М. Васильев. Власть и положение римских епископов в Церкви по учению Василия Великого 1126

The Roman Church, in proof of its teaching about the single visible primacy in the Church of the Pope, refers, among other things, to the special respect for the Roman bishops of the ancient Eastern Fathers of the Church. In our essay we will try to show how one of the greatest fathers of the Church of the 4th century, St. Basil the Great. Taking the trouble to present the view of Basil the Great on the power and position of the Bishop of Rome, we naturally must resolve two questions: did St. Basil the Great granted the Bishop of Rome any special rights and advantages compared to other Western and Eastern bishops, and if he recognized them, then what he believed these advantages to be. In the works of Basil the Great we do not find a direct answer to the questions posed. Nevertheless, on the basis of certain passages from his works and especially on the basis of the surviving letters of Basil the Great to Pope Damasus and to the western and eastern bishops, we can give fairly definite answers to both questions. St. Basil the Great first turned to the West for help at the height of the Arian persecutions in the East. The Arian heresy, condemned in 325 at the First Ecumenical Council in Nicaea, continued to exist after it. The work of Arius was continued by his supporters and followers. In 364, with the accession of the Arian emperor Valens to the Byzantine throne, Arianism especially strengthened in the East and threatened to finally overthrow Orthodoxy here. This is how St. describes the state of the Eastern Churches during this time. Basil the Great: “Almost the entire East is being shaken by a great storm and unrest, because the heresy, long ago sown by the enemy of truth, Arius, has now arisen again with shamelessness and, like a bitter root, having brought forth fruit, is already gaining the upper hand by the fact that the leaders of the right teaching in all dioceses, due to slander, are forcibly deprived of their churches and the management of affairs is transferred to those who capture the souls of simple-hearted people.” 1127. In a letter to the most holy brethren and bishops in the West, Basil the Great describes the disasters of the Eastern Church in the following terms: “With the incessant attacks of opponents, like some ship in the middle of the sea that is crushed one after another by successive blows of waves, the Church is exhausted...” 1128 To top off all the evils, the Eastern Orthodox Church was divided at the time described by the so-called Meletian schism in Antioch. In 360, the Arians installed Meletius as bishop of Antioch, considering him an Arian, but Meletius turned out to be strictly Orthodox. The Arians overthrew him. Then some of the Orthodox recognized Meletius as their bishop, but the other part did not recognize him, since he was appointed by the Arians, and continued to organize separate meetings under the leadership of Presbyter Paulinus. Thus, a schism occurred between the Orthodox in Antioch, called the Meletian. Council of Alexandria (362 years), at the suggestion of St. Athanasius, to reconcile the Orthodox, sent a deputation to Antioch, which, by the way, included [Bishop] Lucifer of Sardinia, strict to the point of fanaticism, who had been returned from captivity and was staying in Alexandria. Lucifer, with his ardor, ruined the whole matter: without recognizing Meletius as a legitimate bishop, he installed Paulinus as an Orthodox bishop. The split continued. The Alexandrian and Western Churches stood for Paulinus, and all the Eastern Orthodox Churches stood for Meletius. “While a trace of the previous dispensation still remains,” Basil the Great wrote to the Western bishops at that time, “before the Church is completely destroyed, hurry to us, hurry!.. Do not neglect the fact that half of the universe is immersed in error. Do not allow the faith of those for whom it originally shone to fade away” 1129. In 370, ordained bishop of Caesarea in Cappadocia, St. Basil the Great acted as a defender of Orthodoxy in the East. Apparently, by this time he had drawn up a definite plan for the fight against Arianism. This plan consisted, firstly, in destroying the Meletian schism, to restore the broken communication among the Orthodox bishops of the East, both among themselves and with the Western bishops. Recognizing Meletius as the Orthodox and legitimate bishop of Antioch, St. Basil wanted to be recognized as such by both the Alexandrian and Western bishops. In addition, St. Vasily wanted to unite the Orthodox of the East and West at a general council and here, on behalf of the Universal Church, deal the final blow to Arianism. Since Paulinus was supported mainly by the bishops of Alexandria and Rome, St. Basil the Great writes letters to both. In his letter to Athanasius of Alexandria dated 371, strenuously asking for his assistance in restoring her former peace and love in the Church 1130, St. Basil writes that in order to calm the Antiochian Church, in his opinion, Meletius should be confirmed as its bishop, as the entire East and Western bishops desire 1131. At the same time, St. Basil writes to Athanasius of Alexandria about the need to unite the Eastern and Western Churches in the fight against Arianism 1132. In the same year 371, St. Basil wrote a letter to Pope Damasus in 1133, in which, depicting the disasters of the Eastern Church and referring to the example of the Roman Bishop Dionysius, he persuades Damasus to provide his assistance to the churches in the East by sending Western bishops there. In a letter to Athanasius of Alexandria, Basil expresses confidence that Damasus can himself make “the choice of persons for this.” “It seemed timely for us,” he says, “to write to the Bishop of Rome to draw attention to the affairs here, and to give him the idea that, due to the difficulty of sending someone there, according to the general and conciliar determination, he would empower himself in this matter, choosing people who would be able to endure the hardships of the journey and, with meekness and constancy of character, could bring to reason those who have gone astray among us...” 1134 The fact that Basil the Great turned to Damasus with a request to send Western bishops to the East and the confidence that Damasus could do this single-handedly testify in themselves that St. Basil recognizes the superior authority of the Bishop of Rome compared to other Western bishops. This is quite understandable. The Roman See in the first centuries of Christianity, together with the See of Antioch and Alexandria, stood out from among the others. These cathedras were located in large cities and were founded by the apostles, so the rest of the churches looked upon their leaders as guardians of the apostolic tradition and treated them with special respect. The position of the Bishop of Rome was especially high. He was the bishop of the church of ancient Rome, which for a long time served as the center of the entire world of that time. He was, at the same time, the successor of the apostles Peter and Paul, who not only founded the Roman Church, but also suffered in Rome in 1135, the primate of the church, famous for the wealth and nobility of its members, as well as for many martyrs. By the end of the 3rd century, the Bishop of Rome rose above all the bishops of the West. In the 4th century, at the First Ecumenical Council, the advantages of the bishops of Alexandria, Antioch and Rome were approved by a special rule of 1136. The Bishop of Rome, who enjoyed enormous influence in the West, could help St. more than anyone else. Vasily in the matter of pacifying the Churches and fighting Arianism. Turning on behalf of the Eastern Churches for help to the Bishop of Rome, powerful in the West, Basil the Great does not recognize his supremacy in the East. St. Basil is forced to turn to Rome for help due to the plight of the Eastern churches. Orthodoxy in the East is dying. The leaders of the right teaching in all dioceses were forcibly deprived of their churches due to slander, and the management of affairs was transferred to those who capture the souls of simple-hearted people 1137. Surrounded by the Arian and semi-Arian bishops of the East, St. Basil, naturally, had to seek help in the West, and in particular from the Bishop of Rome, who was highly respected among Western bishops. He could hope for such help, because, according to the commandment of Christ, Christians must help each other, 1138 especially since he does not require anything new, but what was in custom before, among the ancient God-loving men, and especially among them, in the Roman Church. “For we know,” he says, “by the succession of memory, taught by our fathers and by the epistles still preserved among us, that the most blessed Bishop Dionysius 1139, distinguished among you for the righteousness of the faith and other virtues, visited our Caesarea church with his letters, consoled our fathers with the messages and sent special people to redeem them from the captivity of slavery...” 1140 Basil asks Damasus to send bishops to the East who could bring together and bring again into commonwealth the churches of God that have become distant from each other, or more clearly show to the East the culprits of the disorder, so that in the West it would become known with whom they should have fellowship 1141. But St. did not turn to the Pope alone. Vasily for help in these troubled times. In the East, amid the general division of churches, the gaze of Orthodox bishops turned with hope to the primate of the Alexandrian Church, the elderly Athanasius, Bishop of Alexandria, who spent his entire life fighting the Arian heresy. Before Presbyter Dorotheos, sent by St. Basil in 371 with a letter to the West, returned from Rome, Basil in a letter to Athanasius of Alexandria asks him to write to the bishops of the East, sound in faith and striving for communication and unity, one general message, which would contain advice on what they should do. Comparing the disasters of the Eastern Church with a shipwreck, when people die both from rough seas at sea and from their own confusion, pushing and crowding each other, Vasily says that no one except Athanasius, who has worked since childhood in deeds for piety, can be its most reliable helmsman, that in this case, other Orthodox bishops of the East agree with him, Vasily, that they all want Athanasius to lay the foundation sociable conversations 1142. The work of reconciliation of the Eastern Churches, which Vasily considers a necessary condition for a successful fight against Arianism, could only take place with the help of Athanasius. “We ... decided,” he writes to Athanasius, “that we will make the most decent start to affairs if we resort to your perfection, as the common head of all, and use you as an adviser and leader in affairs. for the reliability of which [advice], - he adds here, - both your years and experience in business vouch for" 1143. Thus, as can be seen from Basil’s letters, the same influence that the Bishop of Rome had in the West was enjoyed by the Bishop of Alexandria in the East. It is remarkable that Basil the Great calls the Bishop of Alexandria “most venerable father” 1144, “head” 1145, that is, the very same titles that he applies to the Bishop of Rome 1146. It is also remarkable that he does not place the Roman Church at all above, for example, the Church of Antioch, to which he appends the name of the “head” of the churches 1147, and the Church of Alexandria, whose primate he calls the “common head of all” 1148. Let us now see whether Basil the Great could recognize any special advantages for the Bishop of Rome in comparison with the Bishops of Antioch and Alexandria. Considering in detail the further relations of Basil the Great with the West, we find new confirmation that the Bishop of Rome enjoyed influence only in the West and that only in this respect could he be useful to the cause of restoring Orthodoxy in the East. In response to the first message, general letters were received from Western bishops and private letters from some bishops who wrote to Basil separately 1149. General letters were sent to the Bishop of Alexandria Athanasius with Dorotheos, with whom, instead of the bishops expected from the West, the deacon of the Mediolan Church Savinus was sent 1150. It is not known whether Damasus wrote a reply letter to St. Basil, but judging by the fact that Basil, responding to the letters sent, writes, past the Bishop of Rome, directly to the Italian bishops, one can think that Damasus did not write to him (Letter 30) 1151. In 372, Basil the Great writes again to the West. His letters, containing new and intensified requests for help, are sent to the Italian and Gallic bishops. What effect did these secondary messages have? First of all, says Farrar, they offended Pope Damasus, who thought that the address would be made directly to him; secondly, the Western bishops did not like them either. In 373, Presbyter Evagrius, returning from Rome, demanded from Vasily new letters that on religious issues would contain word for word the same things that were written in the West. “And he brought our letters back,” adds Basil the Great, “because the overly precise 1,152 bishops there did not like them.” The Western bishops demanded, through the same Evagrius, a special solemn embassy to the West (“from people worthy of respect”), so that they would have a plausible excuse for visiting the Eastern churches 1153. Relations between Basil the Great and the West after this apparently ceased until 376. Basil saw that the Western bishops did not have that Christian love for their Eastern brothers, which he wrote about and which he expected from them 1154. At the same time, Basil the Great came to the conviction that the head of the Roman Church was dominated by pride, arrogance and the desire for dominion, and then by complete indifference to the plight of those who did not recognize his power over themselves. In 375, regarding the new embassy of Dorotheus in Rome (and with him the brother of Basil the Great, Gregory of Nyssa), Vasily writes that his brother is completely inexperienced in the affairs of the Church. “A man of good disposition would value his company highly, but what benefit to the general interests can come from the company of such a person, whose character is completely alien to servile caresses, for a high and arrogant personality, sitting somewhere on high and consequently unable to listen to those who speak the truth from below?” 1155 This letter sufficiently illuminates the reason for the failure of Vasily’s relations with the West. One might think that in the 4th century, in the relations of Basil the Great with Rome, the same thing was repeated that happened in the 2nd century, during relations with the West on the issue of the time of celebrating Easter, and in the 3rd century, during relations on the issue of the rebaptism of heretics, namely, that the Roman Bishop of Damasus discovered the same claims to supreme power in the Church as had previously been seen among his predecessors, Victor and Stephen. And, noticing such claims of the Bishop of Rome, Basil the Great denounces Damasus for exalting his power, pride and arrogance. In a letter to Eusebius of Samosata dated 376, St. Vasily says that Presbyter Sanctissimus will accompany Dorotheus, but he does not know at all what kind of letters he should write to the West. “I have,” he says, “to exclaim with Diomede in Homer: “It would have been better if you had not asked, because, they say, he is an arrogant man.” For when arrogant characters are treated with respect, by their very nature they become even more arrogant. If the Lord has mercy on us, then what else could we wish for beyond this? And if the wrath of God remains on us, what help will Western pride be to us? They do not know the matter as it is, and do not want to know it, but, prejudiced by false suspicions, they are now doing the same thing that they did before regarding Marcellus, entering into disputes with those who announced the truth to them, and confirming the heresy with their consent. I myself would like to write not in the form of a general message to their head and not about church affairs, except perhaps for one hint that they do not know how things are going in truth with us, and do not take the path by which this can be found out, but in general about the fact that we should not attack people oppressed by temptations and recognize pride as a virtue - this sin, which alone can make us enemies of God" 1156. In various places in the works of St. Basil the Great expresses his views on the Church and on church government, which are diametrically opposed to the teaching of the Roman Church on the sole primacy of the Bishop of Rome in the Universal Church. Basil the Great did not recognize any head in the Church other than the Lord - the great Lord and true Bishop Ἐπισκόπomicron;upsilon;) 1157 . Controlling the destinies of the Church, the Lord does everything through worthy bishops 1158, to whom he entrusts His churches 1159. Having the Lord as their common Lord and Leader, bishops are equal to each other, like brothers 1160. If some of them are distinguished by advantages over others, then this is mainly an advantage of honor, and the power of such bishops is still limited to the area that is under their control. The Bishop of Rome is the head in the West 1161, the Bishop of Antioch and Alexandria - in the East 1162. The expression of the authority obligatory for the Ecumenical Church is the Ecumenical Council. The Ecumenical Council is no longer the power of individuals, not even the power of people in general, but the power of the Holy Spirit, always present in the Church and guiding its shepherds. “And where spiritual men are in charge at consultations, and the people of the Lord follow them, and according to a unanimous verdict, will anyone doubt that the council is drawn up in communion with our Lord Jesus Christ, who shed His blood for the Church?” 1163 Therefore, the resolutions of the Council are binding on everyone 1164. Treating with the greatest respect the decrees of the Council, Basil the Great recognizes as subject to accusation all those who do not follow the fathers 1165. Such persons, he says, are subject to damnation 1166. So, based on all of the above, we can consider the following provisions firmly established: 1. Basil the Great singles out the Bishop of Rome, as well as Antioch and Alexandria, from among other bishops of the East and West and recognizes for them, as for the primates of the ancient churches founded by the apostles themselves, the advantage of honor and the power associated with it. 2. As for the Bishop of Rome itself, Basil considers him the head (κomicron;ρupsilon;φαῖomicron;ς) of the West and recognizes his power and influence in the Western churches. 3. About any special advantages of the Bishop of Rome compared with the Bishops of Alexandria and Antioch, St. Basil does not say anything and (which is very important), having noticed in the Roman Bishop Damasus the desire for supremacy in the Church, he accuses him of pride. 4. In various places in the works of Basil the Great, his views on the Church and on church government are expressed, completely contrary to the modern claims of the Popes to sole power in the Universal Church. Published by: Orthodox Interlocutor. 1901. No. 2. P. 343–356. – Ed. See: St. Basil the Great. Letter 70. Unwritten, regarding the Council // St. Basil the Great. Creations. T. 2. P. 564. St. Basil the Great. Letter 90. To the most holy brethren and bishops in the West // Ibid. P. 588. St. Basil the Great. Letter 92. To the Italian and Gallic bishops // St. Basil the Great. Creations. T. 2. P. 593. “...The improvement of the Church of Antioch obviously depends on your piety,” wrote St. in 371. Basil Athanasius of Alexandria, - therefore, establish some, calm others, and return the Church to strength with consent” (St. Basil the Great. Letter 66. To Athanasius, Archbishop of Alexandria // St. Basil the Great. Works. T. 2. P. 558). See: St. Basil the Great. Letter 67. To Athanasius, Archbishop of Alexandria // Ibid. P. 559. See: St. Basil the Great. Letter 66. To Athanasius, Archbishop of Alexandria // Ibid. P. 558; Letter 69. To Athanasius, Archbishop of Alexandria // Ibid. P. 562. This letter was left without an inscription, but it was undoubtedly written to the Bishop of Rome, a contemporary of Basil, and since Damasus was such, there is no doubt that the letter was written to him (St. Basil the Great. Letter 70 // St. Basil the Great. Works. T. 2. P. 565). “Non enim dubium esse potest, quin epistola 70, et si inscriptione caret, ad Damasum scripta sit” [“after all, there is no doubt that the letter is from the 70s, if it has such an inscription, then it was written to Damasus”], says the author of “Vita sancti Basilii”, one of the monks of “ordinis sancti Benedicti e congregatione sancti Mauri” [“Order of St. Benedict and the Congregation of St. Moor"] (Vita s. Basilii. Parisiis MDCCXXX). St. Basil the Great. Letter 69. To Athanasius, Archbishop of Alexandria // St. Basil the Great. Creations. T. 2. P. 562. St. Irenaeus, Bishop of Lyons, a writer of the 2nd century, says that the greatest and most ancient and well-known Roman Church was founded and organized by the glorious apostles Peter and Paul: “Maximae, et antiquissimae, et omnibus cognitae, a gloriosissimis duobus apostolis Petro et Paulo Romae fundatae et constitutae ecclesiae, eam quam habet ab Apostolis traditionem et cet..." ["The greatest, most ancient and well-known church, founded and built in Rome by the two most glorious apostles Peter and Paul... since it contains the apostolic tradition..."] (St. Irenaeus of Lyons. Against heresies. 3, 3). The “Apostolic Constitutions” says: “The first bishop of the Roman Church, Linus, was ordained by Paul, and the second, after the death of Linus, Clement, by me, Peter” (“Apostolic Constitutions” 7, 46). “Let the ancient customs adopted in Egypt, Libya and Pentapolis be preserved, so that the bishop of Alexandria has authority over all these, since it is customary for the bishop of Rome [that is, to have the nearest Western churches under his jurisdiction]. Likewise in Antioch and in other regions, may the advantages of the Church be preserved...” (canon 6 of the First Ecumenical Council). Successor of Pope Sixtus from 261. St. Basil the Great. Letter 70. Unwritten, regarding the Council // St. Basil the Great. Creations. T. 2. P. 565. See: Ibid. Wed. letter to Athanasius of Alexandria, where St. Vasily asks St. Athanasius “to give him [that is, Damasus] the idea that, by choosing people who, by meekness and constancy of character, could bring to reason those who have gone astray among us...” See: St. Basil the Great. Letter 82. To Athanasius, Archbishop of Alexandria // St. Basil the Great. Creations. T. 2. P. 580. St. Basil the Great. Letter 69. To Athanasius, Archbishop of Alexandria // Ibid. pp. 561–562. See: St. Basil the Great. Letter 66. To Athanasius, Archbishop of Alexandria // Ibid. P. 557. See: Letters 66 and 69. A common chapter for all (ὥσπερ ἐπὶ κορυφὴν τῶν ὅλων). Athanasius the Great is named in the 69th letter (St. Basil the Great. Letter 69 // St. Basil the Great. Creations. T. 2. P. 562). In the Greek original, in both cases the word κορυφαῖος is used, the meaning of which (“chief”, “senior”, “chief”, “leader”, “leader”) indicates the seniority of the bishops of Alexandria and Rome among other bishops occupying less important and influential sees. The name of the “chapter”, moreover, is attached by Basil the Great to private individuals who enjoyed his respect, for example, to Terentius Komit (letter 99) and to other bishops - Eusebius, Bishop of Samosata (letter 198), Innocent and others. True, in the Greek original, in the letter to Terentius and Eusebius, a difference is made in the name: “τιμιωτάτη μοι κεφαλή” (not “κορυφαῖον”). “Almost the entire East, most venerable father, is being shaken by a great storm...” (St. Basil the Great. Letter 70. To Athanasius, Archbishop of Alexandria // St. Basil the Great. Works. T. 2. P. 564); “I would like to write to the head (τῷ κορυφαίῳ) of them [that is, Western bishops] ...” (He. Letter 239. To Eusebius, Bishop of Samosata // Ibid. P. 830). “What is more important for the Ecumenical Churches than Antioch? If she had come to the same mind, then nothing would have prevented her, as the recovered head (ὥσπερ κεφαλαίῳ), from imparting health to the whole body" (St. Basil the Great. Letter 66. To Athanasius, Archbishop of Alexandria // St. Basil the Great. Works. Vol. 2. P. 558). “Therefore, we also decided that we would make the most decent start to our affairs if we resorted to your perfection as the common head of all (ὥσπερ ἐπὶ κορυφὴν τῶν ὅλων), and we used you as an adviser and leader (συμβούλῳ καὶ ἡγεμόνι) in affairs” (St. Basil the Great. Letter 69. To Athanasius, Archbishop of Alexandria // St. Basil the Great. Works. T. 2. P. 561). St. Basil the Great. Letter 89. To Meletius, Archbishop of Antioch // Ibid. P. 587. This is explained by the fact that Vasily's letters to the West were also sent through Athanasius. “Quare cum Athanasius Basilii epistolam Romam misisset, vicissim (in turn). Damasus nunc epistolae responsa ad Athanasium misit, ut ea Basilio reddenda curaret..." (Vita s. Basilii) - ["As [before] Athanasius forwarded Basil's message to Rome, [Pope] Damasus, in turn, now sent reply letters to Athanasius, so that he would try to deliver them to Basil..."] “Dorotheus, sent by Basil the Great to the West,” says Farrar, “returned without any definite answer from Pope Damasus” (Farrar F.V. Life and works of the holy fathers and teachers of the Church. Per. A. Lopukhin. T. 2. M., 2001. P. 57–58). “Damas himself did not honor Vasily with an answer,” says V. Gorsky in his “Life of St. Basil the Great, Archbishop of Caesarea" (M., 1851. P. 71). In the Greek original - “τοῖς ἀκριβεστέροις” (lat. accuratioribus). “Ἀκριβὴς” means “accurate”, “thorough”; then in a figurative meaning - “settled on trifles”, “pedant”. Vasily speaks with bitterness about Western bishops who respond to fervent pleas for help with empty quibbles about the external expressions of the letter. See: St. Basil the Great. Letter 138. To Eusebius, Bishop of Samosata // St. Basil the Great. Creations. T. 2. P. 648. “The Western hierarchs,” says Cave in his “Lives of the Fathers,” “sat quietly and warmly at home and did not want to burn their fingers in such a dangerous fire, especially at such a distance ... and therefore left them to deal with these subjects as best they could ...” (Cave W. Lives of the most eminent Fathers of the Church Ed. H. Cary. Oxf., 1840. Vol. II. R. 246). Wed: St. Basil the Great. Letter 215. To Dorotheus, presbyter // St. Basil the Great. Creations. T. 2. P. 772. Wed: St. Basil the Great. Letter 239. To Eusebius, Bishop of Samosata // Ibid. pp. 829–830. See: St. Basil the Great. Letter 50. To Innocent, Bishop // St. Basil the Great. Creations. T. 2. P. 535. See: St. Basil the Great. Letter 66. To Athanasius, Archbishop of Alexandria // Ibid. pp. 558–559. See: St. Basil the Great. Letter 69. To Athanasius, Archbishop of Alexandria // Ibid. P. 561. See: St. Basil the Great. Letter 90. To the most holy brothers and bishops in the West // Ibid. P. 588; Letter 92. To the Italian and Gallic bishops // Ibid. P. 591, etc. See: St. Basil the Great. Letter 239. To Eusebius, Bishop of Samosata // Ibid. P. 830. See: St. Basil the Great. Letter 66. To Athanasius, Archbishop of Alexandria // Ibid. P. 558; Letter 69. To Athanasius, Archbishop of Alexandria // Ibid. P. 561. St. Basil the Great. Letter 229. To the Nikopol clergy // Ibid. P. 809. Compare: Same. Letter 202. To Amphilochius, Bishop of Iconium // Ibid. P. 741. In a letter to the most holy brothers and bishops in the West, Basil says that by them, that is, by the Western and Eastern bishops, let the good proclamation of the fathers be spoken, overthrowing the evil heresy of Arius (see: St. Basil the Great. Letter 91. To Valerian, Bishop of Illyria // St. Basil the Great. Works. Vol. 2. P. 590. Cf.: Letter 125 // Ibid. P. 631; Letter 113. To the presbyters in Tarsus // Ibid. P. 619; Letter to Eusebius, Bishop of Samosata // Ibid. P. 653). See: St. Basil the Great. Letter 52. To the nuns // Ibid. P. 538. See: St. Basil the Great. Letter 125 // Ibid. P. 632.