Homily "On Virginity"

The Russian-speaking reader is invited to translate the homily “On Virginity” (CPG 2081), attributed to St. Basil the Great. Homilia describes the norms of life and conditions of asceticism of Christians of Asia Minor in the first half of the 4th century. It is an important source of information about the Asia Minor ascetic tradition, characteristic not of cenobitic monasteries, but of wealthy Christian families. The homily is a letter to the head of the family as the head of the “family monastery.” The work describes in detail the necessary behavior and actions of parents to raise children in virginity and purity. The style of the homily, as well as the dogmatic terms used in it, exclude the authorship of St. Basil the Great. The Homily On Virginity (CPG 2081) is of great interest for the study of ancient monasticism. From the beginning of the 4th century. in Anatolia (Asia Minor) there were many groups of ascetics who substantiated the traditional Christian principles of asceticism in different ways. Ancient sources do not identify individual founders of monasticism in Anatolia. In the 5th century Church historians note Bishop Eustathius of Sebastia as a figure who had a great influence on the spread of monasticism in Asia Minor 1. Eustathius of Sebaste was the teacher of St. Basil the Great, who at the beginning of the ascetic path was greatly influenced by Eustathius, and later also became the leader and spreader of monasticism in the Anatolian region. It is in this tradition that the homily “On Virginity” (CPG 2081) arose, the translation of which is proposed in this publication. The homily is a letter to the head of the family as the head of the family monastic community. The author explains in detail the meaning of the feat of virginity and gives a number of recommendations for raising virginity in children. Family asceticism was a characteristic feature of the Asia Minor region, where the transformation of private rich houses into family monasteries was a common phenomenon 2. Several references by the author of the homily to the apocryphal “Acts of the Apostle Paul and Thecla,” the Asia Minor origin of which is evidenced by Tertullian 3, also speak in favor of the monument’s belonging to the Anatolian monastic tradition. The work contains some lexical and stylistic features. Instead of the terms found in the New Testament, the homily uses words from the classical Greek language with the introduction of a spiritual, Christian meaning into them. The work also uses figures of speech characteristic of representatives of the second sophistry. For a long time the monument did not attract much attention. A small fragment of it was first published at the end of the 19th century. Cardinal Jean-Baptiste-François Pitre 4, who considered it clearly forged and not from the pen of St. Basil the Great 5. Later researchers also came to the same conclusion 6 . In all known manuscripts, the homilia “On Virginity” is placed among the works of St. Basil the Great 7, however, most modern scientists exclude the authorship of St. Vasily, based on an analysis of her style and theological terminology. The Russian translation of the homily from the ancient Greek language was made according to the critical edition of D. Amanda and M. C. Munza 8. The division into chapters and paragraphs corresponds to the critical edition. The translation of quotations and allusions from the Holy Scriptures was carried out taking into account the Synodal and Church Slavonic texts, as well as the translations of Bishop Cassian (Bezobrazov) and Professor P. A. Yungerov. I. 1. Each of us, having received freedom from God, as St. Paul says in the First [Epistle] to the Corinthians, each of us has power according to his own will (1 Cor. 7:37). 2. And whoever decides in his heart to keep his virgin will do well; therefore he who gives her in marriage, he says, does well; but he who does not give out, he says, does better (1 Cor. 7:37-38). 3. And to express myself more clearly, for this has prompted me, I will not hesitate to describe the good and the best, especially for those who are inspired by heavenly and spiritual love for God. 4. For an honest marriage is good, as established by God, and immaculate virginity is better due to its greater beauty, and one is not alien to the other. 5. Indeed, they are found as fruit from trees, but the sweet fruit turns away the axe, while the axe, says our Savior, lies at the root of the trees: 6. Every tree that does not bear good fruit is cut down (Matthew 3:10). 7. For the crime of the wife, following the example of the first-created Eve, Paul condemns, but proclaims the salvation that will occur through childbearing. 8. But he did not leave the word unexplained, namely: if, he says, they continue in faith, and righteousness, and love, and in holiness, and chastity (cf. 2 Tim. 2:15). 9. So, from here it is already clear that if they remain; if they do not abide, they will give rise to charges of criminal evasion. II. 10. Let the father persuade his son and mother his daughter to keep purity for Christ, since the child [is] common to them. 11. If anyone [of the parents] wants to flatter and not persuade him to work for God, do not dare to interfere with someone who cares about maintaining purity, be it a son or a daughter, a male or female slave. 12. Do not try to hinder those who desire to maintain purity, so as not to sow any enmity with the true Bridegroom Christ. 13. Further, if nature gives birth to a soul, together with a body, impeccably blossoming towards the glory of Christ, directed towards Him, and the father and mother are nailed to the ground, and do not help the child blossoming for the glory of Christ, nevertheless the child, feeding on the pure air of purity and drinking the water of good promises, will appear with the truth to the Master, innocent and pure and undefiled, and will be glorified above all praise, since from a bunch of grapes grew from thorns and thorns, while parents receive condemnation instead of glory. 14. That’s why your daughter so wants to remain a virgin for Christ’s sake. 15. You should be happy, but not immediately agree. 16. Do not bring what is in your heart, but what comes out of your mouth 9. 17. Do not be consumed by misunderstandings [in the family], but be afraid of falling, for it is quite proper to raise this kind of question at the beginning - do not be ashamed of the Groom 10. 18. Then, if you see a proper gait, decent gestures, a respectable look, [you will see] what kind of thoughts, what are her yearnings - human or heavenly, what are her efforts in fasting and all piety in Christ; if you see sincere love directed towards heavenly things, with all your might bring her (daughter) from now on to the Son of the Lord God, the immaculate and spotless Bridegroom. 19. Let the father become the guardian of the church of God. 20. Become a priest of the Most High God (Heb. 7:1). 21. Do not at all allow vice to approach the pure church - do not neglect it, because you are a parent, because you have the Master’s pledge, and you should not neglect him. 22. Be afraid of yourself, lest you fall asleep, lest you destroy the pledge of the Heavenly King. 23. Do not be careless when guarding, lest, having lost, you become uneasy. 24. Even if she suffers, it is better that she suffers because of Christ. 25. And even if someone does not teach a child the best without oppression, he is not driven by anger, but has bound himself with parental love [for children]. 26. Do not neglect, because you have, but fear, guarding, so that you may have. 27. Do not bring every person into your house, for the wiles of the devil are many. 28. Do not show your pledge to every person, for envy is everywhere. 29. Diligently prevent conversation with men, for because of conversation, according to the book of Genesis, the first-created [man] fell with Eve. 30. Even if the conversation is useful, the evil one mocks [it]. 31. Because he is cunning in evil, since he does not immediately offer poison, but by mixing it with honey, he hides the bile. 32. After all, just as he catches it through the lips of a harlot wife, in the same way through a dissolute man: words at first, like honey, fill the throat, but the end [of them] is bitterer than gall and sharpened more than a two-edged sword, inspiring horror. 33. Even if the appearance is beautiful, even if the words are pleasing to God, do not trust, fearing, since both are the result of pretense, 11 and it is impossible to remove by the roots the sprout of desire unless a chaste thought suppresses it. 34. Under the pretext of vigil, do not release the captive, as if you were sending [her] to the Church. 35. [Fearing] that, while lighting a lamp for the sake of vigil, she might extinguish the lamp of purity. 36. How could you, having retired under the pretext of a meeting, not be kidnapped by those gathered and remain deprived of communication with the host of saints. 37. Lest she, having left [the house] for the sake of [commemorating] the dead, would end up dead herself. 38. And watch [her] bed carefully, even if it is in your home, for the enemy is everywhere, as well as laughter, and mood, and anger, and oaths, and idle words, and the rest of the passions of the flesh. 39. In general, do not allow [these things], so that nothing worthy of blame is combined with what is blameless. 40. Take care of the tender shoots so that you can gather sheaves. Realize what you have, so that you can also be able to keep the sanctuary to God as the church of Christ, the pure altar to the King, as the Holy Spirit incarnate, [to keep] as pure members of Christ, as a repository of the law, as a disciple of the Gospels, the pride of the Church of God, the correction of the crime of Eve, the appeal [from] exile, reconciliation with people, as the bride of the Heavenly King, the guarantee of life. 42. This pledge is the reason for so many pledges, so watch, not without care, so that you become a partner in her successes. 43. Exclaim with the words from the Divine Scriptures: better is childlessness with virtue (Wis. 4:1), and the words spoken to Saint Mary by the angel: Rejoice, full of grace, the Lord is with Thee (Luke 1:28). 44. Weaving a pure crown with words of purity, a similar collection of sayings from the seeds and bounties of the Divine Scriptures, [as well as] instructions glorifying chastity, apply [to her], so that she, having desired these [blessings], zealously enters the spotless bridal chamber of Christ, rushing [together] with the prudent virgins, so that you, who gave birth to [her], he gained the palace of the Kingdom and she herself received the crown of incorruption. III. 45. If she does not want to remain like this, no one forces her and no one reproaches her. 46. ​​She will reproach herself when her labors are exerted, and short-term pleasures slip away, when the pangs of childbirth come, when she makes sad, quiet sounds like snakes and weeps like the daughters of sirens (Mic. 1:8). 47. Because she brought upon herself the judgment of the Lord, which was pronounced to Eve in the book of Genesis: by multiplying I will multiply your sorrow (Gen. 3:16) and your torment, and also: in illness you will give birth to children. 48. For she despised the words: “Hail, full of grace” (Luke 1:28). 49. Even if she hugged the husband given to her for a while, to whom she ran away, his help would be far from her. 50. She will reproach herself when her daughter dies and her son is sick, when her past sorrow is threatened by another sorrow and her lamentation is replaced by lamentation. 51. She will reproach herself when her husband is in foreign lands, and her sorrows are at home, and [she] does not have [everything] she needs, when her husband is constantly delayed away, and sorrows take root [in her], when, looking at all the roads, she sheds a fountain of tears, 12 when the death of her desired husband becomes a harbinger of her imminent death, when she runs screaming in pain and with her hair torn out. from one street to another; even if she is pampered, accustomed to walking barefoot, even if rivers stand in her way, the weight of grief will not pay attention to this, when, tearing out tufts of hair, she will beat her chest, when, breaking her fingers and bending her knees, she will fall to the ground, when her weeping spirit will languish and her eyes will open again 13, when she will curse the day and sprinkle ashes on her head, when the head that was once crowned fruits and covered with lilies, will be stained with ashes taken from the hearth. 52. And she will reproach herself when, after the wedding dress, she receives mourning [clothes]. 53. And immediately a second sorrow was directed towards her grief - due to her second marriage. 54. And even if she avoids [a second marriage], the rebellious and lamentable life of widowhood will suffice for her. 55. Finally, when the unfortunate woman finishes experiencing all these [sorrows], or rather, all these [sorrows] stop experiencing her, she will leave this long-suffering life. 56. But even there she will immediately encounter other torments and other groanings, when she sees the holy virgins, clothed in incorruptible robes, holding in their hands the Psalter, imprinted on [their] hearts, singing the victorious song of virginity, wearing crowns of incorruption on their churches, for which they left this human groaning, rejoicing before Christ, accompanied by angels and in joy [enjoying] pleasure. 57. When the Bridegroom Christ shows [His] tenderness and when she weeps with groans, then she will again reproach herself, then she will repent a lot and her repentance will be useless. IV. 58. But let not only the female sex convince itself to maintain purity, but also let men not be careless in forcing themselves to sanctify their bodies, just as in the Holy Scriptures it is sung: Blessed is the man whose hope is the name of the Lord (Ps. 39:5), and: Blessed are the blameless (Ps. 119:1), and: The unmarried man cares for the Lord ( 1 Cor. 7:32), and: “Blessed are those who are self-controlled, for God will speak to them” 14, and also: corruption does not inherit incorruption (1 Cor. 15:50), and also: he who sows to the Spirit [from the Spirit] will reap eternal life (Gal. 6:8), and also: those who live according to the flesh cannot please God (Rom. 8:8), and also: gracefully and continually. The Lord has no amusement (1 Cor. 7:35), and also: it is good for a man to remain like this (1 Cor. 7:26), and it is said to the prophet Jeremiah from the Lord: do not take yourself a wife, and let you have neither sons nor daughters in this place (Jer. 16:1-2), and the prophet Isaiah says by the commanding Lord: let not the eunuch say, “Behold, I am a dry tree” (Is. 56, 3). For the Lord says this about the eunuchs: they choose what pleases Me (Isa. 56:4) to keep their hands, so as not to commit iniquity and so as not to think about evil deeds against the Lord, I will give, - he says, - in My house a place and a name for the construction of walls that is better than for sons and daughters (Isa. 56: 5), the same thoughts in the Gospels are again proclaimed by the Lord Himself, that there are eunuchs who have made themselves eunuchs for the Kingdom of Heaven (Matt. 19, 19). 12). 59. Let the soul of the young lad be strengthened with most of the Divine Scriptures. 60. If [fathers] tell them [sons] the evils of marriage in order to deviate them from the passions of the flesh, [sons] who with heavenly love have overcome such a short-term, stormy, and rushing like the flower of the field, attraction of the flesh, then the fathers will extinguish the sharpness of sweetness, having won with a chaste thought. V. 61. So, let father and son talk in this way in order to soften the strength of the young man. Then, if you see that his faith is unshakable, that his outward behavior does not waver or relax in any way, that it does not bloom in the flesh [like a flower] randomly in disorder, but, on the contrary, [if you see in him] faith operating through the fear of God, then imitate the patriarch, become a new Abraham, bringing a new Isaac. Leave the donkey and the young slaves, that is, the short-term labor of this world, and lay the wood on it, that is, the cross. 62. Following this image, you yourself lead your new Isaac to the mountain, offering a living sacrifice to the Living God, so that you too may become a priest of the Most High God (Heb. 7:1), bringing praise to God, for such sacrifices are pleasing to God (Heb. 13:16); it is precisely such priests who [truly] serve God. 63. And it is better for you to bind [your son], it is better not to allow [him] to have food easily accessible, so that his fattened flesh does not kick, so that from immoderate food and drink, which are harmful, fattened by the strength of the body, not the soul, rearing up, it [the flesh] would not rebel and reject the tree of the cross, so that the altar would never be overthrown, so that you would have other hopes along with hope, so that you would be like a father, so and priest of the Most High. And if you offer prayers for him, then you will show your love [for him]. 64. For this is what the servant of God Job did, who, as you know, annually sacrificed a calf in atonement for the [evil] thoughts of his sons, saying: Perhaps my sons [sinned and] blasphemed God in their hearts (Job 1:5). 65. And if a mother makes tunics for her son, let her not be at all indignant [in spirit]: for, as it is written in the first book of Kings, Anna, serving God, every year made double tunics for Saint Samuel, as for her son. 66. And, undoubtedly, the King will not fail to honor those who honored his soldiers. VI. 67. Paul taught that parents [should] store up treasure for their children. 68. What kind of treasure? Raise them in the teaching and instruction of the Lord (Eph. 6:4). 69. For this is true treasure, good and [really] belonging to the one who possesses it, [treasure] which a thief does not approach and which moth does not eat (Luke 12:33), and this is not the temporary wealth of [this] world, which becomes a subject of chatter, confusion and dispute for people. 70. After all, often the one who acquired [him] lost his life for his sake, just as we often heard with our ears and saw with our eyes that this is actually the case. 71. So, let parents also lay up treasure for their children in this way, providing [them] with what pleases God. 72. And if someone else, for God’s sake, makes an effort to do this only in the name of the disciple, and if someone, having drawn it, gives a cup of cold water to the disciple of Christ, he will be the heir of the Divine Kingdom. 73. So, let all lovers of Christ strive to deliver what is useful to [His disciples]. 74. However, let no one who is prudent consider [anything] more useful than the salvation of the soul. 75. There are many deeds that bring salvation to the soul - up to two mites and a kind word, [which mean] more than any gift. 76. For this unselfish intention, arising from a sincere spirit, is more pleasing to a man-loving God than the blood of sacrifices. 77. For many times the subject of teaching has been for us what was testified by the all-wise God to David at the beginning [of his journey] through Saint Samuel, for man [looks] on the face, but the Lord [looks] on the hearts (1 Sam. 16:7), especially [on the hearts] lifted up by the wing of immaculate heavenly love. VII. 78. So, let the virgins come, for in the Kingdom there is a need for them, but there is a need for wise [virgins]. 79. For it is not without reason, as you heard, that [the Bridegroom] shut the door [to the foolish] virgins, but since they did not have oil due to their own negligence, they were not able to achieve the good, that is, to enter to embrace the [Groom], and did not try to achieve the better, that is, to be diligent in being awake. And therefore they were not worthy to be called brides and did not enter the imperishable bridal chamber, and the marriage bed was not laid out for them, and therefore they did not receive the crown of the Kingdom of Heaven and did not enter into union with the Immortal Bridegroom, for they did not ripen to Him earlier. 80. This is why it is said: there is a need for wise [virgins]. 81. If you keep your virginity for Christ, then do it not as you want, but as He for whose sake you keep your virginity wants. 82. Do not have the same desires that those who reflect on worldly things have. 83. For how will he who killed the members of sin that are on the earth be numbered among those who disobeyed the truth? 84. You, who have been crucified to the world, what do you seek in common with those who enjoy pleasures according to the customs of the world and in the world? 85. No warrior, he says, binds himself to the affairs of this life in order to please the military commander (2 Tim. 2:4), and no one is crowned if he fights unlawfully (2 Tim. 2:5). 86. You are buried in Christ in baptism - why do you reason as one living in the world? 87. You crossed the Jordan - do not return to Egypt. 88. That is, you have left the world with your mind - do not again darken your mind with earthly thoughts, which once ascended to heaven to be enlightened there. 89. Do not let [you] have Jerusalem in appearance, but inwardly the customs of Egypt. 90. Be careful not to hide your inner wolf under sheep's clothing and do not intertwine thorns with pomegranate flowers. 91. The cover is removed - the temperament of the sheep is sought. 92. Leaves are falling - grapes are being looked for. 93. The outer flowers fall - the inner character is revealed, for the nature of the thorn tree reveals itself. 94. Thus, there is a need for virgins who are such not [only] in body, but in pure morals. 95. Thus, it is not the leaves that feed the farmer, but the fruit that makes him happy. 96. This is how I think about everything [else] - after all, this does not need to be carefully discussed [here]. 97. Indeed, the thoughts of the prudent, arising in [their] mind, consider the refinement of reflection a burden. 98. So, I ask, do not strive to gain [only] appearance, but let deeds be preferred to appearances, so that some people whose deeds outwardly look good do not turn out to us to be those who have [in reality] unseemly deeds. VIII. 99. So, often, when a daughter longs to strive for something better, the mother, worried about her children, embarrassed by the fleeting beauty that she represents [in them], melting with jealousy, immediately rushes to make her daughter a child of this world, instead of betrothing her to God. 100. All imaginary troubles ambush [her], but do not be afraid, child! Raise your eyes upward, where [your] Beloved lives! Follow in the footsteps of that Thekla who walked before [you] and about whom you heard. 101. Even if what is being discussed seems irrelevant to the topic, even if Theoklia is worried, even if Thamyris is crying, even if Alexander comes after him, even if the judge threatens - may love not fade away. 102. For it is good for young people to be crucified with Jesus Christ. 103. Who will separate His beloved from the love of God? (Rom.8:35). 104. Neither tribulation, nor distress, nor judges, nor speakers, nor the sword, nor any other creature can separate from the love of Christ (Rom. 8:39). 105. Did you leave your parents? But you haven't abandoned God. 106 Have you forgotten your father's house? But the King will passionately desire your beauty! 107. So, come - whether you are very rich or unknown, whether you are poor or feed on the labor of your hands! 108. Be bold, go, for the Bridegroom Jesus Christ is not content with fading beauty and does not turn away from poverty. 109. After all, the same grace calls small and great, but tests the intentions and thus accepts those who, with a chaste thought, have put on the armor of virtue. 110. The same thing happens when the son strives to present the body [to God]: the father raises a fight against his own son, not being able to recognize this kind of good deed. 111. He takes for madness that which, according to Divine Scripture, is wisdom before God (cf. 1 Cor. 3:19). 112. But don’t bend, young man! Do not prefer a mortal father, or mother, or anyone else! 113. For, as it is written in the Gospel, Jesus showed those whom He called worthy of Him, saying: “Leave the boat, leave your father and the nets to catch,” even if life promises many hopes, even if Zebedee is shaken. 114. In general, do not prefer anything to God, but rather to your own salvation, so that you too can be together with John, having received the honor of sitting with him on the throne. 115. For the Lord has thus declared that those who have left father, or mother, or brothers, or fields, or houses, will sit on twelve thrones in the Kingdom of Heaven. IX. 116. This is what He said to the virgins; This is what He said to those who heard [Him], for He included all [people], and all things to Him (cf. Rom. 11:36) to be united in Him. 117. And not only is this commanded to those who keep virginity, but [says]: everyone who has left his wife, and children, etc., [will receive] a hundredfold, and will inherit eternal life (cf. Matt. 19:29). 118. He said [this] not in order to separate them, but so that those who have [a wife, children, etc.] would be as if they had not, since the time is short (cf. 1 Cor. 7:29). By this He does not dissolve the bond, but infuses chastity to drown out intemperance. 119. And since we take upon ourselves the wounds of Christ and do not reject the dissolution of marriage except in words, therefore we, [at least] some [of us], gather in the Church in vain. 120. And I will not leave this unproven. 121. Let me give [you] from the Gospel. 122. He compared his Kingdom to a fishing net cast into the world and catching many [fish] of different kinds. 123. “When,” he says, “you land on the shore, choose the good and throw away the bad.” 124. He says: Many are called, but few are chosen (Matt. 22:14), the elect are few, not because of Him who chooses, but because the elect are not found. 125. For just as much is gathered on the threshing floor, but little is put into storage, so it is in the Church: many of us are gathered, but few will be brought into the Kingdom. 126. For the ship of the Kingdom departs and makes its way through the passages, and the north winds do not joke. 127. The ship does not refuse to accept anyone [on board], but what is lightweight is carried away by the wind. 128. So, no one [be] lightweight, lest you end up like husks swept away. 129. For no one will be unnoticed [by God]. 130. For the shovel in the hand that cleanses the threshing floor of God mixes grain with grain, but the husk is separated by a breath [of the wind] and is given over, as you know, to the fire. 131. And in another way, [finding confirmation] in the Gospel, we are convinced of the correctness of the [interpretation] we propose. 132. “For the King entered,” it says, “to see those reclining, and found the one who seemed to be hiding.” 133. The king pronounced his sentence. 134. [He] felt suffering as soon as he heard [the order], for what was said to him was severe. 135. I do not dare to pronounce [this] with my tongue, and therefore I will not convey [this sentence] in this word. 136. For those who are inquisitive know this terrible word, addressed to this and to those who have become like him in their way of life. 137. There was no shortage of lunch, but the one reclining was unworthy of lunch. 138. It is not the King who is envious, but the one who entered did not prepare himself to prove himself worthy, since he reclined at the table, being crafty. 139. So, let no one endure such suffering, let no one [be] wicked so as not to remain silent. 140. So silence your carnal desires, you who want to live piously. 141. Paul calls on youthful lusts (2 Tim. 2:22) to flee. X. 142. I didn’t want to say such words, but I was forced to express myself in this way so that, having heard the gloomy, you could avoid the terrible. 143. And when should you run away? 144. Now is the day of salvation (2 Cor. 6:2). 145. Whoever wishes to be close to Christ, let him know 15 that the time is coming when no one can do anything (John 9:4). 146 The night is coming when everyone will receive according to what he did while living in the body (2 Cor. 5:10). 147. A day comes on which no one can put off [their affairs] until tomorrow. 148. For in death there is no remembrance of You: in the grave who will glorify You? (Ps. 6:6). 149. So, brothers, if this is the line and we cannot pass by or it is impossible for those who have passed to remain unnoticed, let us appear before His face with praise (Ps. 95:2). 150. Let us appear first [before Him], so that He does not precede us in appearing before us. 151. Let us overcome evil with good, so that we do not end up in evil. 152. Let us cleanse ourselves from all filthiness of the flesh and spirit (2 Cor. 7:1), so that, having appeared clean before the Pure One, we may receive a pure crown through Jesus Christ our Lord, through whom be glory to the Father forever and ever. Amen. Acta Pauli et Theclae // Les Actes de Paul et ses lettres apocryphes / introduction, textes, traduction et commentaire par L. Vouaux. Paris: Letouzey et Ané, 1913. Basilius Caesariensis (spuria). Homilia de virginitate // Amand D., Moons M. C. Une curieuse homélie grecque inédite sur la Virginité adressée aux pères de famille // Revue bénédictine. 1953. Vol. 63. P. 18–69, 211–238. Tertullianus. De baptismo // Tertullien. Traité du baptême / ed. F. Refoulé, M. Drouzy. Paris: Cerf, 1952. (SC; vol. 35). P. 63–97. Rus. trans.: Quintus Septimius Florent Tertullian. Selected works / comp. A. Stolyarov. M.: Progress, 1994. pp. 93–105. Meyendorff I., prot. Byzantine heritage in the Orthodox Church. Kiev, 2007. pp. 263–288. Sidorov A.I. Patristic heritage and church antiquities. T. 4. Ancient monasticism and the emergence of monastic writing. M.: Sibirskaya blagozvonnitsa, 2014. Tkachev E. V. Monasticism (General provisions, History of the spread of monasticism (Egypt, Palestine, Sinai, Syria, Anatolia, Constantinople, Georgia) // PE. T. 46. M.: Central Scientific Center "Orthodox Encyclopedia", 2017. pp. 567–611. Analecta sacra et classica Spicilegio Solesmensi parata. T. 5 / ed J. B. Pitra. Parisiis: apud Roger et Chernowitz; Romae: ex officina libraria Philippi Cuggiani, 1888. Gribomont J. Eustathe le Philosophe et les voyages du jeune Basile de Césarée // Revue d'histoire ecclésiastique. 1959. Vol. 54. P. 115–124. Gribomont J. Le monachisme au IVe s. en Asie Mineure: de Gangres au Messalianisme // Studia Patristica. 1957. Vol. 2. P. 400–415. Gribomont J. S. Basile et le monachisme enthousiaste // Irénikon. 1980. Vol. 53. P. 123–144. Translation from Ancient Greek, preface and notes – Andrey Leonidovich Naumenko, undergraduate student at MDA See: Tkachev E.V. Monasticism // PE. M., 2017. T. 46. P. 584. Suffice it to recall the family monastery founded by the mother of St. Basil the Great by Emilia and his older sister Macrina. Tertullianus. De baptismo 17, 4 // SC. 35. P. 91. English translation: “And if some, based on a work erroneously attributed to Paul, cite the example of Thecla as proof that women can teach and baptize, then let it be known that the presbyter from Asia who composed this scripture, as if intending to increase the authority of Paul by his work, being caught, confessed that he did it out of love for Paul, and was deprived of his place” (Tertullian. Selected works / compiled by A. Stolyarov. M., 1994. P. 103). Analecta sacra et classica Spicilegio Solesmensi parata. T. 5 / ed J. B. Pitra. Parisisis; Romae, 1888. P. 108. See: Amand D., Moons M. C. Une curieuse homélie grecque inédite sur la Virginité adressée aux pères de famille // Revue bénédictine. 1953. Vol. 63. P. 234–238. The point is that parents must experience the sincerity of their intentions, without being embarrassed either by the coldness and hostility that arises in their relationship with the child, or by the fact that they seem to turn him away from Christ. Lit. - originated from one seed. Lit. “Tears will flow like a fountain.” Lit. - the light of the eyes will open. See: Les Actes de Paul et ses lettres apocryphes / introduction, textes, traduction et commentaire L. Vouaux. Paris, 1913. P. 156.