Scholium on the Asceticon of St. Basil the Great

The authorship of the work “Scholia on the Asceticon of St. Basil the Great” is attributed to St. Theodore Studitus. The word “Asceticon” is used in relation to a group of texts, including “Moral Rules”, “Great Asceticon”, some prologues to it and “Ascetic Instructions”. The author polemicizes with those who doubt the affiliation of the “Asceticon” with St. Basil, equating their skepticism with an impious denial of the canonical books of the New Testament and other generally accepted patristic works. Various arguments are given as evidence: the sublime speech and characteristic style of the saint, the coincidence of thoughts and expressions with his other ascetic works, the testimony of St. Gregory the Theologian on the “written and unwritten rules for monastics” by St. Vasily and others. * Title of the work in Latin: Scholionin s. Basilii ascetica. 1. The fact that this work of the great Vasily is genuine is clear both from the very nature of the sublime speech and from the style of his phrases; This is also evident from the coincidences with thoughts and expressions in his other ascetic writings. And this is obvious to [anyone] who reads with at least some attention, since one follows from the other. Because the fact that those [works] 1 belong to the holy father will be denied only by someone whose mind is blinded by the vice operating [in the soul]. For I think that some, irritated by excessive scientific rigor, as well as from [excess] self-confidence, relying on individual historians expressing their doubts, rashly say that these works are not authentic. These people, it seems to me, reject the Epistle to the Hebrews and the Second Epistle of Peter and the Revelation of John and other Council [Epistle] and some patristic writings, since they also doubt them. But if the second [opinion] is wicked, then isn’t the first just as wicked, since both [scriptures] have already been accepted by the Church and do not give any room for doubt? If they say that the Theologian did not leave a note about this 2, then they either read superficially or are deliberately doing evil. For when [Gregory the Theologian] says: “rules for monastics, written and unwritten” 3 , then what else are we talking about here, if not these very [works]? Another reflection also proves [this]: Vasily says in his “Ascetic Rules” that he was taught the sacred letters from his parents 4, and Gregory [the Theologian] says that first of all he was swaddled and formed by his father 5. Who can find that the same thing was said about Saint Theodosius, as in these [“Ascetic Rules”], so that [his] life tells [the same thing]? Who else could the ancient monks turn to with questions regarding our affairs? Or who else had such power that he could legislate and embrace the entire topic of salvation in such a work? Thus, there was no other way to walk in God without stumbling other than to follow this guidance. Or let them offer another “Asceticon”, equal to the first and also by St. Basil the Great, and if not so, [1688] then [let them offer] another Basil - equal in strength of spirit and word. Or, even if involuntarily, let them still recognize [the authorship of St.] Basil. You should know that other works are generally called ascetic, but they are partly. For it is useful for the light of the world, in addition to the other rays of his teaching that illuminate the universe, to enlighten us with both of his writings. "Asceticon" of St. Basil the Great. – Ed. This refers to the list of works of St. Basil, cited in the 43rd Sermon of St. Gregory. See: St. Gregory the Theologian. Word 43.12 // St. Gregory the Theologian. Creations. T.I. WITH . 545–546.– Ed. See: St. Gregory the Theologian. Word 43, 34 // Ibid. P. 528.– Ed. St. Basil the Great. Prologue 7. About the Judgment of God, 1 // St. Basil the Great. Creations. T. 2. P. 102. – Ed. See: St. Gregory the Theologian. Homily 43, 12 // St. Gregory the Theologian. Creations. T. 1. P. 516. – Ed.