§ 140. Учитель благочестия: педагогическое сочинение; подвижнические сочинения; дух учителя благочестия.

IV. Moving on to Vasily’s strictly moral works, we must: a) first note the pedagogical work of the great teacher: “instruction for young men how to use pagan writers.” It was rightly considered a classic work for Christian schools 520. b) More contemporaries of St. Vasily was known for his ascetic writings. Photius highly valued the two ascetic books of St. for their content. Basil, counting among them: a) preliminary instructions on faith and judgment; b) moral instructions; c) about strange and short rules. Photius read all these works and approved them for their clarity and strength 521. To the authentic works of St. Basil includes three preliminary images of asceticism, as their style and ancient lists show; but those known by fame do not belong to them. translation of the ordinance for monks, two ascetic words and penance 522. Compared to others, Basil the Great wrote few moral works, if we take into account some of his conversations 523 and some of his letters 524. But few people penetrated as deeply into the foundation of morality as Vasily did; he offers a pure gospel teaching about morality, and tries to raise particular rules to the general principles of morality. 1) He proposed those basic rules of morality from which the private rules of Christian life should be revealed both in life and in teaching. How beautifully he depicts the ideal of Christian life in the conclusion of his moral rules! “What is the proper quality (ιδιον) of a Christian? In faith by acting love. What is the intrinsic property of faith? In an undoubted conviction in the truth of God-inspired verbs, in a conviction that is not shaken by any conclusion. What is the proper quality of a believer? With such conviction, one must adhere only to the strength of that teaching, and not dare to throw away or apply anything. For if everything that is not from faith is sin, as the apostle says, but faith comes from hearing, and hearing is the word of God (Rom. 14:23, 10:17): then everything that is outside the inspired Scripture, if not from faith, is sin. What is the intrinsic property of love for God? To do His commandments for the glory of His name. What is the intrinsic property of love for one's neighbor? It is not to look for one’s own, but only for the benefit of the soul and body of one’s loved one. What is the proper quality of a Christian? To be born by Baptism from water and spirit. What is the proper property of one born of water? Just as Christ died to sin alone (Rom. 6:3), so he must also be dead to all sin... What is the proper characteristic of one born again? This is to put off the old man, with its works and lusts, and put on the new man, renewed to walk in the image of him who created him.” In his moral rules, he descends from more general to more specific rules; Likewise, the first answers in lengthy rules contain the first principles of Christian morality. 2) The fact that the moral writings of St. Basil was written for monks, does not at all prevent them from being general Christian rules; they are written in the spirit of the Gospel, in a comprehensive spirit; A few particular rules, adapted to circumstances, can always be applied in spirit to everyone's life. We are not talking about the fact that in his wonderful collection of moral instructions, every rule is confirmed by the Holy One. Scripture; all his answers to questions are written in the same form; even where he answers private questions raised by various life events, he turns to the Holy Spirit. Scripture. In this way he stopped the unreasonable passion of his contemporaries for useless dialectical disputes. 3) What distinguishes Great Vasily from other teachers is his deep look at the psychological foundations of morality. “Love for God,” says the Great Teacher, is not acquired through science. We do not learn from others to enjoy the light, to love life: so, or even more, love for God does not come from outside. On the contrary, along with the formation of our being, a certain power of the mind is sown in us, like a seed, which itself contains a disposition to love. The school of commandments, having received this power, only forms it with diligence, educates it with prudence and, with the assistance of God’s grace, brings it to perfection. Not having love is the most unbearable evil for the soul, more unbearable than Ghanaian torment; it is just as hard for the soul as the deprivation of light for the eye (even if it was not associated with illness) and the taking of life for an animal” 525. “We are not taught to turn away from illness; in the same way, without science, the soul of vice is turned