Moral Rules (Moralia) 12–25
Greek text: PG 31.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 12
12PG 31 31
Ὅτι πᾶσα ἀντιλογία, κἂν ἐκ φιλικῆς καὶ εὐλαδοῦς διαθέσεως γένηται, ἀπαλλοτριοῦ τοῦ Κυρίου τὸν ἀντιλέγοντα πᾶν δὲ ῥῆμα Κυρίου μετὰ πάσης πληροφορίας χαταδέχεσθαι δεῖ καὶ τὰ ἐπὶ τοῦ Νῶε καὶ τὰ ἐπὶ τοῦ Λώτ, Μαιιποὶ εἰ ᾿Απὸ τότε ἤρξατο ὁ Ἰησοῦς δεικνύειν ....... ἀλλὰ τὰ τῶν ἀνθρώπων, μοῦ ἸΩΆΝΝΗΣ. Καὶ ἤρξατο γίπτειν τοὺς πόδας τῶν μαθητῶν, καὶ ἐκμάσσειν τῷ λεντίῳ, ᾧ ἦν διεζωσμέγος. Ἔρχεται οὖν πρὸς Σίμωνα Πέτρον, καὶ "έγει αὐτῷ ἐκεῖνος" Κύριδ, σύ μου νίπτεις τοὺς πόδας; ᾿Απεκρίθη Ἰησοῦς, καὶ εἶπεν αὑτῷ Ὃ ἐγὼ ποιῶ, σὺ οὐκ οἵδας ἄρτι, γνώσῃ δὲ μετὰ ταῦτα. Λέγει αὑτῷ Πέτρος" Οὐ μὴ γίψεις τοὺς πόδας μου εἰς τὸν αἰῶνα. ᾿Απεχρίθη αὐτῷ ὁ Ἴησοῦς: Ἐὰν μὴ γίψω σε, οὐκ ἔχεις μέρος μετ' “Ὅτι οὐ δεῖ παραδόσεσιν ἀνθρώπων ἀκχολουθεῖν ἐπʼ ἀθετήσει ἐντολῆς Θεοῦ. ΜΑΡΚΟΣ. Ἔπειτα ἐπερωτῶσιν αὐτὸν οἱ Φαρισαῖοι καὶ οἱ γραμματεῖς" Διὰ τί οἱ μαθηταί σου οὗ περιπατοῦσι κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων, ἀλλὰ ἀνίπτοις χερσὶν ἐσθίουσι τὸν ἄρτον; Ὃ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, ὅτι Καλῶς προεφή" τευσεν Ἡσαῖας περὶ ὑμῶν τῶν ὑποκριτῶν, ὡς γέγραπται" Οὗτος ὁ λαὸς τοῖς χείλεσί με τιμᾷ, ἡ δὲ καρδία αὑτῶν πόῤῥω ἀπέχει ἀπ' ἐμοῦ. Μάτην τάλματα ἀνθρώπων. ᾿Αφέντες γὰρ τὴν ἐντολὴν τοῦ Θεοῦ, κρατεῖτε τὴν παράδοσιν τῶν ἀγθρώ'πων" καὶ τὰ ἑξῆς. Ὅτι δεῖ πάντα ἀπαραλείπτως φυλάττειν, τὰ διὰ τοῦ Εὐαγγελίου καὶ τῶν ἀποστόλων ὑπὸ τοῦ ΚυΜΑΤΘΑΙ͂ΟΣ. Πορευθέντες, μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος" διδάσκοντες αὐτοὺς τηρεῖν πάντα, ὅσα μην ὑμῖν. ΔΛΟΥΚΑΣ. Ἦσαν δὲ δίκαιοι ἀμφότεροι ἐνώπιον τοῦ Θεοῦ, πορευόμενοι ἐν πάσαις ταῖς ἐντολαῖς καὶ δικαιώμασι τοῦ Κυρίου ἄμεμπτοι... Ὁ ἀκούων ὑμῶν ἐμοῦ ἀκούει" ὁ δὲ ἀθετῶν ὑμᾶς ἐμὲ ἀθετεῖ. ΠΡῸΣ ΘΕΣΣ. β΄. Ἄρα οὖν, ἀδε.ῖφοὶ, στήκετε, καὶ κρατεῖτε τὰς παραδόσεις, ἅς ἐδιδάχθητε εἴτε διὰ 1όγου εἴτε διʼ ἐπιστοζῆς, “Ὅτι αὐ δεῖ θέλημα ἴδιον παρὰ τὸ θέλημα τοῦ Κυρίου : βοὰ ἴῃ οπιηΐ τὸ Ὀεὶ νοὮ ἐγχρίνειν (5)" ἀλλʼ ἐν παντὶ πράγματι ζητεῖν καὶ καὶ λέγει αὐτῷ. καὶ εἶπεν αὐτῷ. φοάεχ θέλημα τοῦ Θεοῦ ἐγχρίνειν. ποιεῖν τὸ θέλημα τοῦ Θεοῦ. ἸΩΆΝΝΗΣ. Ὅτι οὐ ζητῶ τὸ θέλημα τὸ ἐμὸν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με Πατρός (θ). ΛΟΥ͂ΚΑΣ. Καὶ θεὶς τὰ γόνατα, προσηύξατο γωγ' Πάτερ, εἰ βούνλει, παρένεγχε τὸ ποτήριον τοῦτο. Πλὴν μὴ τὸ θέλημα τὸ ἐμὸν, ἀ.λλὰ τὸ σὸν τες ἀγεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις τῆς τὸ σὸν γινέσθω. Νὸς ἰὼ ἰάθη οοάθχ ποιοῦντες τὰ θελήματα. σαρκὸς ἡμῶν, ποιοῦντες τὸ θέλημα τῆς σαρκὸς καὶ ποείγατιιπε : 6δ( ὁγαπιμε παίμγα διὲ ἱνα εἰομὶ καὶ τῶν διανοιῶν ἡμῶν" καὶ ἦμεν τέκνα φύσει ὀργῆς, ὡς καὶ οἱ λοιποί.
Hoti pasa antilogia, kan ek philikēs kai euladous diatheseōs genētai, apallotriou tou Kyriou ton antilegonta pan de rhēma Kyriou meta pasēs plērophorias chatadechesthai dei kai ta epi tou Nōe kai ta epi tou Lōt, Maiipoi ei ᾿Apo tote ērxato ho Iēsous deiknyein ....... alla ta tōn anthrōpōn, mou IŌANNĒS. Kai ērxato giptein tous podas tōn mathētōn, kai ekmassein tǭ lentiǭ, hǭ ēn diezōsmegos. Erchetai oun pros Simōna Petron, kai "egei autǭ ekeinos" Kyrid, sy mou nipteis tous podas? ᾿Apekrithē Iēsous, kai eipen hautǭ Ho egō poiō, sy ouk hoidas arti, gnōsę̄ de meta tauta. Legei hautǭ Petros" Ou mē gipseis tous podas mou eis ton aiōna. ᾿Apechrithē autǭ ho Iēsous: Ean mē gipsō se, ouk echeis meros met' “Hoti ou dei paradosesin anthrōpōn akcholouthein epʼ athetēsei entolēs Theou. MARKOS. Epeita eperōtōsin auton hoi Pharisaioi kai hoi grammateis" Dia ti hoi mathētai sou hou peripatousi kata tēn paradosin tōn presbyterōn, alla aniptois chersin esthiousi ton arton? Ho de apokritheis eipen autois, hoti Kalōs proephē" teusen Hēsaias peri hymōn tōn hypokritōn, hōs gegraptai" Houtos ho laos tois cheilesi me timą, hē de kardia hautōn porrhō apechei ap' emou. Matēn talmata anthrōpōn. ᾿Aphentes gar tēn entolēn tou Theou, krateite tēn paradosin tōn agthrō'pōn" kai ta hexēs. Hoti dei panta aparaleiptōs phylattein, ta dia tou Euangeliou kai tōn apostolōn hypo tou KyMATThAIOS. Poreuthentes, mathēteusate panta ta ethnē, baptizontes autous eis to onoma tou Patros kai tou Huiou kai tou hagiou Pneumatos" didaskontes autous tērein panta, hosa mēn hymin. DLOUKAS. Ēsan de dikaioi amphoteroi enōpion tou Theou, poreuomenoi en pasais tais entolais kai dikaiōmasi tou Kyriou amemptoi... Ho akouōn hymōn emou akouei" ho de athetōn hymas eme athetei. PROS ThESS. b΄. Ara oun, ade.iphoi, stēkete, kai krateite tas paradoseis, has edidachthēte eite dia 1ogou eite diʼ epistozēs, “Hoti au dei thelēma idion para to thelēma tou Kyriou : boa ię̄ opiēï to Oei noŌ enchrinein (5)" allʼ en panti pragmati zētein kai kai legei autǭ. kai eipen autǭ. phoaech thelēma tou Theou enchrinein. poiein to thelēma tou Theou. IŌANNĒS. Hoti ou zētō to thelēma to emon, alla to thelēma tou pempsantos me Patros (th). LOUKAS. Kai theis ta gonata, prosēuxato gōg' Pater, ei bounlei, parenenche to potērion touto. Plēn mē to thelēma to emon, a.lla to son tes agestraphēmen pote en tais epithymiais tēs to son ginesthō. Nos iō iathē ooathch poiountes ta thelēmata. sarkos hēmōn, poiountes to thelēma tēs sarkos kai poeigatiipe : 6d( hogapime paimga die hina eiomi kai tōn dianoiōn hēmōn" kai ēmen tekna physei orgēs, hōs kai hoi loipoi.
That every contradiction, even if it comes from a friendly and devout disposition, estranges from the Lord the one who contradicts, but every word of the Lord must be received with full conviction … Matthew: “From that time Jesus began to show [his disciples that he must go to Jerusalem and suffer many things] … [You are not setting your mind on the things of God,] but on the things of men.” John: “And he began to wash the disciples' feet and to wipe them with the towel with which he was girded. He came then to Simon Peter, and he said to him, ‘Lord, do you wash my feet?’ Jesus answered and said to him, ‘What I am doing you do not know now, but you will know afterward.’ Peter said to him, ‘You shall never wash my feet.’ Jesus answered him, ‘If I do not wash you, you have no share with me.’”
That one must not follow human traditions so as to set aside God's commandment. Mark: “Then the Pharisees and the scribes asked him, ‘Why do your disciples not walk according to the tradition of the elders, but eat bread with unwashed hands?’ And he answered and said to them, ‘Well did Isaiah prophesy of you hypocrites, as it is written: This people honours me with their lips, but their heart is far from me; in vain [do they worship me, teaching as doctrines the] commandments of men. For you leave the commandment of God and hold fast the tradition of men,’” and what follows.
