§ 138. В книге о Св. Духе; в других сочинениях.

When I review what Gregory the Theologian writes, what he (St. Basil) wrote about the Holy Spirit, I acquire the venerable God, I preach the truth with a free and strong spirit, following his theology” 503. St. Gregory had in mind with this, of course, an essay against Eunomius, but mainly a book about the Holy Spirit, an essay written by St. Basil against Aetius, of whom Eunomius was also a champion. This essay was written on the following occasion: the Aetians 504, having heard St. Basil, that in the doxology of the Holy Trinity they sang: “Glory to the Father with the Son and the Holy Spirit,” then “Glory to the Father through the Son in the Holy Spirit,” they immediately began to divulge that St. Vasily introduces a new teaching that contradicts himself. St. Amphilochius, who was probably himself at the service and heard the slander of the Aetians 505, asked St. Basil to write an essay on the Holy Spirit in order to stop the lips of the enemies of the faith, and in 375 the essay was already ready for Amphilochius 506. Having explained in the 1st chapter of his book the case on which he writes the essay, St. Vasily in the 2nd and 3rd chapters. shows why the Aetians are so attentive to syllables: “Aetius, he says, wrote that things that are dissimilar in nature are not pronounced the same, and vice versa. In the 4th and 5th ch. shows that St. Scripture does not know such dialectical intelligibility, using the prepositions with, in and through about the persons of the Holy Trinity is not always monotonous, but always retains the idea of ​​​​the equality of persons. After that, having said in ch. 9th on the names of the Spirit, in ch. The 10th–11th commandment of Baptism denounces those who deprive the Spirit of glory equal to the glory of the Father and the Son; and in ch. The 12th explains to them what Baptism in the name of Jesus Christ means. In ch. 13–15 resolves several objections; in ch. The 16th proves from the words of the Apostle (1 Cor. 12:4-9) that in the division of spiritual gifts the Holy Spirit acts in exactly the same way as the Father and the Son, and commands us to learn the same from the world-making: “Know the communion of the Spirit with the Father and from the original creation. Pure, rational, worldly spirits are holy and are called saints because they have received inner sanctification from the Holy Spirit. The image of the creation of the heavenly powers is kept silent because the writer of the world revealed the Creator to us only in the visible world. And you, who are able to conclude from the visible to the invisible, glorify the Creator, in whom everything was created, visible or invisible, including thrones, etc. (Col. 1:16). In this creation, imagine the Father as the beginning cause (προκαταρτικην), the Son as the creative cause (δημιουργικην), the Spirit as the perfect cause (τελειωτικην) so that the existence of ministering spirits was appointed by the will of the Father, carried out by the action of the Son, and accomplished by the presence of the Spirit. However, the beginning is one, founded by the Son and perfected by the Spirit. (Μία ’αρχὴ, δημιουργουσα δἰ υιοῦ καὶ τελειουσα εν Πνευματι). Also allows you to see St. teacher in the dispensation of human salvation - and says: “The Spirit of the mouth of God is the spirit of truth, which proceeds from the Father.” In ch. 17 and 18 denounces those who, as they themselves expressed themselves, did not want to number (σοναρειθμεισθαι) the Holy Spirit with the Father and the Son, but insisted on some kind of calculation (υπαρθμησιν). Having explained to them, since they themselves poorly understood their words, that calculation happens, for example. of an indivisible species, a species of a genus, he says: “I don’t want to believe that they could reach such unreason as to represent the God of all as something general, represented only in the mind, but not having personal existence and being divided into indivisible ones.” Then he says: “if they think that the count falls on the Spirit alone: ​​then let them know that the Spirit is pronounced together with the Father in exactly the same way as the Son (Matthew 28:19), and just as the Son relates to the Father, the Spirit also relates to the Son in the same way according to the order of words given for Baptism. There is one God and Father, one only begotten Son and one Holy Spirit; His (the Holy Spirit) union with the Father and the Son is sufficiently proven by the fact that He is not considered in the host of creation, but is pronounced separately. He is not one of many, but the only one... His nature is also shown in the fact that He is from God (εκ Θεοῦ) - since He comes from God, not by birth as a Son, but as the Spirit of His mouth" 507 . In ch. 19 proves from Scripture that it is necessary to glorify the Holy Spirit, in ch. The 20th, in response to the words of the heretics: “He is neither a slave nor a Master (the Holy Spirit), but free,” says: “What more should we mourn about them? Is it foolishness or blasphemy? And he explains to them both their virtues. In ch. 21 and 22 show that St. Scripture calls the Holy Spirit Lord (2 Thess. 3:5; 1 Thess. 3:12, 13; 2 Cor. 3:17, - 18:61–62), and also incomprehensible, just as the Father is incomprehensible (John 14:17–19). In ch. 23 Having explained what the praise of the Son should consist of, in ch. 24. shows that according to the actions of the Spirit, the Spirit should also be glorified as Father and Son. In ch. 25 returns to the objection: “we must glorify the Father and the Son in the Holy Spirit, and not with the Spirit.” St. Basil answers that both doxologies are usually used by the faithful, and are not defined by the Holy. Scripture: “As for me, I would not say that this syllable in (in the Spirit) shows a thought of lesser importance, but it more often, if understood correctly, raises the mind to the greatest height,” and proves this by using the Bible. “Another doxology - glory to the Father with the Holy Spirit - is used to stop the lips of the enemies of the faith, since as used in Scripture, it also means that connecting and; and while the latter was introduced to refute Saveliy’s heresy, expressing the participation of different persons in one action, it best expresses the ever-present communication of hypostases.” “But,” adds St. Vasily, they actually argue with us not about syllables and not about pronunciation, but about objects that differ from each other in their strength... That’s why they would rather lose their language than accept this word.” To expose their injustice, St. Vasily in chapter 26 proves that the preposition s, contrary to their words, is used in St. Scripture and about the Holy Spirit. In chapter 27 justifies doxology: glory to the Father with the Holy Spirit - by church use. “Of the dogmas and sermons preserved in the Church (δογματων καὶ κηριγμάτων), some we have from written instructions, and some were spun from the apostolic tradition, handed down to us in secret. Both of them have the same power for piety, and no one will contradict this, who has at least some knowledge of the church institutions. For if we dare to reject unwritten customs, as if they are not of great importance, then we will imperceptibly damage the Gospel even in the main thing, or, moreover, we will leave only a name from the preaching of the Gospel. Eg. Let us first of all mention the first and most general thing: so that those who trust in the name of our Lord Jesus Christ are marked by the image of the cross, who taught the Scriptures? What Scripture taught us to turn to the east in prayer? Which of the saints left us in writing the words of invocation in the breaking of bread - the Eucharist and the cup of blessing? For we are not content with those words that the Apostle or the Gospel mentions, but before and after we pronounce others as having great power for the sacrament, having received them from the unwritten teaching.” Having mentioned several other sacred rites (about the actions accompanying Holy Baptism and Confirmation, about not bending the knees on the weekly day), St. Vasily says: “while so much has been handed down to us that is not written and has such importance for secret piety: they do not want to give up even one word that has come down to us from the Fathers” 508. After that, briefly showing the consistency of the doxology of the Holy Spirit with Scripture, in Chap. 29 speaks of those ancient teachers of the Church who used doxology in the form and meaning in which the Doukhobors rejected it, and specifically speaks of the bishop who baptized him, of Clement of Rome, of Dionysius and Clement of Alexandria, of Irenaeus, Origen, Africanus, and the martyr. Athenogenes, about Gregory the Wonderworker, about Firmilian and Meletius. Finally, in chapter 30. depicts with vivid features the disastrous state of the Church of his time, comparing this state with the state of a ship carried by the waves in the most terrible storm. This is the content of the book about the Holy Spirit! According to their content, some conversations also belong to dogmatic works, such as: against Savelius and the Anomeans about the deity of the Holy Spirit, about the deity of the Son of God, about faith or about the Holy Trinity, about the fact that God is not the author of evil 509. In a conversation about Baptism, encouraging his contemporaries not to delay Baptism, he speaks about the power of Baptism: “Oh, a miracle! you are renewed without being refined, you are created again without preliminary contrition, you are healed without feeling pain... Baptism is the redemption of captives, the forgiveness of debts, the death of sin, the restoration of the soul; light clothing, an indestructible seal, a chariot to heaven, the preparation of the kingdom, the granting of sonhood" 510. b) With dogmatic instructions and some of his letters; this is eg. (38) to brother Gregory about the difference between essence and hypostasis and several others, where he discusses the Divinity of the Son of God and the Holy Spirit, or about their personal existence 511; one letter (125) with a sample confession of faith; several letters against Apollinarius' doctrine of the incarnation, 512; letter to Caesarea (93) about the communion of the Holy Mysteries. Orat. 20. in land. S. Basilii, p. 363. From 176 of Vasiliev’s letter it is clear that Amphilochius was present in 374 at the service of St. Basil's day on St. Eutychia. See 231 letters. About the 30 chapters of this work, St. Damascene in 1, 2 and 3 Sermons on Icons. In his statement of faith he cites (libr. 1. cap. 11, p. 131. libr. 4, cap. 16. p. 281): a) the words of St. Basil, which are read in chapter 18. (p. 38); b) Words (libr. 4, p. 16. p. 28) about the tradition regarding prayer with the face turned to the east, regarding the cross and other similar things; and this is read in 27, books about St. Spirit: c) Words (libr. 2. p. 3. p. 157) about the affirmation of Angels in goodness, which depends not on nature, but on grace, which we read in Chapter 16. the same book of Vasily (p. 31). At the Ecumenical Council of Nicaea (ar. Binium 3, 566–567), 30 chapters of the book of St. Basil about St. Spirit. Therefore, Erasmus’s doubt as to whether St. belongs in vain. Vasily, the second part of the book, from chapter 15. until the end. Sl. Confession faith, sent. Eustathius for signing. Er. 125. rub. 216. All this separation, as is obvious, is very important for the doctrine of tradition: but in order not to understand it differently than St. Vasily, don’t forget the trail. words of Vasily: “Faith is undoubted consent to what we hear, combined with complete confidence in the truth of what is said by the grace of God. To reject anything that is written and introduce something that is not written is a clear apostasy from the faith and proof of pride.” The article is preliminary. (to the instructions of the monk) about faith, - in Chr. Thurs. part 10. p. 13. Op. T. 2. r. 224. Also imprisoned. morals rules In accordance with this, St. Basil speaks about dogmas: “they are silent about dogmas, they speak openly about sermons,” meaning that by the dogmas of tradition he does not mean special objects of faith, not based on the word of God, but those explanatory actions and thoughts that were hidden from the catechumens and pagans; St. Vasily himself enumerates for us the objects of tradition and thereby explains the meaning of what he calls dogmas; It is also known that the original concepts of faith, which were known by their general meaning, and partly by history, were not hidden from the pagans and from the catechumens; complete studies of faith in the spirit of Scripture, as well as St. actions that expressed the deep meaning of the mysteries of faith were offered to the contemplation of those who believed. Hom. 24, 16, 15, 9. Conversation about faith - in Chr. Thurs. Part 13. Demon. about evil - there, part 45. Letter 8 to the Caesarea monks; 52 letter to the nuns; 113 to the elders at Tarsus; 210 to the neo-Caesarians, 189 to Eustathius the physician; 214 to Terentius Comite; 226 to the ascetics; 236 to Amphilochius of Iconium; 251 to Bishop Epiphanius; also cf. 9, 105, 114, 159,175. Letter 261 to the residents of Sizopol; 262 to the monk Urvanius; 263 to Western; 265 to the Egyptian bishops. You might be interested in: