is multiplied, 291. The sacred choir of virgins, the assembly of the Lord, the church of the saints, 136. A virgin who denies that she had vowed her virginity is rebuked for her profession before God and angels and men, 136. It is in vain for virgins to say they did not promise virginity, 625. A virgin who marries after her vow commits two evils: she abandons her spouse and flees to the corruptor, 138. A virgin who marries after her vow is an adulteress, 137. The adultery of a virgin brings insult upon the Lord upon whose altar she was offered, 133. The loss of a virgin's reputation is the ruin of all, 138. Virgins who violate their pacts are not admitted to communion until a year after, like digamists, 291. Adulteresses are subjected to the judgment of Basil, 292. And he who marries a virgin does not admit her until she is declared [innocent] by him, 292. The corrupter of a virgin, if he is a servant, is considered stubborn in his master's bed, 138. He violates the gifts of God, as if someone were to inscribe the shape of swine upon royal gifts, 138. He tramples upon the Son of God and has defiled his spouse with adultery, 138. The pledges of virginity, 136. The honors of virginity, 136. How one who is consecrated to God ought to live, 261. The dress of a virgin must be worthy, and her rubescence from modesty is beautiful, and the decorum of abstinence and the pallor of vigils, 261. Virgins who are called subintroductæ are prohibited, 149. Basil orders that a virgin of this kind who is living as a presbyter in a monastery be placed elsewhere, 130. Those who return to the world having once professed virginity in heresy should be baptized, and the marriage is not to be condemned by them, 292. The yoke of divine union, 133. Women who have married after their virginity, if they are blessed by their resolve, are their own, 531.
Virtue is a possession that cannot be taken away, 471. It alone is our possession, 470. The exercise of virtue is precious, it is the most pleasant spectacle for those who encounter it, 422. Paul teaches that we must progress daily in virtue, 125. That eternal satiety does not soothe today's hunger, nor does yesterday's noble deed avail if you cease today, 126. Those who cultivate virtue are like one another in a cloudy night, 475. No single action makes a man virtuous, but he must cultivate the virtue for his whole life, 474. One who possesses virtue does not do so for the sake of empty glory, 475. To praise virtue openly while following pleasure in private differs nothing from theatrical actors, 475. Between virtue and vice the choice must always be made, 472. The judgment of the multitude is to be preferred, if it is against everyone, over what is right for those who do not deviate, 475. Four virtues under which all others are distributed, 72.
Visions are sometimes caused by the waste of gluttony, 314, 315. We must not attribute more to visions than to salutary teachings, 318. Seeing many things is sometimes referred to the illness of a tipsy brain, 317.
Celibate life has honor in this, that it is separated from the life of a wife, 149. If any man who has professed in word makes it so that they are married, let them honor the virginity in name only, 149. The custody of virginity is impregnable in that very warfare if the will remains unmoved, 209.
The whole of life is a very short span if compared with infinite time, 233. The waves of this life are fleeting, 337. The present life is distinguished as if by certain stages, as if we should be wayfarers here, migrating from here to rest in our own places, 533. Thus Abraham behaved, 533. We head for the same inn in this, 78. The conditions of life are three, 356. Carnal creatures like birds, in vain furnished with wings, 432. The order of life does not change in the least for those whose duties are to be deferred, 431. Nothing can be that which lives for something else, 83. We are prudent stewards of our life, 105. Human life is referred to misfortunes, 77. No accurate life is profitable without works, 433.
Vice. To vice is attributed the name of virtue, when they bless with their mouth and curse with their heart, 474. The way leading to life is compared with that which leads to virtue, 472.
Vitus, bishop of the Charrhoni, 183, 390.
The aim of the Christian vocation is that they may be made like to God, 2.
Pleasure is a being, but it is divided into five senses, 529. The name of pleasure is one, but its kinds are diverse, 126. Pleasure tickles the throat for a time, and afterwards is found to be more bitter than gall, 136. The temporary daemon of pleasure, 129.
The vow of continence, 131. Pacts entered into with a spouse before many witnesses, 132. Profession before God, angels and men, 136. It is no light struggle that is promised, but one that those who follow through the promises must shoulder, 261. Vows of abstinence from swine's flesh are ridiculous, abstention is not necessary, 294.
Voice is to be measured by use, 99. The sound of a voice is to be preferred when moderate, 74.
Great wounds cannot be cured by small remedies, 125.
The vulture heals itself with the tears of a pine tree, 583. Vultures bring forth offspring without mating, 381.
Z Zarnuas, 393. Zeli, 347. Zenon, bishop, 183. The noble saying of Zeno concerning things lost in a shipwreck, 76. Zoilus, 286. A man of words and a lover of Basil, 286. The belt is tight for the loins, 133. Zorobabel and Salathiel were preferred by a popular mode, 362.
ORDER OF SUBJECTS WHICH ARE CONTAINED IN THIS VOLUME
S. BASIL THE GREAT, ARCHBISHOP OF CAPPADOCIAN CAESAREA PREFACE in which he discourses upon many matters pertaining to the teaching of St. Basil. § I. — 1. St. Basil is less conveniently interpreted regarding that Nicene synod, from another essence or hypostasis. II. Yet he rightly denies that a single hypostasis in three persons was admitted by the synod. They
than the Nicene synod. V. What the Nicene synod felt, according to St. Alexander and St. Athanasius, is considered. VI. The opinion of the Latins concerning hypostasis. In what sense the same word was used in secular schools. 10
B § II. — I. St. Basil seems at first sight to conflict with St. Athanasius and St. Gregory in defending three hypostases. II. Yet he does not depart from due moderation of spirit. In what sense he thought this question to be of great importance. In what sense he refused to enter into communion with the defenders of one hypostasis. 19
§ III. — I. St. Basil was censured by some because he did not always attribute the title of God to the Holy Spirit. II. He used this moderation in order to consult for the weak and to withdraw his Church from the fury of the heretics. III. Neither is to be blamed at all. IV. The objections are solved. V. Basil, always feeling the same, is not always engaged in refuting heretics in the same way. 23
§ IV. — I. The most famous testimony of St. Basil concerning the procession of the Spirit from the Son is cited. II. The Greek writing labors under great disadvantages. III. The reading of the Latins fits appropriately with Basil's doctrine and necessarily coheres with his reasoning. IV. The cause of the Latins is defended by the authority of the manuscript codices. 33
§ V. — I. Whether St. Basil believed only in consubstantials, of which one has its origin from the other. II. Whether he believed the world was created in a moment of time. 40
§ VI. — I. The authority of Tradition defended by holy Basil against Eunomius and the Pneumatomachi. II. He was also very diligent in defending Catholic language. What he feels about the councils. III. Why he provokes adversaries to Scripture. IV. In what sense C all things are to be confirmed by the Scriptures, he said nothing is to be added to the Scriptures. V. In what sense listeners ought to prove what is said by teachers. 42
§ VII. — I. St. Basil teaches in express words that Christ is present in the Eucharist. II. He requires that we believe that "This is my body" no less certainly than "The Word was made flesh." III. An eminent passage mangled by Scultetus is explained. Basil's opinion is confirmed by the prayers of the liturgy. 50
§ VIII. — I. St. Basil's testimonies concerning the confession of sins. II. Envy and other such sins are subject to the law of confession. III. Concerning original sin. IV. Concerning the grace of Christ. 56
A list of old books according to which the works of St. Basil were corrected and emended. 63
BOOK ON THE HOLY SPIRIT
67CHAP. I. — A preamble in which it is shown that investigations concerning the most minute parts of Theology are necessary. 67 CHAP. II. — Whence arose the observation concerning the syllables of the heretics. 74 CHAP. III. — That the sophisticated dispute about syllables was born from worldly philosophy. 75 CHAP. IV. — That the use of these syllables is employed in Scripture without distinction. 78 CHAP. V. — And concerning saying "by whom" of the Father, and "from whom" of the Son, and "in whom" of the Holy Spirit. 78 CHAP. VI. — He meets those who affirm that the Son is not with the Father, but after the Father; where also concerning equality of glory. 87 CHAP. VII. — Against those who say it is not appropriately said of the Son "with whom," but "by whom." 94 CHAP. VIII. — In how many ways this particle "by whom" is understood, and in what sense it is more appropriately cited, together with "with whom"; where it is also explained how the Son receives the commandment, and how he is sent. 95 CHAP. IX. — Proper and distinct notions concerning the Spirit, consonant with the doctrine of the Scriptures. 107 CHAP. X. — Against those who say it is not necessary to join the Holy Spirit to the Father and the Son. 110 CHAP. XI. — That those who deny the Spirit are prevaricators. 114 CHAP. XII. — Against those who say it is sufficient to be baptized only in the name of the Lord. 115 CHAP. XIII. — Why the angels are joined by Paul simultaneously with the Father and the Son. 118 CHAP. XIV. — An objection, that some were indeed baptized in Moses, and believed in him; and the solution of this, where also concerning the figures. 122 CHAP. XV. — A response to that which they subjoin, that we are also baptized into water; where also concerning baptism. 127 CHAP. XVI. — That in every notion the Holy Spirit is inseparable from the Father and the Son, whether in the creation of intelligible creatures, or in the dispensation of human affairs, or in the judgment which is expected. 134 CHAP. XVII. — Against those who say that the Holy Spirit is not to be numbered with the Father and the Son, but sub-numbered: where also concerning pious enumeration, the summary of the faith proceeds. 143 CHAP. XVIII. — How we preserve the pious dogma of monarchy in the profession of the three hypostases, where also those are refuted who say the Spirit is sub-numbered. 147 CHAP. XIX. — Against those who say the Spirit is not to be glorified. 155 CHAP. XX. — Against those who say the Spirit is neither in a servile nor in a lordly condition, but in the condition of the free. 159 CHAP. XXI. — Testimonies from the Scriptures that the Spirit is called Lord. 163 CHAP. XXII. — Confirmation of the natural communion of the Spirit, in that he is just as incomprehensible as the Father and the Son. 166 CHAP. XXIII. — That the glorification of the Spirit is an enumeration of those things which are present to him. 167 CHAP. XXIV. — A refutation of the absurdity of those who do not glorify the Spirit, from a collation of those things which in creatures are affected by glory. 170 CHAP. XXV. — That Scripture uses this syllable "in" for "with"; where it is also proven that "with" has the same power. 174 CHAP. XXVI. — In how many ways "in" is said, in just as many ways it is accepted regarding the Spirit. 179 CHAP. XXVII. — Whence the syllable "with" has its beginning, and what power it has, where also concerning the laws of the Church not produced in any writing. 186 CHAP. XXVIII. — That those things which Scripture says concerning men as reigning with Christ, these the adversaries do not concede to be said of the Spirit. 195 CHAP. XXIX. — An enumeration of illustrious men in the Church who in their writings have used this word "with." 199 CHAP. XXX. — An exposition of the present state of the Churches. 210
EPISTLES OF ST. BASIL
219FIRST CLASS containing epistles written before his episcopate from the year 357 to the year 370, to which are added some dubia. Epistle one. — To Eustathius the philosopher. — Basil feigns that he, while seeking Eustathius in vain in various regions, had almost doubted whether all things happen by fate or fortune, but that he was recreated by his letters and changed his opinion; these things, I say, he feigns so that he might refute more acutely, and establish Providence. 219 Epist. II. — To Gregory. — Gregory caring nothing for the location of Basil's solitude, but wishing to know,
A how life is lived there, Basil explains not what he himself does, but what ought to be done: how great are the aids to piety in solitude, how prayer is to be joined to the reading of the Scriptures, what is to be observed in speech and in conduct, in food and drink and clothing, and what in sleep. 223 Epist. III. — To Candidianus. — Basil praises Candidianus for his moderation in the performance of his duties and his study of letters: he implores his patronage against the violence of a certain rustic who had invaded and plundered his residence. 233 Epist. IV. — To Olympius. — He gives thanks to Olympius, who had sent gifts, but playfully accuses him of having banished his companion, poverty. 235 Epist. V. — To Nectarius. — He consoles him on the death of his only son. 237 Epist. VI. — To the wife of Nectarius. — He consoles her in like manner. 241 Epist. VII. — To Gregory his colleague. — Basil signifies that he had foreseen the accusation of a scarcity of words, yet that for that reason he should not be expected to provide an answer. He urges Gregory to devote himself to the defense of the truth, and to find consolation therein. 244 Epist. VIII. — An apology for his withdrawal to the Caesareans, and for his tardiness in returning. 246 Epist. IX. — To Maximus the philosopher. — Basil praises the great love of goodness in Maximus, and proffers his own judgment concerning Dionysius [of Alexandria] and likewise concerning the [consubstantiality of the] essence. He invites him to come, or at least to write. 267 Epist. X. — To a widow. — Basil sends Dionysius to her mother, and encourages her in solitude; just as a pure dove anointed with oil, she attracts others to herself. 271 Epist. XI. — To a friend. — Basil had celebrated the feast day with the children of a certain friend of his, whom he greets and urges to come and spend time with him, so that he may be discharged of his cares. 274 Epist. XII. — To Olympius. — He urges him to write. 274 Epist. XIII. — To the same. — A friendly greeting. 275 Epist. XIV. — To Gregory his colleague. — Basil signifies to Gregory that he had resolved not to await his arrival, but to set out immediately to his own solitude: he describes the pleasantness of that place and playfully mocks the Tiberine for it. 275 Epist. XV. — He commends the citizens of the metropolis to Arcadius, a private citizen. 278 Epist. XVI. — Against the heretic Eunomius. 279 Epist. XVII. — To Origen. — He praises his writings and the defense of the faith against the accepted persecutors; he predicts the ruin of Origen and his followers: he prays for all good things for him. 282 Epist. XVIII. — To Macarius and John. — He urges them to hope for the heavenly kingdom, which alone does not deceive, and is not to be deterred from piety by the threats of the powerful or the insults of false friends. 282 Epist. XIX. — To Gregory his colleague. — He jokes with Gregory in his letters. 283 Epist. XX. — To Leontius the sophist. — He chides him for what he writes, and seeks an excuse for himself. He sends his work against Eunomius. 283 Epist. XXI. — To the same. — Leontius is accused in a previous letter of not writing, and Basil himself turns the charge back upon him, and defends Julian. 286
B Epist. XXII. — On the perfection of the monastic life. 287 Epist. XXIII. — A letter of recommendation to a monk. 294 Epist. XXIV. — To Athanasius, the father of Athanasius, Bishop of Ancyra. — He denies that he readily believed calumnies; he urges Athanasius to give him place, so that he might love him as he is, as a free man. 295 Epist. XXV. — To Athanasius, Bishop of Ancyra. — An affectionate and charitable expostulation, filled with love, full of grief, that he neither insectated Basil himself nor any other friend, but spoke openly and clearly, and to all those coming from Caesarea he said that certain wrongs were written and arranged by him. 298 Epist. XXVI. — To Caesarius, brother of Gregory. — He urges him, having been miraculously saved, to render thanks and service to God, and to retain the same state of mind that he had in the very moment of peril. 302 Epist. XXVII. — To Eusebius, Bishop of Samosata. — Basil, healed of his illness, is hindered by the winter from visiting Eusebius. He promises that he will hasten if time and famine permit. 303 Epist. XXVIII. — A consolatory letter to the Church of Neocaesarea. 303 Epist. XXIX. — A consolatory letter to the Church of Ancyra. 310 Epist. XXX. — To Eusebius, Bishop of Samosata. — Besides illnesses, winter, and business, other causes prevent Basil from [visiting] Eusebius. He lost his mother, whence his illness recurred. He puts it down to the prayers of Eusebius that he escaped the snares of his enemies. 314 Epist. XXXI. — To the same. — Famine still keeps Basil held back, so that he cannot accompany his kinsman Hypatius. He commends this man to Eusebius, that he may either call upon him or send him to the most religious brothers with a letter. 314 Epist. XXXII. — To Sophronius the magistrate. — He commends Gregory to him, who is involved in the most troublesome business. 315 Epist. XXXIII. — To Aburgius. — He commends the business of the same Gregory to Aburgius. 318 Epist. XXXIV. — To Eusebius, Bishop of Samosata. — He laments the Church of Tarsus being occupied by heretics; but he softens his grief by remembering Eusebius, and that nothing concerning the utility of the Church has been omitted. He prays to God that He may preserve the Church for him, and grant him to gather with him again. 319 Epist. XXXV. — (Without address.) — He commends Leontius as if he were another self. 322 Epist. XXXVI. — (Without address.) — He asks a presbyter, who had been raised with him, and who ministered to his needs by the labor of his own hands, that a new settlement suffer him no harm. 322 Epist. XXXVII. — The same presbyter is commended for the same cause. 323 Epist. XXXVIII. — To Gregory his brother. — On the distinction between essence and hypostasis. 326 Epist. XXXIX. — Julian to Basil. — He invites him to come. 339 Epist. XL. — The same to the same. — Julian boasts of his gentleness, power, and dominion, hoping to send Sapor under the yoke, along with the Indians and Saracens; he accuses Basil of impudence, because he rejects such a man. He threatens him that if he should pass through Caesarea, he will pay a thousand pounds of gold. 342 Epist. XLI. — Basil to Julian. — He argues very freely against Julian’s impiety, and mocks the total amount of gold, which is commanded to be paid to one living on herbs. 343
[Note: The text provided for this page is an index of contents (Ordo Rerum) from PG volume 32; the translation continues as follows:]
CONCERNING WHAT IS CONTAINED IN THIS VOLUME
Epist. XLII. — To Chilon, his disciple. — That he may be called in a befitting manner. 407 On the solitary life. 341 Epist. XLIII. — Admonition to the juniors. — Concerning evangelical precepts. 359 Epist. XLIV. — To a fallen monk. — Concerning the magnitude of sin and the mercy of God. 359 Epist. XLV. — To a fallen monk. — When someone had embraced the monastic life after abandoning great wealth, but afterward had fallen into adultery, he sets forth the magnitude of the sin and the scandal mentioned, and calls him back to the struggle by the magnitude of the sin and the mercy of God. 363 Epist. XLVI. — To a fallen virgin. — He rebukes her vehemently and attempts to bring her to repentance. 369
SECOND CLASS containing the letters which St. Basil the bishop wrote from the year 370 to the year 378.
Epist. XLVII. — To Gregory, friend. — Concerning the election of the bishop of Caesarea. 382 Epist. XLVIII. — To Eusebius, bishop of Samosata. — Basil excuses himself to the bishop for why he did not write during the winter. He tells of Demophilus, who made a show of piety and right faith, and of the arrival of the bishops and their schismatic spirit. 383 Epist. XLIX. — To Arcadius, bishop. — Basil gives thanks to Arcadius, who had shown him the hope he had formed concerning him. He promises him relics of martyrs for the church which he himself had constructed, if he can find any. 386 Epist. L. — To Innocent, bishop. — He gives thanks to him who had written to him first for the sake of encouragement. 387 Epist. LI. — To Bosporius, bishop. — He refutes the calumny brought against him, that he had anathematized Dianius of Caesarea. He confesses that he was grieved that he had subscribed to the formula brought from Constantinople by Gregory; but yet that he had acceded to his communion, after being summoned by the sick man, when he learned that he had proposed nothing against the Nicene faith to him. 387 Epist. LII. — To the canonesses. — When wicked rumors had been brought to Basil concerning the canonesses, and to the canonesses concerning Basil, Bosporius instructed both. He discourses at length concerning the consubstantial. He refutes those who placed the Holy Spirit before the Son or the Father. 391 Epist. LIII. — To the chorepiscopi. — He demonstrates to the chorepiscopi, some of whom were said to be imposing hands for a price, how great is the shame of this deed; and declares that he will withdraw from the altars if anyone should commit such a thing after this letter received. 395 Epist. LIV. — To the chorepiscopi. — He renews the ancient laws of the Church concerning the election of clerics in the countryside, and abrogates the base novelties which had crept in. 399 Epist. LV. — To Paregorius, presbyter. — He clarifies Basil’s decree against extraneous women when Paregorius observed it less, exhorting him to defend himself by obeying rather than by making excuses; he threatens him with deposition. 402 Epist. LVI. — To Pergamins. — He attempts to appease him for complaining that he had not responded to his letters, and declares that he had been led to forget Pergamins not through arrogance, but through the anxiety by which he is now constrained. 403 Epist. LVII. — To Meletius, bishop of Antioch. — He exhorts Meletius to write more often, and consoles him as he deals with great troubles. 406 Epist. LVIII. — To Gregory, brother. — He captures the simplicity of the brother who had brought a false letter in the uncle’s name, and afterward had sent another false one likewise. He exhorts his brother to assist him, having entered upon a difficult life, and promises that he will come if he is requested by the bishops. 407 Epist. LIX. — To Gregory, uncle. — He beseeches his uncle to finally set aside the grudge from which whole cities and peoples are injured. He promises that he will do whatever seems necessary for the sake of reconciling peace. 409 Epist. LX. — To Gregory, uncle. — He signifies that he was refreshed by the arrival of the brother and the uncle’s letters, which brought the hope of peace. He promises that he will approve whatever the uncle pleases concerning the time and place of the meeting. He testifies that he distrusts the brother on account of what had been done before. 414 Epist. LXI. — To Athanasius, bishop of Alexandria. — He declares that the dux of Libya had become known to the Church from Athanasius’ letters in such a way that no one is willing to share a fire or a common roof with him. 415 Epist. LXII. — To the Church of Parnassus. — A letter of consolation concerning the death of the bishop. 418 Epist. LXIII. — To the Principali of Neocaesarea. — He greets her very honorably, and asks her to enroll him in the number of her friends. 419 Epist. LXIV. — To Hesychius. — He greets him very honorably, whom he had known of old, and thought highly of from the speech of Elpidius. 419 Epist. LXV. — To Atarbius. — He writes first and yields to him, although he is older, and asks that he also show charity, and consider how much it matters to mutual concord to repel the war that was circulating throughout the world. 422 Epist. LXVI. — To Athanasius, bishop of Alexandria. — He asks him to urge the Westerners to assist the East, and to endeavor to settle the Antiochene dissension. 423 Epist. LXVII. — To the same. — At the entreaty of Dorotheus, he explains more openly what he had indicated in previous letters: that affairs in Antioch should be arranged so that Meletius might preside over the body of the Church, but that regarding others, economy should be applied: for thus it had pleased the Westerners themselves, as the letters brought by the blessed Sylvanus testify. 425 Epist. LXVIII. — To Meletius, bishop of Antioch. — He treats of sending Dorotheus to Rome. He gives notice of the arrival of Evippius and the expectation of other Arians. 427 Epist. LXIX. — To Athanasius, bishop of Alexandria. — He praises the zeal and care of Athanasius, and asks that he dismiss Dorotheus at the first sailing, and advise the legates arriving from the West on how peace should be reconciled. 430 Epist. LXX. — (Without inscription.) — Concerning the synod. He depicts the evils of the East with excellent colors. 434 Epist. LXXI. — Basil to Gregory. — He signifies his pain to Gregory because his friends were lending ears to some false accuser. He asks him to come to fight with him against the impending enemy. 435 Epist. LXXII. — To Hesychius. — He asks him to give him help in appeasing Callisthenes. 439 Epist. LXXIII. — To Callisthenes. — He praises him because, being angry at the servants of Eutochius, he had permitted the judgment of the matter to himself. To the request that they be led to the place where they had done the injury, he demonstrates that many inconveniences follow from that. He allows them to stop as far as Sasima: or rather he asks that vengeance be granted to him; and as Callisthenes had sworn that he would hand them over for punishment according to the laws, he should be content with the punishment which the laws of the Church impose, and quickly revoke the soldier whom he had sent. 439 Epist. LXXIV. — To Martinianus. — By the description of the evils of the fatherland, he attempts to induce Martinianus to go to the emperor, or at least to offer help in such a great calamity by writing. 443 Epist. LXXV. — To Aburgius. — He warns him of what he owes his fatherland, and by a picture of its evils...
by letter in this great common calamity of the fatherland. 450 Epist. LXXVII. — (Without inscription.) — Concerning Therasios. 451 Epist. LXXVIII. — (Without inscription.) — For Elpidios. 454 Epist. LXXIX. — To Eustathios, bishop of Sebaste. — He gives thanks that he wrote to him regarding the struggle proposed to him, and that he sent Eleusinios, an excellent fellow-combatant. He relates that he has already struggled with the prefect and the chamberlain. 454 Epist. LXXX. — To Athanasios, bishop of Alexandria. — He hopes that the churches can be saved from the horrific storm by the prayers and counsels of Athanasios, and he exhorts him not to cease either from praying or writing. 455 Epist. LXXXI. — To Innocentius, bishop. — Being asked by Innocentius that, upon his death, he should take upon himself the care of his Church, he deprecates such a great burden for himself, but offers him a presbyter that he might designate him as his own successor. 455 Epist. LXXXII. — To Athanasios, bishop of Alexandria. — He asks him to write a common letter to the bishops desiring his communion, but requests that the initiation be made by him; or, if the bishops are suspect, that he send it to him; he says he will not deliver it until he has received responses from the bishops. 458 Epist. LXXXIII. — To the Censor. — He urges him to alleviate the calamities of Cappadocia, and commends to him the possession of a friend which was being oppressed by taxes. 462 Epist. LXXXIV. — To the President. — He greets him very honorably and rebukes a certain act of his, and proves by many arguments that what had been decreed unjustly ought to be changed. 462 Epist. LXXXV. — (Without inscription.) — Concerning the avoiding of swearing. 466 Epist. LXXXVI. — To the Prefect. — He requests that the grain of Dorotheos the presbyter, which had been plundered by certain people, be restored by the same. 466 Epist. LXXXVII. — (Without inscription.) — Concerning the same matters. 467 Epist. LXXXVIII. — (Without inscription.) — The cause of the collector of money. 470 Epist. LXXXIX. — To Meletios, bishop of Antioch. — By his letter he consoles his desire of seeing Meletios and implores him through Dorotheos to pray for him, and if there is need to write to the Westerners, he gives him his letter. 470 Epist. XC. — To the most holy brethren and bishops of the West. — He declares how much joy he received from the letters of the Westerners and from the arrival of Sabinus. He describes the calamities of the Oriental Church and professes his assent to those things which were canonically done in the West. 471 Epist. XCI. — To Valerianus, bishop of the Illyrians. — He replies to Valerianus's letter, greets him through Sabinus, and implores him to pray for the miserable affairs of the Oriental Church, for the healing of which he teaches that the help of the West is necessary. 475 Epist. XCII. — To the Italians and Gauls. — The calamities of the Orient are described, so that, moved by these, the Western bishops might send men who would both coerce the progress of the heresy and reconcile peace among the Catholics themselves. 478 Epist. XCIII. — To Cæsaria the patrician. — Concerning frequent communion, and whether in the time of persecution it is lawful to receive communion with one's own hand if neither a presbyter nor a deacon is present. 483 Epist. XCIV. — To Elias, governor of the province. — When Basil was constructing a most spacious building, a cause for accusing him was seized from it. He repels this accusation and asks the president to imitate the deed of Alexander. 486 Epist. XCV. — To Eusebios, bishop of Samosata. — He declares that he will come to the stated place and day if Eusebius also comes; but if otherwise, he will by no means go, but rather will proceed to Eusebius himself. 490 Epist. XCVI. — To Sophronio the Master. — Basil demonstrates how much damage afflicted Cappadocia has sustained, with its most excellent president taken away. He asks that Sophronios commend him to the emperor and dispel the accusations brought against him. 491 Epist. XCVII. — To the Senate of the Tyanians. — He declares his preeminent zeal for peace in that vehement dissension which had arisen for them with Anthimos over the division of Cappadocia. 494 Epist. XCVIII. — To Eusebios, bishop of Samosata. — He sets forth the reasons why he did not go to Nicopolis. He says he will go to that city later to converse with Meletios; or perhaps he will come to him at Samosata. He persists in his counsel that Gregorios should be bishop. He asks Eusebius to come to him. 493 Epist. XCIX. — To Terentios the Count. — He explains how, having been deserted by Theodotos, he could not accomplish what he had undertaken by the mandate of the emperor and the letters of Terentios, namely, to appoint bishops of Armenia. 498 Epist. C. — To Eusebios, bishop of Samosata. — He gives thanks for the letters received in the neighboring region of Armenia. He invites Eusebios to the feast day of Saint Eupsychios, which was on the seventh of September; for he had need of his counsel for many things. 503 Epist. CI. — (Without inscription.) — A consolatory letter on the death of a distinguished person. 506 Epist. CII. — To the citizens of Satala. — He informs them that he has been moved by their prayers to concede to them his kinsman as bishop. 507 Epist. CIII. — To the same. — Concerning the same. 510 Epist. CIV. — To Modestus the prefect. — He asks him not to deny some immunity to those ministers of the Church subject to the census, and to commit the matter to the judgment of the bishop. 510 Epist. CV. — To the deaconesses, the daughters of Terentios. — He praises their constancy in the confession of the Trinity and exhorts them to persevere. 511 Epist. CVI. — To a soldier. — He responds to the letter received from him and exhorts him to perseverance. 514 Epist. CVII. — To the widow of Julitta. — He consoles her, whom a harsh collector, forgetful of his promise, was pressing. 515 Epist. CVIII. — To the guardian of the heirs of Julitta. — He recalls to his memory the promises made by him. 515 Epist. CIX. — To Helladios the Count. — He asks him to protect the widow by his favor before the prefect, since she was being compelled to pay usury beyond the capital, against the faith of contracts and promises. 518 Epist. CX. — To Modestus the prefect. — He uses the permission to write granted by the prefect, that he may commend to him the inhabitants of Taurus, upon whom harsher tributes of iron were being imposed. 519 Epist. CXI. — To the same. — He commends a friend who had been summoned by the prefect because of accusations brought against him. 519 Epist. CXII. — To Andronikos the commander. — He urges Andronikos not to inflict new punishment upon Domitianus, who had sinned against him, and thus to provide material for praising his humanity. 521 Epist. CXIII. — To the presbyters of Tarsus. — He demonstrates that in the great perturbation of ecclesiastical affairs one should deal liberally with the weak.
C And I sent them with the demand that they receive the Nicene faith and confess that the Holy Spirit ought not to be called a creature. 526
Epist. CXIV. — To Cyriacus, sojourning in Tarsus. — He exhorts him to receive the Nicene faith without any exception of a word, and to confess that the Holy Spirit ought not to be called a creature, nor should he hold communion with those who call Him so. 527
Epist. CXV. — To Simplicia the heretic. — He admonishes her that liberality to the poor is of little benefit without justice; he asks her to cease from teaching, and that she should rather think of the judgment of God, where neither slaves will be witnesses, nor eunuchs. 530
Epist. CXVI. — To Firminus. — He exhorts him to return to his former life. 531
Epist. CXVII. — (Without address.) — An exhortation to pious and religious practice. 534
Epist. CXVIII. — To Jovinus, bishop of Perrha. — He invites him in a very honorable manner to visit him. 535
Epist. CXIX. — To Eustathius, bishop of Sebaste. — He exhorts him not to lend an ear to wicked disciples, and to endeavor to bind together those who are separated rather than to stir up division. 535
Epist. CXX. — To Meletius, bishop of Antioch. — Not knowing how to write to the Westerners, he sends a commentary to Meletius through the Most Holy one. He hopes that the designs formed against him in Antioch will shortly come to an end. He announces that Faustus, who is with the Pope, was ordained contrary to the canons in the place of Cyril: he asks Meletius to inform everyone of this. 538
Epist. CXXI. — To Theodotus, bishop of Nicopolis. — He exhorts him to lend his ears to the most holy one; and he makes him more certain regarding the ordination of Faustus. 539
Epist. CXXII. — To Paemonius, bishop of Satalus. — Concerning the ordination of Faustus. He asks him to make himself more certain whether that matter can be remedied or not. 542
Epist. CXXIII. — To Urbicius the monk. — He expresses sorrow that he did not come to him while the heat of temptation was raging. He exhorts him to come, whether to offer consolation or to be guided. 543
Epist. CXXIV. — To Theodorus. — He signifies his longing for his friends, without whom, as he passed his life among sorrows, it seemed to him that he led a life entirely unenjoyable. 543
Epist. CXXV. — A confession of faith dictated by the most holy Basil, to which Eustathius, bishop of Sebaste, subscribed. 546
Epist. CXXVI. — To Atarbius. — He advises him to come to him to render an account of the things which grave men asserted that he had said against Basil in the Church, and against the faith. 551
Epist. CXXVII. — To Eusebius, bishop of Samosata. — He relates that he was laboring under grave troubles at Nicopolis, that he was refreshed by the arrival of Jovinus; and he asks Eusebius to praise him for the deeds done valiantly for his own affairs and those of the canons. 554
Epist. CXXVIII. — To the same. — He replies that he is prepared to die for peace, but that he seeks a true peace, and that he desires that Eustathius should reply clearly and without ambiguity. He explains what he must do with others who do not accept the Fathers. 554
Epist. CXXIX. — To Meletius, bishop of Antioch. — He reports a certain absurd testimony of Apollinarius, the author of which the Sabastenians had tried to make it appear that Basil himself was. He announces what had been decreed concerning him at the court, etc. 558
Epist. CXXX. — To Theodotus, bishop of Nicopolis. — Concerning Eustathius. 562
Epist. CXXXI. — To Olympius. — He signifies the sorrow accepted from the calumnies of Eustathius. He declares that he neither admits three gods, nor embraces the communion of Apollinarius, although even before many years he had written against him. 566
Epist. CXXXII. — To Abramius, bishop of Batnae. — When there were various reports about Abramius, he writes to him as soon as he learned that he was staying in the house of Saturninus the comes of Antioch. 567
Epist. CXXXIII. — To Petrus, bishop of Alexandria. — He exhorts him that, just as in other matters, so also he should succeed to the love of Athanasius toward him, and that that most blessed man should accept the care of the fraternity scattered everywhere. 570
Epist. CXXXIV. — To Paeonius the presbyter. — He gives thanks that he wrote recently. He exhorts him to write more often. He denies that he has the supply of a librarian or a notary. 570
Epist. CXXXV. — To Diodorus, presbyter of Antioch. — He explains what he thinks about the two books written by Diodorus, and he makes many very sharp observations about the writing of dialogues. 574
Epist. CXXXVI. — To Eusebius, bishop of Samosata. — He describes his own illness, he laments that ecclesiastical affairs have fallen away and been betrayed. 574
Epist. CXXXVII. — To Antipatrus. — He grieves that, as Antipatrus is taking up the helm, he cannot be present. He asks that judgment concerning the business of a certain relative of Palladia be deferred until his arrival. 578
Epist. CXXXVIII. — To Eusebius, bishop of Samosata. — He excuses his own illness, by which he has been detained for fifty days, explaining why he cannot set out for Syria. He seeks his advice on many matters. 578
Epist. CXXXIX. — To the Alexandrians. — He consoles them and exhorts them to constancy under the most grave persecution. He would gladly visit them, were he not prevented from being present by illness and the fear of wolves. 582
Epist. CXL. — To the Church of Antioch. — He consoles the Antiochenes in their sorrows, and exhorts them to patience. He appends the Nicene faith, not daring to deliver the offspring of his own mind; and he adds that the Pneumatomachi are to be excommunicated. 586
Epist. CXLI. — To Eusebius, bishop of Samosata. — He defends his absence with the excuse of illness; he demonstrates that ecclesiastical matters are not betrayed to the adversaries by his own fault, but by that of the bishops connected to him by communion, to whom Bosporius also recently came. He relates how he exhorted them when they had come to the city after hearing of his death; but he laments that, as soon as they departed, they returned to their own disposition. 590
Epist. CXLII. — To the Numerarius of the governors. — He asks that the hospices of the poor be exempt from taxes. 594
Epist. CXLIII. — To another Numerarius. — He asks the same. 591
Epist. CXLIV. — To the Tractator of the governors. — He asks for the same immunity. 591
Epist. CXLV. — To Eusebius, bishop of Samosata. — He asks him not to make the hope of the Church of Caesarea come to nothing, which Basil had brought back returning from Syria last year. 594
Epist. CXLVI. — To Antiochus. — He salutes him in turn and exhorts him to direct his mind to the salvation of his soul. 595
Epist. CXLVII. — To Aburgius. — He commends Maximus to him, and asks that he should defend against calumny the man—a very excellent person, who had been governor of Cappadocia—who was despoiled of all his goods and lies in sorrow. 595
Epist. CXLVIII. — To Trajanus. — He commends Maximus to him, and asks that he might provide him with legal representation in court. 598
Epist. CXLIX. — To Trajanus. — He implores his help for the most miserable Maximus. 599
Epist. CL. — To Amphilochius, by name Heraclidas. — Heraclidas, having been accused by Amphilochius because he did not withdraw with him into desert places, as he had promised,
he refutes this accusation with many arguments. He encourages him to come to Basil, who has determined that it is better for him to be instructed than to wander in desert places. 501
Epist. CLI. — To Eustathius, head physician. — He invites him to write, and declares the action of those who had departed from communion not to be a pleasure to him; yet he does not disapprove of himself, because nothing is more precious to the lovers of truth than God. 606
Epist. CLII. — To Victor, commander of the army. — He explains the reason for his silence, and confidently promises to write from now on. He gives thanks that Victor anticipated his prayers for the Church. 607
Epist. CLIII. — To Victor, ex-consul. — He gives thanks to him for remembering him, and that he does not diminish his love on account of any calumny. 610
Epist. CLIV. — To Ascholius, bishop of Thessalonica. — He praises his charity as a most rare thing, and his zeal for the most blessed Athanasius as a most certain argument of sound doctrine. He asks him to write when any opportunity offers. 610
Epist. CLV. — (Without address.) — The case of Alypius. 611
Epist. CLVI. — To Evagrius, presbyter. — He praises in Evagrius his own love for peace. He declares that he is neither partisan nor preoccupied with accusations against anyone. He adds that it is not entire for him to send [anyone] to Rome; that his soul is sought by adversaries, nor yet that he will remit anything of his own zeal for defending the Church. 614
Epist. CLVII. — To Antiochus. — He signifies his sorrow that he did not visit Eusebius during the past summer. He complains that Eusebius does not even write to him, and accuses him of laziness; he asks him to pray for him. 618
Epist. CLVIII. — To Antiochus. — He grieves that he did not see Antiochus; he asks him to pray for him; he commends his brother, who is in charge of the camels. 619
Epist. CLIX. — To Eupaterius and his daughter. — He rejoices to be questioned by men who fear God. He declares that he adheres to the Nicene faith, but because of the question that has arisen concerning the Holy Spirit, he adds the glorification of the Holy Spirit with the Father and the Son, and does not admit to communion those who call the Holy Spirit a creature. 619
Epist. CLX. — To Diodorus. — Since Basil from the beginning of his episcopate had forbidden marriage with the sister of a deceased wife, someone, offended by this law, circulated letters under the name of Diodorus against him. Hence arose the occasion for this epistle, in which he defends his own decree based on the custom of the Church, etc. 621
Epist. CLXI. — To Amphilochius, ordained bishop. — He consoles him, since he fled the ordination, snared by the nets of grace. He encourages him to stand constantly against depraved doctrine and depraved morals. He asks him, if he is weakened by long illness, to desire to visit him, and not wait for time or sign. 629
Epist. CLXII. — To Eusebius, bishop of Samosata. — Basil does not despair that he will obtain [relief] by the prayers of Eusebius, so that he may come to him and be cured of his illness. He hopes, however, that his brother Barachus will say enough so that the cause of the delay might be justified. 631
Epist. CLXIII. — To Jovinus, count. — He praises the letters of Jovinus, in which his spirit was depicted. He would gladly visit him, were he not restrained by illness, which he leaves to be narrated to the eyewitness Amphilochius, so that he may know how great it is. 634
Epist. CLXIV. — To Ascholius, bishop of Thessalonica. — He praises his excellent letters, and gives thanks for the body of the martyr sent to him, of which Ascholius had been the advocate. 634
Epist. CLXV. — To the same. — Basil narrates the joy received from the letters of Soranus, and praises him, because he had previously sustained struggles for the faith, and now has honored his country with the body of the martyr recently crowned. He asks him to pray for him. 638
Epist. CLVI. — To Eusebius, bishop of Samosata. — Basil, or rather Gregory, declares blessed Eupraxius, because he betakes himself to Eusebius; but he congratulates Eusebius himself as much the more blessed, whose exile has honored his country. He asks him to pray for him. 639
Epist. CLXVII. — To the same. — Basil, or rather Gregory, signifies the joy received from the letters of Eusebius; he excuses his burdens and business, because he does not visit him; he testifies that his letters are for himself a gain and an honor among many. 639
Epist. CLXVIII. — To Antiochus, presbyter, son of the brother of Eusebius, who was living with his uncle in exile. — As much as Basil grieves that the church is destitute of a pastor, so much does he praise the happiness of Antiochus, because he is with Eusebius. 639
Epist. CLXIX. — Basil to Gregory. — A certain deacon, Glycerius, when he had gathered many virgins, and at night fleeing led choirs with them, Gregory gathered this company. Whence Basil asks him to order Glycerius to return, and to free the virgins from tyranny, at least those who wish to return. To Glycerius returning modestly, he promises pardon; otherwise, he threatens deposition. 642
Epist. CLXX. — To Glycerius. — Basil promises him pardon if he returns quickly; otherwise, he threatens deposition. 646
Epist. CLXXI. — To Gregory. — Basil complains again that Glycerius and the virgins have not yet returned. 646
Epist. CLXXII. — To Sophronius, bishop. — Basil signifies that he gathered from Sophronius's letters both a joy all the greater because charity was then so rare among colleagues, and that he had conceived a desire to converse with this defender of the faith of the Fathers. 646
Epist. CLXXIII. — To Theodora, deaconess. — Basil declares that he writes rarely, while he fears that letters might be intercepted: he explains in what the institute of the evangelical life consists, which Theodora had embraced. 647
Epist. CLXXIV. — To a widow. — Basil writes rarely to this widow, lest he create any danger for her. He encourages her not to move her mind from the thought of divine judgment, and yet not to be distracted by excessive anxiety. 650
Epist. CLXXV. — To Magnenianus, count. — Basil wishes to write nothing concerning faith, and complains about his calumniators. 651
Epist. CLXXVI. — To Amphilochius, bishop of Iconium. — He invites him to the feast day of Saint Eupsychius, asking him to arrive three days before the feast day. 654
Epist. CLXXVII. — To Sophronius, master. — He commends Eusebius, who, attacked by calumnies, was sustaining a most grave judgment in a most troublesome time. 654
Epist. CLXXVIII. — To Aburgius. — He commends the same Basil, and asks, since many are caught in the most atrocious crimes, that this suspicion not rebound upon him. 655
Epist. CLXXIX. — To Arinthaeus. — He commends a man called to judgment by a grave calumny. 655
Epist. CLXXX. — To Sophronius, master. — He commends to him Eumathius, a noble and eloquent man, afflicted by a most grave calamity. 658
Epist. CLXXXI. — To Otreius of Melitene. — He asks Otreius that they might console one another; the latter indeed by writing to Basil what is reported at Samosata; Basil, however, by announcing to him what he has learned from Thrace. 658
Epist. CLXXXII. — To the presbyters of Samosata. — He rejoices concerning the battles for the faith; he prays that they may be granted perseverance by the Lord. 659
A Epist. CLXXXIII. — To the senate of Samosata. — He praises the labors of the Samosatenes and their battles for the faith; he exhorts them to perseverance and asks that they may be granted to see him. 659
Epist. CLXXXIV. — To Eustathius, bishop of Himmeria. — He asks him, although he is occupied in defending the Church, to write to him as often as he can, and he promises that he will do the same. 662
Epist. CLXXXV. — To Theodotus, bishop of Beroea. — He asks Theodotus not to let slip opportunities for writing; he prays that it may fall to his lot to see him. 662
Epist. CLXXXVI. — To Antipater the governor. — He congratulates the governor festively because the cabbage seasoned with vinegar has restored him to his former vigor. 662
Epist. CLXXXVII. — Antipater to Basil. — The governor replies very acutely to the letter. 663
Epist. CLXXXVIII. — Canonica prima. — To Amphilochius. — He answers several questions pertaining to the canons, and explains certain passages of Scripture at the request of that same bishop. 663
Epist. CLXXXIX. — To Eustathius the physician. — He praises him for having wiped away the insults from himself in the face of the gravest injuries from enemies. He demonstrates that the Holy Spirit must be joined with the Father and the Son in baptism, and in other things as well; and that the name of God is not to be denied. When they object that this designates nature, he proves it in the three persons, as one operation, and one nature. 683
Epist. CXC. — To Amphilochius, bishop of Iconium. — He admonishes him concerning the method and manner of restoring the episcopate in the church of the Isaurians. He narrates that he has spoken with George and has written to Valerius. He expounds the opinion of Philo concerning the manna, and the testimony of Scripture concerning the chariots of Pharaoh. 698
Epist. CXCI. — To a certain bishop. — He gives thanks to him who wrote first; and he exhorts him that, by his own intervention with neighboring bishops, the place and time of the synod may be indicated, for restoring to ancient communion the remote Churches. 702
Epist. CXCII. — To Sophronius the master. — Basil gives thanks to him, and signifies that the matter was all the more pleasing to him because it originated from Sophronius. 703
Epist. CXCIII. — To Meletius the archiater. — Basil compares himself wittily to the cranes. He promises to come to Meletius in the spring, if by God’s help he has recovered from his illness. 706
Epist. CXCIV. — To Zoilus. — He exhorts him to write often. He says the magnitude of his illness cannot be expressed; but he waits for strength from God to bear it patiently. 706
Epist. CXCV. — To Euphronius, bishop of Colonia in Armenia. — He gives the reason why he writes rarely; he exhorts him to ask of God the return of the bishops. 708
Epist. CXCVI. — To Aburgius. — He congratulates him upon the highest honors, and prays for a prosperous outcome of his undertaking, and signifies that he is weakened by most grave illnesses. 708
Epist. CXCVII. — To Ambrose, bishop of Milan. — He congratulates him upon his marvelous election; he exhorts him to follow in the footsteps of the Fathers, and narrates how the body of the blessed Dionysius was accurately and fitly obtained by the faithful who were guarding it, and he asserts that the relics are indeed his, and confirms it with most certain arguments. 710
Epist. CXCVIII. — To Eusebius, bishop of Samosata. — He excuses himself for why he has not written often: the winter, and the fact that his clergy are strangers to traveling. He says nothing of those things that are being innovated in the East, because the brothers will report these things. He signifies that he is in such a state of illness that he has abandoned hope of living. 713
Epist. CXCIX. — Canonica secunda. — To Amphilochius. — He answers several questions pertaining to the canons, and explains many things concerning marriage, concerning fallen virgins, concerning the baptism of heretics. 718
Epist. CC. — To Amphilochius, bishop of Iconium. — He exhorts him to pray that he may be granted release from the body, and that he may take charge of his Church, whether while he is alive or when he is translated to the Lord. He commends Meletius and Melitius to him, and invites him to the memory of Saint Eupsychius. 734
Epist. CCI. — To the same. — Basil desired to meet with Amphilochius on many accounts, but since illness has detained both, he asks for pardon and grants it in turn. 738
Epist. CCII. — To the same. — Still held by the remnants of his illness, he asks Amphilochius that the synod be deferred for a few days: or, if affairs are urgent, that he himself be counted as present. 738
Epist. CCIII. — To the maritime bishops. — He writes first and says that he is prepared to respond to his accusers before them, and to commit himself to their judgment. But he asks that they not condemn him without a hearing. He demands that they either come to him, or indicate a place of meeting, and not bring upon him the necessity of sorrow, which he has hitherto pressed in his heart, by signaling to other churches. 738
Epist. CCIV. — To the Neocaesareans. — He declares that he is embarking upon the defense not so much for his own sake as for theirs. He demands that if his sins are curable, he be admonished; but if they are incurable, let him be argued against publicly by an adversary coming forward. As regards the faith, he asks that they be instructed with suitable defenses, those who will pass judgment on his writings; he willingly commits himself to their judgment. 743
Epist. CCV. — To Elpidius the bishop. — He asks him, having sent Meletius the presbyter again, that, as he acts with the maritime bishops, a place and time be established for stabilizing the agreement. 753
Epist. CCVI. — To the same. — He consoles him, afflicted by the death of his nephew, and exhorts him lest grief prevent the expected meeting. 758
Epist. CCVII. — To the clerics of Neocaesarea. — He admonishes them not to assent to a man introducing the error of Sabellius, nor to allow the people to be deceived by him. He exhorts them to cast the beam out of their eyes, and to avoid heresy, otherwise he says he cannot be silent in such great ruin of souls. 759
Epist. CCVIII. — To Eulantius. — He asks him not to hate him on account of the Neocaesareans, by whom he was once held in hatred because of others. 766
Epist. CCIX. — (Without address.) — He gives thanks to a friend for sustaining the battles for him; he exhorts him not to blame the scarcity of letters and to continue to exact such debts. 767
Epist. CCX. — To the leading men of Neocaesarea. — When a tumult had arisen in the city as Basil was approaching Neocaesarea, Basil explains the reason why he came to these places. He rejects the cause of the tumult upon the envy of the leaders and the council of the heretical Sabellianism he is refuting. He admonishes the Neocaesareans not to be deceived by false dreams, which, even if they were consistent with the Gospel, because they nevertheless harm charity, should be utterly abandoned. 767
Epist. CCXI. — To Olympius. — He signifies that, having read the letters of Olympius, and having seen his sons, he has forgotten the poison of the Neocaesareans: he adds that he has already given letters and will give more, if Olympius desires it. 779
Epist. CCXII. — To Hilarion. — He signifies his sorrow because he did not see Hilarion at Dazimon. He commemorates the injuries of his enemies and his own wars with Anomoeans. He exhorts Hilarion, laboring under illnesses, to patience. 779
Epist. CCXIII. — (Without address.) — For the sake of a pious man, whose prayers he implores. 783
Epist. CCXIV. — To Terentius the count. — He advises Basil...
not to be moved by letters and other writings from Athanasius to Paulinus; he regards Paulinus and his friends as Catholic brothers, but defends the rights of Meletius. 786
Epist. CCXV. — To Dorotheus the presbyter. — He dissuades him from undertaking a journey to Rome, unless he travels by sea; he doubts whether his brother Gregory wishes to undertake such an embassy, or is suitable for carrying it out effectively. 790
Epist. CCXVI. — To Meletius, Bishop of Antioch. — Basil describes the journeys he has undertaken, and that immediately after his return he wrote to Terentius to expose the frauds of those who wished to draw this count away from Meletius and to entice him to their own side. 791
Epist. CCXVII. — The Third Canonical Epistle to Amphilochius. — In this he dwells chiefly on establishing how many years each person should spend in the various orders of penitents. 794
Epist. CCXVIII. — To the same. — He asks him to ascertain the opinion of the bishops of Lycia, whom he had heard were strangers to the Arian heresy and wished to embrace his own communion, by sending some upright man into that region. 809
Epist. CCXIX. — To the clergy of Samosata. — He signifies his grief to them over the dissensions that have arisen among them, and urges them not to lose in this way the praise gained through their persecution. 811
Epist. CCXX. — To the Beræenses. — He testifies to the clergy of Beroea that he has been inflamed with love for them, having read their letters. He prays for peace for them after so many conflicts and exhorts them to perseverance. 814
Epist. CCXXI. — To the Beræenses. — He signifies to the people of Beroea that the love by which he was known to them by reputation has grown greatly through their letters. He praises their constancy and prays for their perseverance. 815
Epist. CCXXII. — To the Chalcidenses. — He signifies that upon reading their letters he has found relief from his afflictions; he urges them to persevere in constancy and harmony. 818
Epist. CCXXIII. — Against Eustathius of Sebaste and his disciples. 819
Epist. CCXXIV. — To Genethlius the presbyter. — He explains the cunning of Eustathius. 834
Epist. CCXXV. — To Demosthenes, in the name of other bishops. — Concerning Gregory of Nyssa. 839
Epist. CCXXVI. — To his monks. — He urges them not to allow themselves to be preoccupied by calumnies, but rather to look upon the truth set before their eyes, and to examine it as is proper. 842
Epist. CCXXVII. — To the clergy and people of Colonia. — He consoles them and praises their love for their bishop, but asks for moderation. He demonstrates that provision is being made for them while Nicopolis is being provided for, so that they might not desert their bishop. He brings the hope of greater comfort and that he will come to them. 851
Epist. CCXXVIII. — To the magistrates of Colonia. — He praises them because they do not neglect ecclesiastical matters; he consoles them for the departure of their bishop and promises greater comfort for what has happened, praying that the Lord may grant that he come to them. 855
Epist. CCXXIX. — To the clergy of Nicopolis. — He does not doubt that what happened among them was done through the counsel of the Holy Spirit. He praises the prudence of Peemonius and his boldness in doing what was immediately necessary. He urges the people of Colonia not to be irritable; he brings the hope that he will come to them. 858
Epist. CCXXX. — To the magistrates of Nicopolis. — He urges them that, since what was within the power of the bishops has been fulfilled, they themselves should now confirm what was established by the bishops. He signifies his highest desire to visit the church of Nicopolis, which he rightly calls the metropolis of true doctrine. 859
Epist. CCXXXI. — To Amphilochius, Bishop of Iconium. — He commends Elpidius to him, brings news of his brother’s flight, of the snares of his enemies, and of the perturbation of the Church of the Doara. He urges him to visit him, promising that he will soon send the work on the Holy Spirit, which was already finished. 862
Epist. CCXXXII. — To the same. — He gives him many thanks for the gifts sent for the Nativity of the Lord. He brings news of his brother’s flight; he urges him to visit him; he sends in a commentary the responses to Amphilochius's questions. 863
Epist. CCXXXIII. — To the same. — Against the Eunomians, who arrogated to themselves the comprehension of the divine essence; he demonstrates that the mind is a certain good and an operation of the intellect, and that if it hands itself over to the Holy Spirit, it is exalted to the knowledge of God; but that one should only know as much as it is lawful for the infinite majesty to be known by the weakest. 863
Epist. CCXXXIV. — To the same. — The cavil of the Anomoeans asking, "Do you know what you know, or what you are ignorant of?" is refuted. 867
Epist. CCXXXV. — To the same. — He responds to this question: "Which is prior, knowledge or faith?" 871
Epist. CCXXXVI. — To the same Amphilochius. — He continues to answer various questions: how Christ is said to "not know the day and the hour"; concerning the prophecy of Jeremiah against Jechoniah; concerning a certain quibble of the Encratites; concerning fate; etc. 875
Epist. CCXXXVII. — To Eusebius, Bishop of Samosata. — He brings news to him of the arrival of Demosthenes, of the synod gathered by him in Galatia, of the expulsion of Hypseinus, and of Ecdicius being substituted in his place, and of the order that Gregory be carried off, etc. 886
Epist. CCXXXVIII. — To the presbyters of Nicopolis. — Since Fronto the presbyter had received the bishopric of the Church of Nicopolis from the Arians and had carried off one or another from the same clergy with him, he consoles the Nicopolitan presbyters, and demonstrates that they should not be vexed by the lapse of these men. 890
Epist. CCXXXIX. — To Eusebius, Bishop of Samosata. — He deplores the woes of the Church, with most wicked men raised to the episcopacy, such as the one Anysius and Ecdicius had intruded into the churches... He accuses the Westerners of not wishing to hear the truth. 890
Epist. CCXL. — To the presbyters of Nicopolis. — He urges them to constancy in persecution, and consoles them with the hope of help to come from God; he warns them not to have dealings with them. The dissimulation of Fronto regarding the true faith. He denies he will ever allow himself to acknowledge Bishop Fronto, or to receive those whom he has ordained. 891
Epist. CCXLI. — To Eusebius, Bishop of Samosata. — He gives the reason why he often brings troublesome matters to Eusebius in his letters, namely, so that he might himself find relief through groaning, and might rouse Eusebius to more intense prayer for the Church. 898
Epist. CCXLII. — To the Westerners. — The Easterners place their hope in God amidst the most troublesome storms; he wonders that no help has yet come from the Westerners; by a brief description of their evils, they try to rouse them to bringing help. 899
Epist. CCXLIII. — To the bishops of Italy and Gaul. — Concerning the perturbation and confusion of the Churches. 902
Epist. CCXLIV. — To Patrophilus, Bishop of the Church of Ægea. — Concerning the dissension between Basil and Eustathius. 911
Epist. CCXLV. — To Bishop Theophilus. — Through Strategius, Basil responds to Theophilus and declares that he has never departed from loving him, although many causes of grief have occurred; furthermore, when dealing with men who change their faith so often
he warns that he should take the necessary measures for his church, so that his own congregation does not suffer confusion, and he advises him how this may be announced. 975
Epist. CCLXIII. — To the Westerners. — The Easterners give thanks to the Westerners; they ask that this kindness be shown either by visiting, or at least by writing: the subject concerns Eustathius and Apollinarius. In the case of the former, his inconstancy in the faith is described; of the latter, his various errors are reviewed. 975
Epist. CCLXIV. — To Barses, Bishop of Edessa, in exile. — He greets him and urges him to pray for the Church, for which he indeed hopes peace will be granted, unless the falling away draws near. 982
Epist. CCLXV. — To Eulogius, Alexander, and Harpocration, bishops of Egypt in exile. — He gives thanks to God that He has provided aids for salvation to those among whom the confessors are living in exile: he sends them the deacon Elpidius with letters. He praises them for having condemned Apollinarius, whose wicked schemes and impious errors concerning the Trinity, the Incarnation, and the promises he reviews. 983
Epist. CCLXVI. — To Petrus, Bishop of Alexandria. — He admits that it was not rightly done by him that he did not write to him concerning those things which the confessors had done: he praises the constancy of Petrus and his zeal for the canons, etc. 991
Epist. CCLXVII. — To Barses, Bishop of Edessa, in exile. — He asks him to pray for him and for the Church; he declares that he has already written to him, and he sends some small gifts. 995
Epist. CCLXVIII. — To Eusebius in exile. — He congratulates him on having been wonderfully preserved, and hopes that his return will be granted through the prayers of the churches. 998
Epist. CCLXIX. — To the wife of Arinthaeus the Duke. — Consolation on the death of her husband. 999
Epist. CCLXX. — (Without an inscription.) — Concerning a kidnapping. 1002
Epist. CCLXXI. — To Eusebius his companion. — (A letter of recommendation for Cyriacus the presbyter.) 1003
Epist. CCLXXII. — To Sophronius the Magister. — He expresses his surprise that Sophronius has given ear to flatterers; and he declares that, although he has loved many from infancy even to old age, he has favored no one more than Sophronius. 1003
Epist. CCLXXIII. — (Without an inscription.) — He recommends Heras to a man who has already deserved well of him many times. 1007
Epist. CCLXXIV. — To Himerius the Magister. — He recommends to him the same Heras, whom he had had as a friend from infancy to old age. 1010
Epist. CCLXXV. — (Without an inscription.) — To the same. — He implores his patronage against the slanders of his enemies. 1010
Epist. CCLXXVI. — To Harmatius the Great. — He exhorts him that, as a son, he should be content with obedience in those things which pertain to the body, and not arrogate the same right to himself over his soul, but rather admire the fortitude of that mind. 1011
Epist. CCLXXVII. — To Maximus the Scholasticus. — He congratulates him because he has turned from an illustrious lineage to the evangelical life. 1011
Epist. CCLXXVIII. — To Valerianus. — He asks him not to be burdened by coming to him. 1015
Epist. CCLXXIX. — To Modestus the Prefect. — He commends the citizen of Tyana to him. 1015
Epist. CCLXXX. — To the same. — He commends a man who is a relative of his, and whom he held in the place of a son. 1015
Epist. CCLXXXI. — To the same. — He asks that Helladius may be freed from the duty of acting as an executor. 1017
Epist. CCLXXXII. — To a bishop. — He invites him to the celebration of the martyrs, not without a very sharp rebuke, because he complains when not invited, yet does not come when invited. 1018
Epist. CCLXXXIII. — To a widow. — He interprets a certain dream of hers. 1019
Epist. CCIX. — (Without inscription.) — He commends the poor residents of Capralis. 1058 Epist. CCX. — (Without inscription.) — For his kinsmen. 1058 Epist. CCXI. — To the Principal. — He requests that he relieve the house of that man, which was the bearer of this letter, from the public burdens with which it is weighed down. 1059 Epist. CCXII. — To the Censor. — He commends a certain man whom he fears might be harmed by a new census. 1059 Epist. CCXIII. — To the Censor. — He requests the census-taker of Galatia to remit something from the census of the house of Sulpicius. 1059 Epist. CCXIV. — For a servant. 1062 Epist. CCXV. — (Without inscription.) — He commends a widow who is his kinswoman. 1063 Epist. CCXVI. — (Without inscription.) — For one who is distressed. 1063 Epist. CCXVII. — (Without inscription.) — For a needy person. 1063 Epist. CCXVIII. — (Without inscription.) — For a fellow countryman. 1066 Epist. CCXIX. — (Without inscription.) — For a guest. 1066 Epist. CCXX. — (Without inscription.) — Salutation. 1066 CCXXI. — To Thecla. — He requests that she supply wine for those who are exhausting the supplies of the church. 1067 Epist. CCXXII. — (Without inscription.) — That she may celebrate Pascha with a friend. 1067 Epist. CCXXIII. — To Philagrius the Arcadian. — He urges him to write often both about personal and ecclesiastical matters. 1070 Epist. CCXXIV. — To a physician named Pasinicus. — He warns him to be on his guard against a man named Patricius, who is a very crafty fellow. 1070 Epist. CCXXV. — To Magninianus. — He gives thanks that he wrote about their common daughter Icelium, whom he praises very highly. 1071 Epist. CCXXVI. — (Without inscription.) — A warning. 1071 Epist. CCXXVII. — (Without inscription.) — An exhortation. 1074 Epist. CCXXVIII. — To Hyperechius. — He sends greetings to him and hopes that he will continue to fare as well as he usually does. 1074 Epist. CCXXIX. — To the people of Phalera. — He complains that they are not concerned with how rich they are in their students, but rather with their gifts. 1074 Epist. CCXXX. — (Without inscription.) — He complains that he is not written to. 1075 Epist. CCXXXI. — (Without inscription.) — He complains that he is trying to write again. 1075 Epist. CCXXXII. — (Without inscription.) — He reproaches him sharply for his silence. 1075 Epist. CCXXXIII. — To a notary. — He admonishes him to form his notes and characters perfectly and to pay attention to punctuation. 1075
A that he does not care how wealthy his students are, but rather that they be needy, provided they are studious, preferring them to the wealthy. 1082
Epist. CCCXXXIX. — Basil to Libanius. — He signifies that he grants him praise for eloquence, and that those things which he had long ago consigned to oblivion, which he had said among the sophists, are now occupied with Moses and other prophets. 1083
Epist. CCCXL. — Libanius to Basil. — Libanius again takes the opportunity to write from the preceding letter. 1086
Epist. CCCXLI. — Libanius to Basil. — He thinks he is not writing for this reason, that he has not laid aside his anger, or wishes to punish him. 1086
Epist. CCCXLII. — Basil to Libanius. — He compares Libanius’s previous letter to a rose with thorns. 1087
Epist. CCCXLIII. — Libanius to Basil. — He praises Basil’s eloquence. 1087
Epist. CCCXLIV. — Basil to Libanius. — He contends that Libanius is inexcusable if he does not write to him. 1087
Epist. CCCXLV. — Libanius to Basil. — He remembers that he was once greatly delighted by his eloquence, but yet had sometimes received an injury from him, because he had refused to be introduced, when asked, into the depths of Homeric madness. 1090
Epist. CCCXLVI. — Libanius to Basil. — He testifies to the good morals of the youths whom Basil had sent. 1091
Epist. CCCXLVII. — Libanius to Basil. — He accuses the bishops of avarice, and therefore timidly asks Basil to send him certain beams. 1091
Epist. CCCXLVIII. — Basil to Libanius. — He demonstrates that not the bishops, but the sophists, are avaricious and grasping. He sends three hundred beams. 1091
Epist. CCCXLIX. — Libanius to Basil. — He jokes about Cappadocia, and promises that he will transform his students into Cappadocians. 1094
Epist. CCCL. — Basil to Libanius. — He responds to the preceding letter. 1094
Epist. CCCLI. — Basil to Libanius. — He asks him to send him the oration which he had pronounced with such great celebrity concerning a morose man. 1094
Epist. CCCLII. — Libanius to Basil. — He sends his oration concerning the morose man, and signifies that he fears and is almost cast down in mind, while he dreads the sharpness of so keen a judge. 1095
Epist. CCCLIII. — Basil to Libanius. — He praises the oration of Libanius sent to him. 1098
Epist. CCCLIV. — Libanius to Basil. — He gives thanks, and in turn asks Basil to send him his oration against drunkenness. 1098
Epist. CCCLV. — Libanius to Basil. — He yields to him the first rank of eloquence. 1098
Epist. CCCLVI. — Basil to Libanius. — He responds to the preceding letter, and professes himself to be a disciple of the fishermen. 1098
Epist. CCCLVII. — Libanius to Basil. — He asks that he dissolve the sadness conceived from some letter of his. 1098
Epist. CCCLVIII. — Libanius to Basil. — He grieves that he is not with Basil; he rejoices that he has undertaken the care of the youths at the persuasion of Alcimus. 1098
Epist. CCCLIX. — Basil to Libanius. — He reproaches Libanius for his silence, and says that he would gladly fly to him if it were permitted, but since that is not permitted, he sends conversations (sermones). 1099 B
Epist. CCCLX. — From a letter to Julian the Apostate. — On the Holy Trinity, the Incarnation, the invocation of saints, and their images. 1099
Epist. CCCLXI. — To Apollinaris. — He consults him concerning the terms "ousia" and "substantia," and concerning "consubstantial." 1099
Epist. CCCLXII. — Basil to Apollinaris. — An answer is given to the preceding letter, and it is explained how the Father and the Son are one, brought forth with examples from human nature. 1102
Epist. CCCLXIII. — To Apollinaris. — Apollinaris is praised above other interpreters of Scripture, and he is asked to permit himself to be consulted on obscure matters. 1106
Epist. CCCLXIV. — Basil to Apollinaris. — He greets him by letter, and announces that the Egyptian bishops have come, and that writings brought were entirely necessary to refute them. 1106
Epist. CCCLXV. — Basil to the Great Emperor Theodosius. — In the extreme calamity of Cappadocia, when the inundation of the river did not permit necessary things to be brought in from neighboring provinces, Theodosius is asked, by applying the convenience of a bridge, to make the river passable on foot, like the Red Sea. 1107
Epist. CCCLXVI. — To the monk Urbicius. — On continence. 1110 C
APPENDIX OF THIS TOME. 1113 Monitum. 1113
THE TWENTY-FOUR SERMONS ON MORALS of Symeon the Logothete, excerpted from the works of Basil. 1115 Sermon I. — On virtue and vice. 1115 Sermon II. — On doctrine and admonition. 1134 Sermon III. — On charity toward God and neighbor. 1147 Sermon IV. — On almsgiving. 1154 Sermon V. — On riches and poverty. 1167 Sermon VI. — On avarice. 1182 Sermon VII. — On sin. 1195 Sermon VIII. — On penitence. 1218 Sermon IX. — On prayer. 1238 Sermon X. — On fasting. 1246 Sermon XI. — On death. 1255 Sermon XII. — On sadness and dejection of soul. 1278 Sermon XIII. — On patience and long-suffering. 1287 D Sermon XIV. — On the future judgment. 1298 Sermon XV. — On empire and power. 1306 Sermon XVI. — On gluttony and drunkenness. 1313 Sermon XVII. — On anger and hatred. 1327 Sermon XVIII. — On envy and malevolence. 1335 Sermon XIX. — On temperance and incontinence. 1346 Sermon XX. — On humility and vainglory. 1354 Sermon XXI. — On prosperous and adverse fortune and on prudence. 1359 Sermon XXII. — On providence. 1366 Sermon XXIII. — On the soul. 1374 Sermon XXIV. — On the honor to be shown to parents, and on old age and youth. 1378 Index of the places of Basil from which these XXIV sermons were composed. 1382 Addenda and errata of D. Maranus. 1383 Notes of Fronto Ducaeus on the book "On the Holy Spirit." 1389 New order of the Epistles compared with that previously published. 1395 Order of the Epistles previously published reduced to the new. 1401 Alphabetical Index of the Epistles. 1409 Analytical Index to Tome II. 1413 Analytical Index to Tome IV. 1435
END OF THE THIRTY-SECOND TOME.
A ...corrupted by passions. Since, therefore, we too were once glorious while living in Paradise, but became inglorious and lowly through the fall, our God has mercy, seeing what kind of beings we have become from what we once were. For this reason He also called to Adam with that voice of mercy, saying: "Adam, where are you?" For He who knows all things did not seek to be taught, but wished for him to understand into what a state he had fallen from what he once was. "Where are you?" is equivalent to saying, "Into what a ruin have you fallen from such great height?"
B It is necessary, therefore, that Reason, which has obtained the highest position among us, act as a judge to examine and weigh each thing, and to authorize—with accurate discrimination—things that are to be accepted and those that are not, both in terms of our assent to events and the impulses of the soul. This is what Paul says: "For if we judged ourselves, we would not be judged." Do not, therefore, busy yourself with the future, but dispose of the present for what is useful. For what profit is there in anticipating knowledge? If what is to come is good, it will arrive even if you do not foresee it; but if it is painful, what profit is it to have already consumed yourself with grief?
The name of "prudence" is twofold. One is the guarding of one's own advantage accompanied by the scheming against one's neighbor, such as that of the serpent preserving its head; and this seems to be a certain cunning of ways, quickly discovering one's own profit and plundering the more innocent, such as the prudence of the manager of unrighteousness. But true prudence is the discrimination of things that must be done and those that must not be done, and the one who follows this will never depart from the works of virtue, nor will he ever be transfixed by the destruction of wickedness.
C To discover what is necessary; for this reason, God, in benefiting us, gives us counselors, but not masters. For it is the property of a king to command those under him, but of a counselor to persuade those who are willing regarding what is advantageous. Thus, let each of us consider himself not as a ruler, but as a counselor given by the Lord to the people. So indeed was Paul a counselor of the New Testament, saying: "I give my judgment, as one who has received mercy from the Lord." But it is a great benefit to have the presence of a prudent and well-disposed counselor, who fills up what is lacking in the understanding of those who are consulting. How great is the benefit from counsel is demonstrated especially by Moses, he who was instructed in all the wisdom of the Egyptians, who conversed with God as a friend might speak to a friend. He received counsel from...