὲ ἄλλῳ ἀποκαλυφθῇ,

1. Since it often happens that the superior is separated from the brotherhood, whether through bodily sickness, or the necessity of a journey, or some other circumstance, let there be also another, chosen for this with the approval both of the superior himself and of others competent to approve, to take over the care of the brethren while he is away, so that those present also may receive the exhortations of the word from one man; and that the brotherhood may not, in the superior's absence, take on some democratic form, to the dissolution of the rule and of the good order handed down; but that the things approved after examination may be kept, to the glory of God; and that there may be one to answer visiting strangers with understanding, so that those who seek the word may be edified in a manner worthy of the subject, and the common life of the brotherhood may not be put to shame. For for all alike to leap at speaking is a cause of tumult and a sign of disorder, since the Apostle did not allow even those deemed worthy of the gift of teaching to speak several at the same time, in the words where he says: But if it be revealed to another,

Editors' notes and page, col. 1032

Page

running head: S. BASILII MAGNI 1032
marginal letters: A οὓς πρὸς αὐτοὺς ἐποιήσατο; B μὲν Πέτρος τὸν λόγον; C 1. Ἐπειδὴ συμβαίνει; D τὸν λόγον ἐπιζητοῦντες
old-edition numerals: (none)

PG 31:1033

ὁ πρῶτος σιγάτω· καὶ πάλιν τὸ ἄτοπον τῆς τοιαύτης ἀταξίας διελέγχοντος ἐν τῷ λέγειν· Ἐὰν οὖν συνέλθῃ ἡ Ἐκκλησία ὅλη ἐπὶ τὸ αὐτὸ, καὶ πάντες λαλῶσι γλώσσαις, εἰσέλθωσι δὲ ἰδιῶται ἢ ἄπιστοι, οὐκ ἐροῦσιν, ὅτι μαίνεσθε;

let the first be silent; and again, exposing the absurdity of such disorder, in saying: If therefore the whole Church come together in one place, and all speak with tongues, and there come in unlearned men or unbelievers, will they not say that you are mad? (1 Cor. 14:23).

2. Καὶ ἐὰν ὑπὸ ἀγνοίας δὲ ἄλλῳ προσαγάγῃ τὰς ἐπερωτήσεις ὁ ξένος, κἂν ἔχῃ ἀποκρίνεσθαι ἀνενδεῶς ὁ παρὰ πρόσωπον ἐπερωτηθεὶς, ὅμως τῆς εὐταξίας ἕνεκεν αὐτὸς μὲν σιωπάτω, ὑποδεικνύτω δὲ τὸν τὸ μέρος τοῦτο πεπιστευμένον, ὡς ἐποίησαν οἱ ἀπόστολοι ἐπὶ τοῦ Κυρίου, ὥστε εὔτακτον καὶ εὐσχήμονα τὴν χρῆσιν τοῦ λόγου γίνεσθαι. Εἰ γὰρ ἐπὶ τῆς σωμάτων θεραπείας οὔτε σιδήρῳ παντός ἐστι χρήσασθαι ἐπὶ τῶν ἀσθενούντων, ἀλλὰ τοῦ τέχνην ἀνειληφότος, καὶ χρόνῳ μακρῷ, καὶ πείρᾳ, καὶ μελέτῃ τῶν ἔργων, καὶ διδασκαλίᾳ τῶν ἐπιστημόνων· τίνα ἔχει λόγον τῇ διὰ τοῦ λόγου θεραπείᾳ τοὺς τυχόντας ἐπιπηδᾷν; Ἐν ᾧ καὶ τὸ μικρότατον παροφθὲν μεγίστην φέρει τὴν ζημίαν. Παρ' οἷς γὰρ οὐδὲ ἄρτου μετάδοσις τοῖς τυχοῦσιν ἐφίεται, ἀλλ' ἑνὶ προσήκει ἡ τοιαύτη διακονία, τῷ μετὰ δοκιμασίας πεπιστευμένῳ, παρὰ τούτοις πῶς οὐχὶ πολὺ πλέον τὴν πνευματικὴν τροφὴν ἐξειλεγμένως καὶ παρατετηρημένως ὑφ' ἑνὸς τῶν δυνατωτέρων προσάγεσθαι χρὴ τοῖς αἰτοῦσιν; Ὥστε οὐ τῆς τυχούσης αὐθαδείας τὸν ἐπερωτηθέντα κρῖμα Θεοῦ, ἀδεῶς οὕτω καὶ ὡς ἔτυχε κατατολμᾷν τῆς ἀποκρίσεως, ἀλλὰ μὴ ὑποδεικνύειν τὸν ἐγκεχειρισμένον τὴν τοῦ λόγου οἰκονομίαν, ὃς, διὰ τὸ πιστὸς εἶναι πάντως καὶ φρόνιμος οἰκονόμος, ἐπελέγη εἰς τὸ διαδιδόναι μὲν ἐν καιρῷ τὴν πνευματικὴν τροφὴν, οἰκονομεῖν δὲ τοὺς λόγους αὐτοῦ ἐν κρίσει, καθὼς γέγραπται. Κἂν διαφεύγῃ δέ τι τὸν ὀφείλοντα ἀποκρίνεσθαι, καὶ ἄλλος ἐξεύρῃ, μὴ τῷ ἐλέγχῳ εὐθὺς ἐπιπηδάτω, ἀλλ' ἰδίᾳ ὑποβαλλέτω τὸ παραστάν. Ἐπάρσεως γὰρ ἀφορμὴ ἐκ τούτου κατὰ τῶν προεχόντων τοῖς ὑποδεεστέροις γίνεται, ὥστε, κἂν χρησίμως ἀποκριθῇ τις, μὴ καθηκόντως δὲ, ἔνοχός ἐστι τοῖς τῆς ἀταξίας ἐπιτιμίοις.

2. And if the stranger, through ignorance, should put his questions to another, even if the one questioned face to face is fully able to answer, nevertheless for good order's sake let him himself keep silent, and point out the one entrusted with this part, as the apostles did in the Lord's presence, so that the use of the word may be orderly and seemly. For if in the healing of bodies it is not for everyone to use the knife on the sick, but for him who has taken up the art, by long time, and experience, and practice of the work, and the teaching of those skilled in it, what reason is there for chance comers to leap at the healing that is done through the word, in which even the smallest thing overlooked brings the greatest loss? For among those with whom not even the distribution of bread is permitted to chance comers, but such ministry belongs to one man, the one entrusted with it after examination, among these how much more must the spiritual food be offered to those who ask for it with careful choice and close attention, by one of the more capable? So it is a mark of no common arrogance for one who is questioned about a judgement of God to venture so fearlessly and at random upon the answer, instead of pointing out the one to whom the dispensation of the word has been committed, who, because he is in every way a faithful and wise steward, was chosen to give out the spiritual food in due season (Luke 12:42), and to order his words with judgement (Ps. 111:5), as it is written. And if something escapes the one who ought to answer, and another finds it, let him not leap at once to correction, but let him privately suggest what occurred to him. For from this an occasion of self-exaltation against those set over them arises for the inferior, so that, even if someone answers usefully but not fittingly, he is liable to the penalties of disorder.

Editors' notes and page, col. 1033

Footnotes

[47–49] ‹scripture references› · calls in col 1034 ⁴⁷ I Cor. XIV, 23. ⁴⁸ Luc. XII, 42. ⁴⁹ Psal. CXI, 5.

47 1 Cor. 14:23. 48 Luke 12:42. 49 Ps. 111:5.

(printed under page 526)

Footnotes

(74) ‹anchor: not visible on the foot images› · call in col 1034

Veteres duo libri Κἂν ὑπὸ ἀγνοίας δὲ ἄλλῳ προσάγῃ τὰς ἐπερωτήσεις ὁ ἐπιδημήσας, κἂν ἔχῃ ἀποκρίνασθαι. Ibidem Reg. tertius et editi τὸ ἀνενδεές. Alii tres mss. ἀνενδεῶς. Codex Voss. κἄν.... προσάγει.... ὁ ἐπιδημήσας ἀνενδεῶς.

Two old books have Κἂν ὑπὸ ἀγνοίας δὲ ἄλλῳ προσάγῃ τὰς ἐπερωτήσεις ὁ ἐπιδημήσας, κἂν ἔχῃ ἀποκρίνασθαι. In the same place the third Regius and the printed editions have τὸ ἀνενδεές; three other manuscripts ἀνενδεῶς. The Vossian codex has κἄν.... προσάγει.... ὁ ἐπιδημήσας ἀνενδεῶς.

(printed under page 526)

(75) ‹anchor: not visible on the foot images› · call in col 1034

Reg. primus, et, ut solet, Voss. et Colb. τοῦτο ἐπιτεταγμένον.

The first Regius and, as usual, the Vossianus and the Colbertinus have τοῦτο ἐπιτεταγμένον.

(printed under page 526)

(76) ‹anchor: not visible on the foot images› · call in col 1034

Reg. primus et Voss.: Εἰ γὰρ ἐν ταῖς τοῦ σώματος χρείαις τοσαύτη ἐστὶν ἡ εὐταξία, καὶ οὐκ ἄν τις ἕλοιτο χειρουργεῖν ἐπιχειρῆσαι τῆς ἰατρικῆς ἄπειρος, ἀλλ' οὐδὲ ἄρτον ἤ τι τοιοῦτον αἰτηθεὶς παρά τινος, ἐπαισχύνεται παραπέμψαι τὸν αἰτήσαντα πρὸς τὸν ἐγκεχειρισμένον τὴν τοιαύτην οἰκονομίαν· πόσης ἂν εἴη τῆς αὐθαδείας τὸν ἐπερωτηθέντα κρῖμα Θεοῦ; Etenim, si in corporis necessitatibus disciplina tam diligens servatur, et si is qui artis medicae expers est, nunquam chirurgi munere fungi aggreditur: imo vero, si panem aut quid ejusmodi aliquis petierit, haud pudet remittere poscentem ad illum cui dispensatio ejusmodi concredita sit, quantae arrogantiae fuerit, etc. Alii tres mss. et editi ita, ut in contextu legi potest.

The first Regius and the Vossianus: Εἰ γὰρ ἐν ταῖς τοῦ σώματος χρείαις ... κρῖμα Θεοῦ; "For if in the body's needs so careful an order is kept, and one unskilled in medicine never undertakes the surgeon's office; nay rather, if someone asks for bread or something of the kind, one is not ashamed to send the asker on to him to whom such a stewardship has been entrusted, how great an arrogance would it be," etc. Three other manuscripts and the printed editions read as can be read in the text.

(printed under page 526)

(77) ‹anchor: ἐξειλεγμένως› · call in col 1034

Codex Colb. ἐκλελεγμένως. Aliquanto post duo mss. cum Voss. καὶ μὴ ὑποδεικνύειν.

The Colbertine codex has ἐκλελεγμένως. A little after, two manuscripts with the Vossianus have καὶ μὴ ὑποδεικνύειν.

(printed under page 526)

(78) ‹anchor: εἰς τό› · call in col 1034

Reg. primus ἐξείλεκται εἰς τό. Codex Voss. et Colb. ἐξήλεκται, corrupte, pro ἐξείλεκται. Nec ita multo post hi quos mox nominavi libri τοὺς λόγους τοῦ Κυρίου ἐν κρίσει εἴς τε θεραπείαν καὶ εἰς τὸν καταρτισμὸν τῆς ἑκάστου ψυχῆς. Κἂν διαφ. Ut dispenset Domini sermones in judicio ad curandam perficiendamque animam cujusque.

The first Regius has ἐξείλεκται εἰς τό. The Vossian codex and the Colbertinus have ἐξήλεκται, a corruption of ἐξείλεκται. Not much further on, the books I have just named have τοὺς λόγους τοῦ Κυρίου ἐν κρίσει εἴς τε θεραπείαν καὶ εἰς τὸν καταρτισμὸν τῆς ἑκάστου ψυχῆς. Κἂν διαφ[εύγῃ], "that he may dispense the Lord's words with judgement, for the healing and perfecting of each one's soul".

(printed under page 526)

(79) ‹anchor: ὑποβαλλέτω› · call in col 1034

Codex Colb. ὑποβαλέτω. Haud longe duo mss. ὥστε, εἰ καὶ χρησίμως. Ibidem duo mss. ἐπιβαλλόντως. Liber Voss. ἐκβαλλόντως.

The Colbertine codex has ὑποβαλέτω. Not far on, two manuscripts have ὥστε, εἰ καὶ χρησίμως. In the same place two manuscripts have ἐπιβαλλόντως; the Vossian book ἐκβαλλόντως.

(printed under page 526)

Footnotes

[50–54] ‹scripture references› · calls in col 1035 ⁵⁰ I Cor. XV, 56. ⁵¹ Prov. XXVII, 5. ⁵² Prov. XVIII, 9. ⁵³ Rom. XIV, 23. ⁵⁴ Matth. XVIII, 6.

50 1 Cor. 15:56. 51 Prov. 27:5. 52 Prov. 18:9. 53 Rom. 14:23. 54 Matt. 18:6.

(printed under page 527)

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Antiqui duo libri Πᾶν ἁμάρτημα ἀναφέρεσθαι χρή. Mox Colb. παρὰ τῶν ἀνεγνωκότων.

Two ancient books have Πᾶν ἁμάρτημα ἀναφέρεσθαι χρή. Just after, the Colbertinus has παρὰ τῶν ἀνεγνωκότων.

(printed under page 527)

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Reg. primus et Voss. et Colb. νόσος γίνεται ἀθεράπευτος, (vitium silentio absconditum) morbus fit insanabilis. Ibidem Colb. εἴποιμεν εὐεργετεῖν τόν.

The first Regius, the Vossianus and the Colbertinus have νόσος γίνεται ἀθεράπευτος, "(a vice hidden by silence) becomes an incurable disease". In the same place the Colbertinus has εἴποιμεν εὐεργετεῖν τόν.

(printed under page 527)

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Codex Colb. Κρείσσους γάρ. Aliquanto post idem ms. ἔργοις ἑαυτοῦ.

The Colbertine codex has Κρείσσους γάρ. A little after, the same manuscript has ἔργοις ἑαυτοῦ.

(printed under page 527)

(83) ‹anchor: προεστῶτος ἐγκριθέντα› · call in col 1035

Editiones veteres et Reg. secundus προεστῶτος διαπεπραγμένα. Reg. primus et Voss. et Colb. ἐγκριθέντα. Hoc ipso in loco voculam ἢ ex tribus illis quos mox dixi libris addidi. Codex Voss. pro βούλημα habet βούλευμα.

The old editions and the second Regius have προεστῶτος διαπεπραγμένα. The first Regius, the Vossianus and the Colbertinus have ἐγκριθέντα. At this very place I have added the little word ἢ from the three books just named. The Vossian codex has βούλευμα for βούλημα.

(printed under page 527)

(84) ‹anchor: αὐτὸς αἰσχύνοιτο› · call in col 1035

Veteres duo libri cum Voss. αἰσχύνεται.

Two old books with the Vossianus have αἰσχύνεται.

(printed under page 527)

(85) ‹anchor: ἐξέληται› · call in col 1035

Codex Voss. ἐξελεῖται. Mox idem ms. et tres alii ἀδελφοὺς βλάβης. Editiones veteres et Reg. secundus ἀδελφοὺς ἀβλαβεῖς. Ibidem Reg. primus εἰ δὲ δειχθείη κατὰ τὸν λόγον τὸν προσήκοντα γινομένη.

The Vossian codex has ἐξελεῖται. Just after, the same manuscript and three others have ἀδελφοὺς βλάβης; the old editions and the second Regius ἀδελφοὺς ἀβλαβεῖς. In the same place the first Regius has εἰ δὲ δειχθείη κατὰ τὸν λόγον τὸν προσήκοντα γινομένη.

(printed under page 527)

(86) ‹anchor: μηδένα› · call in col 1035

Antiqui duo libri pro μηδένα habent οὐδένα.

Two ancient books have οὐδένα for μηδένα.

(printed under page 527)

(87) ‹anchor: ἐπιμένωσι› · call in col 1035

Unus ms. ἐπιμείνωσι. Nec ita multo infra duo mss. cum Voss. μὴ δημοσιεύοντες δὲ τὴν γνώμην, animum suum non aperientes

One manuscript has ἐπιμείνωσι. Not much further down, two manuscripts with the Vossianus have μὴ δημοσιεύοντες δὲ τὴν γνώμην, "not disclosing their mind".

(printed under page 527)

Page

other: facing Latin version, not set

PG 31:1036

ΕΡΩΤΗΣΙΣ Μϛʹ. Περὶ τοῦ μὴ συγκρύπτειν ἁμαρτήματα ἀδελφῷ ἢ ἑαυτῷ.

QUESTION XLVI. On not concealing sins, whether a brother's or one's own.

ΑΠΟΚΡΙΣΙΣ

ANSWER.

Πᾶν δὲ ἁμάρτημα ἀναφέρεσθαι δεῖ τῷ προεστῶτι, ἢ παρ' αὐτοῦ τοῦ ἡμαρτηκότος, ἢ παρὰ τῶν συνεγνωκότων, ἐὰν αὐτοὶ θεραπεῦσαι μὴ δυνηθῶσι, κατὰ τὸ ὑπὸ τοῦ Κυρίου προστεταγμένον. Κακία γὰρ σιωπηθεῖσα νόσος ὕπουλός ἐστιν ἐν τῇ ψυχῇ. Ὡς οὖν οὐκ ἂν εἴποιμεν εὐεργέτην τὸν ἐγκατακλείοντα τῷ σώματι τὰ ὀλέθρια, ἀλλὰ μᾶλλον τὸν διὰ ὀδύνης καὶ ἀμύξεως εἰς τὸ φανερὸν ἕλκοντα, ὥστε ἢ διὰ ἐμέτου ἀποῤῥίψαι τὸ βλάπτον, ἢ καθόλου διὰ τῆς τοῦ πάθους φανερώσεως εὔγνωστον ὑπάρξαι τὸν τρόπον τῆς θεραπείας· οὕτω, δηλονότι, καὶ τὸ κρύπτειν ἁμαρτίαν συγκατασκευάζειν ἐστὶ τῷ νοσοῦντι τὸν θάνατον. Κέντρον γὰρ, φησὶ, τοῦ θανάτου ἡ ἁμαρτία. Κρείσσους δὲ ἔλεγχοι μετὰ παῤῥησίας κρυπτομένης φιλίας. Μήτε οὖν ἄλλος ἄλλῳ συγκρυπτέτω, ἵνα μὴ ἀδελφοκτόνος ἀντὶ φιλαδέλφου γένηται, μήτε αὐτὸς ἑαυτῷ. Ὁ γὰρ μὴ ἰώμενος, φησὶν, ἑαυτὸν ἐν τοῖς ἔργοις αὐτοῦ ἀδελφός ἐστι τοῦ λυμαινομένου ἑαυτόν.

Every sin must be reported to the superior, either by the one who has sinned himself or by those who know of it, if they themselves cannot heal it, according to what was commanded by the Lord. For wickedness kept silent is a festering disease in the soul. As, then, we would not call him a benefactor who shuts up deadly things within the body, but rather him who by pain and lancing draws them out into the open, so that either the harmful matter is cast out by vomiting, or at any rate, by the disclosure of the ailment, the manner of treatment becomes easily known; so, plainly, to hide sin is also to help prepare death for the sick man. For the sting of death, he says, is sin. And better are reproofs with frankness than hidden friendship. Let no one, then, conceal for another, lest he become a fratricide instead of a lover of his brother; nor for himself. For he who does not heal himself in his works, he says, is brother to him who destroys himself.

ΕΡΩΤΗΣΙΣ ΜΖʹ. Περὶ τῶν μὴ καταδεχομένων τὰ παρὰ τοῦ προεστῶτος τυπούμενα.

QUESTION XLVII. On those who do not accept what is prescribed by the superior.

ΑΠΟΚΡΙΣΙΣ

ANSWER.

Τὸν δὲ μὴ καταδεχόμενον τὰ παρὰ τοῦ προεστῶτος ἐγκριθέντα χρὴ φανερῶς ἢ ἰδίᾳ αὐτῷ ἀντιλέγειν, εἴ τινα ἔχοι λόγον ἰσχυρὸν κατὰ τὸ βούλημα τῶν Γραφῶν, ἢ σιωπήσαντα τὸ προστεταγμένον ποιεῖν. Εἰ δὲ αὐτὸς αἰσχύνοιτο, ἄλλοις τισὶ μεσίταις πρὸς τοῦτο χρησάσθω, ἵνα, εἰ μὲν παρὰ τὴν Γραφὴν εἴη ἡ διαταγὴ, ἐξέληται καὶ αὐτὸς ἑαυτὸν καὶ τοὺς ἀδελφοὺς βλάβης· εἰ δὲ δειχθείη κατὰ λόγον τὸν προσήκοντα γενομένη, καὶ ἑαυτὸν διακρίσεως ματαίας καὶ ἐπικινδύνου ἐλευθερώσῃ. Ὁ γὰρ διακρινόμενος, φησὶν, ἐὰν φάγῃ, κατακέκριται· ὅτι οὐκ ἐκ πίστεως· καὶ τοῖς ἁπλουστέροις μηδένα δυσπειθείας ὄλισθον ἐμποιήσῃ. Συμφέρει γὰρ, φησὶν ὁ Κύριος, ἵνα κρεμασθῇ μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ, καὶ ἐῤῥίπται εἰς τὴν θάλασσαν, ἢ ἵνα σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων. Ἐὰν δέ τινες ἐπιμένωσι τῇ ἀπειθείᾳ, λάθρα μὲν καταμεμφόμενοι, μὴ δημοσιεύοντες δὲ τὴν λύπην, ὡς καὶ διακρίσεως αἴτιοι τῇ ἀδελφότητι, καὶ τὴν πρὸς τὰς ἐντολὰς πληροφορίαν διασαλεύοντες, καὶ δυσπειθείας

He who does not accept what has been approved by the superior must speak against it to him openly or in private, if he has some strong reason in accordance with the meaning of the Scriptures; or else keep silent and do what has been commanded. And if he himself should be ashamed, let him use some others as go-betweens for this, so that, if the ordinance should be contrary to Scripture, he may rescue both himself and the brethren from harm; but if it should be shown to have been made with fitting reason, he may also free himself from vain and perilous doubting. For he that doubts, he says, is condemned if he eat, because it is not of faith; and that he may cause no slip into disobedience for the simpler. For it is better, says the Lord, that a millstone turned by an ass should be hung about his neck, and that he be cast into the sea, than that he should scandalize one of these little ones. But if any persist in disobedience, finding fault in secret but not making their grievance public, as being both causes of doubting to the brotherhood and shakers of its full assurance about the commandments, and of disobedience

Editors' notes and page, col. 1036

Page

running head: S. BASILII MAGNI 1036 (the column number is poorly printed and reads like 1050 in the scan)
marginal letters: A ΕΡΩΤΗΣΙΣ Μϛʹ (beside the heading); B τῆς θεραπείας· οὕτω / ἁμαρτίαν συγκατασκευάζειν; C εἴ τινα ἔχοι λόγον; D δέ τινες ἐπιμένωσι / ταμεμφόμενοι
old-edition numerals: (none)

PG 31:1037

καὶ παρακοῆς διδάσκαλοι, ἐκβαλλέσθωσαν τῆς ἀδελφότητος. Ἔκβαλλε γὰρ, φησὶ, λοιμὸν ἐκ συνεδρίου, καὶ συνεξελεύσεται αὐτῷ νεῖκος· καὶ πάλιν· Ἐξάρατε τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν. Διότι μικρὰ ζύμη ὅλον τὸ φύραμα ζυμοῖ.

and of insubordination teachers, let them be cast out of the brotherhood. For cast out, he says, the pestilent man from the council, and strife will go out with him; and again: Put away the evil one from among yourselves. Because a little leaven leavens the whole lump.

ΕΡΩΤΗΣΙΣ ΜΗʹ. Ὅτι οὐ δεῖ περιεργάζεσθαι τὰς οἰκονομίας τοῦ προεστῶτος, τῷ δὲ ἰδίῳ προσέχειν ἔργῳ.

QUESTION XLVIII. That one ought not to pry into the arrangements of the superior, but attend to one's own work.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

Ὑπὲρ δὲ τοῦ μὴ ῥᾳδίως τινὰ τῷ τοιούτῳ πάθει τῆς διακρίσεως εἰς βλάβην ἑαυτοῦ καὶ τῶν ἑτέρων περιπίπτειν, ἐκεῖνο καθόλου παραφυλακτέον ἐν ἀδελφότητι, τὸ τὴν ἀρχὴν μηδένα τὰς τοῦ προεστῶτος οἰκονομίας περιεργάζεσθαι, μηδὲ πολυπραγμονεῖν τὰ γινόμενα ἐκτὸς τῶν ἐγγυτέρων τοῦ προεστῶτος καὶ βαθμῷ καὶ συνέσει· οὓς καὶ εἰς τὴν περὶ τῶν κοινῶν βουλήν τε καὶ σκέψιν ἀναγκαίως παραλήψεται, πειθόμενος τῇ παραινέσει τοῦ εἰπόντος· Μετὰ βουλῆς πάντα ποίει. Εἰ γὰρ τῶν ψυχῶν ἡμῶν ἐπετρέψαμεν αὐτῷ τὴν οἰκονομίαν, ὡς Θεῷ τὸν λόγον δώσοντι, ἀλόγιστον παντελῶς περὶ τῶν εὐτελεστάτων ἀπιστεῖν, καὶ ὑποψιῶν ἀτόπων κατὰ τοῦ ἀδελφοῦ αὐτόν τε πληροῦσθαι, καὶ τοῖς ἄλλοις ἀφορμὴν παρέχειν. Διόπερ, ἵνα μὴ τοῦτο συμβαίνῃ, ἕκαστος ἐν ᾧ ἐκλήθη, ἐν τούτῳ μενέτω· καὶ τῇ φροντίδι τῶν αὐτῷ ἐπιβαλλόντων ὅλον ἑαυτὸν ἀποδοὺς, μηδὲν τὰς ἄλλας οἰκονομίας περιεργαζέσθω, μιμούμενος τοὺς ἁγίους μαθητὰς τοῦ Κυρίου, ἐφ' ὧν, καίτοι τοῦ πράγματος τοῦ κατὰ τὴν Σαμαρεῖτιν εἰς ὑποψίαν ἀγαγεῖν δυναμένου, ὅμως Οὐδεὶς, φησὶν, εἶπε· Τί ζητεῖς, ἢ τί λαλεῖς μετ' αὐτῆς;

So that no one may easily fall into such a passion of doubting, to the harm of himself and of others, this must be guarded against altogether in a brotherhood: that no one at all pry into the superior's arrangements, nor busy himself about what is done, except those nearer to the superior both in rank and in understanding; whom he will also of necessity take into counsel and deliberation about common affairs, obeying the exhortation of him who said: Do all things with counsel. For if we have entrusted to him the ordering of our souls, as to one who will give account to God, it is altogether unreasonable to distrust him about the most trifling matters, and both to be filled oneself with absurd suspicions against the brother and to give occasion to others. Therefore, so that this may not happen, let each abide in that wherein he was called; and, giving himself wholly to the care of what falls to him, let him in no way pry into the other arrangements, imitating the holy disciples of the Lord, of whom, although the matter of the Samaritan woman could have led to suspicion, nevertheless No one, it says, said: What seekest Thou, or why talkest Thou with her?

ΕΡΩΤΗΣΙΣ ΜΘʹ. Περὶ τῶν ἀμφισβητουμένων ἐν τῇ ἀδελφότητι.

QUESTION XLIX. On matters disputed in the brotherhood.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

Περὶ δὲ τῶν ἀμφισβητουμένων ἐν τῇ ἀδελφότητι, ὅταν ἀσύμφωνοί τινες ὦσι περί τινος πράγματος, οὐ χρὴ φιλονείκως ἀλλήλοις ἀντιτείνειν, ἀλλὰ ταμιεύεσθαι τοῖς δυνατωτέροις τὴν ἐπίκρισιν. Ὥστε δὲ μήτε τὴν τάξιν συγχεῖσθαι, πάντων ἐπερωτώντων, καὶ πάντοτε, μήτε ἀφορμὴν ἐρεσχελίας καὶ φλυαρίας ἐγγίνεσθαι, ἕνα τινὰ εἶναι χρὴ τὸν δοκιμασθέντα, δυνατῶς ἔχειν ἢ εἰς κοινὴν ἐπίσκεψιν προτιθέναι τῇ ἀδελφότητι τὰ παρά τισιν ἀμφιβαλλόμενα, ἢ τῷ προέχοντι ἀνατίθεσθαι. Ἀκολουθοτέρα γὰρ καὶ ἐπιστημονικωτέρα ἡ διάσκεψις οὕτω τῶν

Concerning matters disputed in the brotherhood, when some are at variance about some matter, they ought not to strain against one another contentiously, but to reserve the decision for the more capable. And so that order may not be thrown into confusion, with everyone asking questions, and at all times, nor any occasion arise for idle wrangling and babble, there must be some one man, approved as able either to lay before the brotherhood for common examination the things doubted by some, or to refer them to the one in charge. For the inquiry is in this way more orderly and more skilful, of the

Editors' notes and page, col. 1037

Footnotes

[55–58] ‹scripture references› · calls in col 1038 ⁵⁵ Prov. XXII, 10. ⁵⁶ I Cor. V, 13, 6. ⁵⁷ Eccli. XXXII, 24. ⁵⁸ Joan. IV, 27.

55 Prov. 22:10. 56 1 Cor. 5:13, 6. 57 Sir. 32:24. 58 John 4:27.

(printed under page 528)

Footnotes

(88) ‹anchor: not visible on the foot images› · call in col 1038

Reg. primus Ἔκβαλε γάρ. Statim idem ms. et Voss. Ὅτι ἐξάρατε.

The first Regius has Ἔκβαλε γάρ. Immediately after, the same manuscript and the Vossianus have Ὅτι ἐξάρατε.

(printed under page 528)

(89) ‹anchor: not visible on the foot images› · call in col 1038

In antiquis duobus libris legitur ὅτι δεῖ μή.

In two ancient books ὅτι δεῖ μή is read.

(printed under page 528)

(90) ‹anchor: not visible on the foot images› · call in col 1038

Vox τινά ex Vossii codice et ex aliis duobus addita est. Ibidem iidem illi mss. πάθει τῆς πρὸς τὸν ἔφορον διακρίσεως. Illud, πρὸς τὸν ἔφορον, deest et in editis et in duobus aliis codicibus; nec valde admodum dubito quin hae voces melius absint, cum vox ἔφορος facile ex orationis serie suppleri possit.

The word τινά has been added from Vossius's codex and from two others. In the same place those same manuscripts have πάθει τῆς πρὸς τὸν ἔφορον διακρίσεως. The phrase πρὸς τὸν ἔφορον is missing both in the printed editions and in two other codices; and I hardly doubt that these words are better absent, since the word ἔφορος can easily be supplied from the run of the sentence.

(printed under page 528)

(91) ‹anchor: not visible on the foot images› · call in col 1038

Unus ms. ἀναγκαίως περιλήψεται, non ita recte. Paulo post Reg. primus et Voss. Εἰ γὰρ περὶ τῶν. Subinde duo mss. παντελῶς καί.

One manuscript has ἀναγκαίως περιλήψεται, not so correctly. A little after, the first Regius and the Vossianus have Εἰ γὰρ περὶ τῶν. Next, two manuscripts have παντελῶς καί.

(printed under page 528)

(92) ‹anchor: not visible on the foot images› · call in col 1038

Codex Colb. κατὰ τοῦ προεστῶτος, in praepositum. Alii tres mss. et editi κατὰ τοῦ ἀδελφοῦ. Pro voce αὐτόν, quae proxime sequitur, suspicor legi debere αὐτούς, hoc est, ἡμᾶς.

The Colbertine codex has κατὰ τοῦ προεστῶτος, "against the superior". Three other manuscripts and the printed editions have κατὰ τοῦ ἀδελφοῦ. For the word αὐτόν, which follows next, I suspect αὐτούς should be read, that is, ἡμᾶς.

(printed under page 528)

(93) ‹anchor: τὰς ἄλλας› · call in col 1038

Unus ms. μηδὲ τὰς ἄλλας. Aliquanto post Reg. primus ὑποψίαν ἄγειν.

One manuscript has μηδὲ τὰς ἄλλας. A little after, the first Regius has ὑποψίαν ἄγειν.

(printed under page 528)

(94) ‹anchor: μήτε ἀφορμήν› · call in col 1038

Reg. primus καὶ πάντοτε μὲν ἀφορμήν. Codex Voss. πάντοτε μέν τε ἀφορμήν.

The first Regius has καὶ πάντοτε μὲν ἀφορμήν. The Vossian codex has πάντοτε μέν τε ἀφορμήν.

(printed under page 528)

(95) ‹anchor: προτιθέναι› · call in col 1038

Reg. primus et Colb. προτιθέντα.... ἀνατιθέμενον· quae ultima vox reperitur quoque in Vossii codice.

The first Regius and the Colbertinus have προτιθέντα.... ἀνατιθέμενον; the last word is also found in Vossius's codex.

(printed under page 528)

Footnotes

[59–60] ‹scripture references› · calls in col 1039 ⁵⁹ II Tim. II, 25. ⁶⁰ Ezech. XVIII, 4.

59 2 Tim. 2:25. 60 Ezek. 18:4.

(printed under page 529)

(96) ‹anchor: not visible on the foot images› · call in col 1039

Reg. primus ἐν ἑκάστῳ.

The first Regius has ἐν ἑκάστῳ.

(printed under page 529)

(97) ‹anchor: not visible on the foot images› · call in col 1039

In Colbertino pro περιβαλεῖν legitur ἐπιβάλλειν. Mox Reg. primus ἐν πραότητι παιδεύοντες.

In the Colbertinus ἐπιβάλλειν is read for περιβαλεῖν. Just after, the first Regius has ἐν πραότητι παιδεύοντες.

(printed under page 529)

(98) ‹anchor: not visible on the foot images› · call in col 1039

Reg. primus et Voss. et Colb. μακροθυμίαν ἐπιδείκνυσθαι, sensu non impari.

The first Regius, the Vossianus and the Colbertinus have μακροθυμίαν ἐπιδείκνυσθαι, with no different sense.

(printed under page 529)

(99) ‹anchor: φανερός ἐστιν› · call in col 1039

Codex Voss. φανερόν ἐστιν.

The Vossian codex has φανερόν ἐστιν.

(printed under page 529)

(1) ‹anchor: τῆς διαθέσεως› · call in col 1039

Idem ms. et alii duo διάπυρον τῆς διορθώσεως, ostendenda est vehementia correctionis.

The same manuscript and two others have διάπυρον τῆς διορθώσεως, "the vehemence of the correction is to be shown".

(printed under page 529)

(2) ‹anchor: Ποίῳ τρόπῳ δεῖ› · call in col 1039

Unus ms. Πῶς δεῖ.

One manuscript has Πῶς δεῖ.

(printed under page 529)

(3) ‹anchor: τοῖς ἀσθενοῦσιν› · call in col 1039

Reg. primus et Voss. et Colb. τοῖς ἀσθενέσιν. Mox duo mss. καὶ ἀπεναντίως. Subinde tres mss. ἀγωγῆς ἰώμενος. Ibidem tres illi quos saepius simul nominavi codices Reg. primus et Voss. et Colb. pro ἀῤῥώστημα habent πάθος.

The first Regius, the Vossianus and the Colbertinus have τοῖς ἀσθενέσιν. Just after, two manuscripts have καὶ ἀπεναντίως. Next, three manuscripts have ἀγωγῆς ἰώμενος. In the same place the three codices I have often named together, the first Regius, the Vossianus and the Colbertinus, have πάθος for ἀῤῥώστημα.

(printed under page 529)

(4) ‹anchor: τῶν τῆς ταπεινοφροσύνης› · call in col 1039

Sic Voss. et Colb. et Reg. primus. Alii duo mss. et editi κενοδοξίαν τῇ ἐπιτάσει τῶν τῆς, auctis humilitatis exercitationibus.

So the Vossianus, the Colbertinus and the first Regius. Two other manuscripts and the printed editions have κενοδοξίαν τῇ ἐπιτάσει τῶν τῆς, "by increased exercises of humility".

(printed under page 529)

Page

other: facing Latin version, not set

PG 31:1040

ζητουμένων γενήσεται. Εἰ γὰρ ἑκάστῳ πράγματι ἐπιστήμης καὶ ἐμπειρίας χρεία, πολλῷ πλέον ἐν τοῖς τοιούτοις. Καὶ εἰ ἐργαλείων χρῆσιν οὐκ ἄν τις ἐπιτρέψειεν ἀπείροις, πολλῷ μᾶλλον χρὴ τὴν τῶν λόγων μεταχείρισιν τοῖς δυνατοῖς συγχωρεῖν· οἳ καὶ τόπον καὶ καιρὸν καὶ τρόπον τῶν ἐπερωτήσεων ἱκανοὶ ἔσονται διαγινώσκειν, ἀφιλονείκως τε καὶ φρονίμως ἀντιθέντες, καὶ συνετῶς ἀκούοντες, ἀκριβῶς φυλάσσειν τῶν ἐπιζητηθέντων τὰς λύσεις πρὸς οἰκοδομὴν τοῦ κοινοῦ.

of the things inquired into will come about. For if in every matter there is need of knowledge and experience, much more in such matters as these. And if no one would entrust the use of tools to the unskilled, much more ought the handling of words to be granted to those who are capable: who will be competent to discern the place and the time and the manner of questions, and, raising objections without contentiousness and with prudence, and listening with understanding, to keep exactly the solutions of what has been inquired into, for the edification of the community.

ΕΡΩΤΗΣΙΣ Νʹ.

QUESTION L.

Πῶς χρὴ ἐπιτιμᾷν τὸν προεστῶτα.

How the superior ought to rebuke.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

Ἀλλὰ καὶ τὰς ἐπιτιμήσεις μὴ ἐμπαθῶς τοῖς ἡμαρτηκόσιν ὁ προεστὼς προσαγέτω. Τὸ γὰρ μετὰ θυμοῦ καὶ ὀργῆς ἐλέγχειν τὸν ἀδελφὸν οὐχὶ ἐκεῖνόν ἐστιν ἁμαρτίας ἐλευθερῶσαι, ἀλλ' ἑαυτὸν περιβαλεῖν πλημμελήμασι. Διόπερ φησίν· Ἐν πραότητι παιδεύοντα τοὺς ἀντιδιατιθεμένους· μηδὲ ἐν οἷς μὲν ἂν αὐτὸς παροφθῇ, σφοδρὸν εἶναι, ἐν οἷς δὲ ἂν ἄλλον καταφρονούμενον ἴδῃ, τὴν πρὸς τὸν ἡμαρτηκότα χρηστότητα ἐπιδείκνυσθαι· ἀλλὰ καὶ μᾶλλον δυσχεραίνειν ἐπὶ τῷ κακῷ τότε. Οὕτω γὰρ τῆς τε φιλαυτίας τὴν ὑποψίαν ἐκφεύξεται, καὶ ἀπόδειξιν δώσει τοῦ μὴ τὸν ἡμαρτηκότα μισεῖν, ἀλλὰ τὴν ἁμαρτίαν ἀποστρέφεσθαι, τῇ διαφορᾷ τῇ ἑαυτοῦ πρὸς τὸν ἕτερον. Διαφορὰν δὲ ἀγανακτήσεως ποιούμενος, μὴ τὴν εἰρημένην, ἀλλὰ τὴν ἐναντίαν, φανερός ἐστιν ὅτι οὔτε διὰ τὸν Θεὸν οὔτε διὰ τὸν κίνδυνον τοῦ ἡμαρτηκότος. ἀλλὰ διὰ τὴν ἑαυτοῦ φιλοδοξίαν ἢ φιλαρχίαν ἀγανακτεῖ. Χρὴ γὰρ, ζῆλον μὲν ὑπὲρ τῆς τοῦ Θεοῦ δόξης ἀτιμαζομένου ἐν τῇ τῆς ἐντολῆς παραβάσει ἐπιδεικνύμενον, εὐσπλαγχνίαν δὲ φιλαδελφίας ὑπὲρ τῆς τοῦ ἀδελφοῦ σωτηρίας ἔχοντα κινδυνεύοντος ἐν τῇ ἁμαρτίᾳ (ὅτι Ἡ ψυχὴ ἡ ἁμαρτάνουσα, αὐτὴ ἀποθανεῖται), ἐπὶ παντὸς ἁμαρτήματος ὡς κατὰ ἁμαρτήματος κινεῖσθαι, καὶ τῇ σφοδρότητι τῆς ἐκδικήσεως δεικνύειν τὸ διάπυρον τῆς διαθέσεως.

But let the superior also not apply rebukes with passion to those who have sinned. For to reprove a brother with anger and wrath is not to free him from sin, but to entangle oneself in offences. Therefore it says: In meekness instructing those who oppose themselves (2 Tim. 2:25); nor is he to be vehement in matters where he himself is slighted, and, in matters where he sees another despised, to show kindness towards the one who has sinned; but rather to be the more displeased at the evil then. For thus he will escape the suspicion of self-love, and will give proof that he does not hate the one who has sinned but turns away from the sin, by the difference in his own conduct towards the one case and the other. But if he makes a difference in his indignation, not the one stated but the contrary, it is plain that he is indignant neither for God's sake nor for the danger of the one who has sinned, but for his own love of glory or love of rule. For he ought, showing zeal for the glory of God, which is dishonoured in the transgression of the commandment, and having the tender compassion of brotherly love for the salvation of the brother who is in danger in his sin (for The soul that sins, it shall die (Ezek. 18:4)), to be moved at every sin as against sin, and by the vehemence of his punishment to show the fervour of his disposition.

ΕΡΩΤΗΣΙΣ ΝΑʹ.

QUESTION LI.

Ποίῳ τρόπῳ δεῖ διορθοῦσθαι τὸ πλημμέλημα τοῦ ἡμαρτηκότος.

In what manner the offence of one who has sinned ought to be corrected.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

Καὶ τὰς διορθώσεις δὲ κατὰ τὸν τῆς ἰατρείας λόγον προσαγέτω τοῖς ἐμπαθέσι, μὴ ὀργιζόμενος τοῖς ἀσθενοῦσιν, ἀλλὰ τῇ νόσῳ μαχόμενος, καὶ ἀπεναντίον μὲν ἱστάμενος πρὸς τὰ πάθη, δι' ἐπιπονωτέρας δὲ, εἰ δέοι, διαγωγῆς ἰώμενος τὸ ἀῤῥώστημα τῆς ψυχῆς· οἷον τὴν κενοδοξίαν τοῖς ἐπιτάγμασι τῶν τῆς ταπεινοφροσύνης ἐπιτηδευμάτων· τὴν

And let him also apply corrections to those under a passion after the manner of medical treatment, not being angry with the sick, but fighting the disease, and standing directly opposed to the passions, and, if need be, healing the infirmity of the soul by a more laborious regimen: for example, vainglory by the injunction of the practices of humility; the

Editors' notes and page, col. 1040

Footnotes

(96)–(99), (1)–(4) · calls in col 1040 (Greek) · footnotes set in n1039, where they are labelled "call in col 1039"; the calls stand in this column, not in the facing Latin. Anchors: (96) ἑκάστῳ πράγματι; (97) περιβαλεῖν πλημμελήμασι; (98) ἐπιδείκνυσθαι· ἀλλὰ; (99) φανερός ἐστιν; (1) τῆς διαθέσεως; (2) Ποίῳ τρόπῳ δεῖ; (3) τοῖς ἀσθενοῦσιν; (4) τῶν τῆς ταπεινοφροσύνης. (Q2b pointer; n1039 not rewritten.)

(printed under page 529)

Page

running head: S. BASILII MAGNI 1040
marginal letters: A ζητουμένων γενήσεται; B τηκόσιν ὁ προεστὼς; C τηκότος. ἀλλὰ διὰ; D γον προσαγέτω τοῖς
old-edition numerals: (none)

PG 31:1041

ἀργολογίαν τῇ σιωπῇ· ὕπνον ἄμετρον διὰ τῆς ἐν προσευχαῖς ἀγρυπνίας· ἀργίαν σώματος διὰ τῶν κόπων· βρῶσιν ἀπρεπῆ διὰ τῆς ἀσιτίας· γογγυσμὸν διὰ τοῦ ἀφορισμοῦ, ὥστε μήτε συνεργάζεσθαι αὐτῷ τινα τῶν ἀδελφῶν ἑλέσθαι, μήτε τὸ παρ' αὐτοῦ ἔργον ἀναμιγνύναι τοῖς ἄλλων, καθὰ προείρηται, πλὴν εἰ μὴ ἄρα διὰ τῆς ἀνεπαισχύντου μετανοίας ἀπαλλαγεὶς τοῦ πάθους φανείη. Καὶ τότε τὴν ἐν τῷ γογγυσμῷ γενομένην ἐργασίαν προσδέχεσθαι· μηδὲ οὕτως εἰς ὑπηρεσίαν τῆς τῶν ἀδελφῶν χρήσεως, ἀλλ' εἰς ἑτέραν χρείαν οἰκονομοῦντας. Καὶ τούτων ὁ λόγος ἀρκούντως προαποδέδεικται.

idle talk by silence; immoderate sleep by wakefulness in prayers; sloth of body by labours; unseemly eating by fasting; grumbling by separation, so that none of the brethren choose to work together with him, nor to mix the work done by him with that of others, as has been said before, unless indeed, through a repentance that is not ashamed, he should appear freed from the passion. And then the work done in grumbling is to be accepted; yet not even so for service in the use of the brethren, but those in charge are to dispose of it for some other need. And the reason for this has already been sufficiently set forth.

ΕΡΩΤΗΣΙΣ ΝΒʹ.

QUESTION LII.

Μετὰ ποίας διαθέσεως καταδέχεσθαι δεῖ τὰ ἐπιτίμια.

With what disposition penalties ought to be accepted.

ΑΠΟΚΡΙΣΙΣ

ANSWER

Ὥσπερ δὲ τὸν προεστῶτα εἴπομεν χρῆναι ἀπαθῶς προσάγειν τὰς θεραπείας τοῖς ἀσθενοῦσιν, οὕτω πάλιν χρὴ τοὺς θεραπευομένους μὴ πρὸς ἔχθραν δέχεσθαι τὰ ἐπιτίμια, μηδὲ τυραννίδα νομίζειν τὴν ἀπὸ εὐσπλαγχνίας ἐπὶ σωτηρίᾳ τῆς ψυχῆς προσαγομένην αὐτῷ ἐπιμέλειαν. Αἰσχρὸν γὰρ τοὺς μὲν τὰ σώματα νοσοῦντας τοσοῦτον τοῖς ἰατροῖς καταπιστεύειν, ὥστε, κἂν τέμνωσι, κἂν καίωσι, καὶ πικροῖς τοῖς φαρμάκοις ἀνιῶσιν, εὐεργέτας λογίζεσθαι· ἡμᾶς δὲ πρὸς τοὺς τῶν ψυχῶν ἡμῶν θεραπευτὰς, ὅταν δι' ἐπιπόνου ἀγωγῆς τὴν σωτηρίαν ἡμῖν κατεργάζωνται, μὴ τὴν αὐτὴν ἔχειν διάθεσιν, τοῦ Ἀποστόλου λέγοντος· Καὶ τίς ἐστιν ὁ εὐφραίνων με εἰ μὴ ὁ λυπούμενος ἐξ ἐμοῦ; καὶ πάλιν· Ἰδοὺ γὰρ αὐτὸ τοῦτο τὸ κατὰ Θεὸν λυπηθῆναι ὑμᾶς πόσην κατειργάσατο ἐν ὑμῖν σπουδήν. Ὥστε, πρὸς τὸ τέλος ἀποβλέποντα, εὐεργέτην προσήκει κρίνειν τὸν τὴν κατὰ Θεὸν λύπην ἡμῖν ἐμποιοῦντα.

Just as we said that the superior ought to apply treatments to the sick without passion, so again those who are being treated ought not to receive the penalties with enmity, nor to regard as tyranny the care applied to them out of tender compassion for the salvation of the soul. For it is shameful that those who are sick in body should so trust their physicians that, even if they cut, even if they burn, and distress them with bitter medicines, they count them benefactors; but that we should not have the same disposition towards the healers of our souls, when by a laborious regimen they work out salvation for us, though the Apostle says: And who is he that makes me glad, but the one who is made sorry by me? and again: For behold, this very thing, that you were made sorry according to God, what earnestness it has wrought in you. So then, looking to the end, one ought to judge him a benefactor who produces in us sorrow according to God.

ΕΡΩΤΗΣΙΣ ΝΓʹ.

QUESTION LIII.

Πῶς οἱ τῶν τεχνῶν διδάσκαλοι διορθώσονται τοὺς παῖδας πταίοντας.

How the teachers of the crafts are to correct the boys when they make mistakes.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

Δεῖ μέντοι καὶ τοὺς τὰς τέχνας διδάσκοντας, ὅσα εἰς αὐτὴν τὴν τέχνην ἐξαμαρτάνουσιν οἱ μανθάνοντες, ἐφ' ἑαυτῶν ἐλέγχειν τὸ πλημμέλημα, καὶ ἐπανορθοῦσθαι τὰ σφάλματα. Ὅσα δὲ τῶν ἁμαρτημάτων τῆς τοῦ ἤθους διαστροφῆς ἐστι κατηγορήματα, οἷον ἀπείθειαι καὶ ἀντιλογίαι, καὶ ῥᾳθυμία

Those, however, who teach the crafts ought, in whatever the learners go wrong in the craft itself, to reprove the offence by themselves and to set the mistakes right. But such of the faults as are charges of a perversion of character, such as disobediences and contradictions, and slackness

Editors' notes and page, col. 1041

Footnotes

[61–62] ‹scripture references› · calls in col 1042 ⁶¹ II Cor. II, 2. ⁶² II Cor. VII, 11.

61 2 Cor. 2:2. 62 2 Cor. 7:11.

(printed under page 530)

Footnotes

(5) ‹anchor: not visible on the foot images› · call in col 1042

Reg. primus et Voss. et Colb. διὰ τῆς ἀγρυπνίας καὶ προσευχῆς, per vigilias et preces.

The first Regius, the Vossianus and the Colbertinus have διὰ τῆς ἀγρυπνίας καὶ προσευχῆς, "through vigils and prayers".

(printed under page 530)

(6) ‹anchor: not visible on the foot images› · call in col 1042

Veteres duo libri ὥστε μὴ συνεργάζεσθαι ... μηδὲ τὸ παρ' αὐτοῦ. Statim duo mss. cum Voss. τοῖς τῶν ἄλλων καθὼς προείρηται.

Two old books have ὥστε μὴ συνεργάζεσθαι ... μηδὲ τὸ παρ' αὐτοῦ. Immediately after, two manuscripts with the Vossianus have τοῖς τῶν ἄλλων καθὼς προείρηται.

(printed under page 530)

(7) ‹anchor: not visible on the foot images› · call in col 1042

Unus ms. πάθους φανῇ.

One manuscript has πάθους φανῇ.

(printed under page 530)

(8) ‹anchor: not visible on the foot images› · call in col 1042

In Voss. codice et in Reg. primo legitur Μετὰ ἀγαπῆς διαθέσεως δέχεσθαι. Ibidem Reg. primus pro δεῖ habet χρή.

In the Vossian codex and in the first Regius Μετὰ ἀγαπῆς διαθέσεως δέχεσθαι is read. In the same place the first Regius has χρή for δεῖ.

(printed under page 530)

(9) ‹anchor: κατεργάζωνται› · call in col 1042

Veteres duo libri κατεργάζωνται. Editi κατεργάζονται. Aliquanto post Colb. λέγοντος· Εἰ γὰρ ἐγὼ λυπῶ ὑμᾶς, καὶ τίς, si enim ego contristo vos, et quis, etc.

Two old books have κατεργάζωνται. The printed editions have κατεργάζονται. A little after, the Colbertinus has λέγοντος· Εἰ γὰρ ἐγὼ λυπῶ ὑμᾶς, καὶ τίς, "for if I make you sorrowful, then who," etc.

(printed under page 530)

(10) ‹anchor: Δεῖ μέντοι› · call in col 1042

Reg. primus et Voss.: Δεῖ μέντοι καὶ παρὰ τῶν ἐκδιδασκόντων τὰς τέχνας τοὺς καταγνωσθέντας τῶν ἀδελφῶν ἐπὶ τοῦ προεστῶτος ἐλέγχεσθαι, ὥστε αὐτὸν ὁρίζειν τὸ πρέπον ἑκάστῳ ἁμαρτήματι ἐπιτίμιον. Οὕτω γὰρ καὶ ὁ ἁμαρτὼν εὐπειθέστερος γίνεται τὸν ἐπὶ τῶν πλειόνων ἔλεγχον αἰσχυνόμενος, καὶ οἱ λοιποὶ ἀσφαλέστεροι πρὸς τὸ μὴ περιπίπτειν τοῖς ὁμοίοις, καὶ ἡ κατάλληλος θεραπεία παρὰ τοῦ ἐμπειροτέρου μᾶλλον προσαχθῆναι δυνήσεται. Oportet quoque, ut si qua in re fratres deliquerint, ab artium magistris arguantur coram praeposito, ut ipse poenam cuique delicto convenientem constituat. Hoc enim modo ut is qui deliquit, ad obediendum paratior efficitur, quem scilicet pudeat ejus quae coram pluribus fit reprehensionis: ita reliqui cautiores reddentur, ne et ipsi incidant in similia, atque medela aptior a peritiore adhiberi poterit. In Vossii codice deest quidem hoc loco haec interrogatio; sed inter Regulas breviores reperitur. Deest et in Reg. primo.

The first Regius and the Vossianus: Δεῖ μέντοι ... δυνήσεται. "It is also fitting that, if the brothers have done wrong in any matter, they be reproved by the masters of the crafts before the superior, so that he himself may fix a penalty suited to each fault. For in this way, just as the one who did wrong is made readier to obey, being ashamed of a reproof given before many, so the rest will be made more careful not to fall into the like themselves, and a more fitting remedy can be applied by the more experienced." In Vossius's codex this question is indeed missing at this place, but it is found among the Shorter Rules. It is missing in the first Regius too.

(printed under page 530)

(11) ‹anchor: τὰ σφάλματα› · call in col 1042

Unus ms. τὰ ἁμαρτήματα.

One manuscript has τὰ ἁμαρτήματα.

(printed under page 530)

Footnotes

[63] ‹scripture reference› · call in col 1043 ⁶³ Gen. III, 19.

63 Gen. 3:19.

(printed under page 531)

(12) ‹anchor: not visible on the foot images› · call in col 1043

Codex Colb. ἀπείθεια καὶ ἀντιλογία καὶ ῥαθυμία. Mox idem ms. τῶν ἀπηγορευμένων τοῖς εὐσεβέσιν.

The Colbertine codex has ἀπείθεια καὶ ἀντιλογία καὶ ῥαθυμία. Just after, the same manuscript has τῶν ἀπηγορευμένων τοῖς εὐσεβέσιν.

(printed under page 531)

(13) ‹anchor: not visible on the foot images› · call in col 1043

Ex Colbertino verbum δεῖν additum est. Ibidem idem ms. ταῖς ἀδελφότησι.

The word δεῖν has been added from the Colbertinus. In the same place the same manuscript has ταῖς ἀδελφότησι.

(printed under page 531)

(14) ‹anchor: not visible on the foot images› · call in col 1043

Hic ipse quem mox dixi liber Ἀκόλουθον δέ ποτε καὶ συνέδρια. Mox idem ms. γίνεσθαι κἀκεῖσε τὰ παρὰ λόγον.

The very book I named just now has Ἀκόλουθον δέ ποτε καὶ συνέδρια. Just after, the same manuscript has γίνεσθαι κἀκεῖσε τὰ παρὰ λόγον.

(printed under page 531)

(15) ‹anchor: τῆς εὐσεβείας› · call in col 1043

Reg. primus Εἰ τοῖς ἰατρικοῖς κεχρῆσθαι κατὰ [σκο]πόν, etc. Pro εὐσεβείας Colbertinus habet θεοσεβείας.

The first Regius has Εἰ τοῖς ἰατρικοῖς κεχρῆσθαι κατὰ σκοπόν, etc. (the syllable σκο- falls at the image's cut edge). For εὐσεβείας the Colbertinus has θεοσεβείας.

(printed under page 531)

(16) ‹anchor: οἰκοδομικὴ ὁμοίως› · call in col 1043

Reg. primus τὰς ἀπὸ τῶν ἀέρων βλάβας, καὶ οἰκοδομικὴ δὲ ὁμοίως. Mox idem ms. ταῖς τε ἔξωθεν. Vocula τε in editis desideratur. Rursus hoc ipso in loco idem ms. cum Voss. καὶ ταῖς ἔσωθεν.

The first Regius has τὰς ἀπὸ τῶν ἀέρων βλάβας, καὶ οἰκοδομικὴ δὲ ὁμοίως. Just after, the same manuscript has ταῖς τε ἔξωθεν; the little word τε is missing in the printed editions. Again, at this very place the same manuscript with the Vossianus has καὶ ταῖς ἔσωθεν.

(printed under page 531)

(17) ‹anchor: πρὸς παραμυθίαν› · call in col 1043

Reg. primus et Voss. ἐξ ἰατρικῆς παραμυθίας. Ibidem editi χρῄζομεν. Veteres tres libri praeter Voss. ἐχρῄζομεν.

The first Regius and the Vossianus have ἐξ ἰατρικῆς παραμυθίας. In the same place the printed editions have χρῄζομεν; three old books besides the Vossianus ἐχρῄζομεν.

(printed under page 531)

Page

other: facing Latin version, not set

PG 31:1044

περὶ τὰ ἔργα, ἢ ἀργολογία, ἢ ψεῦδος, ἢ ἄλλο τι τῶν τοιούτων ἀπειρημένων τοῖς εὐσεβέσιν, ἐπὶ τὸν ἔφορον τῆς κοινῆς εὐταξίας ἄγοντας δεῖ ἐλέγχειν, ὥστε παρ' αὐτοῦ καὶ τὸ μέτρον καὶ τὸν τρόπον τῆς ἰάσεως τῶν ἁμαρτημάτων ἐπινοεῖσθαι. Εἰ γὰρ ἰατρεία ψυχῆς ἐστιν ἡ ἐπιτίμησις, οὐ παντός ἐστιν ἐπιτιμᾷν, ὡς οὐδὲ τὸ ἰατρεύειν, πλὴν ἐὰν μή τινι αὐτὸς ὁ προεστὼς ἐπιτρέψῃ μετὰ δοκιμασίας πλείονος.

about work, or idle talk, or lying, or any other of the things forbidden to the devout, these they ought to bring before the overseer of the common good order and reprove there, so that the measure and the manner of healing the faults may be devised by him. For if rebuke is a healing of the soul, it is not for everyone to rebuke, as neither is it to heal, unless the superior himself entrusts it to someone after fuller testing.

ΕΡΩΤΗΣΙΣ ΝΔʹ

QUESTION LIV

Περὶ τοῦ δεῖν τοὺς προεστῶτας τῆς ἀδελφότητος ἀλλήλοις τὰ καθ' ἑαυτοὺς ἀνατίθεσθαι.

That those set over the brotherhood ought to lay their own affairs before one another.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

Ἀγαθὸν δέ ποτε καὶ συνέδριον κατά τινας ὡρισμένους καιροὺς καὶ τόπους τῶν ἐπιτεταγμένων ταῖς ἀδελφότησι γίνεσθαι· καθ' οὓς τά τε παρὰ λόγον ἀπαντήσαντα πράγματα, καὶ τῶν ἠθῶν τὰ δυσμεταχείριστα, καὶ ὅπως διέθηκαν ἕκαστον, ἀναθήσονται ἀλλήλοις, ὥστε καὶ τὸ ἐσφαλμένως ποτὲ γενόμενόν τινι τῇ κρίσει τῶν πολλῶν ἀξιοπίστως ἀποκαλυφθῆναι, καὶ τὸ κατορθωθὲν τῇ μαρτυρίᾳ τῶν πλειόνων βεβαιωθῆναι

It is good also that there should sometimes be a council of those set over the brotherhoods, at certain appointed times and places, at which they will lay before one another the matters that have turned out contrary to reason, and the characters that are hard to handle, and how they dealt with each, so that whatever has been done amiss by anyone may be trustworthily brought to light by the judgement of the many, and what has been done rightly may be confirmed by the testimony of the greater number

ΕΡΩΤΗΣΙΣ ΝΕʹ.

QUESTION LV.

Εἰ τοῖς ἐκ τῆς ἰατρικῆς κεχρῆσθαι κατὰ σκοπόν ἐστι τῆς εὐσεβείας.

Whether the use of the remedies of medicine accords with the aim of piety.

ΑΠΟΚΡΙΣΙΣ.

ANSWER.

1. Ὥσπερ ἑκάστη τῶν τεχνῶν βοήθεια ἡμῖν πρὸς τὸ τῆς φύσεως ἀσθενὲς ὑπὸ τοῦ Θεοῦ κεχάρισται, οἷον γεωργία μὲν, ἐπειδὴ οὐκ ἐξαρκεῖ τὰ αὐτομάτως ἐκ τῆς γῆς φυόμενα πρὸς τὴν τῶν χρειῶν παραμυθίαν· ὑφαντικὴ δὲ, ἐπειδὴ ἀναγκαία ἡ τῶν σκεπασμάτων χρεία πρός τε τὸ εὔσχημον καὶ τὰς ἀπὸ τοῦ ἀέρος βλάβας, καὶ οἰκοδομικὴ ὁμοίως· οὕτω καὶ ἰατρική. Ἐπειδὴ τὸ ἐμπαθὲς ἡμῶν σῶμα ποικίλαις βλάβαις, ταῖς τε ἔξωθεν προσπιπτούσαις καὶ ταῖς ἔνδοθεν ἀπὸ τροφῶν συνισταμέναις, ὑπόκειται, καὶ πλεονασμοῖς καὶ ἐλλείψεσι καταπονεῖται, ἡ ἰατρικὴ τέχνη εἰς τύπον τῆς κατὰ ψυχὴν θεραπείας τὴν ἀπόθεσιν τοῦ περισσοῦ, καὶ τὴν τοῦ λείποντος πρόσθεσιν ὑποτιθεμένη ὑπὸ τοῦ πᾶσαν ἡμῖν τὴν ζωὴν οἰκονομοῦντος Θεοῦ συγκεχώρηται. Ὥσπερ γὰρ, εἰ ἦμεν ἐν τῷ παραδείσῳ τῆς τρυφῆς, οὐδὲν ἂν ἐπινοίας καὶ μόχθου γεωργικοῦ ἐπεδεήθημεν· οὕτω καὶ εἰ ἐν ἀπαθείᾳ ἦμεν κατὰ τὸ πρὸ τοῦ παραπτώματος ἐν τῇ δημιουργίᾳ χάρισμα, οὐδενὸς ἂν τῶν ἐξ ἰατρικῆς πρὸς παραμυθίαν ἐχρῄζομεν. Ἀλλ' ὥσπερ μετὰ τὸ ἐξορισθῆναι εἰς τὸν τόπον τοῦτον, καὶ ἀκοῦσαι τὸ, Ἐν ἱδρῶτι τοῦ προσώπου σου φαγῇ τὸν ἄρτον σου, τότε τῇ μακρᾷ πείρᾳ καὶ τῇ περὶ τὴν γῆν ταλαιπωρίᾳ τῆς γεωργίας τὴν τέχνην συνεστησάμεθα

1. Just as each of the crafts has been granted us by God as a help for the weakness of nature — agriculture, for instance, since what grows of itself from the earth does not suffice to relieve our needs; weaving, since the use of coverings is necessary both for decency and against the harms of the air; and building likewise — so also medicine. Since our body, being subject to suffering, is exposed to manifold harms, both those that befall it from without and those that arise within from food, and is distressed by excesses and deficiencies, the art of medicine, prescribing the removal of what is superfluous and the addition of what is lacking, as a pattern of the healing of the soul, has been granted by God, Who orders our whole life. For just as, if we were in the paradise of delight, we should have needed no contrivance and toil of husbandry, so also, if we were free of suffering according to the gift given at the creation before the transgression, we should need none of the things of medicine for relief. But just as, after being banished to this place and hearing, In the sweat of your face you shall eat your bread, then by long experience and by toil on the land we put together the art of husbandry

Editors' notes and page, col. 1044

Page

running head: S. BASILII MAGNI 1044
marginal letters: A μία περὶ τὰ ἔργα; B ὡρισμένους καιροὺς καὶ τόπους; C τῆς γῆς φυόμενα; D εἰ ἐν ἀπαθείᾳ ἦμεν
old-edition numerals: (none)
other: the column opens with "μία", the end of "ῥᾳθυ-|μία" carried from col. 1041 and set whole there. It ends on "συνεστη-|σάμεθα", set whole here from the top of col. 1045. The LIV heading is printed "ΝΔ'" without a full stop, and the LIV answer ends without one ("βεβαιωθῆναι"); both set as printed. Gen 3:19 is referenced only in the facing Latin's notes.

PG 31:1045

εἰς παραμυθίαν τῶν ἐκ τῆς κατάρας λυπηρῶν, τὴν σύνεσιν ἡμῖν καὶ κατάληψιν τῆς τέχνης ταύτης τοῦ Θεοῦ χαρισαμένου· οὕτω καὶ ἐπειδὴ ἐκελεύσθημεν εἰς τὴν γῆν πάλιν ἀποστραφῆναι, ἀφ' ἧς ἐλήφθημεν, καὶ ὀδυνηρᾷ σαρκὶ συνεζεύχθημεν εἰς φθορὰν καταδεδικασμένῃ διὰ τὴν ἁμαρτίαν, καὶ διὰ τοῦτο τοῖς πάθεσι τούτοις ὑποβληθείσῃ, παρεσχέθη ἡμῖν καὶ ἡ ἐκ τῆς ἰατρικῆς προσαγομένη τοῖς κάμνουσι, κατὰ τὸ ποσὸν γοῦν, ἐπικουρία.

for the relief of the pains that come from the curse, God having granted us the understanding and grasp of this art; so also, since we were commanded to return again to the earth from which we were taken, and have been yoked to a flesh full of pain, condemned to corruption because of sin and for that reason subjected to these sufferings, there has been given us also the help that medicine brings to the sick, in some measure at least.

2. Οὔτε γὰρ αὐτομάτως ἐκ τῆς γῆς ἐβλάστησαν αἱ βοτάναι, αἱ πρὸς ἕκαστον τῶν παθῶν οἰκείως ἔχουσαι· ἀλλὰ, δηλονότι, τῷ βουλήματι τοῦ δημιουργοῦ πρὸς τὸν τῆς ἡμετέρας ὠφελείας σκοπὸν ἐξηνέχθησαν. Ἡ μὲν οὖν ἐν ταῖς ῥίζαις, καὶ τοῖς ἄνθεσιν, ἢ φύλλοις, ἢ καρποῖς, ἢ ὀποῖς φύσις, ἢ ὅσα ἀπὸ μετάλλων, ἢ ὅσα ἐκ τῆς θαλάσσης πρὸς τὴν τῆς σαρκὸς ὠφέλειαν οἰκείως ἔχειν ἐξεύρηται, ὅμοιά ἐστι τῆς τῶν ἐσθιομένων καὶ πινομένων εὑρέσεως· τὸ δὲ περινενοημένον καὶ περίεργον, καὶ ἀσχολίαν πολλὴν ἐμποιοῦν, καὶ οἱονεὶ πᾶσαν ἡμῶν τὴν ζωὴν εἰς τὴν τῆς σαρκὸς ἐπιμέλειαν περιστρέφον, παραιτητέον Χριστιανοῖς· καὶ σπουδαστέον οὕτω κεχρῆσθαι τῇ τέχνῃ, εἴποτε δέοι, ὡς μὴ ἐν αὐτῇ τὴν πᾶσαν αἰτίαν τοῦ ὑγιαίνειν ἢ νοσεῖν τίθεσθαι, ἀλλ' ὡς εἰς δόξαν Θεοῦ καὶ τύπον τῆς τῶν ψυχῶν ἐπιμελείας τὴν χρῆσιν τῶν ἀπ' αὐτῆς παραλαμβάνειν. Ἐν ἐρημίᾳ δὲ τῶν ἐξ ἰατρικῆς βοηθημάτων μὴ πᾶσαν ἔχειν τὴν ἐλπίδα πρὸς τὴν τῶν λυπηρῶν παραμυθίαν ἐν τῇ τέχνῃ ταύτῃ, ἀλλ' εἰδέναι, ὅτι ἢ οὐκ ἐάσει ἡμᾶς πειρασθῆναι ὑπὲρ ὃ δυνάμεθα ὑπενεγκεῖν, ἢ ὥσπερ τότε ὁ Κύριος, ποτὲ μὲν πηλὸν ποιῶν, ἐπέχριε, καὶ νίψασθαι προσέτασσεν εἰς τὸν Σιλωὰμ, ποτὲ δὲ ἠρκεῖτο τῷ βουλήματι μόνῳ, λέγων, Θέλω, καθαρίσθητι· τινὰς δὲ καὶ ἐναθλεῖν τοῖς ἐπιπόνοις ἀφῆκε, δοκιμωτέρους αὐτοὺς διὰ τῆς πείρας παρασκευάζων· οὕτω καὶ ἐφ' ἡμῶν, ὁτὲ μὲν ἀοράτως ἐκ τοῦ ἀφανοῦς ἐφαπτόμενος, ὅταν τοῦτο συμφέρον ταῖς ψυχαῖς ἡμῶν καταμάθῃ, ὁτὲ δὲ καὶ ὑλικαῖς κεχρῆσθαι βοηθείαις ἐπὶ τῶν παθῶν ἡμῶν εὐδοκεῖ, τῇ παρατάσει τῆς θεραπείας ἔμμονον τὴν μνήμην τῆς χάριτος ἐμποιῶν, ἢ καὶ τύπον τινὰ πρὸς τὴν ἐπιμέλειαν, ὡς εἶπον, τῆς ψυχῆς παρεχόμενος. Ὡς γὰρ ἐπὶ τῆς σαρκὸς ἥ τε τοῦ ἀλλοτρίου ἀπόθεσις ἀναγκαία, καὶ ἡ πρόσθεσις τοῦ ἐνδέοντος· οὕτω καὶ ἐπὶ τῆς ψυχῆς ἡμῶν ἀποικονομεῖσθαι μὲν τὸ ἀλλότριον, προσλαμβάνειν δὲ τὸ κατὰ φύσιν προσῆκον. Ὅτι ὁ Θεὸς ἐποίησε τὸν ἄνθρωπον εὐθῆ· καὶ ἔκτισεν ἡμᾶς ἐπὶ ἔργοις ἀγαθοῖς, ἵνα ἐν αὐτοῖς περιπατήσωμεν.

2. For neither did the herbs that are suited to each of our ailments spring up from the earth of themselves; but plainly they were brought forth by the will of the Creator for the purpose of our benefit. The natural virtue, then, that has been found in roots and flowers, or leaves, or fruits, or juices, or whatever from metals or whatever from the sea has been found suited to the benefit of the flesh, is like the finding of what is eaten and drunk; but what is over-elaborate and over-curious, and creates much preoccupation, and turns, as it were, our whole life round to the care of the flesh, is to be declined by Christians; and we must take pains so to use the art, if ever there be need, as not to place in it the whole cause of being in health or sickness, but to take up the use of what comes from it for the glory of God and as a pattern of the care of souls. And in the absence of the helps of medicine, we must not place all our hope for the relief of our pains in this art, but know that either He will not suffer us to be tempted beyond what we are able to bear, or that, as the Lord then at one time made clay and anointed, and bade wash in Siloam, and at another was content with His will alone, saying, I will; be made clean; and left some to wrestle with hardships, rendering them more approved through the trial; so also with us, at one time He touches us invisibly from the unseen, when He perceives this to be profitable to our souls, and at another He is pleased that we should also use material helps for our ailments, by the prolonging of the treatment producing a lasting remembrance of the grace, or else providing, as I said, a kind of pattern for the care of the soul. For as in the case of the flesh both the removal of what is foreign and the addition of what is lacking are necessary, so also in the case of our soul what is foreign is to be got rid of, and what befits it by nature is to be taken on. For God made man upright; and He created us for good works, that we should walk in them.

3. Καὶ ὥσπερ ἐκεῖ τομῶν, καὶ καύσεων, καὶ πικρῶν

3. And just as there we endure cuttings, and burnings, and the taking of bitter

Editors' notes and page, col. 1045

Footnotes

[64–67] ‹scripture references› · calls in col 1046 ⁶⁴ I Cor. X, 13. ⁶⁵ Joan. IX, 6, 7. ⁶⁶ Matth. VIII, 3. ⁶⁷ Eccle. VII, 30.

64 1 Cor. 10:13. 65 John 9:6–7. 66 Matt. 8:3. 67 Eccles. 7:30.

(printed under page 532)

Page

running head: REGULAE FUSIUS TRACTATAE. 1045
marginal letters: A σάμεθα εἰς παραμυθίαν; B τάλλων, ἢ ὅσα ἐκ τῆς θαλάσσης; C πειρασθῆναι ὑπὲρ ὃ δυνάμεθα; D ἐπὶ τῆς ψυχῆς ἡμῶν
old-edition numerals: (none)
other: the column opens with "σάμεθα", the end of "συνεστη-|σάμεθα" carried from col. 1044 and set whole there; it ends on "πι-|κρῶν", set whole here from the top of col. 1048. UNSURE: the iota subscripts in "καταδεδικασμένῃ" and "ὑποβληθείσῃ" are not distinguishable at this resolution; the grammar (agreeing with σαρκί) needs them, so they are set. UNSURE: "ὁτὲ μὲν … ὁτὲ δὲ" could be printed ὅτε. The full-width line below the Greek belongs to the facing Latin and is not set. 1 Cor 10:13, John 9:6-7, Matt 8:3, Eccl 7:30 are referenced only in the facing Latin's notes.

PG 31:1046

Editors' notes and page, col. 1046

Footnotes

(18) ‹anchor: not visible on the foot images› · call in col 1046

Antiqui duo libri cum Voss. ἐκ τῆς θαλάσσης. Deerat articulus in vulgatis. Mox Reg. tertius ἔχειν ἐξεύρηνται.

Two ancient books with the Vossianus have ἐκ τῆς θαλάσσης. The article was missing in the common editions. Just after, the third Regius has ἔχειν ἐξεύρηνται.

(printed under page 532)

(19) ‹anchor: τῶν ἀπ' αὐτῆς› · call in col 1046

Reg. primus χρῆσιν τὴν ἀπ' αὐτῆς.

The first Regius has χρῆσιν τὴν ἀπ' αὐτῆς.

(printed under page 532)

(20) ‹anchor: ὑπὲρ ὃ δυνάμεθα› · call in col 1046

Codex Voss. ὑπὲρ ὃ οὐ δυνάμεθα. Mox Col. ἐπέχρισε τοὺς ὀφθαλμούς, καί, illivit oculos. Ibidem Reg. primus νίψασθαι προσέταξεν.

The Vossian codex has ὑπὲρ ὃ οὐ δυνάμεθα. Just after, the Colbertinus has ἐπέχρισε τοὺς ὀφθαλμούς, καί, "he anointed the eyes". In the same place the first Regius has νίψασθαι προσέταξεν.

(printed under page 532)

(21) ‹anchor: βουλήματι μόνῳ› · call in col 1046

Editi et Reg. secundus βουλήματι μόνῳ Alii tres mss. μόνον.

The printed editions and the second Regius have βουλήματι μόνῳ. Three other manuscripts have μόνον.

(printed under page 532)

Footnotes

[68–72] ‹scripture references› · calls in col 1047 ⁶⁸ Jerem. VIII, 22. ⁶⁹ IV Reg. XX, 7. ⁷⁰ I Cor. X, 13. ⁷¹ Luc. X, 34. ⁷² IV Reg. XX, 7.

68 Jer. 8:22. 69 2 Kings (4 Kgdms) 20:7. 70 1 Cor. 10:13. 71 Luke 10:34. 72 2 Kings (4 Kgdms) 20:7.

(printed under page 533)

(22) ‹anchor: not visible on the foot images› · call in col 1047

In Vossii veteri libro pro ἐπονειδίζων legitur ἐνονειδίζων.

In Vossius's old book ἐνονειδίζων is read for ἐπονειδίζων.

(printed under page 533)

(23) ‹anchor: not visible on the foot images› · call in col 1047

Editiones veteres et Reg. secundus καὶ ἀγῶνος ἐπιπόνου ἦν, male. Veteres tres libri praeter Voss. καὶ ἀγωγῆς ἐπιπόνου ἦν, recte. Statim antiqui duo libri eum Voss. ὑποβόλῃ. Editi ὑποβάλλῃ.

The old editions and the second Regius have καὶ ἀγῶνος ἐπιπόνου ἦν, wrongly. Three old books besides the Vossianus have καὶ ἀγωγῆς ἐπιπόνου ἦν, rightly. Immediately after, two ancient books with ("eum", a misprint for cum) the Vossianus have ὑποβόλῃ; the printed editions ὑποβάλλῃ.

(printed under page 533)

(24) ‹anchor: τὰς ἀπ' αὐτῆς› · call in col 1047

Editi τὰς ἐπ' αὐτῆς. At duo mss. τὰς ἀπ' αὐτῆς.

The printed editions have τὰς ἐπ' αὐτῆς. But two manuscripts have τὰς ἀπ' αὐτῆς.

(printed under page 533)

(25) ‹anchor: οὐδὲ τούτῳ› · call in col 1047

Reg. primus τοῦτο. Ibidem Colb. ἰάσεως τοῦ τραύματος, neque huic curationem sui vulneris referebat acceptam.

The first Regius has τοῦτο. In the same place the Colbertinus has ἰάσεως τοῦ τραύματος, "nor did he credit to this the healing of his wound".

(printed under page 533)

(26) ‹anchor: ἡμᾶς ὑπενεγκεῖν› · call in col 1047

Reg. primus δύνασθαι ὑμᾶς.

The first Regius has δύνασθαι ὑμᾶς.

(printed under page 533)

(27) ‹anchor: ὑποδεχόμεθα› · call in col 1047

Idem mss. εὐχαρίστως ὑποδεχώμεθα.

The same manuscripts (as printed, "Idem") have εὐχαρίστως ὑποδεχώμεθα.

(printed under page 533)

Page

other: facing Latin version, not set

PG 31:1048

φαρμάκων μεταλήψεως ὑπὲρ τῆς τοῦ σώματος θεραπείας ἀνεχόμεθα· οὕτω καὶ ἐνταῦθα τὰ τμητικὰ τοῦ ἐλεγκτικοῦ λόγου, καὶ τὰ πικρὰ τῶν ἐπιτιμήσεων φάρμακα ὑπὲρ τῆς κατὰ ψυχὴν θεραπείας καταδέχεσθαι χρή. Ὅπερ τοῖς μὴ παιδευθεῖσιν ὁ προφητικὸς λόγος ἐπονειδίζων φησί· Μὴ ῥητίνη οὐκ ἔστιν ἐν Γαλαάδ; ἢ ἰατρὸς οὐκ ἔστιν ἐκεῖ; Διὰ τί οὐκ ἀνέβη ἴασις θυγατρὸς λαοῦ μου; Καὶ τὸ ἐπὶ τῶν χρονίων δὲ παθῶν διὰ μακροῦ χρόνου καὶ διὰ βοηθημάτων ἀλγεινῶν τε ὁμοῦ καὶ ποικίλων τὴν ἴασιν ἀναμένειν, ἔνδειγμά ἐστι τοῦ καὶ τὰ τῆς ψυχῆς ἁμαρτήματα διὰ φιλοπόνου δεήσεως καὶ πολυχρονίου μετανοίας καὶ ἀγωγῆς ἐπιπόνου, ἣν ἂν ὁ λόγος ἡμῖν αὐτάρκη πρὸς ἴασιν ὑποβάλῃ, ὀφείλειν ἡμᾶς ἐπανορθοῦσθαι. Οὐ τοίνυν, ἐπειδή τινες οὐ καλῶς χρῶνται τῇ τέχνῃ τῇ ἰατρικῇ, φευκτέον ἡμῖν πᾶσαν τὴν ἀπ' αὐτῆς ὠφέλειαν. Οὐδὲ γὰρ, ἐπειδὴ μαγειρικῇ πρὸς τρυφῆς ἐπίνοιαν οἱ περὶ τὰς ἡδονὰς ἀκόλαστοι κέχρηνται, ἢ τῇ ἀρτοποιίᾳ, ἢ τῇ ὑφαντικῇ, ὑπερβαίνοντες τὸν ὅρον τῶν ἀναγκαίων, ἤδη ἡμᾶς πάσας ὁμοῦ χρὴ παραιτεῖσθαι τὰς τέχνας· τὸ ἐναντίον μὲν οὖν, ἐκ τῆς ὀρθῆς αὐτῶν χρήσεως τὸ ὑπ' ἐκείνων παραφθειρόμενον διελέγχειν. Οὕτω δὲ καὶ ἐπὶ τῆς ἰατρικῆς τὴν παρὰ τοῦ Θεοῦ χάριν πονηρᾷ διαβάλλειν χρήσει οὐκ εὔλογον. Τό τε γὰρ ἐν ταῖς χερσὶ τῶν ἰατρῶν τὴν ἐλπίδα ἔχειν τῆς ἑαυτῶν ὑγείας κτηνῶδες· ὅπερ πάσχοντάς τινας τῶν ἀθλίων ὁρῶμεν, οἳ καὶ σωτῆρας αὐτοὺς ὀνομάζειν οὐ παραιτοῦνται· τό τε πάντη τὰς ἀπ' αὐτῆς ὠφελείας ἀποφεύγειν φιλόνεικον. Ἀλλ' ὥσπερ ὁ Ἐζεκίας τὴν παλάθην τῶν σύκων οὐχὶ πρῶτον αἴτιον ὑγείας ἡγεῖτο, οὐδὲ τούτῳ τὴν αἰτίαν τῆς ἰάσεως τοῦ σώματος ἐλογίζετο, προσετίθει δὲ τῇ δόξῃ τοῦ Θεοῦ καὶ τὴν ἐπὶ τῇ κτίσει τῶν σύκων εὐχαριστίαν· οὕτω καὶ ἡμεῖς, παρὰ τοῦ ἀγαθῶς καὶ φρονίμως οἰκονομοῦντος τὴν ζωὴν ἡμῶν Θεοῦ δεχόμενοι τὰς πληγὰς, παρ' αὐτοῦ πρῶτον μὲν αἰτοῦμεν τὴν γνῶσιν τοῦ λόγου καθ' ὃν ἐπάγει τὰς μάστιγας, ἔπειτα δὲ τήν τε ἀπαλλαγὴν τῶν ὀδυνηρῶν καὶ τὴν ὑπομονὴν, πρὸς τὸ σὺν τῷ πειρασμῷ παρασχεῖν καὶ τὴν ἔκβασιν, τοῦ δύνασθαι ἡμᾶς ὑπενεγκεῖν.

medicines for the healing of the body, so here too we ought to accept the cutting edge of the word of reproof and the bitter medicines of rebukes for the healing of the soul. This the prophetic word reproaches in those who have not been instructed, saying: Is there no resin in Gilead? or is there no physician there? Why then has not the healing of the daughter of my people come up? And the fact that in chronic ailments healing is awaited through a long time and through remedies at once painful and varied is an indication that the sins of the soul too we are bound to set right through diligent prayer and long-continued repentance and a laborious regimen, such as the word may suggest to us as sufficient for healing. We must not, then, because some make ill use of the art of medicine, shun all the benefit that comes from it. For neither, because those who are unrestrained in pleasures have used cookery for the contriving of luxury, or baking, or weaving, overstepping the bound of what is necessary, ought we forthwith to renounce all the crafts together; on the contrary, by our right use of them we ought to expose what is corrupted by those men. So too in the case of medicine it is not reasonable to slander God's grace because of a wicked use. For to have the hope of one's own health in the hands of physicians is brutish, as we see some wretched people do, who do not even shrink from calling them saviours; and to shun altogether the benefits that come from it is contentious. But just as Hezekiah did not regard the cake of figs as the first cause of health, nor reckon to it the cause of the healing of his body, but added to the glory of God thanksgiving also for the creation of figs, so we too, receiving the strokes from God, Who orders our life well and wisely, first ask of Him knowledge of the reason for which He brings the scourges, and then both deliverance from the pains and endurance, that with the temptation He may also provide the way out, so that we may be able to bear it.

4. Δοθεῖσαν δὲ ἡμῖν τῆς ἰάσεως τὴν χάριν, ἢ διὰ τοῦ οἰνελαίου, ὡς ἐπὶ τοῦ ἐμπεσόντος εἰς τοὺς λῃστὰς, ἢ διὰ τῶν σύκων, ὡς ἐπὶ τοῦ Ἐζεκίου, εὐχαρίστως ὑποδεχόμεθα. Καὶ οὐδὲν διοισόμεθα, εἴτε ἐκ τοῦ ἀφανοῦς γένοιτο ἡμῖν ἡ ἐπιμέλεια τοῦ Θεοῦ, εἴτε καὶ διά τινος τῶν σωματικῶν· ἃ πολλάκις ἐνεργέστερον ἡμᾶς ἄγει εἰς συναίσθησιν τῆς παρὰ τοῦ Κυρίου χάριτος. Πολλάκις δὲ καὶ πρὸς παιδείαν περιπεσόντες ταῖς νόσοις, μέρος τῆς παιδεύσεως καὶ τὴν διὰ τῶν ἐπιπόνων θεραπείαν ὑποστῆναι κατεδικάσθημεν. Οὔτε

4. And the grace of healing given to us, whether through oil mixed with wine, as with him who fell among the robbers, or through figs, as with Hezekiah, we receive with thanksgiving. And we shall make no distinction whether God's care comes to us from the unseen, or through some bodily means, which often lead us more effectively to a perception of the grace that comes from the Lord. And often too, having fallen into sicknesses for our chastening, we have been sentenced to undergo, as part of the chastening, the treatment that comes through painful remedies as well. Neither

Editors' notes and page, col. 1048

Page

running head: S. BASILII MAGNI 1048
marginal letters: A κρῶν φαρμάκων μεταλήψεως; B ἐπειδή τινες οὐ καλῶς; C φιλόνεικον. Ἀλλ' ὥσπερ; D ὑποδεχόμεθα. Καὶ οὐδὲν
old-edition numerals: (none)
other: the column opens with "κρῶν", the end of "πι-|κρῶν" carried from col. 1045 and set whole there. UNSURE: "ἀρτοποιίᾳ" (whether a diaeresis is printed) and the iota subscripts of "ὑποβάλῃ" and "λῃστάς" are not distinguishable at this resolution. The column ends on the complete word "Οὔτε". Jer 8:22, 4 Kgs 20:7, 1 Cor 10:13, Luke 10:34 are referenced only in the facing Latin's notes.

PG 31:1049

οὖν τομὰς, οὔτε καύσεις, οὔτε διὰ τῶν δριμέων καὶ ἐπιπόνων φαρμάκων ἀλγήματα, οὔτε ἀσιτίας, οὔτε διαίτης ἀκριβῆ μέτρα, οὔτε ἀποχὴν τῶν φθειρόντων παραιτεῖσθαι ἡμᾶς ὁ ὀρθὸς λόγος ὑπαγορεύει· σωζομένου (πάλιν λέγω) τοῦ σκοποῦ τῆς κατὰ ψυχὴν ὠφελείας, ὡς ἐν ὑποδείγματος λόγῳ τὴν ἑαυτῆς ἐπιμέλειαν παιδευομένης. Κίνδυνος δὲ οὐχ ὁ τυχὼν εἰς μετεωρισμὸν τὴν διάνοιαν ἐκπεσεῖν, ὡς παντὸς πάθους τῶν ἐξ ἰατρικῆς βοηθημάτων προσδεομένου. Οὐ γὰρ πάντα φύσεώς εἰσιν ἀῤῥωστήματα, οὐδὲ ἐκ πλημμελοῦς διαίτης ἡμῖν, ἢ τινων ἄλλων σωματικῶν ἀρχῶν προσγινόμενα, πρὸς ἅπερ ἐνίοτε ὁρῶμεν τὴν ἰατρικὴν χρησιμεύουσαν. Πολλάκις γὰρ καὶ μάστιγες ἁμαρτημάτων εἰσὶ τὰ ἀῤῥωστήματα, εἰς ἐπιστροφὴν προσαγόμενα. Ὃν γὰρ, φησὶν, ἀγαπᾷ Κύριος, παιδεύει· καὶ, Διὰ τοῦτο ἐν ὑμῖν πολλοὶ ἀσθενεῖς καὶ ἄῤῥωστοι, καὶ κοιμῶνται ἱκανοί. Εἰ γὰρ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα. Κρινόμενοι δὲ ὑπὸ Κυρίου, παιδευόμεθα, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν. Τοὺς οὖν τοιούτους ἡσυχάζοντας, καὶ ἀφεμένους τῶν ἰατρικῶν ἐπιτηδευμάτων, ὑπομένειν χρὴ τὰ ἐπαγόμενα, ὅταν γνωρίσωμεν ἑαυτῶν τὰ πλημμελήματα, κατὰ τὸν εἰπόντα· Ὀργὴν Κυρίου ὑποίσω, ὅτι ἥμαρτον αὐτῷ· καὶ τὴν διόρθωσιν ἐπιδείκνυσθαι, διὰ τοῦ ποιεῖν καρποὺς ἀξίους τῆς μετανοίας, καὶ μεμνῆσθαι τοῦ Κυρίου εἰπόντος· Ἴδε, ὑγιὴς γέγονας· μηκέτι ἁμάρτανε, ἵνα μὴ χεῖρόν τί σοι γένηται. Γίνεται δέ ποτε καὶ κατὰ ἐξαίτησιν τοῦ πονηροῦ, ὥσπερ ἀγωνιστὴν μέγαν, συγκαθιέντος αὐτῷ εἰς τὸν ἀγῶνα τοῦ φιλανθρώπου Δεσπότου, καὶ τὴν μεγαλαυχίαν αὐτοῦ διὰ τῆς εἰς ἄκρον ὑπομονῆς τῶν δούλων ἑαυτοῦ καθαιροῦντος· ὅπερ ἐπὶ τοῦ Ἰὼβ γενόμενον μεμαθήκαμεν. Ἢ καὶ εἰς ὑπόδειγμα τοῖς ἀφερεπόνοις παράγονται ὑπὸ τοῦ Θεοῦ οἱ δυνάμενοι μέχρι θανάτου ἐγκαρτερῆσαι τοῖς ἀλγεινοῖς· ὡς ὁ Λάζαρος, ὃς, τοιούτοις ἕλκεσι συνεχόμενος, οὐδαμοῦ γέγραπται οὔτε αἰτήσας τι τὸν πλούσιον, οὔτε δυσαρεστηθεὶς τοῖς παροῦσι· διὸ καὶ ἔτυχε τῆς ἐν τῷ κόλπῳ τοῦ Ἀβραὰμ ἀναπαύσεως, ὡς ἀπολαβὼν τὰ κακὰ ἐν τῇ ζωῇ αὐτοῦ. Εὕρομεν δὲ καὶ ἄλλην αἰτίαν ἀῤῥωστημάτων τοῖς ἁγίοις συμβαίνουσαν, ὡς ἐπὶ τοῦ Ἀποστόλου. Ἵνα γὰρ μὴ δόξῃ ὑπερβαίνειν τὸν ὅρον τῆς ἀνθρωπίνης φύσεως, καὶ μή τις αὐτὸν λογίσηται ἐν τῇ φυσικῇ κατασκευῇ ἔχειν τι περισσὸν (ὅπερ ἔπαθον οἱ Λυκάονες, στέμματα καὶ ταύρους προσάγοντες), εἰς παράστασιν τῆς ἀνθρωπίνης φύσεως, τῇ ἀῤῥωστίᾳ συνῆν διαρκῶς.

then cutting, nor burning, nor the pains caused by sharp and painful medicines, nor fasting, nor exact measures of diet, nor abstinence from harmful things does right reason bid us refuse: provided (I say again) that the aim of benefit to the soul is preserved, since the soul is being taught, by way of example, the care of itself. But there is no small danger of the mind falling into distraction, as though every ailment stood in need of the aids of medicine. For not all sicknesses are of nature, nor do they come upon us from a faulty diet or from some other bodily causes, against which we sometimes see medicine to be of use. For often sicknesses are also scourges for sins, brought upon us for our conversion. For, it says, whom the Lord loves, He chastens (Prov. 3:12); and, For this reason many among you are weak and sickly, and many sleep. For if we judged ourselves, we would not be judged. But when we are judged by the Lord, we are chastened, that we may not be condemned with the world (1 Cor. 11:30–32). Those, then, who are such ought to keep quiet and, letting go of the medical practices, endure what is brought upon them, when we recognize our own faults, according to him who said: I will bear the wrath of the Lord, because I have sinned against Him (Mic. 7:9); and they ought to show amendment by bringing forth fruits worthy of repentance, and to remember the Lord, Who said: See, you have been made whole; sin no more, lest something worse befall you (John 5:14). Sometimes, too, it happens at the demand of the evil one, the loving Master letting him down into the contest as against a great champion, and bringing down his boasting through the utmost endurance of His servants: which we have learned took place in the case of Job. Or again, those who are able to hold out against pains even unto death are brought forward by God as an example to the faint-hearted: as Lazarus, who, though held fast by such sores, is nowhere written to have either asked anything of the rich man or to have been displeased with his present lot; and therefore he obtained the rest in the bosom of Abraham, as one who had received evil things in his lifetime. We have found also another cause of sicknesses that befalls the saints, as in the case of the Apostle. For lest he should seem to pass beyond the bounds of human nature, and lest anyone should reckon him to have something more than others in his natural constitution (which is what the Lycaonians suffered, bringing garlands and bulls), he lived continually with sickness, to make human nature plain.

Editors' notes and page, col. 1049

Footnotes

(printed under page 534)

(28) · call in col 1049 (Greek only)

Editi οὐ τὰ διά. At mss. duo οὔτε διά. Aliquanto post in Vossii veteri libro corrupte legitur οὔτε ἀποδοχὴν τῶν φθ.

The printed editions have οὐ τὰ διά. But two manuscripts have οὔτε διά. A little further on, in Vossius's old book, the corrupt reading οὔτε ἀποδοχὴν τῶν φθ. is found.

(printed under page 534)

(29) · call in col 1049 (Greek only)

Unus mss. ἑαυτοὺς ἐκρίνομεν.

One manuscript has ἑαυτοὺς ἐκρίνομεν ("we judged ourselves").

(printed under page 534)

(30) ‹anchor: διὰ τοῦ ποιεῖν› · call in col 1049 (Greek only)

Veteres duo libri διὰ τὸ ποιεῖν.

Two old books have διὰ τὸ ποιεῖν ("because of doing").

(printed under page 534)

(31) ‹anchor: Γίνεται› · call in col 1049 (Greek only)

Sic mss. duo praeter Combefisianum. Editi γίνεσθαι. Mox Reg. primus et Voss. ὥσπερ γάρ.

So two manuscripts besides Combefis's. The printed editions have γίνεσθαι. Just after, the first Regius and Vossius's have ὥσπερ γάρ.

(printed under page 534)

(32) ‹anchor: τὸν πλούσιον› · call in col 1049 (Greek only)

Editi et unus ms. τι τὸν πλησίον, a proximo, corrupte. Alius ms. πλούσιον, emendate. Codex Voss. τοιοῦτον τὸν πλούσιον.

The printed editions and one manuscript have τι τὸν πλησίον, "from his neighbour", corruptly. Another manuscript has πλούσιον, correctly. Vossius's codex has τοιοῦτον τὸν πλούσιον.

(printed under page 534)

(33) ‹anchor: αὐτὸν λογίσηται› · call in col 1049 (Greek only)

Reg. primus λογίσαιτο, Vossii vetus liber ἐλογίσατο. Statim tres mss. praeter Voss. ὅπερ ἔπαθον οἱ Λυκ. Reg. tertius et editi ὥσπερ οἱ. Nec ita multo post Colb. στέμματα καὶ τράγους, coronas et hircos.

The first Regius has λογίσαιτο, Vossius's old book ἐλογίσατο. Directly after, three manuscripts besides Vossius's have ὅπερ ἔπαθον οἱ Λυκ. ("which the Lycaonians suffered"); the third Regius and the printed editions ὥσπερ οἱ. Not much further on, the Colbert manuscript has στέμματα καὶ τράγους, "garlands and he-goats".

(printed under page 534)

Footnotes

(73) · call in col 1050

Prov. III, 12.

Proverbs 3:12.

(printed under page 534)

(74) · call in col 1050

I Cor. XI, 30 32.

1 Corinthians 11:30, 32.

(printed under page 534)

(75) ‹anchor: quoniam peccavi ei› · call in col 1050

Mich. VII, 9.

Micah 7:9.

(printed under page 534)

(76) ‹anchor: tibi aliquid contingat› · call in col 1050

Joan. V, 14.

John 5:14.

(printed under page 534)

(77) ‹anchor: factum fuisse didicimus› · call in col 1050

Job II, 6.

Job 2:6.

(printed under page 534)

(78) ‹anchor: ulceribus afflictaretur› · call in col 1050

Luc. XVI, 20.

Luke 16:20.

(printed under page 534)

(79) ‹anchor: mala in vita sua› · call in col 1050

ibid. 22, 25.

Ibid. (Luke 16), 22, 25.

(printed under page 534)

(80) ‹anchor: obtulere et tauros› · call in col 1050

Act. XIV, 12.

Acts 14:12.

(printed under page 534)

Footnotes

(printed under page 535)

(81) ‹anchor: Dei facite› · call in col 1051

I Cor. X, 31.

1 Corinthians 10:31.

(printed under page 535)

Page

other: facing Latin version, not set
running head: 1051 S. BASILII MAGN[I] (right side cut at image edge)
old-edition numerals: 401 after ‹consilium› (in the Latin column)
other: other: Regulae brevius tractatae begin (below the full-width rule, title and Latin capitulum 1 of the Capita regularum brevius tractatarum; not set)

PG 31:1052

5. Τί οὖν τοῖς τοιούτοις παρα τῆς ἰατρικῆς γένοιτο κέρδος; καὶ οὐχὶ μᾶλλον κίνδυνος, μετεωριζομένοις ἀπὸ τοῦ ὀρθοῦ λόγου εἰς τὴν τοῦ σώματος ἐπιμέλειαν; Τοῖς γε μὴν ἐκ πονηρᾶς διαίτης τὴν ἀῤῥωστίαν ἑαυτοῖς συναθροίσασιν οἷον τύπῳ τινὶ καὶ ὑπογραμμῷ χρηστέον τῇ τοῦ σώματος θεραπείᾳ πρὸς τὴν τῆς ψυχῆς ἐπιμέλειαν, καθὰ πρότερον εἴρηται. Ἡ γὰρ ἀποχὴ τῶν βλαπτόντων κατὰ τὸν ἰατρικὸν λόγον καὶ ἡμῖν ἐστιν ὠφέλιμος, ἡ ἐκλογὴ τῶν χρησίμων, ἡ φυλακὴ τῶν παραγγελμάτων. Καὶ αὐτὴ δὲ ἡ τῆς σαρκὸς ἀπὸ ἀῤῥωστίας πρὸς εὐεξίαν μεταβολὴ παραμυθία γινέσθω πρὸς τὸ μὴ ἀπογινώσκειν ἡμᾶς τῆς ψυχῆς, ὡς οὐ δυναμένης ἐκ τῶν ἁμαρτημάτων πρὸς τὴν οἰκείαν πάλιν ὁλοκληρίαν διὰ τῆς μετανοίας ἐπανελθεῖν. Οὔτε οὖν φευκτέον πάντη τὴν τέχνην, οὔτε ἐπ' αὐτῇ πάσας τὰς ἐλπίδας ἔχειν ἀκόλουθον. Ἀλλ' ὡς κεχρήμεθα μὲν τῇ γεωργικῇ, αἰτούμεθα δὲ παρὰ τοῦ Θεοῦ τοὺς καρπούς· καὶ τῷ κυβερνήτῃ μὲν τὸ πηδάλιον ἐπιτρέπομεν, τῷ Θεῷ δὲ προσευχόμεθα ἐκ τοῦ πελάγους ἀποσωθῆναι οὕτω καὶ ἰατρὸν εἰσάγοντες, ὅτε λόγος συγχωρεῖ, τῆς πρὸς Θεὸν ἐλπίδος οὐκ ἀφιστάμεθα. Ἐμοὶ δὲ καὶ πρὸς ἐγκράτειαν οὐ μικρὸν συντελεῖν ἡ τέχνη φαίνεται. Ὁρῶ γὰρ, ὅτι καὶ τρυφὰς ἀποκόπτει, καὶ πλησμονὴν διαβάλλει, καὶ ποικιλίαν διαίτης, καὶ περίεργον ἀρτυμάτων ἐπίνοιαν, ὡς ἀσύμφορον, ἀποπέμπεται· καὶ τὸ σύμπαν, τὴν ἔνδειαν μητέρα τῆς ὑγείας ἀποκαλεῖ, ὥστε καὶ κατὰ τοῦτο οὐκ ἄχρηστος ἡμῖν ἡ παρ' αὐτῆς συμβουλή. Εἴτε οὖν χρώμεθά ποτε τοῖς τῆς ἰατρικῆς παραγγέλμασιν, εἴτε παραιτούμεθα, κατά τινα τῶν προαποδεδομένων λόγων, ὁ σκοπὸς τῆς πρὸς Θεὸν εὐαρεστήσεως σωζέσθω, καὶ ἡ ὠφέλεια τῆς ψυχῆς οἰκονομείσθω, καὶ τὸ πρόσταγμα τοῦ Ἀποστόλου πληρούσθω, εἰπόντος· Εἴτε οὖν ἐσθίετε, εἴτε πίνετε, εἴτε τι ποιεῖτε, πάντα εἰς δόξαν Θεοῦ ποιεῖτε.

5. What gain, then, could come to such people from medicine? And is there not rather danger, as they are drawn away from right reason into care for the body? Those, however, who have gathered sickness to themselves through a bad diet must use the treatment of the body as a kind of type and pattern for the care of the soul, as was said before. For abstinence from harmful things according to the reasoning of medicine is profitable to us also, as are the choice of useful things and the keeping of its precepts. And let the very change of the flesh from sickness to good health be a consolation to us, so that we do not despair of the soul, as though it could not return from its sins to its own soundness again through repentance. So it is consistent neither to shun the art altogether nor to place all our hopes in it. But just as we make use of husbandry, yet ask the fruits from God; and entrust the rudder to the helmsman, yet pray to God to be brought safe out of the sea; so also, when we call in a physician, when reason allows, we do not depart from our hope in God. To me, moreover, the art seems to contribute not a little to self-control. For I see that it cuts away luxuries, and censures surfeit, and dismisses variety of diet and curious invention of seasonings as unprofitable; and, in sum, it calls want the mother of health, so that in this respect too its counsel is not useless to us. Whether, then, we sometimes use the precepts of medicine, or decline them for one of the reasons given before, let the aim of pleasing God be preserved, and let the benefit of the soul be provided for, and let the command of the Apostle be fulfilled, who said: Whether therefore you eat, or drink, or do anything, do all to the glory of God (1 Cor. 10:31).

Editors' notes and page, col. 1052

Footnotes

(34) ‹anchor: τὸ πηδάλιον› · call in col 1052 (Greek only)

Editi κυβερνήτῃ δὲ τό. Antiqui tres libri κυβερνήτῃ μὲν τό.

The printed editions have κυβερνήτῃ δὲ τό. Three old books have κυβερνήτῃ μὲν τό.

(printed under page 535)

(35) ‹anchor: λόγος συγχωρεῖ› · call in col 1052 (Greek only)

Reg. tertius et Voss. συγχωρήσει. Ibidem editi τῆς πρὸς αὐτὸν ἐλπίδος. Codices non pauci praeter Voss. τῆς πρὸς Θεὸν ἐλπίδος.

The third Regius and Vossius's have συγχωρήσει. In the same place the printed editions have τῆς πρὸς αὐτὸν ἐλπίδος ("of hope in him"). Not a few codices besides Vossius's have τῆς πρὸς Θεὸν ἐλπίδος ("of hope in God").

(printed under page 535)

(36) ‹anchor: τρυφὰς ἀποκόπτει› · call in col 1052 (Greek only)

In Vossii veteri libro legitur τρυφὰς ἐπικόπτει.

In Vossius's old book one reads τρυφὰς ἐπικόπτει.

(printed under page 535)

(37) ‹anchor: ἰατρικῆς παραγγέλμασιν› · call in col 1052 (Greek only)

Unus ms. ἰατρικῆς ἐπαγγέλμασι. Mox Reg. primus emendatus τὸν ἀποδεδομένον λόγον.

One manuscript has ἰατρικῆς ἐπαγγέλμασι. Just after, the first Regius, as corrected, has τὸν ἀποδεδομένον λόγον.

(printed under page 535)