away. Every vice is a disease of the soul, and every virtue is health. Health is rightly defined when it is said that it is the correct state of the functions of nature; It will not be wrong if someone also speaks about the health of the soul... That is why everyone praises moderation, approves of justice, is amazed at courage, and strongly desires wisdom” 526. At the same time, the profound psychologist showed in the depths of the soul its moral corruption 527. This essay was one of the first published works. Its publication was sometimes in Greek, sometimes in Latin, sometimes in both together, repeated up to 200 times; it has been translated into all European and some Eastern languages. languages. Harles in Fabr. Bibl. 9, p. 31–32. Bibl. cod. 191, p. 494–495. Photius read all these works under the name of two ascetic books: in the first book there were three instructions: on the danger of church disagreements; about the danger of breaking God's commandments and about faith. The second book contains long and short answers. After this, it is clear that Jerome has the same works in mind (De vir. illustr. p. 146), when between the works of Basil he places ascetic writings; Rufinus mentions Vasily’s “monastic rules” and adds that “he translated many of them.” (N.E. 2, 9). Rufin's translation of 203 answers from the Vasilievs is still known today (in Codice regularum, ed. a Halstenio, August Vindel. 1759). Cassian (praefat. instit.) speaks of the answers of St. Vasily, offered at the request of the monks. The Syriac translation of short and long answers is known from the RKP. 769 (Maii coll, vet. T. 5, p. 44). For Armenian, see note. 47. Op. S. Basilii T. 2. You cannot call for the works of St. Basil 1) regulations for monks living together and alone (p. 533. Slav. book. 3, pp. 438–75): aa) they contain contradictions with the rules of St. Vasily. Vasily considers solitary life dangerous and armed himself a lot against it, but here it is extolled; bb) the spirit of these rules is not the same as in the original rules of St. Vasily; cc) and why would St. Should Vasily speak in these decrees about the same subjects that he spoke about in others? These are the rules Sozomen means when he says that the monastic rules written by Eustathius of Sebaste are known under the name of the rules of St. Vasily (N. E. 5, 14). The spirit of instruction belongs entirely to Eustathius of Sebaste. 2) Two short words about the exploits of monks, placed after morals. rules (r. 318–26. Slav. 252–59), also do not belong to St. Vasily. In them the monastic life is called philosophical, as St. Vasily; The words are often repeated: κατηγουμενος, προηγουμενος, συνοδια, which St. never used. Vasily. 3) The same should be said about 60 penances for monks and 19 for nuns (p. 520–32. Slav. 476–82): the language in them is completely different from what St. wrote. Vasily. It is likely that some of them were offered orally in the monasteries established by St. Vasily and then were written down by other persons, which is why their number is not the same in all manuscripts; eg in the 2nd synod. Greek in the lists of the 11th century, copied from the ancient list of Caesarea (cod. 27, 29), only the last 7 prohibitions for monks are written and there are no prohibitions for nuns at all; on the contrary, in ancient glory. list of Helmsmen (Wanted. 119), as well as in glory. lists of works by St. Vasily (Anad. 2 list), those 7 prohibitions are not present, but all the others are included. This is why there are differences in reading (see cod. Taurin. 19. Bibl. Taur. p. 183. 4) the book on virginity by Letoius Bishop. Mytilensky (Vol. 3, p. 589, in the glorious translation by Tolstoy according to the hands of the 16th and 17th centuries. 1, 415, 11–56) is a very ancient work, but not of the Great Basil - both in style and content, and because Letois, who is called a bishop and friend in the work itself, was appointed bishop after the death of Basil the Great Two devils about fasting, to the words: pay attention to yourself, about gratitude, about stinginess against the rich, in times of famine, about anger, about envy, about drunkenness, about humility (1–14, 6–11, 14, 20). Oper. T. 2, reg. long. 2, 3, r. 336. Space rules e.g. in Chr. Thurs. 1834 approx. 2 and 3. T. 2. Morals. Instructions there, 1823. Demon. 9 by six. Oper. T. I, p. 83. words About freedom Hom. in Psalm. 33. T. 1, p. 117, in. Psalm. 114, p. 201. He says that our freedom is now in the power of sin, and that the grace of God heals, strengthens, introduces it into a primitive state of health and perfection (Hom. in Psalm. 48, p. 180), but not without the participation of our freedom (De Spiritus cap. 26). You might be interested in: