Т. Налимов. Причины разделений в Церкви по воззрению святого Василия Великого

(Speech read at the ceremonial ceremony of the St. Petersburg Theological Academy on February 10, 1898) The last years of the 19th century, as if in direct contrast to its first years, are distinguished by such a universal desire for peace and mutual unity, such a clarification of consciousness that this peace is possible only along the path of religious and moral development, and not violent enslavement, that the choice of the topic of speech at the celebration of the eighty-ninth anniversary of the founding of our Academy, I think, does not require any special motivation. I don’t think that the reason for turning to the works of St. on this issue needs a detailed explanation. Basil the Great, one of the most prominent figures of the Church during the period of the struggle against Arianism, at a moment in church life when mutual disagreements and divisions among Christians grew to such an extent that one could regret the past era of bloody persecution as a time of church peace. There is, however, in this period a louder name, a more prominent figure, the great saint of Alexandria Athanasius. But he was, first of all, a hero of the struggle, an advanced fighter, who with a mighty hand took the banner of Nicene Orthodoxy and held it unshaken, no matter how insignificant the ranks of its defenders sometimes turned out to be, for half a century, until the initially solid mass of his enemies broke up, in a vain search for another similar banner, into scattered parties, with the difficult experience of a fruitless struggle for the ghosts of truth coming to the realization that The unification of all Christians is possible only around the support of St. Athanasius banner. It was at this time of greatest disunity among Christians in the East that Basil the Great was destined to continue the work of St. Afanasia. And this fragmentation of Christians, and the historical position of St. Basil - not at the head of the original defenders of the Nicene Symbol (whose opponents eo ipso (thereby) were already opponents of Orthodoxy), but at the head of a new generation of Orthodox Christians, who emerged, in large part, from among the former opponents of St. Athanasius and, therefore, who sometimes had Orthodox zealots of antiquity against him, and the personal character of a wise organizer, careful both in deeds and in his words, was set as the goal of all the activities of the saint. Vasily is not fighting mainly against enemies, but clarifying the real state of affairs and restoring peace in the Eastern Church. In order to reap as much as possible the fruits gained by St. Athanasius of victory, St. Vasily had to determine which of the Eastern Christians, separated by mutual suspicions and real or illusory disagreements, was truly Orthodox; then had to establish mutual church unity between all these Orthodox Christians and finally unite around them and all, if possible, those of the erring ones who were really only mistaken in their views and were still capable of re-entering the Orthodox Church and becoming a living, even if weak at first, member of it 1057. It is most natural to turn to this worker of peace, first of all of the Church, the restorer of the Orthodox Church in the East, who before St. Basil was considered almost entirely Arian, and after him who gave the Ecumenical Council of Orthodox Bishops for clarification of the question of the cause of divisions in the Church. In relation to the time of St. Basil the Great, this reason would seem to be obvious. This is a disagreement among Christians on the issue of the basic Christian dogma of the Trinity of Persons in God, aroused by the false teaching of Arius and brought to an extreme degree of tension by his followers, who chose the path of deception and violence to bring their teaching into the general church consciousness. And St. Basil the Great, of course, considered the Arians to be the main culprits of the contemporary discord in the Church, desired unanimity in the faith among Christians, made sincere confession of the Nicene Symbol and the condemnation of those who classified the Holy Spirit among creatures as conditions for church communion, condemned the passion for religious disputes and excessive inquisitiveness in theological matters. However, it would be hasty and unfair to draw a general conclusion from this that he considered disagreement in dogmatic issues to be the main cause of divisions in the Church. This conclusion would be hasty because St. Vasily knows not only heresy, but also schism, and unauthorized gatherings as various types of unauthorized separation from the Church, and he also knows excommunication from the Church imposed by the Church itself for grave sins 1058. Therefore, it is not only dogmatic disagreements that can lead to the division of Christians, and the conclusion must be expanded: disagreement in general, in anything, is the cause of divisions in the Church. But such a broad conclusion can only mean that any disagreement can lead to division and will, therefore, indicate not the cause in the strict sense of discord in the Church, but only the immediate cause for its occurrence; or he will say that St. Basil denied the permissibility of any difference in thoughts and actions between Christians, and, of course, this would turn out to be unfair. St. Basil, on the contrary, recognized not only the permissibility, but the inevitability of diversity in opinions and very widely expanded the area of ​​private theological opinions. The dogmatic conditions of unity presented by him represented in such a complete sense the minimum requirements that further reduction of them would have cast doubt on the Orthodoxy of Vasily himself, would have transferred him into the ranks of those defenders of broad, indefinite religious formulas for whom only external formal unity was important, even if it concealed an irreconcilable contradiction in the teaching. Demanding sincere unity in faith, nothing more could be sacrificed, and from doubtful people it was necessary to demand, within these limits, complete accuracy even in words, so as not to become a victim of deception 1059. Where was there no reason to doubt, St. Basil preferred a simple presentation of the doctrine in the words of Holy Scripture and deliberately eliminated all technical terms directed against heresies, with the exception of the term consubstantiality, which was absolutely necessary due to the circumstances of the time 1060. And bitter complaints about the passion of contemporaries for theological debates, about excessive inquisitiveness in the study of religious mysteries, praise for the simple, ingenuous faith of the ancients were not directed at all against theological curiosity, not against the desire for greater and greater comprehension and understanding of the truth, the real goal of which is God Himself, the eternal Truth 1061. Only the insincerity of this aspiration, the crafty questioning, which has the goal not to know the truth, but to confuse the enemy in a contradiction, or the search for vain glory, exaltation over other people through the introduction into the circle of research of the highest secrets that seem to others incomprehensible to man 1062, were bitterly and sharply condemned. Then they condemned the one-sidedness of this desire, complete oblivion - in the enthusiasm for dialectics as applied to the doctrine that neither knowledge, nor even faith, but love, according to the Apostle, is higher than everything and constitutes the main distinguishing property of a Christian 1063. But along with this, no less severely, although less often, due to the conditions of the time, the fruitless storage of the truth betrayed by the fathers was condemned, as long as the custodian did not take care to further understand it for himself and others 1064. A sincere search for the truth - God, even if it manifested itself in the study of syllables and letters, was not allowed only as an inevitable means of combating heretics, but was strongly approved 1065, recognized as one of the highest ways of glorifying God and, as such, was, of course, made the duty of every Christian 1066. And how could it be otherwise, when the whole visible world was represented by St. Vasily a school created with the main purpose that man, through studying it in whole and in parts, would know his Creator 1067; and the very difficulties of such knowledge of God, the ambiguities of natural revelation, were considered only a pedagogical means of making knowledge acquired through hard personal labor more valuable 1068. Let us also remember that man, according to St. Vasily, is destined for continuous improvement, that his present and future should always be better than the past, that the field of knowledge is limitless, that the truth is revealed to each person only to the best of his abilities 1069, and we will understand that a diversity of opinions among Christians is inevitable. We must also take into account that in the earthly world the truth is essentially incomprehensible to man, that no matter how high a degree of knowledge a man may achieve here, he is still much further away from the goal of his aspirations than from the starting point of his movement, and that as he improves, man becomes more and more aware of this insufficiency of his knowledge of the truth 1070. And this is only a lack of mental strength of a person. It is further necessary to express one’s thoughts in words, and yet the human language, in turn, cannot accurately convey the movements of thought 1071, so that “God-inspired Scripture necessarily uses many names and sayings for a private and, moreover, mysterious image of the glory of God,” and even in it the revealed names are only conditionally true. “If someone says “God,” he will not express the concept of “Father,” and the word “Father” lacks the concept of the Creator. Again, if we take the word “Father” about God in general in the sense of this word that we use, then we fall into wickedness, because passion, flow, ignorance, weakness, and all the like are attributed to them. The word “Creator” is similar to this, because we need time, matter, shells, aid; a pious concept of God must clear away all this, as much as is possible for a person” 1072. With such awareness of the imperfection of human knowledge, it seems that it is simply impossible to be intolerant of other people’s opinions, and to recognize disagreement in itself as the cause of divisions in the Church. And St. Basil indeed allocated a very wide area for theological opinions. And he allowed himself to express the teaching of the faith in different ways in relation to whether he opposed those who, with the devil’s trick, were trying to destroy the faith, or offered a confession and simple explanation of the sound faith to those who wished to be edified in it 1073, and he was in no hurry to blame others for disagreeing with him and for the inaccuracy of expression in heresy and was ready to accept instruction from them if anyone piously corrected his dogmatic interpretation 1074 . He himself, for example, in some conditions openly confesses the consubstantiality of the Holy Spirit with the Father and the Son and directly calls Him God, 1075, in others he limits himself to admitting that He is not a creature, not one of the ministering spirits, 1076, and sometimes so secretly preaches about His deity that it arouses in many doubts about the firmness of their faith. Not only one zealot among those bearing the name and image of piety calls Basil for preaching on St. Day. Eupsychia is a traitor to the faith, a resourceful man who covers up double-mindedness with the power of words, and compares him to a river that pulls out sand and bypasses stones; but other listeners of this review, well-disposed towards Vasily, do not approve of such timidity, and even Vasily’s defender in this case, St. Gregory the Theologian, at the conclusion of the letter, does not refrain from asking him to teach him what theology should extend to about the Spirit, what words to use and what to go to in one’s frugality 1077 . St. also knows. Vasily openly says that St. Dionysius of Alexandria “was almost the first to supply people with the seeds of wickedness, which has now caused so much noise; I’m talking about the teaching of the Anomeans” 1078, and despite this, he gives Dionysius the title of great, recognizes his authority in church affairs 1079. But perhaps the most striking indicator of St.’s tolerance. Basil's approach to other people's opinions, his recognition of the complete inevitability of differences of opinion among Christians are served by his monastic rules. Here, the monk is required to be obedient to death in everything, even in matters that clearly exceed his strength 1080; it is commanded never to rely on one’s own opinion, but to always prefer the judgment of elders 1081, it is recommended to exclusively engage in one’s own business, and not only not to discuss the activities of others, but also not to observe, if possible, 1082. And with all this, the emergence of doubts and differences in views seem inevitable, the monk is commanded not to hide them, but to clarify them through a sincere brotherly conversation with the one to whom the matter concerns, be it even the abbot himself 1083, and it is directly recommended to even specifically select one of the brethren, so that everyone communicates to him their doubts and perplexities, and he then passes them on to further discussion 1084. So frequent and so natural, in the opinion of St. Vasily, disagreements even in the most adaptable conditions of monastic life to the ideal requirements of Christianity. Obviously, such an ordinary phenomenon in life as a difference of opinion cannot in itself be recognized as the cause of such an exceptional disaster as the division of the Church. Historically, of course, every church schism begins with a disagreement in views, but the transition of simple disagreement into schism or heresy is obviously determined by another reason, since not every such disagreement necessarily leads to division. Typically, this reason is recognized as the stubbornness of one of the dissenting parties that defends a wrong opinion. But such a definition is valid only theoretically, from the point of view of outside observers, often later descendants, who can, if possible, impartially discuss which of the opponents defended the truth in the dispute and which persisted in error. It is completely inapplicable to the participants in the church dispute and division. A Christian who, for religious reasons, separates himself from the Church for the sake of what he himself recognizes as an error is an absolutely impossible phenomenon. Church division in the precise sense of the word arises only in the case when both opposing sides are sincerely convinced of the truth of each of their views, and it retains its ecclesiastical character only until such time as each side, in defending its views, sees the cause of its own eternal salvation, and thinks of itself as striving for the truth of Christ, and not persisting in error. This, of course, does not at all deny that in historical reality, every heresy and schism arises and - especially - is maintained due to the influence of many simultaneous causes that are not at all ecclesiastical in a significant part of their properties; but what is noted is only the fact of the presence in every society that is almost separated from the true Church of persons who are sincerely convinced of the correctness of their views, who are therefore very persistent in their opposition to the Church and at the same time sympathetic in their moral character. Only such persons, strictly speaking, are representatives of church division, and yet the accusation of opposing the truth cannot be applied to them. They are completely sincere in their error and defend it only until they are dissuaded of the truth of their cause. They, of course, persist in their opinion; but defending the truth even to death is the direct duty and greatest merit of a Christian 1085; the imposition of the obligation to be faithful to the learned truth, even if everyone around them rebelled against it, even if the Angel proclaimed otherwise, obviously makes the final decider of religious issues for each individual person the conscience of this person 1086; and an error in resolving a particular issue, which forms the basis of any disagreement and the initial moment of schism, cannot, as we have already seen, according to St. Basil the Great, is considered in itself the cause of the church schism. What is the difference between the usual, inevitable disagreement of opinion among members of the earthly Church of Christ and the intolerable, disastrous schism for the guilty, when in both cases both sides can be equally sincere and steadfast in their convictions, when the same mistake can be the source of heresies and schisms in the Church, and the private opinion of even the holy father of the Church? In addition to personal error, in addition to steadfastness in defending one’s convictions, there must also be a special reason that turns disagreement into discord - a reason so strong that its influence changes the highest Christian virtue - confession of the truth - into the greatest sin of resistance to the truth, and qualitatively so definite that there can be no dispute among Christians about its real significance in the moral life of a person, there can be no doubt among the participants in the dispute themselves. This main cause of church strife emerged in all its significance before the gaze of St. Basil the Great, perhaps at the most difficult moment of his life, when his hopes of uniting with the undeniably Orthodox at that time, in the opinion of St. himself, collapsed - apparently irrevocably. Vasily, West. It is precisely the fact that the West and its representative, Rome, was undeniably Orthodox at that time, that church communion with it, according to Vasily himself, could be a clear indicator of Orthodoxy for all those wavering between different opinions in the East 1087, and gives special strength to Vasily’s refusal to further attempts to unite with the West. No matter how difficult the situation of the Church in the East is, no matter how dear the help of the West would be 1088, it is better not to ask for it, since they think highly of themselves and are unable to listen to the truth from those below them 1089. With all the glory of their unshakable Orthodoxy, one must turn to them not with a request for help, but with an admonition that pride is such a sin that alone makes us enemies of God 1090. This sin is exaltation before other Christians - St. Basil puts Eunomius, an extreme Arian, in the gravest guilt, and he also motivates his refusal of new attempts to establish church communion with Damasus, clear of any suspicions regarding Arianism. Both the Arian and the Orthodox equally seem to him to be enemies of church unity, since they have come to the conclusion that they have nothing to learn from others 1091. He does not believe that there is a significant difference between the active, so to speak, and passive manifestation of this pride: whether Eunomius seeks to acquire the glory of an original, thoughtful teacher by further developing the Arian false teaching, or Damasus, satisfied with his recognized purity from all heresy, does not want to find out the actual position of the Orthodox in the East and therefore presents strictly formal and, for this reason, completely impossible for Eastern Christians conditions for their acceptance into church communion 1092. This arrogance in relation to those who think differently, a manifestation of a self-satisfied consciousness that I fully possess the truth and thereby have already secured eternal salvation for myself, and from my neighbor, first of all, I must fear infection with some kind of false teaching, and it seems to serve, according to St. Basil the Great, the real source of divisions in the Church 1093. True, the reproach to Damasus was not expressed in a calm state, and subsequently St. Basil again participated in relations with Rome in order to restore church communion with it, and did not send an admonition against arrogance there; but it would be unfair to see in this reproach a manifestation of only grief caused by the inappropriate formality of Damasus’ demands. The result of the excitement in this case was only that Basil the Great this time changed his usual restraint in letters and with complete frankness explained to his friend both the feelings that worried him and his view of the course of action and the personal character of Damasus. New appeals later to Rome with a request for church unity show only that the position of Eastern Christians was truly extremely difficult and that St. Vasily not only preached the need for humility in words, but was imbued with it in his life and work. The essence of the reproach, the consciousness of intolerance in the mutual relations of Christians, self-righteous arrogance and selfish inattention to the misfortune of others, has always constituted the conviction of St. Vasily 1094 and is in complete harmony with his general view of man and his position in the earthly world. Man, by definition of St. Basil the Great, there is a mind closely associated with a decent flesh adapted to it, and the soul and mind, created in the image of the Creator, are, in fact, man himself, and the body and the sensations acquired through it are only the property of man, an instrument intended to be a chariot for the soul to true life. Everything else on earth, the whole visible world, is only the environment surrounding a person, something alien to him in reality 1095. This is the road along which he walks, with all sorts of random and fleeting encounters, successes and disasters, pleasures and sorrows, common in any journey. In a way unknown to the person himself and not of his own free will, he embarks on this path, with unconditional necessity he continuously passes through more or less space along it, and at the moment of death unknown to anyone in advance, he ends his involuntary journey 1096. In the real world, only the moral meaning of his earthly life is open to man 1097. This is a school of virtue, a school in which he is still preparing to enter real life in the pre-mundane Kingdom of the Eternal God 1098. Just like in a well-maintained school, everything in the earthly world that surrounds a person has a pedagogical goal, is intended to be a means of educating him and, by virtue of Divine wisdom, steadily fulfills this goal in reality. Not only is unreasonable nature and righteous and sinful people in it the executors of God’s judgments, instruments of His good will and wrath, but even the devil himself serves, albeit involuntarily, to improve man in goodness 1099. But at the same time, like the school system, earthly life is not yet true life - not, of course, in the sense that it is illusory, unreal, but in the sense that everything in it is completely conditional 1100. Not to mention the fact that sin completely distorts the consciousness of the sinner, so that the wise in his eyes turns out to be completely unreasonable, and the evil turns out to be true good and vice versa 1101; but true wisdom on earth, as already said, represents only fortune telling about the truth, contemplation of the reflection of the truth, and not knowledge of it itself. And the virtue possible for a person on earth is so far from perfect that earthly life should be called the kingdom of God’s mercy alone, and even beyond the grave judgment will not be without mercy, because it is impossible to find a pure person 1102 and the very service of God on earth is not completely free from impurity 1103. A person’s earthly virtue is only the correct use of God’s gifts, that is, everything positive in it belongs to God, and a good person only does not prevent everything created by God from achieving the goal intended for him by the Creator 1104, knowing that this goal will in any case be achieved even if he used God’s gifts for evil 1105. And this virtue, moreover, in its results, always turns out to be useful, first of all, for the most virtuous person 1106. By bringing love for his neighbor to the highest conceivable degree of self-denial, daring in prayer to God to renounce his eternal salvation for the sake of delivering his neighbors from eternal destruction, the righteous person thereby most of all ensures his eternal salvation and receives many times more than he sacrificed, because it is impossible for someone who, out of love for God for the sake of the most important of the commandments, renounces the grace of God to be alienated from God 1107 . Such a conventionality of everything earthly and its wise adaptation to the indispensable achievement of God-established goals, obviously, does not provide a person anywhere with support for a high opinion of his own merits and a contemptuous attitude towards other schoolmates 1108. Of course, man is somewhat isolated from this convention and the necessity of everything earthly at the same time. He bears within himself the image of his Creator, is appointed to rule over what is on earth, and all creation is prostrate before him as a school of virtue, precisely because the yoke of the law - “to imitate the Creator as much as possible and depict heavenly order on earth - is not tied with a belt to a person’s neck,” but must be accepted voluntarily, out of the reasonable conviction that this yoke is truly good 1109. This feature of man’s position as the only bearer of the image of God in the earthly world could be a convenient basis for the formation in a person of a proud view of himself, and, as we know, this possibility quickly became a reality. The first man fell, proud of the abundance of blessings bestowed upon him by God, and imagined himself to be clothed with greater glory than was bestowed upon him by God, and from that time on, the promise of superiority over others in some respect, the deception of glory, became in the hands of the devil a constant bait for luring people into sin 1110. In view of this, before the gaze of a Christian, the metaphysical essence of life, which is still inaccessible to the mind of a schoolchild, is somewhat revealed - for moral purposes, again, and in earthly images, of course. True life is only in God. He alone is the original life, the absolute truth and the highest self-sufficient good. Everything truly living, reasonable and good can therefore only come from God, only by being in communion with Him does it retain its true character and only in God, in His glorification, does it have its real purpose 1111. Just as human sin and its necessary consequence - death consists in its essence in proud disobedience to God, in the desire to become like God, to become a self-sufficient being, not dependent on anyone 1112, so deliverance from sin and true life on earth consists in the voluntary killing - selfless devotion to the will of God - of this old man who imagines in himself to have the source and purpose of his existence 1113. Even God Himself, who came to save the world from sin, in His redemptive activity reveals this self-denial as an immutable law of the true life of a created being. The Son of God, who became man, does not His will on earth, but the will of the Father who sent Him, preaches only what the Father commanded Him to say, and through His redemptive feat does not seek glory for Himself, but glorifies the Father. And the consummator of the work of salvation - the Holy Spirit the Comforter, the true God, consubstantial and equal with the Father and the Son, acts in His vehicles on earth as sent from the Son, receives from the Son what is appropriate to remember and proclaim to people, and glorifies the Son with His sanctifying activity 1114. And the redemption of the world from sin, accomplished by such a free humiliation of the Divine, the obedience of God the Son even to the death of the cross and the condescension of God the Spirit to serve the cause of saving people for the glory of the Redeemer in the Church created by Him, is the greatest manifestation not only of God’s love, but also of glory, power and greatness 1115. This basic dogmatic revelation of Christianity also indicates the main beginning of all human activity on earth - self-denial, the embodiment by everyone, to the best of their ability, of the free humiliation of the Son of God 1116. Since all creation necessarily serves the glory of the Creator, fulfilling His plans, the superiority of the rational creature consists solely in the consciousness of the will of the Creator, in the consciousness that the glorification of the Creator is the glory of His image, and in the free and selfless dedication of all its forces to the rational fulfillment of the will of the Creator 1117. Any attempt, on the contrary, to place oneself or anything else created as the source and goal of one’s activity represents a misunderstanding of the very essence of being, wickedness against the Creator, the introduction of evil and death into the world of creatures, the reduction of oneself from among the conscious, free, participating servants of His will in the glory of the Creator into a number of blind instruments of His Providence, serving only as a means of glorifying God in other bearers of the image of God 1118. The most sincere conviction that every good thing I do is good only because it comes from God and is done in His name 1119; and every action that has its source and goal in myself, and not in God, is already evil 1120 - makes the deepest humility, in which the most sincere love for one’s neighbor is an expression of all-encompassing love for God, a distinctive feature of a true Christian. A true Christian knows that no matter what humiliation he is subjected to, he himself represents an even greater insignificance, and it would, of course, be unreasonable, unfair, and sinful for him to be offended and grieve over this imaginary humiliation 1122. As soon as he accepts this humiliation not as a personal insult, but as a new contribution from the Creator to his moral improvement, and therefore accepts it voluntarily in the name of God, it makes a person a participant in the free humiliation of the Son of God, turns into the greatest glory possible for a person, and becomes truly a benefit to him, and not an insult 1123. Thus, in the deepest humility of a Christian, which disposes him to always blame himself for everything bad, and to consider the actions of others as always beneficial for his moral development, measures of admonition on the part of God, is inextricably combined with selfless devotion to the will of God, which necessarily requires loyalty to death to the recognized God-revealed truth, and sincere love for others, which is here not only the fulfillment of the clear will of God, but also natural a response on our part to their constant, voluntary or involuntary, in the form of services or insults, benefits to us 1124. Since the greatest offense on earth is in fact the greatest blessing, unless I myself submit to sin, and a Christian has no worse enemies than sinners who tempt others to sin by their example, then, obviously, the highest degree of assimilation of the Christian worldview, from the point of view of St. Basil the Great, represents love for the sinner 1125, taking upon itself the guilt of his non-correction and daring to offer in prayer to God his eternal salvation in atonement for this guilt. And in direct opposition to this stands, of course, that cold self-satisfaction with his theoretical fidelity to Christianity, which, under the cover of zeal for the purity of faith, wants to define the mutual relations of Christians with selfish fears for their personal salvation instead of the “kindest path of humility” shown to the world by the Son of God, “for his superior goodness he descended to the cross and burial and even to hell, seeking to save Adam” (dismissal of the liturgy on Great Holy Day) Thursday and blameless Holy Saturday, verse 25). Basil. Magn. Ep. 113, 114, 218 // PG. T. 32. Col. 525–529, 809–812 (Russian translation: St. Basil the Great. Creations. T. 2. P. 618–620, 783–784). Basil. Magn. Ep. 188, 61, 270 // PG. T. 32. Col. 664–665, 416–417, 1001–1004 (Russian translation: St. Basil the Great. Creations. T. 2. P. 696–697, 552–553, 886–887); Hom. in Ps. 29, v. 5 // PG. T. 29. Col. 312 (Russian translation: St. Basil the Great. Creations. T. 1. P. 511); Enarr. in Is. 1, v. 25 // PG. T. 30. Col. 220 (Russian translation: St. Basil the Great. Creations. T. 1. P. 659). Basil. Magn. Ep. 113, 125, 128, 250, 258,263 // PG. T. 32. Col. 525–528, 545–552, 553–557, 929–932, 949, 976–981 (Russian translation: St. Basil the Great. Creations. T. 2. P. 618–619, 630–633, 635–637, 848–849, 859–860, 872–875); Adv. Eunom. I, 4–5 // PG. T. 29. Col. 512–513 (Russian translation: St. Basil the Great. Creations. T. 1. pp. 175–182). Basil. Magn. De fide // PG. T. 31. Col. 676–692 (Russian translation: St. Basil the Great. Creations. T. 2. pp. 113–120); Hom. 24, p. 4 // PG. T. 31. Col. 608–609 (Russian translation: St. Basil the Great. Creations. T. 1. P. 1077–1079); Sermo, 12 // PG. T. 31. Col. 649 (Russian translation: St. Basil the Great. Creations. T. 2. P. 137). Basil. Magn. De Spirit. Sanct. 1. 8 // PG. T. 32. Col. 69, 100 (Russian translation: St. Basil the Great. Creations. T. 1. P. 94, 109–110); Hom. 9 // PG. T. 31. Col. 348–349 (Russian translation: St. Basil the Great. Creations. T. 1. P. 952–953); Hom. 12 // PG. T. 31. Col. 392–393 (Russian translation: St. Basil the Great. Creations. T. 1. P. 973–975); Hom. 13 // PG. T. 31. Col. 424 (Russian translation: St. Basil the Great. Creations. T. 1. P. 990). Basil. Magn. De Spirit. Sanct. 1, 1 // PG. T. 32. Col. 68–69 (Russian translation: St. Basil the Great. Creations. T. 1. P. 94); Adv. Eunom. I, 1. 12. 13 // PG. T. 29. Col. 500–501, 539, 541 (Russian translation: St. Basil the Great. Creations. T. 1. P. 16–170, 224, 225); Hom. in Ps. 45, v. 11 // PG. T. 29. Col. 428–429 (Russian translation: St. Basil the Great. Creations. T. 1. P. 574–575); Ep. 8, 2; 238; 240; 242 // PG. T. 32. Col. 248, 889, 896, 897, 901 (Russian translation: St. Basil the Great. Creations. T. 2. P. 456–457, 827–828, 830–831, 833–834). Basil. Magn. De fide, c. 5 // PG. T. 31. Col. 688–689 (Russian translation: St. Basil the Great. Creations. T. 2. P. 119–120); Moralia 5, 2 // PG. T. 31. Col. 709 (Russian translation: St. Basil the Great. Creations. T. 2. P. 24); Moralia 25, 1. 2 // PG. T. 31. Col. 744 (Russian translation: St. Basil the Great. Creations. T. 2. P. 40–41); Hom. 23, 4 // PG. T. 31. Col. 596–597 (Russian translation: St. Basil the Great. Creations. T. 1. P. 1072–1073). Basil. Magn. Hom. in Ps. 48, v. 20 // PG. T. 29. Col. 457 (Russian translation: St. Basil the Great. Creations. T. 1. P. 588); Adv. Eunom. I, 14 // PG. T. 29. Col. 544–545 (Russian translation: St. Basil the Great. Creations. T. 1. P. 195); Enarr. in Is. 2, v. 18–19 // PG. T. 30. Col. 276 (Russian translation: St. Basil the Great. Creations. T. 1. P. 685); Asceticon (brev.) 45. 75 // PG. T. 31. Col. 1112, 1136 (Russian translation: St. Basil the Great. Creations. T. 2. P. 237, 247); De Spirit. Sanct. 7 // PG. T. 32. Col. 96 (Russian translation: St. Basil the Great. Creations. T. 1. P. 107). Basil. Magn. Hom. in Hex. 2, 1 // PG. T. 29. Col. 28–29 (Russian translation: St. Basil the Great. Creations. T. 1. P. 335); De Spirit. Sanct. 1, 2; 30, 79 // PG. T. 32. Col. 69–72, 217 (Russian translation: St. Basil the Great. Creations. T. 1. P. 94, 167–168); Hom. 22, 2 // PG. T. 31. Col. 565–568 (Russian translation: St. Basil the Great. Creations. T. 1. P. 1056). Basil. Magn. Hom. in Hex. 3, 10 // PG. T. 29. Col. 77 (Russian translation: St. Basil the Great. Creations. T. 1. P. 362); Hom. in Ps. 28, 2. 4 // PG. T. 29. Col. 284–285, 293 (Russian translation: St. Basil the Great. Creations. T. 1. P. 498–499, 502); Hom. in Ps. 29, 1 // PG. T. 29. Col. 308 (Russian translation: St. Basil the Great. Creations. T. 1. P. 509); Hom. in Ps. 33, 4 // PG. T. 29. Col. 357 (Russian translation: St. Basil the Great. Creations. T. 1. P. 533); Enarr. in Is. Prooem. 6; With. 1, v. 1; With. 5, v. 16; With. 10, v. 12 // PG. T. 30. Col. 128–129, 132, 396–397, 533–536 (Russian translation: St. Basil the Great. Creations. T. 1. P. 616, 647, 804); Hom. 16, 1 // PG. T. 31. Col. 472 (Russian translation: St. Basil the Great. Creations. T. 1. P. 1013–1014); Asceticon (brev.) 157 // PG. T. 31. Col. 1185 (Russian translation: St. Basil the Great. Creations. T. 2. P. 268–269); Ep. 2, 3 // PG. T. 32. Col. 228–229 (Russian translation: St. Basil the Great. Creations. T. 2. P. 444–445). Basil. Magn. Hom. in Hex. 1, 5–6 // PG. T. 29. Col. 13, 16 (Russian translation: St. Basil the Great. Creations. T. 1. P. 325, 327); Enarr. in Is. 2, v. 17 // PG. T. 30. Col. 273 (Russian translation: St. Basil the Great. Creations. T. 1. P. 684); Hom. 3, 7. 8 // PG. T. 31. Col. 213–217 (Russian translation: St. Basil the Great. Creations. T. 1. P. 889–891). Basil. Magn. Hom. in Hex. 2, 3; 3, 2 // PG. T. 29. Col. 33, 56 (Russian translation: St. Basil the Great. Creations. T. 1. P. 339, 350–351); De Spirit. Sanct. 27, 66 // PG. T. 32. Col. 189 (Russian translation: St. Basil the Great. Creations. T. 1. P. 154–155); Enarr. in Is. Prooem. 6 // PG. T. 30. Col. 128 (Russian translation: St. Basil the Great. Creations. T. 1. P. 616–617). Basil. Magn. Hom. in Ps. 32, v. 3. 7 // PG. T. 29. Col. 328, 336–337 (Russian translation: St. Basil the Great. Creations. T. 1. P. 518, 522–523); Hom. in Ps. 44, v. 1–2 // PG. T. 29. Col. 389, 396 (Russian translation: St. Basil the Great. Creations. T. 1. P. 555–557, 559); Enarr. in Is. 1, 4; 3, 18 // PG. T. 30. Col. 145, 321 (Russian translation: St. Basil the Great. Creations. T. 1. pp. 624–625, 705); De fide 2. 3 // PG. 31. Col. 681–684 (Russian translation: St. Basil the Great. Creations. T. 2. P. 115–117); De Spirit. Sanct. 8, 18 // PG. T. 32. Col. 100 (Russian translation: St. Basil the Great. Creations. T. 1. P. 110); Ep. 233 // PG. T. 32. Col. 864–868 (Russian translation: St. Basil the Great. Creations. T. 2. P. 813–815). Basil. Magn. Hom. in Ps. 33, 4 // PG. T. 29. Col. 357 (Russian translation: St. Basil the Great. Creations. T. 1. P. 532); Hom. in Ps. 45, 5 // PG. T. 29. Col. 421 (Russian translation: St. Basil the Great. Creations. T. 1. P. 571); Adv. Eunom. I, 12. 14 // PG. T. 29. Col. 540, 545 (Russian translation: St. Basil the Great. Creations. T. 1. pp. 192–193, 195–196); Hom. 7, 3 // PG. T. 31. Col. 288 (Russian translation: St. Basil the Great. Creations. T. 1. P. 924); Hom. 12, 8. 9 // PG. T. 31. Col. 404 (Russian translation: St. Basil the Great. Creations. T. 1. P. 979–980); Hom. 15, 1 // PG. T. 31. Col. 464–465 (Russian translation: St. Basil the Great. Creations. T. 1. P. 1008–1009); De Spirit. Sanct. 14, 33 // PG. T. 32. Col. 125–128 (Russian translation: St. Basil the Great. Creations. T. 1. P. 123); Ep. 8, 7; 12 // PG. T. 32. Col. 256–257, 265 (Russian translation: St. Basil the Great. Creations. T. 2. P. 462–463, 467). Basil. Magn. Hom. 15, 1 // PG. T. 31. Col. 464 (Russian translation: St. Basil the Great. Creations. T. 1. P. 1008). Basil. Magn. De fide, 3 // PG. T. 31. Col. 684 (Russian translation: St. Basil the Great. Creations. T. 2. pp. 116–117); Adv. Eunom. I, 14 // PG. T. 29. Col. 544–545 (Russian translation: St. Basil the Great. Creations. T. 1. P. 195). Basil. Magn. De fide, 1. 2 // PG. T. 31. Col. 677–680 (Russian translation: St. Basil the Great. Creations. T. 2. P. 114–115). Basil. Magn. Ep. 8, 7 // PG. T. 32. Col. 260 (Russian translation: St. Basil the Great. Creations. T. 2. P. 463–464). Basil. Magn. Ep. 8, 10. 11 // PG. T. 32. Col. 261–265 (Russian translation: St. Basil the Great. Creations. T. 2. P. 465–467). Basil. Magn. Ep. 113; 125 // PG. T. 32. Col. 525–529, 545–552 (Russian translation: St. Basil the Great. Creations. T. 2. P. 618–619, 630–633). Greg. Nazianz. Ep. 58 (Russian translation: St. Gregory the Theologian. Creations. T. 2. P. 454–456). Basil. Magn. Ep. 9, 2 // PG. T. 32. Col. 268–269 (Russian translation: St. Basil the Great. Creations. T. 2. P. 469). Basil. Magn. Ep. 188, p. 1 // PG. T. 32. Col. 664–666 (Russian translation: St. Basil the Great. Creations. T. 2. P. 695–698). Basil. Magn. Asceticon (brev.) 116. 121. 152. 206 // PG. T. 31. Col. 1161, 1164, 1181, 1220 (Russian translation: St. Basil the Great. Creations. T. 2. P. 258, 259–260, 267, 282–283). Basil. Magn. Asceticon (brev.) 1. 117–120. 123. 132. 138. 301 // PG. T. 31. Col. 1080–1081, 1161–1164, 1165, 1169–1172, 1173, 1296 (Russian translation: St. Basil the Great. Creations. T. 2. pp. 224–225). Basil. Magn. Asceticon (fus.) 6. 48 // PG. T. 31. Col. 928, 1037 (Russian translation: St. Basil the Great. Creations. T. 2. pp. 165–166, 215–216); Asceticon (brev.) 25. 147. 235 // PG. T. 31. Col. 1100, 1180, 1240 (Russian translation: St. Basil the Great. Creations. T. 2. pp. 232–233, 266, 291–292). Basil. Magn. Asceticon (fus.) 27. 36. 47 // PG. T. 31. Col. 988, 1008–1009, 1036–1037 (Russian translation: St. Basil the Great. Creations. T. 2. P. 192, 202–203, 215); Asceticon (brev.) 47. 227. 231–232 // PG. T. 31. Col. 1113–1116, 1233, 1236–1237 (Russian translation: St. Basil the Great. Creations. T. 2. pp. 238–239, 289, 290–291). Basil. Magn. Asceticon (fus.) 49 // PG. T. 31. Col. 1037–1040 (Russian translation: St. Basil the Great. Creations. T. 2. P. 216). Basil. Magn. Adv. Eunom. I, 1. 3 // PG. T. 29. Col. 500, 508–509 (Russian translation: St. Basil the Great. Creations. T. 1. P. 170, 174); Moralia 39–40 // PG. T. 31. Col. 760 (Russian translation: St. Basil the Great. Creations. T. 2. P. 48–49); Asceticon (brev.) 164 // PG. T. 31. Col. 1192 (Russian translation: St. Basil the Great. Creations. T. 2. P. 270–271); De Spirit. Sanct. 10, 25–26; 30, 79 // PG. T. 32. Col. 112–113, 217 (Russian translation: St. Basil the Great. Creations. T. 1. P. 115–117, 167–168); Ep. 214, 2 // PG. T. 32. Col. 788 (Russian translation: St. Basil the Great. Creations. T. 2. P. 769). Basil. Magn. Hom. in Ps. 61, v. 10 // PG. T. 29. Col. 477–480 (Russian translation: St. Basil the Great. Creations. T. 1. P. 597–598); Enarr. in Is. 14, 21–22 // PG. T. 30. Col. 612 (Russian translation: St. Basil the Great. Creations. T. 1. P. 837–838); Hom. 22, 8 // PG. T. 31. Col. 588 (Russian translation: St. Basil the Great. Creations. T. 1. P. 1067); Moralia 33, 5; 72, 1. 2. 6 // PG. T. 31. Col. 753, 845–849 (Russian translation: St. Basil the Great. Creations. T. 2. P. 45–46, 90–91); Asceticon (brev.) 114. 230. 303 // PG. T. 31. Col. 1160, 1236, 1297 (Russian translation: St. Basil the Great. Creations. T. 2. pp. 257–258, 289–290, 316); De Spirit. Sanct. 29, 75 // PG. T. 32. Col. 208–209 (Russian translation: St. Basil the Great. Creations. T. 1. P. 163–164). Basil. Magn. Ep. 66, 1; 70; 92, 3; 263, 1–2; 266, 2 // PG. T. 32. Col. 424, 433–436, 481–484, 976–977, 996 (Russian translation: St. Basil the Great. Creations. T. 2. P. 557–558, 564–565, 593–594, 872–873, 882). Basil. Magn. Ep. 90; 91; 239; 242–243 // PG. T. 32. Col. 472–476, 889–893, 900–912 (Russian translation: St. Basil the Great. Creations. T. 2. P. 587–590, 828–829, 832–838). Basil. Magn. Ep. 215 // PG. T. 32. Col. 789–792 (Russian translation: St. Basil the Great. Creations. T. 2. P. 771–772). Basil. Magn. Ep. 239 // PG. T. 32. Col. 893 (Russian translation: St. Basil the Great. Creations. T. 2. P. 829–830). Basil. Magn. Ep. 215 // PG. T. 32. Col. 792 (Russian translation: St. Basil the Great. Creations. T. 2. P. 771–772); Adv. Eunom. I, 3 // PG. T. 29. Col. 508–509 (Russian translation: St. Basil the Great. Creations. T. 1. P. 175). Basil. Magn. Ep. 138, 2 // PG. T. 32. Col. 580 (Russian translation: St. Basil the Great. Creations. T. 2. P. 648–649); Adv. Eunom. I, 1. 2 // PG. T. 29. Col. 500–501 (Russian translation: St. Basil the Great. Creations. T. 1. P. 171–172). Basil. Magn. Ep. 2, 5; 56; 65; 89, 2; 97; 128, 3; 156, 1–2; 258, 1 // PG. T. 32. Col. 229–232, 405, 421–424, 472, 493, 557, 613–616, 948–949 (Russian translation: St. Basil the Great. Creations. T. 2. P. 445–446, 546, 555–556, 587, 599–600, 636–637, 667–668, 858–859); Moralia 70, 32–33 // PG. T. 31. Col. 841 (Russian translation: St. Basil the Great. Creations. T. 2. P. 88). Basil. Magn. Hom. in Hex. 5, 7 // PG. T. 29. Col. 112 (Russian translation: St. Basil the Great. Creations. T. 1. P. 380); Hom. in Ps. 48, v. 2. 3 // PG. T. 29. Col. 432–436 (Russian translation: St. Basil the Great. Creations. T. 1. P. 576–577); Enarr. in Is. 1, v. 26; 2, v. 12, 13; 14, 30 // PG. T. 30. Col. 220–221, 261–268, 624 (Russian translation: St. Basil the Great. Creations. T. 1. P. 660–661, 679–681, 842–843); Hom. 3, 5 // PG. T. 31. Col. 209–212 (Russian translation: St. Basil the Great. Creations. T. 1. P. 886–888); Moralia 45; 51–52; 57; 59–61; 70, 24 // PG. T. 31. Col. 764–765, 776–780, 788, 792–796, 836–837 (Russian translation: St. Basil the Great. Creations. T. 2. P. 51, 56–57, 62, 64–67, 85–86); Asceticon (fus.) 7, 1. 3; 43 // PG. T. 31. Col. 928–929, 932–933, 1028–1029 (Russian translation: St. Basil the Great. Creations. T. 2. P. 166–168, 211–212); Asceticon (brev.) 175–178. 184. 186 // PG. T. 31. Col. 1197–1201, 1205, 1205–1208 (Russian translation: St. Basil the Great. Creations. T. 2. pp. 274–275, 277, 277–278); De Spirit. Sanct. 30, 77–78 // PG. T. 32. Col. 212–216 (Russian translation: St. Basil the Great. Creations. T. 1. P. 165–167); Ep. 136, 2; 191; 203; 229, 2 // PG. T. 32. Col. 576, 701–704, 737–744, 857 (Russian translation: St. Basil the Great. Creations. T. 2. P. 645–646, 719–720, 742–746, 809–810). Basil. Magn. Hom. 3, 3 // PG. T. 31. Col. 204 (Russian translation: St. Basil the Great. Creations. T. 1. P. 884–885); Hom. 21, 5–7 // PG. T. 31. Col. 548–553 (Russian translation: St. Basil the Great. Creations. T. 1. P. 1047–1049). Hom. 22, 4. 7 // PG. T. 31. Col. 572, 581 (Russian translation: St. Basil the Great. Creations. T. 1. P. 1059, 1064–1065). Basil. Magn. Hom. in Ps. 1, p. 4–5 // PG. T. 29. Col. 220–221 (Russian translation: St. Basil the Great. Creations. T. 1. P. 467–469); Enarr. in Is. 3, v. 12 // PG. T. 30. Col. 305–308 (Russian translation: St. Basil the Great. Creations. T. 1. P. 698–699); Hom. 21, 1–4 // PG. T. 31. Col. 540–548 (Russian translation: St. Basil the Great. Creations. T. 1. P. 1043–1047). ῾Η δὲ ἀληθὴς ϕρόνησις διάγνωσίς ἐστι τῶν ποιητέων καὶ οὐ ποιηθέων. Basil. Magn. Hom. 12, 6 // PG. T. 31. Col. 400 (Russian translation: St. Basil the Great. Creations. T. 1. P. 977); Hom. 23, 4 // PG. T. 31. Col. 596–597 (Russian translation: St. Basil the Great. Creations. T. 1. P. 1072–1073). Only from the point of view of this definition of wisdom is the conversation “About the fact that God is not the author of evil” understandable. The question, metaphysical in essence, about the cause of evil, is given a metaphysical formulation here: where does it come from for man and the devil to deviate into evil? But the answer given is only moral and practical; the question itself is rejected. Evil in its proper sense is sin alone. Since it depends on a person’s will to sin or not to sin, then the blame for the existence of evil in the world falls on a person until he completely devotes himself to serving God, but spends time searching for the cause of evil outside himself. Basil. Magn. Hom. in Ps. 28, v. 1 // PG. T. 29. Col. 280–281 (Russian translation: St. Basil the Great. Creations. T. 1. P. 497–498); Hom. in Ps. 48, 1 // PG. T. 29. Col. 432 (Russian translation: St. Basil the Great. Creations. T. 1. P. 576); Enarr. in Is. 2, v. 17 // PG. T. 30. Col. 273 (Russian translation: St. Basil the Great. Creations. T. 1. P. 684); Hom. 21, 5–7 // PG. T. 31. Col. 548–553 (Russian translation: St. Basil the Great. Creations. T. 1. P. 1047–1049); Hom. 22, 2. 8 // PG. T. 31. Col. 565, 588–589 (Russian translation: St. Basil the Great. Creations. T. 1. P. 1056–1057, 1067–1068); Asceticon (fus.). Prooem. 1 // PG. T. 31. Col. 889–892 (Russian translation: St. Basil the Great. Creations. T. 2. P. 149–150); De Spirit. Sanct. 15, 35–36; 19, 49; 27, 66 // PG. T. 32. Col. 132, 157, 192 (Russian translation: St. Basil the Great. Creations. T. 1. pp. 124–125, 139, 155). Basil. Magn. Hom. in Ps. 32, v. 4 // PG. T. 29. Col. 330 (Russian translation: St. Basil the Great. Creations. T. 1. P. 519–520); Hom. in Ps. 33, v. 16 // PG. T. 29. Col. 376–377 (Russian translation: St. Basil the Great. Creations. T. 1. P. 541); Hom. in Ps. 44, v. 2 // PG. T. 29. Col. 396 (Russian translation: St. Basil the Great. Creations. T. 1. P. 558–559); Enarr. in Is. 9, v. 7; 13, v. 4–5 // PG. T. 30. Col. 513, 573–576 (Russian translation: St. Basil the Great. Creations. T. 1. P. 794, 821–822); Hom 5, 5 // PG. T. 31. Col. 248–249 (Russian translation: St. Basil the Great. Creations. T. 1. P. 906–907); Hom. 8, 2 // PG. T. 31. Col. 308–309 (Russian translation: St. Basil the Great. Creations. T. 1. P. 933–934); Hom. 9, 1. 3. 4. 5. 9 // PG. T. 31. Col. 329, 332, 336–341, 349 (Russian translation: St. Basil the Great. Creations. T. 1. P. 943–949, 952–954); De jud. 3 // PG. T. 31. Col. 657 (Russian translation: St. Basil the Great. Creations. T. 2. P. 104–105); Moralia 55, 1 // PG. T. 31. Col. 781–784 (Russian translation: St. Basil the Great. Creations. T. 2. P. 60); Asceticon (fus.). Prooem. 2; 16, 3 // PG. T. 31. Col. 892–893, 960 (Russian translation: St. Basil the Great. Creations. T. 2. P. 150–151, 180); Asceticon (brev.) 92. 179. 257. 276 // PG. T. 31. Col. 1145–1148, 1201–1204, 1253, 1273–1277 (Russian translation: St. Basil the Great. Creations. T. 2. P. 251–252, 275–276, 297, 306–307). De Spirit. Sanct. 8, 19 // PG. T. 32. Col. 100–101 (Russian translation: St. Basil the Great. Creations. T. 1. P. 110–111). Basil. Magn. Hom. in Ps. 32, v. 16; in Ps. 33, v. 13; in Ps. 45, v. 2; in Ps. 114, v. 7 // PG. T. 29. Col. 345, 372–373, 417–418, 492–493 (Russian translation: St. Basil the Great. Creations. T. 1. P. 526, 539, 568–569, 603–604); Hom. 3, 3. 5 // PG. T. 31. Col. 204–205, 209–212 (Russian translation: St. Basil the Great. Creations. T. 1. P. 884–885, 886–888); Hom. 4 // PG. T. 31. Col. 217–237 (Russian translation: St. Basil the Great. Creations. T. 1. P. 892–900); Hom. 6, 1. 2 // PG. T. 31. Col. 261–265 (Russian translation: St. Basil the Great. Creations. T. 1. P. 912–914); Hom. 11, 5 // PG. T. 31. Col. 381–384 (Russian translation: St. Basil the Great. Creations. T. 1. P. 969–971); Hom. 12, 15–17 // PG. T. 31. Col. 417–424 (Russian translation: St. Basil the Great. Creations. T. 1. P. 986–989); Hom. 18, 3 // PG. T. 31. Col. 496 (Russian translation: St. Basil the Great. Creations. T. 1. P. 1023); Hom. 22, 2 // PG. T. 31. Col. 565 (Russian translation: St. Basil the Great. Creations. T. 1. P. 1055–1056); De fide, 2 // PG. T. 31. Col. 681 (Russian translation: St. Basil the Great. Creations. T. 2. P. 115–116); Moralia 61 // PG. T. 31. Col. 796 (Russian translation: St. Basil the Great. Creations. T. 2. P. 66–67). Basil. Magn. Enarr. in Is. 5, v. 21 // PG. T. 30. Col. 412–413 (Russian translation: St. Basil the Great. Creations. T. 1. P. 748–749); Hom. 20, 2 // PG. T. 31. Col. 528–529 (Russian translation: St. Basil the Great. Creations. T. 1. P. 1037–1038); Hom. 21, 1 // PG. T. 31. Col. 540–541 (Russian translation: St. Basil the Great. Creations. T. 1. P. 1043–1044); Asceticon (brev.) 270. 274 // PG. T. 31. Col. 1269, 1272–1273 (Russian translation: St. Basil the Great. Creations. T. 2. P. 304, 305). Basil. Magn. Hom. in Ps. 32, v. 5; Hom. in Ps. 33, v. 6; Hom. in Ps. 114, v. 5 // PG. T. 29. Col. 329–333, 360–361, 489 (Russian translation: St. Basil the Great. Creations. T. 1. P. 520–521, 533–534, 602–603); Enarr. in Is. 5, v. 16 // PG. T. 30. Col. 397 (Russian translation: St. Basil the Great. Creations. T. 1. P. 740–741). Basil. Magn. Hom. in Ps. 7, v. 3.9; Hom in Ps. 29, v. 9; Hom in Ps. 33, v. 7; Hom in Ps. 44, v. 3; Hom in Ps. 61, v. 3 // PG. T. 29. Col. 233, 237–241, 320, 361–364, 396, 472–473 (Russian translation: St. Basil the Great. Creations. T. 1. P. 473, 475–478, 514, 534, 559–560, 594); Enarr. in Is. 6, v. 9–10 // PG. T. 30. Col. 433 (Russian translation: St. Basil the Great. Creations. T. 1. P. 758); Hom. 22, 2 // PG. T. 31. Col. 565 (Russian translation: St. Basil the Great. Creations. T. 1. P. 1055–1056); Asceticon (fus.). Prooem. 2 // PG. T. 31. Col. 892–893 (Russian translation: St. Basil the Great. Creations. T. 2. P. 150–151); Asceticon (brev.) 233. 280. 293 // PG. T. 31. Col. 1237–1240, 1280, 1288–1289 (Russian translation: St. Basil the Great. Creations. T. 2. P. 291, 308, 312–313). Basil. Magn. Hom. in Ps. 29, v. 2. 8 // PG. T. 29. Col. 309, 317 (Russian translation: St. Basil the Great. Creations. T. 1. P. 509–510, 513–514); Enarr. in Is. 6, v. 8 // PG. T. 30. Col. 429–432 (Russian translation: St. Basil the Great. Creations. T. 1. P. 756–758); Hom. 6, 2. 3. 6–7 // PG. T. 31. Col. 264–268, 276–277 (Russian translation: St. Basil the Great. Creations. T. 1. P. 913–915, 917–919); Hom. 7, 3 // PG. T. 31. Col. 288 (Russian translation: St. Basil the Great. Creations. T. 1. P. 923–924); Hom. 10, 5 // PG. T. 31. Col. 365–368 (Russian translation: St. Basil the Great. Creations. T. 1. P. 960–962); Hom. 11, 5 // PG. T. 31. Col. 381–384 (Russian translation: St. Basil the Great. Creations. T. 1. P. 969–971); Hom. 20, 3. 4 // PG. T. 31. Col. 532–533 (Russian translation: St. Basil the Great. Creations. T. 1. P. 1038–1040); Asceticon (fus.) 2, 1 // PG. T. 31. Col. 909 (Russian translation: St. Basil the Great. Creations. T. 2. P. 156–158); Asceticon (brev.) 219. 247–248. 282 // PG. T. 31. Col. 1228, 1248–1249, 1280–1281 (Russian translation: St. Basil the Great. Creations. T. 2. P. 286, 294–295, 309). De Spirit. Sanct. 8, 18–19 // PG. T. 32. Col. 100–101 (Russian translation: St. Basil the Great. Creations. T. 1. P. 109–111). Basil. Magn. Hom. 9, 5. 9 // PG. T. 31. Col. 340–341, 349 (Russian translation: St. Basil the Great. Creations. T. 1. P. 948–949, 952–953); Hom. 20, 2 // PG. T. 31. Col. 528–529 (Russian translation: St. Basil the Great. Creations. T. 1. P. 1037–1038); Asceticon (brev.) 13. 206. 276 // PG. T. 31. Col. 1089–1092, 1220, 1273–1276 (Russian translation: St. Basil the Great. Creations. T. 2. P. 228–229, 282–283, 306–307). Basil. Magn. Hom. in Ps. 28 // PG. T. 29. Col. 281 (Russian translation: St. Basil the Great. Creations. T. 1. P. 497–498); Hom. 6, 3 // PG. T. 31. Col. 265–268 (Russian translation: St. Basil the Great. Creations. T. 1. P. 914–915); Hom. 7, 1. 2 // PG. T. 31. Col. 281–284 (Russian translation: St. Basil the Great. Creations. T. 1. P. 922); Hom. 20, 5 // PG. T. 31. Col. 533 (Russian translation: St. Basil the Great. Creations. T. 1. P. 1040–1041); Hom. 21, 7. 8 // PG. T. 31. Col. 552–553 (Russian translation: St. Basil the Great. Creations. T. 1. P. 1049–1050); Asceticon (fus.) Prooem. 3 // PG. T. 31. Col. 896 (Russian translation: St. Basil the Great. Creations. T. 2. pp. 151–153). Basil. Magn. Asceticon (fus.) 3, 2 // PG. T. 31. Col. 917 (Russian translation: St. Basil the Great. Creations. T. 2. P. 161). Basil. Magn. Asceticon (brev.) 216 // PG. T. 31. Col. 1225 (Russian translation: St. Basil the Great. Creations. T. 2. P. 285). Basil. Magn. Hom. 21, 5 // PG. T. 31. Col. 549 (Russian translation: St. Basil the Great. Creations. T. 1. P. 1047–1048); Hom. 13, 1 // PG. T. 31. Col. 425 (Russian translation: St. Basil the Great. Creations. T. 1. P. 990–991); Hom. in Ps. 1, v. 1; Hom. in Ps. 48, v. 13–14; Hom in Ps. 61, v. 10 // PG. T. 29. Col. 221–224, 449–452, 477–480 (Russian translation: St. Basil the Great. Creations. T. 1. P. 463–465, 584–585, 597–598); Enarr. in Is. 6, v. 8 // PG. T. 30. Col. 429–432 (Russian translation: St. Basil the Great. Creations. T. 1. P. 756–757); Hom. 9, 7 // PG. T. 31. Col. 345 (Russian translation: St. Basil the Great. Creations. T. 1. P. 950–951); Asceticon (fus.) 2, 3 // PG. T. 31. Col. 913 (Russian translation: St. Basil the Great. Creations. T. 2. P. 158–159); Asceticon (brev.) 11. 174. 230 // PG. T. 31. Col. 1089, 1197, 1236 (Russian translation: St. Basil the Great. Creations. T. 2. P. 228, 273–274, 289–290). Basil. Magn. Hom. 9, 6. 7 // PG. T. 31. Col. 344–345 (Russian translation: St. Basil the Great. Creations. T. 1. P. 950–951); Hom. 20, 1 // PG. T. 31. Col. 525–528 (Russian translation: St. Basil the Great. Creations. T. 1. P. 1036–1037); Hom. in Ps. 28, 2 // PG. T. 29. Col. 285–288 (Russian translation: St. Basil the Great. Creations. T. 1. P. 498–499); Enarr. in Is. 2, v. 12 // PG. T. 30. Col. 261–264 (Russian translation: St. Basil the Great. Creations. T. 1. P. 679–680); Hom. 21, 1 // PG. T. 31. Col. 540–541 (Russian translation: St. Basil the Great. Creations. T. 1. P. 1043–1044); Asceticon (brev). 75 // PG. T. 31. Col. 1133–1136 (Russian translation: St. Basil the Great. Creations. T. 2. P. 247). Basil. Magn. Hom. in Hex. 6, 1 // PG. T. 29. Col. 117–120 (Russian translation: St. Basil the Great. Creations. T. 1. P. 383–385); Hom. in Ps. 1, p. 3; Hom. in Ps. 32, v. 6; Hom. in Ps. 33, v. 11.13; Hom. in Ps. 45, v. 2; Hom. in Ps. 114, 1 // PG. T. 29. Col. 216, 333, 365–369, 372–372, 417–420, 481–485 (Russian translation: St. Basil the Great. Creations. T. 1. P. 464, 521, 536–537, 539–540, 569–570, 600); Enarr. in Is. 5, v. 21 // PG. T. 30. Col. 412–413 (Russian translation: St. Basil the Great. Creations. T. 1. P. 748–749); Hom. 9 // PG. T. 31. Col. 329–356 (Russian translation: St. Basil the Great. Creations. T. 1. P. 943–955); Hom. 13, 1 // PG. T. 31. Col. 424 (Russian translation: St. Basil the Great. Creations. T. 1. P. 990–991); Asceticon (fus.) 2 // PG. T. 31. Col. 909–912 (Russian translation: St. Basil the Great. Creations. T. 2. P. 156–159). De Spirit. Sanct. 9 // PG. T. 32. Col. 108–109 (Russian translation: St. Basil the Great. Creations. T. 1. P. 113–115). Basil. Magn. Hom. in Hex. 2, 4–5 // PG. T. 29. Col. 37–40 (Russian translation: St. Basil the Great. Creations. T. 1. P. 340–342); Enarr. in Is. 13, v. 8 // PG. T. 30. Col. 584 (Russian translation: St. Basil the Great. Creations. T. 1. P. 824–825); Hom. 9, 1. 3. 5. 8 // PG. T. 31. Col. 329–332, 332–333, 341, 345–348 (Russian translation: St. Basil the Great. Creations. T. 1. P. 943–944, 945, 948–949, 951–952); Hom. 20, 1 // PG. T. 31. Col. 525 (Russian translation: St. Basil the Great. Creations. T. 1. P. 1036–1037); De jud. //PG. T. 31. Col. 653–676 (Russian translation: St. Basil the Great. Creations. T. 2. P. 102–113); Asceticon (fus.) Prooem. 4 // PG. T. 31. Col. 900 (Russian translation: St. Basil the Great. Creations. T. 2. P. 153–154); Asceticon (brev.) 247. 272. 293. 298 // PG. T. 31. Col. 1248, 1270, 1288, 1293 (Russian translation: St. Basil the Great. Creations. T. 2. P. 294–295, 304–305, 312–313, 314). Basil. Magn. Hom. in Ps. 33, v. 19; Ps. 44, v. 1; 114, v. 6 // PG. T. 29. Col. 380–381, 392, 489–492 (Russian translation: St. Basil the Great. Creations. T. 1. P. 542–543, 557–558, 603); Enarr. in Is. 1, v. 11; 8, v. 21 // PG. T. 30. Col. 168–169, 501–504 (Russian translation: St. Basil the Great. Creations. T. 1. P. 634–635, 789); Hom. 4, 2 // PG. T. 31. Col. 220–221 (Russian translation: St. Basil the Great. Creations. T. 1. P. 893–894); Hom. 9, 9 // PG. T. 31. Col. 348–349 (Russian translation: St. Basil the Great. Creations. T. 1. P. 952–953); Hom. 12, 11 // PG. T. 31. Col. 408–409 (Russian translation: St. Basil the Great. Creations. T. 1. P. 982–983); Hom. 13, 1 // PG. T. 31. Col. 424 (Russian translation: St. Basil the Great. Creations. T. 1. P. 989–990); Hom. 20, 1. 3 // PG. T. 31. Col. 525, 529–532 (Russian translation: St. Basil the Great. Creations. T. 1. P. 1036, 1038–1039); Moralia 80, 22 // PG. T. 31. Col. 868–869 (Russian translation: St. Basil the Great. Creations. T. 2. P. 100–101); Asceticon (fus.) 21. 31 // PG. T. 31. Col. 976, 993 (Russian translation: St. Basil the Great. Creations. T. 2. pp. 187–188, 195–196); De Spirit. Sanct. 15 // PG. T. 32. Col. 128–132 (Russian translation: St. Basil the Great. Creations. T. 1. P. 123–126); Ep. 191; 277 // PG. T. 32. Col. 701, 1013 (Russian translation: St. Basil the Great. Creations. T. 2. pp. 719–720, 892–893). Basil. Magn. Hom. 20, 6 // PG. T. 31. Col. 536–537 (Russian translation: St. Basil the Great. Creations. T. 1. P. 1041–1042); De jud. 4 // PG. T. 31. Col. 660–661 (Russian translation: St. Basil the Great. Creations. T. 2. P. 105–107); De fide, 1 // PG. T. 31. Col. 677 (Russian translation: St. Basil the Great. Creations. T. 2. P. 113–115); Asceticon (fus.) 43 // PG. T. 31. Col. 1028 (Russian translation: St. Basil the Great. Creations. T. 2. P. 211–212); Asceticon (brev.) 1. 138. 172. 198. 199 // PG. T. 31. Col. 1080–1081, 1173, 1193, 1213–1216 (Russian translation: St. Basil the Great. Creations. T. 2. P. 224–225, 263–264, 272–273, 280–281); De Spirit. Sanct. 8; 18 // PG. T. 32. Col. 100, 101–105, 152–153 (Russian translation: St. Basil the Great. Creations. T. 1. P. 109, 111–113; 136–137). Basil. Magn. Hom. in Ps. 44, v. 4–5 // PG. T. 29. Col. 400 (Russian translation: St. Basil the Great. Creations. T. 1. P. 567); De Spirit. Sanct. 8; 16 // PG. T. 32. Col. 97–100, 140–141 (Russian translation: St. Basil the Great. Creations. T. 1. P. 108, 129–130). Basil. Magn. Asceticon (fus.) 43 // PG. T. 31. Col. 1028 (Russian translation: St. Basil the Great. Creations. T. 2. P. 211–212); Asceticon (brev.) 1 // PG. T. 31. Col. 1080–1081 (Russian translation: St. Basil the Great. Creations. T. 2. P. 224–225). Basil. Magn. Hom. in Hex. 9, 2 // PG. T. 29. Col. 189–192 (Russian translation: St. Basil the Great. Creations. T. 1. P. 420–421); Hom. in Ps. 28, v. 1; 32, v. 1.8; 33, v. 2–3; 44, v. 14–15; 48, v. 1; 61, v. 1–2. 8 // PG. T. 29. Col. 281, 324, 337, 352–356, 409–412, 432, 472, 476–477 (Russian translation: St. Basil the Great. Creations. T. 1. P. 498–499; 516–517, 523; 529–531; 566–567; 575–576; 593–594, 596); Enarr. in Is. 1, v. 11 // PG. T. 30. Col. 168–169 (Russian translation: St. Basil the Great. Creations. T. 1. P. 635); Hom. 3, 2. 8 // PG. T. 31. Col. 201, 217 (Russian translation: St. Basil the Great. Creations. T. 1. P. 883–884, 891); Hom. 5, 3. 5 // PG. T. 31. Col. 244–245 (Russian translation: St. Basil the Great. Creations. T. 1. pp. 903–904, 906); Hom. 20, 1. 7 // PG. T. 31. Col. 525, 537–540 (Russian translation: St. Basil the Great. Creations. T. 1. P. 1036, 1041–1042); Praevia institutio ascetica // PG. T. 31. Col. 620–625 (Russian translation: St. Basil the Great. Creations. T. 2. P. 122–125); De jud. //PG. T. 31. Col. 653–676 (Russian translation: St. Basil the Great. Creations. T. 2. P. 102–113); Asceticon (fus.) 5; 34, 3 // PG. T. 31. Col. 920–924, 1001 (Russian translation: St. Basil the Great. Creations. T. 2. pp. 161–164, 199); Asceticon (brev.) 98, 157. 195. 211. 230. 276. 299 // PG. T. 31. Col. 1149–1152, 1185, 1212, 1224, 1236, 1273–1277, 1293 (Russian translation: St. Basil the Great. Creations. T. 2. P. 253–254, 268–269, 280, 284, 289–290, 306–307, 314–315). Basil. Magn. Hom. in Ps. 7, v. 2; 28, v. 2; 33, v. 6.11; 45, v. 2; 48, v. 13 // PG. T. 29. Col. 232, 288, 360–361, 368–369, 417–420, 449–452 (Russian translation: St. Basil the Great. Creations. T. 1. P. 472–473, 500, 533–534, 536–537, 568–570, 584–585); Enarr. in Is. 1, v. 23; 5, v. 5–7, 14–15; 10, v. 20–21; 13, v. 11 // PG. T. 30. Col. 212–213, 364, 393–396, 549, 588–589 (Russian translation: St. Basil the Great. Creations. T. 1. P. 656–657, 725, 739–740, 810, 827–828). Hom. 3, 7 // PG. T. 31. Col. 213 (Russian translation: St. Basil the Great. Creations. T. 1. P. 889–890); Hom. 6, 1–2 // PG. T. 31. Col. 264–265 (Russian translation: St. Basil the Great. Creations. T. 1. P. 912–914); Hom. 7, 7 // PG. T. 31. Col. 296–297 (Russian translation: St. Basil the Great. Creations. T. 1. P. 928–929); Hom. 8, 2 // PG. T. 31. Col. 308–309 (Russian translation: St. Basil the Great. Creations. T. 1. P. 933–934); Hom. 9, 6–7 // PG. T. 31. Col. 344–345 (Russian translation: St. Basil the Great. Creations. T. 1. P. 950–951); Moralia 3, 2; 59 // PG. T. 31. Col. 705, 792–793 (Russian translation: St. Basil the Great. Creations. T. 2. pp. 22–23, 64); Asceticon (fus.) 42 // PG. T. 31. Col. 1024–1028 (Russian translation: St. Basil the Great. Creations. T. 2. P. 210–211); Asceticon (brev.) 36. 257 // PG. T. 31. Col. 1103, 1253 (Russian translation: St. Basil the Great. Creations. T. 2. P. 235, 297). Basil. Magn. Hom. in Ps. 32, v. 3; 33, v. 7 // PG. T. 29. Col. 328–329, 361 (Russian translation: St. Basil the Great. Creations. T. 1. P. 518–519, 534–535); Hom. 20, 3 // PG. T. 31. Col. 529–532 (Russian translation: St. Basil the Great. Creations. T. 1. P. 1038–1039); Moralia 70, 27 // PG. T. 31. Col. 840 (Russian translation: St. Basil the Great. Creations. T. 2. P. 87); De Spirit. Sanct. 9 // PG. T. 32. Col. 108–109 (Russian translation: St. Basil the Great. Creations. T. 1. P. 113–115). Basil. Magn. Enarr. in Is. 2, v. 12; 16, v. 14 // PG. T. 30. Col. 264. 668 (Russian translation: St. Basil the Great. Creations. T. 1. P. 679–680, 863–864); Hom. 20, 7 // PG. T. 31. Col. 537–540 (Russian translation: St. Basil the Great. Creations. T. 1. P. 1041–1042); Moralia 7; 12, 1. 4; 25, 2; 70, 26 // PG. T. 31. Col. 712, 721, 724–725, 744, 837–840 (Russian translation: St. Basil the Great. Creations. T. 2. P. 25, 30–31, 40–41, 86–87); Asceticon (fus.) 20, 1; 41 // PG. T. 31. Col. 969. 1021–1024 (Russian translation: St. Basil the Great. Creations. T. 2. P. 185, 208–210); Asceticon (brev.) 117–120. 125. 128–129. 137–138. 185. 247. 277. 282 // PG. T. 31. Col. 1161–1164, 1168–1169, 1173, 1205, 1248, 1277, 1280–1281 (Russian translation: St. Basil the Great. Creations. T. 2. P. 258–259, 261–262, 263–264, 277, 294–295, 307–308, 309). Basil. Magn. Hom. in Hex. 2, 5 // PG. T. 29. Col. 37–40 (Russian translation: St. Basil the Great. Creations. T. 1. P. 342–343); Hom. in Ps. 32, v. 17–20 // PG. T. 29. Col. 345–348 (Russian translation: St. Basil the Great. Creations. T. 1. P. 527); Moralia 5 // PG. T. 31. Col. 708–709 (Russian translation: St. Basil the Great. Creations. T. 2. P. 23–24); Asceticon (fus.) 45; 50 // PG. T. 31. Col. 1033, 1040 (Russian translation: St. Basil the Great. Creations. T. 2. pp. 213–214, 216–217); Asceticon (brev.) 29. 115. 158–163. 198. 207 // PG. T. 31. Col. 1101–1104, 1161, 1185–1189, 1213, 1220–1221 (Russian translation: St. Basil the Great. Creations. T. 2. pp. 233–234, 258, 269–270, 280–281, 283); Ep. 99, 1; 131; 219; 222 // PG. T. 32. Col. 497. 65–68, 812–813, 817–820 (Russian translation: St. Basil the Great. Creations. T. 2. P. 602–603, 640–641, 784–785, 788–789). Basil. Magn. Hom. in Ps. 61, v. 1 // PG. T. 29. Col. 469–472 (Russian translation: St. Basil the Great. Creations. T. 1. P. 593–594); Hom. 10, 3. 5. 7 // PG. T. 31. Col. 360, 364–365, 369 (Russian translation: St. Basil the Great. Creations. T. 1. P. 957–958, 960–961, 963); Moralia 49 // PG. T. 31. Col. 773–776 (Russian translation: St. Basil the Great. Creations. T. 2. P. 55–56); Asceticon (brev.) 42 // PG. T. 31. Col. 1109 (Russian translation: St. Basil the Great. Creations. T. 2. P. 236). Ep. 219, 2 // PG. T. 32. Col. 813 (Russian translation: St. Basil the Great. Creations. T. 2. P. 785). Basil. Magn. Hom. in Ps. 29, v. 2; 33, v. 2.5; 45, v. 2 // PG. T. 29. Col. 309, 352–353, 360, 420 (Russian translation: St. Basil the Great. Creations. T. 1. P. 509–510; 529–530, 533; 569–570); Enarr. in Is. 5, v. 6 // PG. T. 30. Col. 357 (Russian translation: St. Basil the Great. Creations. T. 1. P. 722); Hom. 5, 6 // PG. T. 31. Col. 252 (Russian translation: St. Basil the Great. Creations. T. 1. P. 907); Hom. 10, 3. 4 // PG. T. 31. Col. 360, 361–364 (Russian translation: St. Basil the Great. Creations. T. 1. P. 957–958, 959–960); Moralia 64 // PG. T. 31. Col. 801–804 (Russian translation: St. Basil the Great. Creations. T. 2. P. 69–70); Asceticon (fus.) 52 // PG. T. 31. Col. 1041 (Russian translation: St. Basil the Great. Creations. T. 2. P. 217); Asceticon (brev.) 127. 163. 176. 234 // PG. T. 31. Col. 1168, 1188–1189, 1200, 1240 (Russian translation: St. Basil the Great. Creations. T. 2. P. 261, 270, 274–275, 291); De Spirit. Sanct. 15, 35; 29, 75 // PG. T. 32. Col. 128, 209 (Russian translation: St. Basil the Great. Creations. T. 1. pp. 124–125, 163–164). Basil. Magn. Asceticon (brev.) 1. 98–99. 158. 163. 184 // PG. T. 31. Col. 1080–1081; 1149–1152, 1185, 1188–1189, 1205 (Russian translation: St. Basil the Great. Creations. T. 2. P. 224–225, 253–254, 269, 270, 277). Basil. Magn. Asceticon (brev.) 175–176. 186. 226. 232 // PG. T. 31. Col. 1197–1200, 1205–1208, 1233, 1237 (Russian translation: St. Basil the Great. Creations. T. 2. P. 274–275, 277–278, 288, 290–291).