Our father among the saints Basil the Great (ca. 330 – January 1, 379), was bishop of Caesarea, a leading churchman in the 4th century.

The Church considers him a saint and one of the Three Holy Hierarchs, together with Saints Gregory the Theologian (Gregory Nazianzus) and John Chrysostom. Basil, Gregory the Theologian, and Basil’s brother Saint Gregory of Nyssa are called the Cappadocian Fathers.

“Any part of the Scriptures you like to choose is inspired by God. The Holy Spirit composed the Scriptures so that in them, as in a pharmacy open to all souls, we might each of us be able to find the medicine suited to our own particular illness.

Thus, the teaching of the Prophets is one thing, and that of the historical books is another. And, again, the Law has one meaning, and the advice we read in the Book of Proverbs has a different one.

But the Book of Psalms contains everything useful that the others have. It predicts the future, it recalls the past, it gives directions for living, it suggests the right behavior to adopt. It is, in short, a jewel case in which have been collected all the valid teachings in such a way that individuals find remedies just right for their cases.

It heals the old wounds of the soul and gives relief to recent ones. It cures the illnesses and preserves the health of the soul.

Every Psalm brings peace, soothes the internal conflicts, calms the rough waves of evil thoughts, dissolves anger, corrects and moderates profligacy.

Every Psalm preserves friendship and reconciles those who are separated. Who could actually regard as an enemy the person beside whom they have raised a song to the one God?

Every Psalm anticipates the anguish of the night and gives rest after the efforts of the day. it is safety for babes, beauty for the young, comfort for the aged, adornment for women.

Every Psalm is the voice of the Church.”

Source

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We know that today philosophical naturalism interprets the scientific data, and this causes the world to interpret certain scientific data to foretell a present and future environmental crisis. However, St. Basil dispels this pessimistic doomsday attitude by showing that the crisis is not in the environment, but within ourselves. God’s providential care for His creation still exists, and whatever befalls us is meant for our repentance and our own transformation. Without such an attitude, we may as well be atheists and alarmists allowing such opportunities of self-refinement to pass us by. The following is taken from St Basil the Great’s sermon “In Time of Famine and Drought,” which is included in the recently published St Basil the Great: On Social Justice (SVS 2009).

This was taken from John Sanidopoulos’ excellent blog – Mystagogy.

“And I also withheld the rain from you when there were still three months to the harvest; I would send rain on one city, and send no rain on another city; one field would be rained upon, and the field on which it did not rain withered; so two or three towns wandered to one town to drink water, and were not satisfied, because you did not return to Me, says the Lord.” – Amos 4:7-8

We should learn, then, that it is because we have turned away from the Lord and discarded His ways that God has inflicted these wounds upon us. He does not seek to destroy us, but rather endeavors to turn us back to the right way, just as good parents who care for their children are stern and rebuke them when they do wrong, not because they wish them harm, but rather desiring to lead them from childish negligence and the sins of youth to mature attentiveness.

See, now, how the multitude of our sins has altered the course of the year and changed the character of the seasons, producing these unusual temperatures. The winter did not produce alternating wetness and dryness as usual, but rather kept all its moisture frozen into ice, and so passed with no sign of snow or rain. The spring, moreover, showed only one side of its nature, namely warmth, but without any corresponding share of wetness.

Scorching heat and biting frost, exceeding their boundaries in an unprecedented way, conspired to wreak damage upon human beings, even depriving them of life itself. What, then, is the cause of this disorder, this confusion? What brought about this change in the nature of the seasons?

Let us investigate this question as those who have intelligence; as rational beings let us reason. Has the One who governs all ceased to exist? Or has the Master Artisan forgotten His providential care? Has He been stripped of His power and authority? Or, if He still possesses His might and retains His dominion, has He lapsed into callousness and turned His great goodness and providence into misanthropy?

A wise person would not say this. Rather, the reason why our needs are not provided for as usual is plain and obvious: we do not share what we receive with others. We praise beneficence, while we deprive the needy of it. When we were slaves, we were set free, yet we feel no compassion for our fellow slaves. When we were hungry, we were fed, yet we neglect the needy.

Though we have a God who is generous and lacks nothing, we have become grudging and unsociable to the poor. Our sheep give birth to many lambs, yet there are more people who go about naked than there are shorn sheep. Our storehouses groan with plenty, yet we have no mercy on those who groan with want. For this reason we are threatened with righteous judgment. This is why God does not open his hand: because we have closed up our hearts towards our brothers and sisters. This is why the fields are arid: because love has dried up….

When you see that God does not provide as usual, you should think in this way: does not God have the power to grant us food? How could it be otherwise? He is the Lord of heaven and earth, the wise Steward of times and seasons. God set the boundaries of the seasons as they wax and wane, giving way to another like a well-ordered dance, so that the diversity of our needs might be satisfied by their endless variety.

Thus, we see the rainfall accrues during its proper season, while afterward the earth receives warmth and coldness in appropriate mixture throughout the course of the year. We even need a certain period of dryness.

We know, then, that God is powerful. Since His might is thus evident and undisputed, is He perhaps deficient in goodness? But neither can this notion stand. If God were not good, what necessity could have persuaded Him to create human beings in the first place? Who could have compelled the Creator unwillingly to take dust and fashion such beauty from dirt? Who could have prevailed upon Him to grant reason to human beings, as it were, out of necessity, so that thus impelled they might receive instruction in the arts, and learn to philosophize about the celestial realms, which cannot be apprehended through the senses?

If you think in this way, you will discover that God’s goodness is still present and has not abandoned us even now. Otherwise, tell me, what would prevent there befalling us not a mere drought, but utter conflagration? What would prevent the sun from altering its usual course, drawing near to the terrestrial bodies and consuming in a moment all that we see? What would prevent fire from raining down from heaven, like that which punished the sinners of old? (Gen. 19:1-29).

Come to your senses, people! Do not behave like foolish children, who smash their teachers writing tablets when they are rebuked, or rip apart their father’s garments when he sends them away from the table to teach them a lesson, or scratch their own mother’s face with their fingernails. Storms at sea test the mettle of the ship’s captain, just as the arena does the athlete, the battle line the soldier, calamity the magnanimous, the times of trial the Christian.

Sorrows try the soul as fire does gold.

Source

© 2010, Preachers Institute. All rights reserved.

Our father among the saints Basil the Great (ca. 330 – January 1, 379), was bishop of Caesarea, a leading churchman in the 4th century. The Church considers him a saint and one of the Three Holy Hierarchs, together with Saints Gregory the Theologian (Gregory Nazianzus) and John Chrysostom. Basil, Gregory the Theologian, and Basil’s brother Saint Gregory of Nyssa are called the Cappadocian Fathers. The Roman Catholic Church also considers him a saint and calls him a Doctor of the Church.

Through the Holy Spirit comes our restoration to paradise, our ascension into the kingdom of heaven, our return to the adoption of sons, our liberty to call God our Father, our being made partakers of the grace of Christ, our being called children of light, our sharing in eternal glory, and, in a word, our being brought into a state of all

“fullness of blessing,” Rom. 15:29

both in this world and in the world to come, of all the good gifts that are in store for us, by promise whereof, through faith, beholding the reflection of their grace as though they were already present, we await the full enjoyment. If such is the earnest, what the perfection? If such the first fruits, what the complete fulfillment? Furthermore, from this too may be apprehended the difference between the grace that comes from the Spirit and the baptism by water: in that John indeed baptized with water, but our Lord Jesus Christ by the Holy Spirit.

“I indeed,” he says, “baptize you with water unto repentance; but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Spirit and with fire” Matt. 3:11

Here He calls the trial at the judgment the baptism of fire, as the apostle says,

“The fire shall try every man’s work, of what sort it is” 1 Cor. 3:13

And again,

“The day shall declare it, because it shall be revealed by fire” [ibid.]

And ere now there have been some who in their championship of true religion have undergone the death for Christ’s sake, not in mere similitude, but in actual fact, and so have needed none of the outward signs of water for their salvation, because they were baptized in their own blood. Thus I write not to disparage the baptism by water, but to overthrow the arguments of those who exalt themselves against the Spirit; who confound things that are distinct from one another, and compare those which admit of no comparison.

From On the Spirit, Chapter 15

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‘Below are some excerpts from St. John Chrysostom, found throughout his writings, that deal with the relationship between Faith and Reason. For St. John, there is not a contradiction between Faith and Reason when used for their own purpose, since both are gifts of God, but he does demonstrate and drive home strongly that Faith is far superior to Reason. Moreover he continuously warns against misusing Reason to be an enemy of Faith.

Reasoning should not interfere in matters of Faith, because Reason cannot even hope to comprehend the transcendent nature of Faith.

Reason cannot enlighten Faith, but Faith can enlighten Reason. Reason diminishes Faith because it limits it and does not allow it to grow. And Faith that does not increase eventually withers and dies. At the same time Reason unenlightened by Faith is like being born and raised in a dark prison cell, confined and unaware of the world beyond your limited experience. Reason can never move us beyond its own ignorance and it serves its purpose only when it drives a person to deeper Faith.’ – John Sanidopoulos.

“In that God has bestowed upon us benefits that surpass man’s reasoning, suitably enough He has brought in faith. It is not possible to be steadfast when demanding reasons. For behold all of our noble doctrines – how destitute they are of reasoning, and dependent upon faith alone. For example, God is not anywhere, and is everywhere. What has less reason in it than this? Each – by itself – is full of difficulty. … He was not made, He made not Himself, He never began to be. What reasoning will receive this, if there be not faith?”

“If any one should tell you descend into the deep, and trace out things at the bottom of the sea, you would not tolerate the command. Therefore, when no one compels you, why do you willingly seek to comprehend the unsearchable abyss [of our divine dogma with your reasoning]? I beseech you, do not do this. Instead, let us sail upwards — not floating, for we shall soon be weary and sink; but using the divine Scriptures, as some vessel, let us unfurl the sails of faith. If we sail in them, then the Word of God will be present with us as our Navigator….”

“This is the work of faith: If you believe, suffer all things; if you do not suffer, you do not believe. For are not the things promised [so great], that he who believes would choose to suffer even ten thousand deaths? The kingdom of heaven is set before him — and immortality, and eternal life. Therefore, whoever believes will suffer all things. Then faith is shown through his works. In truth, one might have said: Not merely did you believe, but through your works you manifested it — through your steadfastness, through your zeal.”

“Where faith exists, there is no need of question. Where there is no room for curiosity, questions are superfluous. Questioning is the subversion of faith. For he that seeks, has not yet found. He who questions cannot believe. Therefore, it is [St. Paul's] advice that we should not be occupied with questions; since, if we question, it is not faith. For faith sets reasoning at rest. …”

“But why then does Christ say, ‘Keep on seeking and ye shall find, keep on knocking and it shall be opened unto you’ (Matt. vii. 7); and, ‘Keep on searching the Scriptures, for in them you think to have eternal life (John 5:39)? With regards to ‘seeking’, it refers to prayer and vehement desire. And He invites us to, ‘Keep on searching the Scriptures,’ not in order to introduce the labors of questioning, but to end them — so that we may ascertain and settle their true meaning; not that we may be always questioning, but that we may be done with it. …”

“And [St. Paul] rightly said, ‘Command some not to teach different doctrines, nor to give heed to fables, and endless genealogies, which produce questions rather than the dispensation of God, which is in faith’ (I Timothy 1:4). Justly has he said, ‘the dispensation of God.’ For great are the blessings, which God is willing to dispense; but the greatness of them is not conceived by reasoning. This must, then, be the work of faith, which is the best medicine of our souls. This questioning, therefore, is opposed to the dispensation of God. For [this is] what is dispensed by faith: To receive His mercies and become better men; to doubt and dispute of nothing; but to repose in confidence.”

“It is not faith merely to profess belief, but to do works worthy of faith; … for sound doctrines avail nothing towards our salvation, if our life is corrupt. … For even though we have all faith and all knowledge of the Scriptures, yet if we are naked and destitute of the protection derived from (holy) living, there is nothing to hinder us from being hurried into the fire of hell; and burning for ever in the unquenchable flame. For as they who have done good shall rise to life everlasting, so they who have dared the contrary shall rise to everlasting punishment; which never has an end. Let us, therefore, manifest all eagerness not to waste the gain, which accrues to us from a right faith, by our vile actions; but becoming well-pleasing to Him by these [i.e., our actions] also, boldly to look upon Christ. No happiness can be equal to this.”

“Some, who seek out everything by reasoning, turn aside from the faith; but reasoning produces shipwreck, while faith is as a safe ship. For where there is no faith, there is no knowledge; when anything springs from our reasonings, it is not [true] knowledge.”

“What the wisdom of men cannot discover, faith abundantly comprehends and achieves. Therefore, let us cling to this; and not commit to reasonings what concerns ourselves. For tell me, why have not the Greeks been able to find out anything? Did they not know all the wisdom of the heathen? Why then could they not prevail against fishermen and tentmakers, and unlearned persons? Was it not because the one committed all to argument, the others to faith?”

“Therefore, [St. Paul] shows that the greatest things are attained through faith; and not through reasonings. And how does he show this, tell me? It is manifest, he says, that God made: the things which are, out of things which are not; things which appear, out of things which appear not; things which subsist, out of things which subsist not. … For reason suggests nothing of this kind; but on the contrary, that the things which appear are [formed] out of things which appear.”`

“Where is the proof … that God made these things [i.e., all of the visible and invisible creation]? Reason does not suggest it; no one was present when it was done. [Therefore], how is it shown? It is plainly the result of faith. “Through faith,” [St. Paul exclaims], we understand that the worlds were made. Why “through faith”? Because “the things which are seen have not come into being out of things which appear.” (Hebrews 11:3) For this is Faith.”

“Moved with fear,[Noah] prepared an ark” (Hebrews 11:7). Reason indeed suggested nothing of this sort; for “they were marrying and being given in marriage” (Luke 17:27); the air was clear, there were no signs [of change], but nevertheless he feared: “By faith”[St. Paul says], “Noah being warned by God of things not seen as yet, moved with fear, prepared an ark to the saving of his house” (Hebrews 11:7).” … Faith is all. If [faith] stabilizes the heart, then it stands in security. It follows that Faith gives stability, consequently reasonings shake. For Faith is contrary to reasoning.”

“Faith needs: a generous and vigorous soul; and one rising above all things of sense; and passing beyond the weakness of human reasonings. For it is not possible to become a believer, other than by raising one’s self above the common customs [of the world].”

“Everywhere, beloved, we have need of faith — the mother of blessings, the medicine of salvation; and without this, it is impossible to possess any one of the great doctrines. Without this, men are like those who attempt to cross the open sea without a ship; who – for a little while – hold out by swimming, using both bands and feet. However, when they have advanced farther, they are quickly swamped by the waves. In like manner, those who use their own reasonings, before they have learned anything, suffer shipwreck; as also Paul says, “Who concerning faith have made shipwreck.” (1 Tim. i. 19.) In order that this not be the case with us, let us hold fast to the sacred anchor [of faith]…”

“This is what we [should] learn: rather to raise questions, not to solve the questions that are raised. For even if we do solve them, we have not solved them altogether; but (only) as far as man’s reasoning goes. The proper solution of such questions is faith — knowing: that God does all things justly and mercifully, and for the best; that to comprehend the reason of them is impossible. This is the one solution, and no better one exists… This is a chief characteristic of faith: to leave all the consequences of this lower world, and [thereby] seek that which is above nature; … cast out the feebleness of forethought; and accept everything from the Power of God.”

“Faith requires obedience, and not curiosity; and when God commands, one ought to be obedient, not curious.”

“There is need not only of faith, but also of a spiritual way of life — that we may keep the Spirit that was given once for all.”

“Faith is – indeed – great, and brings salvation; and without it, never is it possible to be saved.”

“For the wonderful qualities of faith are two: that it both accomplishes great things, and suffers great things; and regards the suffering as nothing.”

“Wherefore I entreat you: let us use much diligence — both to stand in the right faith, and to show forth an excellent life.”

And a few by Saint Basil the Great…

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

“Let the simplicity of Faith be stronger than the deduction of reason.”

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