That one must keep without omission everything handed down by the Lord through the gospel and the apostles. Matthew: “Go and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to keep all that I have commanded you.” Luke: “And they were both righteous before God, walking blamelessly in all the commandments and ordinances of the Lord.” … “Whoever hears you hears me, and whoever rejects you rejects me.” Second to the Thessalonians: “So then, brothers, stand firm and hold the traditions that you were taught, whether by word or by our letter.”
That one must not prefer one's own will to the will of the Lord, but in every matter seek and do the will of God. John: “For I seek not my own will but the will of the Father who sent me.” Luke: “And he knelt down and prayed, saying, ‘Father, if you are willing, remove this cup [from me]; nevertheless not my will, but yours, be done.’” [To the Ephesians]: “[Among them we all] once lived in the desires of our flesh, doing the will of the flesh and of the thoughts, and we were by nature children of wrath, like the rest.”
Matt 16:21–23 (quotation, medium confidence) · John 13:5–8 (quotation, high confidence) · Mark 7:5–8 (quotation, high confidence) · Isa 29:13 (quotation, high confidence) · Matt 28:19–20 (quotation, high confidence) · Luke 1:6 (quotation, high confidence) · Luke 10:16 (quotation, high confidence) · 2 Thess 2:15 (quotation, high confidence) · John 5:30 (quotation, high confidence) · Luke 22:41–42 (quotation, high confidence) · Eph 2:3 (quotation, high confidence)
Notes and citation
Summary: Basil's twelfth rule: every word of the Lord must be accepted without contradiction, human tradition must not override God's commandment, all that the Lord handed down must be kept, and God's will must be preferred to one's own.
- The scan text loses part of the heading and most of the Matthew quotation (Matt 16:21–23); words of Migne's Latin column and a stray phrase about “the things in the days of Noah and of Lot” are left out. Lost words are marked …; words in brackets are supplied by sense.
Topics: Ethics, Scripture and canon, Tradition
Cite (SBL): Basil, Reg. mor. 12 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-moralia/12
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Translation: Translated by Claude from the Greek (PG 31, archive.org OCR; lines lost in the OCR marked …); re-read against the Greek, since no public-domain English exists.
Chapter 13
13PG 31 31
Ὅτι δεῖ νήφειν ἀεὶ, καὶ ἕτοιμον εἶναι ἐν τῇ σπουδῇ τῶν κατορθωμάτων τοῦ Θεοῦ, γνωρίζοντα τῆς ΔΟΥ͂ΚΑΣ. Ἔστωσαν ὑμῶν αἱ ὀσφύες περιεζωσμέναι, καὶ οἱ λύχνοι καιόμεγοι" καὶ ὑμεῖς ὅμοιοι ἀνθρώποις προσδεχομένοις τὸν κύριον δαυτῶν, πότε ἀναλύσει ἐκ τῶν γάμων" ἵνα ἐλθόντος, καὶ κρούσαντος, εὐθέως ἀνοίξωσιν αὐτῷ. Μακάριοι οἱ δοῦλοι ἐκεῖνοι, οὖς ἐλθὼν ὁ κύριος εὑρήσει γρηγοροῦντας. Ἀμὴν λέγω ὑμῖν, ὅτι περιζώσεται, καὶ ἀνακιϊινεῖ αὐτοὺς, καὶ παρελθὼν διακογήσει αὐτοῖς. Καὶ ἐὰν ἔλθῃ ἐν τῇ δευτέρᾳ φυλακῇ, καὶ ἐν τῇ τρίτῃ φυλακῇ ἔλθῃ, καὶ εὕρῃ οὕτω, μακάριοί εἰσιν οἱ δοῦλοι ἐκεῖνοι Τοῦτο δὲ γινώσκετε, ὅτι εἰ ἤδει ὁ οἰκοδεσπότης ποίᾳ ὥρᾳ ὃ κλέπτης ἔρχεται, ἐγρηγόρησεν ἂν, καὶ οὐκ ἂν ἀφῆκε διορυγῆναι τὴν οἰκίαν αὐτοῦ. Καὶ ὑμεῖς οὖν γίνεσθε ἕτοιμοι, ὅτι ἡ ὥρᾳ οὐ δοκεῖτε ὁ Υἱὸς τοῦ ἀνθρώπου ἔρχεται, καὶ τὰ ἑξῆς ΠΡῸΣ ΘΕΣΣ. α΄. Περὶ δὲ τῶν χρόγων καὶ τῶν καιρῶν, ἀδε.ϊροὶ, οὐ χρείαν ἔχετε γράφεσθαι ὑμῖν" αὐτοὶ γὰρ ἀκριβῶς οἴδατε, ὅτι ἡ ἡμέρα Κυρίου ὡς κιλέατῆς ἐν νυκτὶ, οὕτως ἔρχεται Καὶ μετʼ ὀλίγαʼ ΓΑρα οὖν μὴ καθεύδωμεν ὡς καὶ οἱ «“οιποὶ, Ὅτι δεῖ πάντα καιρὸν εὔθετον ἡγεῖσθαι εἰς τὴν (, Θυρὰ οπηηθ σπουδὴν τῶν ἀρεσχόντων τῷ Θεῷ (41|). ἸΩΆΝΝΗΣ. Ἐμὲ δεῖ ἐργάζεσθαι τὰ ἔργα τοῦ πέμψαντός με, ἕως ἡμέρα ἐστίν. ΠΡῸΣ ΦΙΛΙΠ. Ὥστε, ἀγαπητοί μου, καθὼς πάντοτε ὑπηκούσατε, μὴ ὡς ἐν τῇ παρουσίᾳ μου μόνον, ἀλλὰ νῦν πολλῷ μα.11ον ἐν τῇ ἀπουσίᾳ μου, μετὰ φόβου καὶ τρόμου τὴν ἑαυτῶν σωτηρίαν χατεργάζεσθε.
Hoti dei nēphein aei, kai hetoimon einai en tę̄ spoudę̄ tōn katorthōmatōn tou Theou, gnōrizonta tēs DOUKAS. Estōsan hymōn hai osphyes periezōsmenai, kai hoi lychnoi kaiomegoi" kai hymeis homoioi anthrōpois prosdechomenois ton kyrion dautōn, pote analysei ek tōn gamōn" hina elthontos, kai krousantos, eutheōs anoixōsin autǭ. Makarioi hoi douloi ekeinoi, ous elthōn ho kyrios heurēsei grēgorountas. Amēn legō hymin, hoti perizōsetai, kai anakiïinei autous, kai parelthōn diakogēsei autois. Kai ean elthę̄ en tę̄ deuterą phylakę̄, kai en tę̄ tritę̄ phylakę̄ elthę̄, kai heurę̄ houtō, makarioi eisin hoi douloi ekeinoi Touto de ginōskete, hoti ei ēdei ho oikodespotēs poią hōrą ho kleptēs erchetai, egrēgorēsen an, kai ouk an aphēke diorygēnai tēn oikian autou. Kai hymeis oun ginesthe hetoimoi, hoti hē hōrą ou dokeite ho Huios tou anthrōpou erchetai, kai ta hexēs PROS ThESS. a΄. Peri de tōn chrogōn kai tōn kairōn, ade.ïroi, ou chreian echete graphesthai hymin" autoi gar akribōs oidate, hoti hē hēmera Kyriou hōs kileatēs en nykti, houtōs erchetai Kai metʼ oligaʼ GAra oun mē katheudōmen hōs kai hoi «“oipoi, Hoti dei panta kairon eutheton hēgeisthai eis tēn (, Thyra opēēth spoudēn tōn areschontōn tǭ Theǭ (41|). IŌANNĒS. Eme dei ergazesthai ta erga tou pempsantos me, heōs hēmera estin. PROS PhILIP. Hōste, agapētoi mou, kathōs pantote hypēkousate, mē hōs en tę̄ parousią mou monon, alla nyn pollǭ ma.11on en tę̄ apousią mou, meta phobou kai tromou tēn heautōn sōtērian chatergazesthe.
That one must always be sober and ready in eagerness for the good works of God, knowing [the danger of delay]. Luke: “Let your loins be girded and your lamps burning, and be like men who are waiting for their master to come home from the wedding feast, so that when he comes and knocks they may open to him at once. Blessed are those servants whom the master finds awake when he comes. Truly I say to you, he will gird himself and have them recline at table, and he will come and serve them. If he comes in the second watch, or comes in the third watch, and finds them so, blessed are those servants. But know this, that if the master of the house had known at what hour the thief was coming, he would have stayed awake and not let his house be broken into. You also, then, be ready, for the Son of Man is coming at an hour you do not expect,” and what follows. First to the Thessalonians: “Now concerning the times and the seasons, brothers, you have no need to have anything written to you. For you yourselves know accurately that the day of the Lord comes like a thief in the night.” And a little later: “So then let us not sleep, as the rest do, [but let us keep awake and be sober].”
That one must consider every season suitable for zeal in what pleases God. John: “I must work the works of him who sent me while it is day.” To the Philippians: “Therefore, my beloved, as you have always obeyed, not only as in my presence but much more now in my absence, work out your own salvation with fear and trembling.”
Textual problem in this passage: see the notes.
Luke 12:35–40 (quotation, high confidence) · 1 Thess 5:1–2 (quotation, high confidence) · 1 Thess 5:6 (quotation, high confidence) · John 9:4 (quotation, high confidence) · Phil 2:12 (quotation, high confidence)
Notes and citation
Summary: Basil's thirteenth rule: Christians must always be watchful and ready, treating every season as fit for doing what pleases God.
- The end of the heading is lost in the scan text (in Migne: knowing the danger of delay); words in brackets are supplied by sense.
Topics: Ethics
Cite (SBL): Basil, Reg. mor. 13 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-moralia/13
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Translation: Translated by Claude from the Greek (PG 31, archive.org OCR; lines lost in the OCR marked …); re-read against the Greek, since no public-domain English exists.
Chapter 14
14PG 31 31
Ὅτι οὐ δεῖ τὰ ἀνοίχεια μιγνύναι, ἀλλʼ ἑκάστου τῶν γινομένων ἣ λεγομένων τὸν ἴδιον καιρὸν γνωΜΑΤΘΑΙΟΣ. Τότε προσέρχονται αὐτῷ οἱ μαὉ Ταπο αεοεάψη! αὐ εμπὶ θηταὶ Ἰωάγγου, «λέγοντες “ Διὰ εἰ ἡμεῖς καὶ οἱ γηστεύουσι; Καὶ εἶπεν αὐτοῖς ὁ ᾿Ιησοῦς (13)" Μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος πενθεῖν, ἐφʼ ὅσον μετʼ αὐτῶν ἐστιν ὁ νυμφίος; ἘΔλεύσονται δὲ ἡμέραι, ὅταν ἀπαρθῇ ἀπ' αὐτῶν ὁ νυμφίος, Μόγιπὶ δοῦιῖπι οἷς ἐπιφέρει. Ἐὰν δὲ εἴπῃ ὁ δοῦλος ἐκεῖνος " ἢηΐ5, μετὰ τῶν ἀπίστων θήσει. ὅταν δὲ λέγωσιν.... νυκτὸς οὐδὲ σκότους, πξς, Τίς ἔσται ἐξ ὑμῶν ἄνθρωπος, εἴς., δὰ γοσθΙη φαα καὶ τότε νηστεύσουσιν ἐν ἐκείγαις ταῖς ἡμέραις» καὶ τὰ ἑξῆς ΠΡῸΣ ΓΑΛ. "Αρα, ἀδε.φοὶ, οὐκ ἐσμὲν παιδίσκης τέκνα, ἀλλὰ τῆς ελευθέρας" τῇ ἐλευθερίᾳ οὖν ἧ Χριστὸς ἡμᾶς ἠλευθέρωσε, στήχετε, καὶ μὴ πάλιν ζυγῷ δον.λείας
Hoti ou dei ta anoicheia mignynai, allʼ hekastou tōn ginomenōn hē legomenōn ton idion kairon gnōMATThAIOS. Tote proserchontai autǭ hoi maO Tapo aeoeapsē! au empi thētai Iōangou, «legontes “ Dia ei hēmeis kai hoi gēsteuousi? Kai eipen autois ho ᾿Iēsous (13)" Mē dynantai hoi huioi tou nymphōnos penthein, ephʼ hoson metʼ autōn estin ho nymphios? EDleusontai de hēmerai, hotan aparthę̄ ap' autōn ho nymphios, Mogipi douiipi hois epipherei. Ean de eipę̄ ho doulos ekeinos " ēēï5, meta tōn apistōn thēsei. hotan de legōsin.... nyktos oude skotous, pxs, Tis estai ex hymōn anthrōpos, eis., da gosthIē phaa kai tote nēsteusousin en ekeigais tais hēmerais» kai ta hexēs PROS GAL. "Ara, ade.phoi, ouk esmen paidiskēs tekna, alla tēs eleutheras" tę̄ eleutherią oun hē Christos hēmas ēleutherōse, stēchete, kai mē palin zygǭ don.leias
That one must not mix things that do not belong together, but must know the proper time for each thing done or said. Matthew: “Then the disciples of John came to him, saying, ‘Why do we [and the Pharisees] fast, [but your disciples do not fast]?’ And Jesus said to them, ‘Can the sons of the bridechamber mourn as long as the bridegroom is with them? The days will come when the bridegroom is taken away from them, and then they will fast in those days,’” and what follows. To the Galatians: “So, brothers, we are not children of the slave woman but of the free. For freedom Christ has set us free; stand firm, then, and do not submit again to a yoke of slavery.”
Matt 9:14–15 (quotation, high confidence) · Gal 4:31–5:1 (quotation, high confidence)
Notes and citation
Summary: Basil's fourteenth rule: each word and deed has its proper time, as Jesus taught about fasting.
- Lines of Migne's Latin column and stray fragments of Luke 12:45–46 and other verses stand inside the Matthew quotation in the scan text; they are left out. Words in brackets are supplied from Matt 9:14.
Cite (SBL): Basil, Reg. mor. 14 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-moralia/14
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Translation: Translated by Claude from the Greek (PG 31, archive.org OCR; lines lost in the OCR marked …); re-read against the Greek, since no public-domain English exists.
Chapter 15
15PG 31 31
Ὅτι οὐ δεῖ τοῖς ἄλλων χατορθώμασιν ἐλπίζοντα, τῶν καθʼ ἑαυτὸν ἀμελεῖν. ΜΑΤΘΑΙΟΣ. Ποιήσατε οὖν καρποὺς ἀξίους τῆς μεταγοίας, καὶ μὴ δόξητε «λέγειν ἐν ἑαυτοῖς" Πατέρα ἔχομεν τὸν
Hoti ou dei tois allōn chatorthōmasin elpizonta, tōn kathʼ heauton amelein. MATThAIOS. Poiēsate oun karpous axious tēs metagoias, kai mē doxēte «legein en heautois" Patera echomen ton
That one must not neglect one's own duties by trusting in the good deeds of others. Matthew: “Bear fruits, then, worthy of repentance, and do not presume to say to yourselves, ‘We have [Abraham as our] father …’”
Matt 3:8–9 (quotation, high confidence)
Notes and citation
Summary: Basil's fifteenth rule: no one may rely on the good works of others and neglect his own.
- The scan text breaks off in the middle of Matt 3:9.
Topics: Ethics, Good works and merit
Cite (SBL): Basil, Reg. mor. 15 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-moralia/15
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Translation: Translated by Claude from the Greek (PG 31, archive.org OCR; lines lost in the OCR marked …); re-read against the Greek, since no public-domain English exists.
Chapter 16
16PG 31 31
Ὅτι οὐδὲν ὠφελοῦνται οἱ συζῶντες τοῖς ἀρέσχονσε πῷ Θεῷ, καὶ τὸ ἑαυτῶν φρόνημα μὴ κατορθοῦντες, κἂν κατὰ τὸ φαινόμενον σώζωσι τὴν πρὸς αὐτοὺς ΜΑΤΘΑΙ͂ΟΣ. Τότε ὁμοιωθήσεται ἡ βασιλεία τῶν οὐραγῶγ δέκα παρθένοις, αἵτινες, αδοῦσαι τὰς "αμπάδας αὑτῶν, ἐξῆλθον εἰς ἀπάντησιν τοῦ γυμρίου. Πέντε δὲ ἐξ αὐτῶν ἦσαν φρόνιμοι, καὶ αἱ πέντε μωραί. Αἴτιγνες μωραὶ, "αδοῦσαι τὰς “ἰαμπάδας αὑτῶν, οὐκ ἔλλαδον μεθʼ ἑαυτῶν ἔλαιον" ἀϊ δὲ φρόνιμοι ἔλαθον ἐν τοῖς ἀγγείοις αὑτῶν μετὰ τῶν ᾿αμπάδων αὑτῶν. Οἷς ἐπιφέρει μετʼ ὁλίγα περὶ τῶν μωρῶν (17): Ὕστερον δὲ ἔρχονται αἱ “λοιπαὶ παρθένοι 1έγουσαι" Κύριε, Κύριε, ἄνοιξον ἡμῖν. Ὃ δὲ ἀποκριθεὶς εἶπε" Λέγω ὑμῖν, οὐκ οἷδα ὑμᾶς. ΛΟΥ͂ΚΑΣ. Λέγω ὑμῖν" ταύτῃ τῇ γυχτὶ δύο ἔσονται ἐπὶ κλίνης μιᾶς" εἷς παρα.ηφθήσεται, καὶ ὁ ἕτερος ἀφεθήσεται. Δύο ἀλήθουσαι ἐπὶ τὸ αὐτό" μία παραληφθήσεται, καὶ ἡ ἑτέρα ἀφεθήσεται. Καὶ ἀποχριθέγτες «λέγουσιν αὐτῷ Ποῦ, Κύριε; Ὁ δὲ εἶπεν αὑτοῖς " “Ὅπου τὸ «τῶμα, ἐκεῖ συναχθήσονται καὶ οἱ ἀετοί
Hoti ouden ōphelountai hoi syzōntes tois areschonse pǭ Theǭ, kai to heautōn phronēma mē katorthountes, kan kata to phainomenon sōzōsi tēn pros autous MATThAIOS. Tote homoiōthēsetai hē basileia tōn ouragōg deka parthenois, haitines, adousai tas "ampadas hautōn, exēlthon eis apantēsin tou gymriou. Pente de ex autōn ēsan phronimoi, kai hai pente mōrai. Aitignes mōrai, "adousai tas “iampadas hautōn, ouk elladon methʼ heautōn elaion" aï de phronimoi elathon en tois angeiois hautōn meta tōn ᾿ampadōn hautōn. Hois epipherei metʼ holiga peri tōn mōrōn (17): Hysteron de erchontai hai “loipai parthenoi 1egousai" Kyrie, Kyrie, anoixon hēmin. Ho de apokritheis eipe" Legō hymin, ouk hoida hymas. LOUKAS. Legō hymin" tautę̄ tę̄ gychti dyo esontai epi klinēs mias" heis para.ēphthēsetai, kai ho heteros aphethēsetai. Dyo alēthousai epi to auto" mia paralēphthēsetai, kai hē hetera aphethēsetai. Kai apochrithegtes «legousin autǭ Pou, Kyrie? Ho de eipen hautois " “Hopou to «tōma, ekei synachthēsontai kai hoi aetoi
That those who live with people who please God gain nothing if they do not set their own mind right, even if outwardly they keep up their [likeness] to them. Matthew: “Then the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. Five of them were wise and five were foolish. The foolish, when they took their lamps, took no oil with them; but the wise took [oil] in their flasks with their lamps.” To which he adds a little later, about the foolish: “Afterward the other virgins also came, saying, ‘Lord, Lord, open to us.’ But he answered and said, ‘I tell you, I do not know you.’” Luke: “I tell you, in that night there will be two in one bed; one will be taken and the other left. Two women will be grinding together; one will be taken and the other left.” And they answered and said to him, “Where, Lord?” And he said to them, “Where the body is, there the eagles also will be gathered.”
Textual problem in this passage: see the notes.
Matt 25:1–4 (quotation, high confidence) · Matt 25:11–12 (quotation, high confidence) · Luke 17:34–37 (quotation, high confidence)
Notes and citation
Summary: Basil's sixteenth rule: living alongside those who please God is no help to someone who does not set his own mind right.
- The end of the heading is lost in the scan text; the word in brackets is supplied by sense.
Topics: Ethics
Cite (SBL): Basil, Reg. mor. 16 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-moralia/16
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Translation: Translated by Claude from the Greek (PG 31, archive.org OCR; lines lost in the OCR marked …); re-read against the Greek, since no public-domain English exists.
Chapter 17
17PG 31 31
“Ὅοι δεῖ, τὸν ἐνεστῶτα καιρὸν ἀπὸ τῶν δεδηλωμένων ἡμῖν παρὰ τῆς Γραφῆς ἰδιωμάτων γνωρίζοντας, ὁποῖός ἐστιν, ἐστοχασμένως τούτου τὰ καθʼ ἕανΜΑΤΘΑΙ͂ΟΣ. ᾿Απὸ δὲ τῆς συκῆς μάθετε τὴν παία, εοἰ φιοά Ὦ παραβολήν. Ὅταν ἤδη ὁ κλάδος αὐτῆς γένηται οὐδεὶς δὲ ἐπιδάλλει.... ἀμφότεροι συντηροῦνἁπαϊλὸς, καὶ τὰ φύλλα ἐκφύῃ, γιγνώσκετε, ὅτε δγγὺς τὸ θέρος. Οὕτω καὶ ὑμεῖς, ὅταν ἴδητε ταῦτα πάντα, γιγώσχετε, ὅτι ἐγγύς ἐστιν ἐπὶ θύραις. ΛΟΥΚΑ͂Σ. Ὅταν ἴδητε τὴν γεφέλην σαν ἀπὸ δυσμῶν, εὐθέως «λέγετε, ὅτι ὄρος ἔρχεται" καὶ γίνεται οὕτως. Καὶ ὅταν νότον πνέογτα, λέγετε, ὅτι Καύσων ἔσται" καὶ γίνεξαι. Ἰεξαπίυγ, λέγω γὰρ ὑμῖν.... εἰς πῦρ βάλλεται, οτμπίδ λέγεται, ὅτι. Κορ. ᾿Ὑκξοκριταὶ, τὸ πρόσωπον τεῆς γῆς καὶ τοῦ οὐραΑ ἐδηιρκε. ὄτγευδ εεῖ, κί εἰ φεΐ μαϑεπὶ γοῦ οἴδατε δοκιμάζειν, τὸν δὲ καιρὸν τοῦτον πῶς οὐ δοκιμάζετε; ΠΡῸΣ ΚΟΡ. α΄. Ὁ καιρὸς συνδυταλμένος ἐστὶ τὸ οιπὸν ἵνα καὶ οἱ ἔχοντες γυναῖκας ὡς μὴ ἔχοντες ὦσι" καὶ οἱ κλαίοντες ὡς μὴ κλαίοντες " καὶ οἱ χαίροντες ὡς μὴ χαίροντες " καὶ οἱ ἀγοράζοντες, ὡς μὴ κατέχοντες" καὶ οἱ χρώμενοι τῷ κόσμῳ, ὡς μὴ καταχρώμενοι παράγει γὰρ τὸ σχῆμα τοῦ κόσμου τούτου.
“Hooi dei, ton enestōta kairon apo tōn dedēlōmenōn hēmin para tēs Graphēs idiōmatōn gnōrizontas, hopoios estin, estochasmenōs toutou ta kathʼ heanMATThAIOS. ᾿Apo de tēs sykēs mathete tēn paia, eoi phioa Ō parabolēn. Hotan ēdē ho klados autēs genētai oudeis de epidallei.... amphoteroi syntērounapaïlos, kai ta phylla ekphyę̄, gignōskete, hote dngys to theros. Houtō kai hymeis, hotan idēte tauta panta, gigōschete, hoti engys estin epi thyrais. LOUKAS. Hotan idēte tēn gephelēn san apo dysmōn, eutheōs «legete, hoti oros erchetai" kai ginetai houtōs. Kai hotan noton pneogta, legete, hoti Kausōn estai" kai ginexai. Iexapiyg, legō gar hymin.... eis pyr balletai, otmpid legetai, hoti. Kor. ᾿Hykxokritai, to prosōpon teēs gēs kai tou ouraA edēirke. otgeud eei, ki ei pheï maϑepi gou oidate dokimazein, ton de kairon touton pōs ou dokimazete? PROS KOR. a΄. Ho kairos syndytalmenos esti to oipon hina kai hoi echontes gynaikas hōs mē echontes ōsi" kai hoi klaiontes hōs mē klaiontes " kai hoi chairontes hōs mē chairontes " kai hoi agorazontes, hōs mē katechontes" kai hoi chrōmenoi tǭ kosmǭ, hōs mē katachrōmenoi paragei gar to schēma tou kosmou toutou.
That, recognizing from the marks shown us by Scripture what kind of time the present one is, we must order our affairs with an eye to it. Matthew: “From the fig tree learn its parable: as soon as its branch becomes tender and puts out its leaves, you know that summer is near. So also you, when you see all these things, know that he is near, at the very gates.” Luke: “When you see a cloud rising in the west, you say at once, ‘A shower is coming,’ and so it happens. And when [you see] the south wind blowing, you say, ‘There will be scorching heat,’ and it happens. Hypocrites! You know how to interpret the face of the earth and the sky, but how is it that you do not interpret this present time?” First to the Corinthians: “The time has been shortened; from now on let those who have wives be as though they had none, and those who weep as though they did not weep, and those who rejoice as though they did not rejoice, and those who buy as though they had no possessions, and those who use the world as though they did not make full use of it; for the form of this world is passing away.”
Matt 24:32–33 (quotation, high confidence) · Luke 12:54–56 (quotation, high confidence) · 1 Cor 7:29–31 (quotation, high confidence)
Notes and citation
Summary: Basil's seventeenth rule: Christians should read the signs of the times shown in Scripture and arrange their lives accordingly.
- A few words of the heading and lines of Migne's Latin column and of other rules (fragments of Matt 3:10 and 2 Cor) stand in the scan text and are left out.
Topics: Ethics, Eschatology
Cite (SBL): Basil, Reg. mor. 17 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-moralia/17
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Translation: Translated by Claude from the Greek (PG 31, archive.org OCR; lines lost in the OCR marked …); re-read against the Greek, since no public-domain English exists.
Chapter 18
18PG 31 31
Ὅτι δεῖ τὰς ἐντολὰς τοῦ Θεοῦ οὕτω ποιεῖν, ὡς ὁ Κύριος προσέταξεν. Ὃ γὰρ περὶ τὸν τρόπον τῆς ἐργασίας διαπταίων, κἂν δόξῃ ποιεῖν τὴν ἐντολὴν, ἀδόκιμός ἐστι παρὰ τῷ θεῷ. ΛΟΥ͂ΚΑΣ. Ἔλεγε δὲ καὶ τῷ κεχιληχότι αὐτόν" Ὅταν ποιῇς ἄριστον ἣ δεῖπνον, μὴ φώγει τοὺς φίλους σον, μηδὲ τοὺς ἀδελρούς σου, μηδὲ τοὺς συγγενεῖς σου, μηδὲ γείτονας πιλουσίους, αοτε καὶ αὐτοί σὲ ἀγτικαέσωσι, καὶ γένηταί σοι ἀνταπόδομα. ᾿Α.1.1ʼ ὅταν ποιῇς δοχὴν, κάλει πτωχοὺς, ἀναπήρους, χωλοὺς, τυφἰοὺς, καὶ μαπάριος ἔσῃ, ὅτι οὐχ ἔχουσιν ἀνγταποδοῦγαϊ σοι" ἀνταποδοθήσεται γάρ σοι ἐν τῇ ἀναστάσει τῶν Ὅτι οὐ δεῖ τὴν τοῦ Θεοῦ ἐντολὴν διὰ τὴν πρὸς ἀνθρώπους ἀρέσκειαν, ἣ διʼ ἄλλο τι πάθος, ποιεῖν, ἀλλʼ ἐν παντὶ σκοπὸν ἔχειν, τῷ Θεῷ ἀρέσαι, καὶ ΜΑΤΘΑΙ͂ΟΣ. Προσέχετε τὴν ἐλεημοσύνην ὑμῶν μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων, πρὸς τὸ θεαθῆναι αὐτοῖς" εἰ δὲ μήγε, μισθὸν οὐκ ἔχετε παρὰ τῷ Πατρὶ ὑμῶν τῷ ἐν τοῖς οὐραγοῖς. “ταν οὖν ποιῇς ἐλεημοσύνην, μὴ σθεν τῶν ἀνθρώπων, ὥσπερ οἱ ὑποκριταὶ «ποιοῦσιν ἐν ταῖς συκαγωχαῖς καὶ ἐν ταῖς ῥύμαις, ὅπως δοξασθῶσιν ὑπὸ τῶν ἁγθρώπων. ᾿Αμὴν «ἰέγω ὑμῖν, ἀπέχουσι τὸν μισθὸν αὐτῶν, καὶ τὰ ἑξῆς. ΠΡῸΣ ΚΟΡ. α΄. Εἴτε οὖν ἐσθίετε, εἶτε πίγετε, εἴτε τι ποιεῖτε, πάντα εἰς δόξαν Θεοῦ ποιεῖσμεθα ὑπὸ τοῦ Θεοῦ, πιστευθῆναι τὸ Εὐαγγέλιον, οὕτω λαλοῦμεν, οὐχ ὡς ἀνθρώποις ἀρέσκοντες, γ), φμαπάο ἀλλὰ τῷ Θεῷ τῷ δοκιμάζοντι τὰς καρδίας ἡμῶν. Οὔτε γάρ ποτε ἐν «1όγῳ κολακείας ἐγεγήθημεν Θεὸς μάρτυς" οὔτε ζητοῦντες ἐξ ἀνθρώπων δόξαν, οὔτε ἀφʼ ὑμῶν, οὔτε ἀπʼ ἄλλων. ἐεί, τείφμμηι δδί, εἰς. Άδς. ργίμιο, ἃ οὖν ἐγὼ λέγω, καθὼς εἴρηκέ μοι ὁ Πατὴρ, οὕτω λαλῶ. Ἐὰν δὲ καὶ ἀθλῇ τις, οὐ στεἐὰν μὴ νομίμως ἀθλήσῃ, θα εὐγᾶπι Ὅτι δεῖ τὰς ἐντολὰς τοῦ Κυρίου μετὰ συνειδήσεως καὶ διαθέσεως ἀγαθῆς πρός τε Θεὸν καὶ ἀνθρώπους. ποιεῖν. Ὁ νὰρ μὴ οὕτω ποιῶν χαταχέχριΜΑΤΘΑΙ͂ΟΣ. Οὐαὶ ὑμῖν, γραμματεῖς, καὶ Φαρισαῖοι ὑποκριταὶ, ὅτι καθαρίζετε τὸ ἔξωθεν τοῦ ποτηρίου καὶ τῆς παροψίδος, ἔσωθεν δὲ γέμουσιν ἐξ ἁρπαγῆς καὶ ἀκρασίας. Φαρισαῖε τυφ.ῖὲ, καθάρισον πρῶτον τὸ ἐντὸς τοῦ ποτηρίου καὶ τῆς παροψίδος, ἵἴγα γένηται καὶ τὸ ἐκτὸς αὐτοῦ τητι. ΠΡῸΣ ΦΙΛΙΠ. Πάντα ποιεῖτε χωρὶς γογγυσμῶν καὶ διαλογισμῶν. ΠΡΟΣ ΤΙΜ. α΄. Τὸ δὲ τέ(ος τῆς παραγγελίας ἐστὶν ἀγάπη ἐκ καθαρᾶς καρδίας καὶ συνειδήσεως ἀγαθῆς .... Ἔχων κπίστιν καὶ ἀγαθὴν συνείδησιν, ἣν τινες ἀπωσάμεγοὶ περὶ τὴν πίστιν ἐναυάγησαν. Ὅτι ἀπὸ τῆς περὶ τὰ ἐλάττονα εὐγνωμοσύνης ἢ ἐπὶ τοῖς μείζοσι τῆς ἀνταποδόσεως κρίσις δικαιοῦΜΑΤΘΑΙ͂ΟΣ. Εὖ, δοῦ.16 ἀγαθὲ και πιστὲ, ἐπὶ ὀλίγα ἧς πιστὸς, ἐπὶ πολλῶν σε καταστήσω" εἰς τὴν χαρὰν τοῦ κυρίου σου. Καὶ μετʼ ὀλίγα" Τῷ γὰρ ἔχοντι παντὶ δοθήσεται, καὶ πεεοἰσσευθήσεται" ἀπὸ δὲ τοῦ μὴ ἔχοντος, καὶ ὃ ἔχει, ἀρθήσεται ἀπʼ αὐτοῦ. ΛΟΥ͂ΚΑΣ. ΕἸ οὖν ἐν τῷ ἀδίκῳ μαμμωγνᾷ πιστοὶ οὐκ ἐγένεσθε, τὸ ἀλη( θινὸν τίς ὑμῖν πιστεύσει, Καὶ εἰ ἐν τῷ ἀ.λλοτρίῳ τῶν μὲν ὅπισθεν πιστοὶ οὐκ ἐγένεσθε, τὸ ὑμέτερον τίς ὑμῖν δώ» Ὅτι δεῖ τὰς ἐντολὰς τοῦ Κυριου μετὰ ἐπιθυμίας ἀχορέστου ποιεῖν. ἀεὶ πρὸς τὸ πλέον ἐπειγόμεΜΑΤΘΑΙ͂ΟΣ. Μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην. ΠΡῸΣ ΦΙΛΙΠ. Ἐγὼ, φοὶ, ἐμαυτὸν οὔπω δὲ, τῶν μὲν ὄπισθεν ἐπιλαγθαγόμεγος, τοῖς δὲ ἔμπροσθεν ἐπεχτειγόμεγος, κατὰ σκοπὸν διώκω ἐπὶ τὸ βραβεῖον τῆς ἄγω κλήσεως ἐν Χριστῷ “Ὅτιʼ δεῖ τὰς ἐντολὰς τοῦ Θεοῦ οὕτω ποιεῖν, ὥστε, ὅσον ἐπὶ τῷ ποιοῦντι, φωτίζεσθαι τοὺς πάντας, καὶ τὸν Θεὸν δοξάζεσθαι. ΜΑΤΘΑΙ͂ΟΣ. Ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου. Οὐ δύναται πόλις χρυδῆγαι ἐπάνω ὄρους κειμέγη" οὐδὲ καίουσι 1ὐχνον, καὶ τιθέασιν ὑπὸ τὸν μόδιον, ἀ.1.1" ἐπὶ τὴν ἰτυχνίαν, καὶ άμπει τοῖς ἐν τῇ οἰκίᾳ. Οὕτω αμψάτω τὸ ρῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσι τὰ καλὰ ἔργα. ὑμῶν, καὶ δοξάσωσι τὸν Πατέρα ὑμῶν τὸν τῶν μὲν ὀπίσω. Ν«ο [ἴὰ τἷβ. κλήσεως τοῦ Θεοῦ ἐν. ΠΠυἀ, τοῦ Θεοῦ, πεαυε ἐν τοῖς οὐρανοῖς. ΛΟΥ͂ΚΑΣ. Οὐδεὶς δὲ, ἅψας, κρύπτει αὐτὸν σκχεύει, ἣ ὑποκάτω κλίνης τίθησιν, ἀ.1.1ʼ ἐπὶ λυχνίας ἐπιτίθησιν ἵνα οἱ εἰσπορευόμενοι βλέπωσι τὸ φῶς. ΠΡῸΣ ΦΙΛΙΠ. Ἵνα ἦτε εἰλιχριγεῖς, καὶ ἀπρόσχοποι εἰς ἡμέραν Χριστοῦ, πεπιηρωμένοι καρπῶν δικαιοσύνης, διὰ Ἰησοῦ Χριστοῦ εἰς δόξαν καὶ ἔπαιγον Θεοῦ.
Hoti dei tas entolas tou Theou houtō poiein, hōs ho Kyrios prosetaxen. Ho gar peri ton tropon tēs ergasias diaptaiōn, kan doxę̄ poiein tēn entolēn, adokimos esti para tǭ theǭ. LOUKAS. Elege de kai tǭ kechilēchoti auton" Hotan poię̄s ariston hē deipnon, mē phōgei tous philous son, mēde tous adelrous sou, mēde tous syngeneis sou, mēde geitonas pilousious, aote kai autoi se agtikaesōsi, kai genētai soi antapodoma. ᾿A.1.1ʼ hotan poię̄s dochēn, kalei ptōchous, anapērous, chōlous, typhious, kai maparios esę̄, hoti ouch echousin angtapodougaï soi" antapodothēsetai gar soi en tę̄ anastasei tōn Hoti ou dei tēn tou Theou entolēn dia tēn pros anthrōpous areskeian, hē diʼ allo ti pathos, poiein, allʼ en panti skopon echein, tǭ Theǭ aresai, kai MATThAIOS. Prosechete tēn eleēmosynēn hymōn mē poiein emprosthen tōn anthrōpōn, pros to theathēnai autois" ei de mēge, misthon ouk echete para tǭ Patri hymōn tǭ en tois ouragois. “tan oun poię̄s eleēmosynēn, mē sthen tōn anthrōpōn, hōsper hoi hypokritai «poiousin en tais sykagōchais kai en tais rhymais, hopōs doxasthōsin hypo tōn hagthrōpōn. ᾿Amēn «iegō hymin, apechousi ton misthon autōn, kai ta hexēs. PROS KOR. a΄. Eite oun esthiete, eite pigete, eite ti poieite, panta eis doxan Theou poieismetha hypo tou Theou, pisteuthēnai to Euangelion, houtō laloumen, ouch hōs anthrōpois areskontes, g), phmapao alla tǭ Theǭ tǭ dokimazonti tas kardias hēmōn. Oute gar pote en «1ogǭ kolakeias egegēthēmen Theos martys" oute zētountes ex anthrōpōn doxan, oute aphʼ hymōn, oute apʼ allōn. eei, teiphmmēi ddi, eis. Ads. rgimio, ha oun egō legō, kathōs eirēke moi ho Patēr, houtō lalō. Ean de kai athlę̄ tis, ou steean mē nomimōs athlēsę̄, tha eugapi Hoti dei tas entolas tou Kyriou meta syneidēseōs kai diatheseōs agathēs pros te Theon kai anthrōpous. poiein. Ho nar mē houtō poiōn chatachechriMATThAIOS. Ouai hymin, grammateis, kai Pharisaioi hypokritai, hoti katharizete to exōthen tou potēriou kai tēs paropsidos, esōthen de gemousin ex harpagēs kai akrasias. Pharisaie typh.ie, katharison prōton to entos tou potēriou kai tēs paropsidos, hiiga genētai kai to ektos autou tēti. PROS PhILIP. Panta poieite chōris gongysmōn kai dialogismōn. PROS TIM. a΄. To de te(os tēs parangelias estin agapē ek katharas kardias kai syneidēseōs agathēs .... Echōn kpistin kai agathēn syneidēsin, hēn tines apōsamegoi peri tēn pistin enauagēsan. Hoti apo tēs peri ta elattona eugnōmosynēs ē epi tois meizosi tēs antapodoseōs krisis dikaiouMATThAIOS. Eu, dou.16 agathe kai piste, epi oliga hēs pistos, epi pollōn se katastēsō" eis tēn charan tou kyriou sou. Kai metʼ oliga" Tǭ gar echonti panti dothēsetai, kai peeoisseuthēsetai" apo de tou mē echontos, kai ho echei, arthēsetai apʼ autou. LOUKAS. EI oun en tǭ adikǭ mammōgną pistoi ouk egenesthe, to alē( thinon tis hymin pisteusei, Kai ei en tǭ a.llotriǭ tōn men hopisthen pistoi ouk egenesthe, to hymeteron tis hymin dō» Hoti dei tas entolas tou Kyriou meta epithymias achorestou poiein. aei pros to pleon epeigomeMATThAIOS. Makarioi hoi peinōntes kai dipsōntes tēn dikaiosynēn. PROS PhILIP. Egō, phoi, emauton oupō de, tōn men opisthen epilagthagomegos, tois de emprosthen epechteigomegos, kata skopon diōkō epi to brabeion tēs agō klēseōs en Christǭ “Hotiʼ dei tas entolas tou Theou houtō poiein, hōste, hoson epi tǭ poiounti, phōtizesthai tous pantas, kai ton Theon doxazesthai. MATThAIOS. Hymeis este to phōs tou kosmou. Ou dynatai polis chrydēgai epanō orous keimegē" oude kaiousi 1ychnon, kai titheasin hypo ton modion, a.1.1" epi tēn itychnian, kai ampei tois en tę̄ oikią. Houtō ampsatō to rōs hymōn emprosthen tōn anthrōpōn, hopōs idōsi ta kala erga. hymōn, kai doxasōsi ton Patera hymōn ton tōn men opisō. N«o [ia tib. klēseōs tou Theou en. PPya, tou Theou, peaue en tois ouranois. LOUKAS. Oudeis de, hapsas, kryptei auton skcheuei, hē hypokatō klinēs tithēsin, a.1.1ʼ epi lychnias epitithēsin hina hoi eisporeuomenoi blepōsi to phōs. PROS PhILIP. Hina ēte eilichrigeis, kai aproschopoi eis hēmeran Christou, pepiērōmenoi karpōn dikaiosynēs, dia Iēsou Christou eis doxan kai epaigon Theou.
That one must do God's commandments as the Lord directed; for whoever stumbles in the manner of carrying them out is rejected by God, even if he seems to be doing the commandment. Luke: “He said also to the man who had invited him, ‘When you give a dinner or a supper, do not invite your friends or your brothers or your relatives or rich neighbours, lest they also invite you in return and you be repaid. But when you give a feast, invite the poor, the crippled, the lame, the blind, and you will be blessed, because they cannot repay you; for you will be repaid at the resurrection of the [righteous].’”
That one must not do God's commandment to please people or from any other passion, but in everything have as one's aim to please God and [to do all for his glory]. Matthew: “Beware of practising your almsgiving before people in order to be seen by them; otherwise you have no reward from your Father in heaven. So when you give alms, do not [sound a trumpet] before [you], as the hypocrites do in the synagogues and in the streets, that they may be praised by people. Truly I say to you, they have their reward,” and what follows. First to the Corinthians: “So whether you eat or drink, or whatever you do, do all to the glory of God.” [First to the Thessalonians]: “[But just as] we have been approved by God to be entrusted with the gospel, so we speak, not as pleasing people, but God who tests our hearts. For we never came with words of flattery, [as you know], … God is witness; nor did we seek glory from people, whether from you or from others.” [John]: “What I say, therefore, I say as the Father has told me.” [Second to Timothy]: “And if anyone competes as an athlete, he is not crowned unless he competes according to the rules.”
That one must do the Lord's commandments with a good conscience and a good disposition toward both God and people; for whoever does not do them so is condemned. Matthew: “Woe to you, scribes and Pharisees, hypocrites! For you cleanse the outside of the cup and the dish, but inside they are full of robbery and self-indulgence. Blind Pharisee, first cleanse the inside of the cup and the dish, so that the outside of it also may become clean.” … To the Philippians: “Do all things without grumbling or disputing.” First to Timothy: “The aim of our charge is love from a pure heart and a good conscience [and a sincere faith].” … “Holding faith and a good conscience, which some have rejected and made shipwreck concerning the faith.”
That the judgment of recompense in greater things is justified by faithfulness in lesser ones. Matthew: “Well done, good and faithful servant; you were faithful over a little, I will set you over much; [enter] into the joy of your master.” And a little later: “For to everyone who has will more be given, and he will have abundance; but from the one who does not have, even what he has will be taken away from him.” Luke: “If then you have not been faithful in unrighteous mammon, who will entrust to you the true riches? And if you have not been faithful in what is another's, who will give you what is your own?”
That one must do the Lord's commandments with an insatiable desire, always pressing on toward more. Matthew: “Blessed are those who hunger and thirst for righteousness.” To the Philippians: “Brothers, I do not consider that I have [made it my own]; but, forgetting what lies behind and straining toward what lies ahead, I press on toward the goal for the prize of the upward call [of God] in Christ [Jesus].”
That one must do God's commandments in such a way that, as far as it depends on the one who does them, all are enlightened and God is glorified. Matthew: “You are the light of the world. A city set on a hill cannot be hidden. Nor do people light a lamp and put it under the bushel, but on the lampstand, and it gives light to all in the house. In the same way let your light shine before people, so that they may see your good works and glorify your Father who is in heaven.” Luke: “No one, after lighting a lamp, covers it with a vessel or puts it under a bed, but puts it on a lampstand, so that those who come in may see the light.” To the Philippians: “So that you may be pure and blameless for the day of Christ, filled with the fruits of righteousness that come through Jesus Christ, to the glory and praise of God.”
Luke 14:12–14 (quotation, high confidence) · Matt 6:1–2 (quotation, high confidence) · 1 Cor 10:31 (quotation, high confidence) · 1 Thess 2:4–6 (quotation, high confidence) · John 12:50 (quotation, high confidence) · 2 Tim 2:5 (quotation, high confidence) · Matt 23:25–26 (quotation, high confidence) · Phil 2:14 (quotation, high confidence) · 1 Tim 1:5 (quotation, high confidence) · 1 Tim 1:19 (quotation, high confidence) · Matt 25:21 (quotation, high confidence) · Matt 25:29 (quotation, high confidence) · Luke 16:11–12 (quotation, high confidence) · Matt 5:6 (quotation, high confidence) · Phil 3:13–14 (quotation, high confidence) · Matt 5:14–16 (quotation, high confidence) · Luke 8:16 (quotation, high confidence) · Phil 1:10–11 (quotation, high confidence)
Notes and citation
Summary: Basil's eighteenth rule: God's commandments must be done in the way the Lord directed, for God's glory, with a good conscience, faithfully in small things, with insatiable desire, and so that others are enlightened.
- The rule's six chapters run on here. The scan text has lost several words and the source names before 1 Thess 2:4–6, John 12:50 and 2 Tim 2:5 (supplied in brackets); lines of Migne's Latin column and stray words from the next column are left out.
Topics: Ethics, Conscience, Good works and merit
Cite (SBL): Basil, Reg. mor. 18 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-moralia/18
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Translation: Translated by Claude from the Greek (PG 31, archive.org OCR; lines lost in the OCR marked …); re-read against the Greek, since no public-domain English exists.
Chapter 19
19PG 31 31
Ὅτι οὐ δεῖ ἐμποδίζειν τῷ ποιοῦντι θέλημα Θεοῦ, εἴτε κατʼ ἐντολὴν Θεοῦ, εἴτε κατὰ λόγον ἀκολουθοῦντα τῇ ἐντολῇ " οὔτε μὴν ποιοῦντα ἀνέχεσθαι τῶν κωλυόντων, κἂν γνήσιοι ὦσιν, ἀλλʼ ἐπιμένειν ΜΑΤΘΑΙ͂ΟΣ. Τότε παραγίγνεται ὁ Ἰησοῦς ἀπὸ τῆς Γαλιλαίας ἐπὶ τὸν Ιορδάνην πρὸς τὸν Ἰωάγγὴν, τοῦ βαπτισθῆναι ὑπʼ αὐτοῦ. Ὁ δὲ ᾿Ιωάνψηῆς διεχώλυεν αὐτὸν, «.έγων Ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆγαι, καὶ σὺ ἔρχῃ πρὸς μέ; Ἀποκριθεὶς δὲ ὁ ᾿Ιησοῦς εἶπε πρὸς αὐτόν " ἄρτι: οὕτω γὰρ πρέπον ἡμῖν ἐστε πληρῶσαι πᾶσαν δικαιοσύνην καὶ τὰ ἑξῆς.... Ἀπὸ θηταῖς αὐτοῦ, ὅτι δεῖ αὐτὸν ἀπελθεῖν εἰς σόλυμα, καὶ πολλὰ παθεῖν ὑπὸ τῶν πρεσβυτέρων, καὶ ἀρχιερέων, καὶ γραμματέων " καὶ καὶ τῇ τρίτῃ ἡμέρᾳ Καὶ προσιλλαδόμεγος αὐτὸν ὁ Πέτρος, ἤρξατο ἐπιἔσται σοι τοῦτο. ʼΟ δὲ, στραφεὶς, εἶπε τῷ Πέτρῳ" Ὕπαγε ὀπίσω μου, Σατανᾶ" σκάγνδαιιόν μου εἴ, ὅτι οὐ φρονεῖς τὰ τοῦ Θεοῦ, ἀ.1.:1ὰ τὰ τῶν ἀνθρώπων. ΜΑΡΚΟΣ. Καὶ προσέφερον αὐτῷ παιδία, ἵγα αὐτῶν ἄψηται. Οἱ δὲ μαθηταὶ ἐπετίμων τοῖς προσφέρουσιν. ᾿Ιδὼν δὲ ὁ Ἰησοῦς, ἠγανάκτησε, καὶ εἶπεν αὐτοῖς " Ἄφετε τὰ παιδία ἔρχεσθαι πρὸς μὲ, καὶ μὴ κωλύετε αὑτά" τῶν γὰρ τοιούτων ἐστὶν" ἡ βασιλεία τῶν οὐραγῶν. ΠΡΑΞΕῚΣ. Ἐπιμενόντων δὲ ἡμέρας πλείους, κατῆ.1θέ τις ἀπὸ τῆς ᾿ἸΙουδαίας προφήτης ὀνόματι ΓΑγαὄος. Καὶ ἐθὼν πρὸς ἡμᾶς, καὶ ἄρας τὴν ζώνην Παύ(ου, καὶ δήσας ἑαυτοῦ τοὺς πόδας καὶ τὰς χεῖρας, εἶπε Τάδε λέγει τὸ Πγεῦμα τὸ ἅγιον" Τὸν ἄνδρα, οὗ ἐστιν ἡ ζώνη αὕτη, οὕτω δήσουσιν» ἐν Ἱερουσαμζὴμ οἱ Ιουδαῖοι, καὶ παραδώσουσιν εἰς χεῖρας ἐθγῶν. Ὡς δὲ ἠκούσαμεν ταῦτα, παρεκαλοῦμεν ἡμεῖς τε καὶ οἱ ἐντόπιοι, τοῦ μὴ ἀναθδαίγεὶν εὶς Ἱερουσαλήμ. ᾿Απεχρίθη δὲ ὁ Παῦ.ϊος " Τὶ ποιεῖτε κιλαίοττες, καὶ συγθρύπτοντές μου τὴν καρδίαν; Ἐγὼ γὰρ οὗ μόνον δεθῆγαι, ἀ.1.λὰ καὶ ἀποθανεῖν ἑτοίμως ἔχω ὑπὲρ τοῦ ὀγόματος τοῦ Κυρίου ᾿Ιησοῦ Μὴ πειθομένου δὲ αὐτοῦ, : εἶνε ἐσ θεὶ ργϑοορίο, δἰ γα οσ γϑίϊομ ᾿ηΔἢδὶς ἐπῖπι ἀθεοί πος ποη ετὶξ (ἰδὲ πος. ἡσυχάσαμεν εἰπόντες" Τὸ θέλημα τοῦ Κυρίου γενέσθω. ΠΡῸΣ ΘΕΣΣ. α΄. Τῶν γαὶ τὸν Κύριον ἀχοκχτειγάγτων Ἰησοῦν, καὶ τοὺς ἰδίους προφήτας, καὶ ἡμᾶς ἐκδιωξάγτων, καὶ Θεῷ μὴ ἀρεσκόνΒες. ἰογιΐι5 λυχνίας τίθησιν. δικαιοσύνην, τότε ἀφίησιν αὐτὸν διαί Άορ. ῥγίπηυβ τοῦ Παύλου. Μοχ Ἀδςᾳ. ἱ, Κυρίου γινέσθω. κων, καὶ πᾶσιν ἀγθρώποις ἐναντίων, κωλνόντων ἡμᾶς τοῖς ἔθνεσι λαλῆσαι, ἵνα σωθῶσιν, εἰς τὸ ἀναπιληρῶσαι αὐτῶν τὰς ἁμαρτίας πάντοτε" ἔφθασε δὲ ἐπʼ αὐτοὺς ἡ ὀργὴ εἰς τένϊος. οοηθεῖς Ὀεῖ πιλπάλιυπι Δηΐπιο ποη 5ἰπ4 Ὅτι τὸν ποιοῦντα ἐντολὴν Θεοῦ μὴ ἐκ διαθέσεως ὑγιοῦς, κατά γε μὴν τὸ φαινόμενον σώζοντα τὴν ἀκρίβειαν τῆς τοῦ Κυρίου διδασκαλίας, κωλύειν μὲν οὐ χρὴ διὰ τὸ ὅσον ἐπὶ τῷ πράγματι μηδένα βλάπτεσθαι, ἐνίοτε δὲ καὶ ὠφελεῖσθαί τινας ἐξ αὖτοῦ " παραινεῖν δὲ αὐτῷ ἀξίαν τοῦ χατορθώματος ἔχειν τὴν διάνοιαν. ΜΑΤΘΑΙ͂ΟΣ. Ὅταν οὖν ποιῇς ἐλεημοσύνην, μὴ σαλπίσῃς ἔμπροσθέν σου, ὥσπερ οἱ ὑποκριταὶ ποιοῦσιν ἐν ταῖς συναγωγαῖς, καὶ ἐν ταῖς ῥύμαις, ὅπως δοξασθῶσιν ὑπὸ τῶν ἀνθρώπων. ᾿Αἀδαίετα μα, αὶ κα μὴν “έγω ὑμῖν, ἀπέχουσι τὸν μισθὸν αὐτῶν. Σοῦ δὲ ποιοῦντος ἐλεημοσύνην, μὴ γγώτω ἡ ἀριστερά σοῦ τί ποιεῖ ἡ δεξιά σου " ὅπως ἦ σου ἡ ἐλεημοσύγη ἐν τῷ κρυπτῷ" καὶ ὁ Πατήρ σου, ὁ βλέπων ἐν τῷ κρυπτῷ, ἀποδώσει σοι αὐτὸς φαγερῷ. Καὶ περὶ προσευχῆς ὁμοίως. ΜΑΡΚΟΣ. εἰδομέν τινα ἐν τῷ ὀγόματί σου δαιμόγια, ὃς οὐκ ἀχοιουθεῖ μεθʼ ἡμῶν, καὶ ἐκωεἮἰύσαμεν, ὅτι οὐκ ἀχοιουθεῖ ἡμῖν. Ὃ δὲ Ἰησοῦς εἶπε. Μὴ κωλύετε αὐτόνʼ οὐδεὶς γάρ ἐστιν, ὃς ποιήσει δύναμιν ἐπὶ τῷ ὀνόματί μου, καὶ δυνήσεται ταχὺ κακοιογῆσαί με. Ὃς γὰρ οὐχ ἔστι καθ' ἡμῶν, ὑπὲρ ἡμῶν ἐστι. ΠΡΟΣ ΦΙΛΙΠ. Τινἐς μὲν καὶ διὰ φθόνον καὶ ἔριν, τιγὲς δὲ καὶ δὲ εὑΟἰιτὶείμιπὶ ἀππιπιίαπε ποη εἰπὦ δοκίαν τὸν Χριστὸν κηρύσσουσιν. Οἱ μὲν ἐξ ἀγάπης, εἰδότες, ὅτι εἰς ἀπολογίαν τοῦ Εὐαγγελίου κεῖμαι" οἱ δὲ ἐξ ἐριθείας Χριστὸν σιν, οὐχ ἁγνῶς, οἰόμενοι θλίψιν ἐπιφέρειν τοῖς δεσμοῖς μου. Τί γάρ; Πλὴν παντὶ τρόπῳ, εἴτε προφάσει, εἴτε ἀληθείᾳ, Χριστὸς καταγγέ.λιλεται, καὶ ἐν τούτῳ χαίρω, ἀ.11λὰ καὶ χαρήσομαι. Ὅτι δεῖ τοὺς πιστεύοντας τῷ Κυρίῳ βαπτίξεσθαι εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ΜΑΤΘΑΙ͂ΟΣ. Πορευθέντες, μαθητεύσατε πάντα τὰ ἔθνη, βαπείζογτες αὐτοὺς εἰς τὸ ὄνομα τοῦ 19)... Αηιέη, ἀπιθπ ἄἶσο εἰδὶ, πὶοὶ φιὶξ παις Ὁ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πγεύματος. αἶσο εἰϑὲ, πἰδὶ φαῖς ἀποδώσει σοι αὐτός " γοχ αὐτός τοροτὶΙΩΑΝΝΗΣ. Ἀμὴν ἀμὴν .1ἔγω σοι, ἐὰν μή τις γενγηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ Θεοῦ" καὶ πάλιν" Ἀμὴν» ἀμὴν “1έγω σοι Ἐὰν μή τις γεγγηθῇ ἐξ ὕδατος καὶ Πνεύματος, οὗ δύγαται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ Θεοῦ. Τίς ὁ λόγος ἣ ἡ δύναμις τοῦ βαπτίσματος ; λοιωθῆναι τὸν βαπτιζόμενον κατά τε νοῦν, καὶ λόγο), καὶ πρᾶξιν, καὶ γενέσθαι ἐκεῖνο κατὰ πὴν δοθεῖσαν δύναμιν, ὅπερ ἐστὶ τὸ ἐξ οὗ ἔγενἸΩΑΝΝΗ͂Σ, Τὸ γεγεννημένον ἐκ τῆς σαρκὸς σάρξ ἔστι, καὶ τὸ γεγεγγημένον ἐκ τοῦ ἀγεύμακαὶ (πὶ εἰ οα δρίτί(ει, ερίτίτις τος πγεῦμά ἐστι. Μὴ θαυμάσῃς, ὅτι εἶπόν σοι" ἀϊαὶ εἶνὶ : Οροτίεῖ νος παξοὶ ἄδπιο. ϑρίτίίις εὐϊ οἱ! Δεῖ ὑμᾶς γεγγηθῆναι ἄνωθεν. Τὸ πνεῦμα ϑρίγαϊ, ὅπον θέμει πνεῖ, καὶ τῆς φωνῆς αὐτοῦ ἀκούεις" εἰ γμο ναάαϊ. δὶς ἐει οπιπὶν ημὶ παίιις δεῖ ἐπ δρίτί οὐχ οἷδας πόθεν ἔρχεται, καὶ ποῦ ὑπάγει. (Φοαπ. Οὕτως ἐστὶ πᾶς ὁ γεγεγγημέγος ἐκ τοῦ πγεύμαυἱναιὶς τος. ΠΡῸΣ ΡΩΜ. Τὸ νεχρωθῆγαι μὲν τῇ φπίοιπηιε θαριϊξαιξ ἁμαρτίᾳ, ζῆσαι δὲ τῷ Θεῷ ἐν Χριστῷ Ἰησοῦ. πιοτίδιι Ὅσοι ἐδαπτίσθημεν εἰς Χριστὸν ᾿Ιησοῦν, «-δἰς τιιπιις σμηὶ {10 μετ δαρίἰδπιμηι τὸν θάνατον αὐτοῦ οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον" τὶς, ἰ(α εἰ πος ἰπ γα, ὥσπερ ἠγέρθη Χριστὸς ἐκ γεχρῶν διὰ τῆς δοπιρίαπιαιὶ δόξης τοῦ Πατρὸς, οὕτω καὶ ἡμεῖς ἐν χαιγότητε πἰπιίγαπι δἰ τοδιιγγθοιϊοπὶς οτίηιι5 ς ἰος δοϊφηίοδ, ζωῆς περιπατήσωμεν. Εἰ γὰρ μὲν τῷ ὁμοιώματι τοῦ θαγάτον αὐτοῦ, ἀλλὰ καὶ ἀξείτμαίμγ σοτριιδ τῆς ἀναστάσεως ἐσόμεθα" τοῦτο γιγνώσκοντες, Ῥεούαίο. Οκὶ ὁπῖην πιογίμιις ὅτι ὁ παλαιὸς ἡμῶν ἄνθρωπος συγεσταυρώθη, γεεεαίο (ἰδίά. 5-. «. ἴῖνγα καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας, τοῦ μηεἰτοιπιεϊδίοηα 5.3. ποὴ κέτι δουεύει» ἡμᾶς τῇ ἁμαρτίᾳ. 'Ο γὰρ ἀποθαοτροτὶς γὼν δεδικαίωται ἀπὸ τῆς ἁμαρτίας ΠΡῸΣ δομεεριιὶ ΚΟΛ. Ἐν ᾧ καὶ περιετμήθητε περιτομῇ ἀχειροεἰΐς Ρὸγ βάοιι ποιήτῳ, ἐν τῇ ἀπεχδύσει τοῦ σώματος τῶν α πιοτίμῖς ((οίοεδ. ἁμαρτιῶν" τῆς σαρκὸς, ἐν τῇ περιτομῇ τοῦ Χριἰῃ ΟΙιτίξίο θαριίξαιι δεῖς, (ἰιτίδίαπι ἱπάμὶδιϊ6. ΝοΗ στοῦ, συγταφέντες αὐτῷ ἐν τῷ βαπτίσματι, ἐν κεἰ ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς ἐγερ[ἰδὸγ : ποθ δεῖ πιαδοιιίι τείας τοῦ Θεοῦ, τοῦ ἐγείροντος αὑτὸν ἐκ γενὸς πηλπὶ ἐδιΐε κρῶν' ΠΡῸΣ ΓΑΛ. Ὅσοι γὰρ εἰς Χριστὸν 28)... ἐξαπτίσθητε, Χριστὸν ἐγεδύσασθε. Οὐκ ἔνι Ἰουτιῖδ, δαῖος, οὐδὲ "“Ε.1:1ηγ" οὐχ ἔνι δοῦ.ϊος, οὐδὲ ἐλεύπεπι, δεειμιάππι ἱπιαρίνιεηι θερος" οὐ ἔνι ἄρσεν καὶ θῆλυ" πάντες γὰρ.» αδὶ ποι ὁε1 (επιιἰὶς εἰ “πάις, οἰτοιπιοϊεῖο εἰ ργα. ὑμεῖς ἔν ἐστε ἐν Χριστῷ Ἰησοῦ. ΠΡῸΣ ΚΟΛ. ραιΐωπι, δαγϑατις, δομίπα, δογυλξ, ἰδ ; ἐφά οπιπία, Ἀπεχδυσάμενοι τὸν παλαιὸν ἄγθρωπον σὺν ταῖς οἱ ἐπ οπιπίϑιιε Οἰιτί δίς ((ὐίοδε. πράξεσιν αὐτοῦ, καὶ ἐνδυσάμενοι τὸν γέον τὸν ἀναχαιγούμεγον, εἰς ἐπίγγωσιν κατʼ εἰχόναᾳ τοῦ κτίσαντος αὐτόν" ὅπου οὐχ ἔνι "Ελ1ην καὶ Ἰουδαῖος, περιτομὴ καὶ ἀκχροθδυστία, βάρβαρος, τὰ πάντα, καὶ ἐν πᾶσι Χριστός.
Hoti ou dei empodizein tǭ poiounti thelēma Theou, eite katʼ entolēn Theou, eite kata logon akolouthounta tę̄ entolę̄ " oute mēn poiounta anechesthai tōn kōlyontōn, kan gnēsioi ōsin, allʼ epimenein MATThAIOS. Tote paragignetai ho Iēsous apo tēs Galilaias epi ton Iordanēn pros ton Iōangēn, tou baptisthēnai hypʼ autou. Ho de ᾿Iōanpsēēs diechōlyen auton, «.egōn Egō chreian echō hypo sou baptisthēgai, kai sy erchę̄ pros me? Apokritheis de ho ᾿Iēsous eipe pros auton " arti: houtō gar prepon hēmin este plērōsai pasan dikaiosynēn kai ta hexēs.... Apo thētais autou, hoti dei auton apelthein eis solyma, kai polla pathein hypo tōn presbyterōn, kai archiereōn, kai grammateōn " kai kai tę̄ tritę̄ hēmerą Kai prosilladomegos auton ho Petros, ērxato epiestai soi touto. ʼO de, strapheis, eipe tǭ Petrǭ" Hypage opisō mou, Satana" skagndaiion mou ei, hoti ou phroneis ta tou Theou, a.1.:1a ta tōn anthrōpōn. MARKOS. Kai prosepheron autǭ paidia, higa autōn apsētai. Hoi de mathētai epetimōn tois prospherousin. ᾿Idōn de ho Iēsous, ēganaktēse, kai eipen autois " Aphete ta paidia erchesthai pros me, kai mē kōlyete hauta" tōn gar toioutōn estin" hē basileia tōn ouragōn. PRAXEIS. Epimenontōn de hēmeras pleious, katē.1the tis apo tēs ᾿IIoudaias prophētēs onomati GAgaoos. Kai ethōn pros hēmas, kai aras tēn zōnēn Pau(ou, kai dēsas heautou tous podas kai tas cheiras, eipe Tade legei to Pgeuma to hagion" Ton andra, hou estin hē zōnē hautē, houtō dēsousin» en Hierousamzēm hoi Ioudaioi, kai paradōsousin eis cheiras ethgōn. Hōs de ēkousamen tauta, parekaloumen hēmeis te kai hoi entopioi, tou mē anathdaigein eis Hierousalēm. ᾿Apechrithē de ho Pau.ïos " Ti poieite kilaiottes, kai sygthryptontes mou tēn kardian? Egō gar hou monon dethēgai, a.1.la kai apothanein hetoimōs echō hyper tou ogomatos tou Kyriou ᾿Iēsou Mē peithomenou de autou, : eine es thei rgϑoorio, di ga os gϑiïom ᾿ēDēdis epipi atheoi pos poē etix (ide pos. hēsychasamen eipontes" To thelēma tou Kyriou genesthō. PROS ThESS. a΄. Tōn gai ton Kyrion achokchteigagtōn Iēsoun, kai tous idious prophētas, kai hēmas ekdiōxagtōn, kai Theǭ mē areskonBes. iogiïi5 lychnias tithēsin. dikaiosynēn, tote aphiēsin auton diai Aor. rhgipēub tou Paulou. Moch Adsą. hi, Kyriou ginesthō. kōn, kai pasin agthrōpois enantiōn, kōlnontōn hēmas tois ethnesi lalēsai, hina sōthōsin, eis to anapilērōsai autōn tas hamartias pantote" ephthase de epʼ autous hē orgē eis tenïos. ooētheis Oei pilpaliypi Dēïpio poē 5ip4 Hoti ton poiounta entolēn Theou mē ek diatheseōs hygious, kata ge mēn to phainomenon sōzonta tēn akribeian tēs tou Kyriou didaskalias, kōlyein men ou chrē dia to hoson epi tǭ pragmati mēdena blaptesthai, eniote de kai ōpheleisthai tinas ex autou " parainein de autǭ axian tou chatorthōmatos echein tēn dianoian. MATThAIOS. Hotan oun poię̄s eleēmosynēn, mē salpisę̄s emprosthen sou, hōsper hoi hypokritai poiousin en tais synagōgais, kai en tais rhymais, hopōs doxasthōsin hypo tōn anthrōpōn. ᾿Aadaieta ma, ai ka mēn “egō hymin, apechousi ton misthon autōn. Sou de poiountos eleēmosynēn, mē ngōtō hē aristera sou ti poiei hē dexia sou " hopōs ē sou hē eleēmosygē en tǭ kryptǭ" kai ho Patēr sou, ho blepōn en tǭ kryptǭ, apodōsei soi autos phagerǭ. Kai peri proseuchēs homoiōs. MARKOS. eidomen tina en tǭ ogomati sou daimogia, hos ouk achoiouthei methʼ hēmōn, kai ekōeĒiysamen, hoti ouk achoiouthei hēmin. Ho de Iēsous eipe. Mē kōlyete autonʼ oudeis gar estin, hos poiēsei dynamin epi tǭ onomati mou, kai dynēsetai tachy kakoiogēsai me. Hos gar ouch esti kath' hēmōn, hyper hēmōn esti. PROS PhILIP. Tines men kai dia phthonon kai erin, tiges de kai de heuOiitieimipi appipiiape poē eipō dokian ton Christon kēryssousin. Hoi men ex agapēs, eidotes, hoti eis apologian tou Euangeliou keimai" hoi de ex eritheias Christon sin, ouch hagnōs, oiomenoi thlipsin epipherein tois desmois mou. Ti gar? Plēn panti tropǭ, eite prophasei, eite alētheią, Christos katange.liletai, kai en toutǭ chairō, a.11la kai charēsomai. Hoti dei tous pisteuontas tǭ Kyriǭ baptixesthai eis to onoma tou Patros, kai tou Huiou, kai tou MATThAIOS. Poreuthentes, mathēteusate panta ta ethnē, bapeizogtes autous eis to onoma tou 19)... Aēieē, apithp aiso eidi, pioi phiix pais Ho Patros, kai tou Huiou, kai tou hagiou Pgeumatos. aiso eiϑe, pidi phais apodōsei soi autos " goch autos torotiIŌANNĒS. Amēn amēn .1egō soi, ean mē tis gengēthę̄ anōthen, ou dynatai idein tēn basileian tou Theou" kai palin" Amēn» amēn “1egō soi Ean mē tis gengēthę̄ ex hydatos kai Pneumatos, hou dygatai eiselthein eis tēn basileian tou Theou. Tis ho logos hē hē dynamis tou baptismatos ? loiōthēnai ton baptizomenon kata te noun, kai logo), kai praxin, kai genesthai ekeino kata pēn dotheisan dynamin, hoper esti to ex hou egenIŌANNĒS, To gegennēmenon ek tēs sarkos sarx esti, kai to gegengēmenon ek tou ageumakai (pi ei oa driti(ei, erititis tos pgeuma esti. Mē thaumasę̄s, hoti eipon soi" aïai eini : Orotiei nos paxoi adpio. ϑritiiis euï hoi! Dei hymas gengēthēnai anōthen. To pneuma ϑrigaï, hopon themei pnei, kai tēs phōnēs autou akoueis" ei gmo naaaï. dis eei opipin ēmi paiiis dei ep driti ouch hoidas pothen erchetai, kai pou hypagei. (Phoap. Houtōs esti pas ho gegengēmegos ek tou pgeumauinaiis tos. PROS RŌM. To nechrōthēgai men tę̄ phpioipēie thariïxaix hamartią, zēsai de tǭ Theǭ en Christǭ Iēsou. piotidii Hosoi edaptisthēmen eis Christon ᾿Iēsoun, «-dis tiipiis smēi {10 met dariidpimēi ton thanaton autou oun autǭ dia tou baptismatos eis ton thanaton" tis, i(a ei pos ip ga, hōsper ēgerthē Christos ek gechrōn dia tēs dopiriapiaii doxēs tou Patros, houtō kai hēmeis en chaigotēte pipiigapi di todiingthoiïopis otiēii5 s ios doïphēiod, zōēs peripatēsōmen. Ei gar men tǭ homoiōmati tou thagaton autou, alla kai axeitmaimg sotriid tēs anastaseōs esometha" touto gignōskontes, Rheouaio. Oki hopiēn piogimiis hoti ho palaios hēmōn anthrōpos sygestaurōthē, geeeaio (idia. 5-. «. iinga katargēthę̄ to sōma tēs hamartias, tou mēeitoipieïdioēa 5.3. poē keti doueuei» hēmas tę̄ hamartią. 'O gar apothaotrotis gōn dedikaiōtai apo tēs hamartias PROS domeeriii KOL. En hǭ kai perietmēthēte peritomę̄ acheiroeiïs Rog baoii poiētǭ, en tę̄ apechdysei tou sōmatos tōn a piotimis ((oioed. hamartiōn" tēs sarkos, en tę̄ peritomę̄ tou Chriię̄ OIitixio thariixaii deis, (iitidiapi hipamidiï6. NoĒ stou, sygtaphentes autǭ en tǭ baptismati, en kei hǭ kai synēgerthēte dia tēs pisteōs tēs eger[idog : poth dei piadoiiii teias tou Theou, tou egeirontos hauton ek genos pēlpi ediïe krōn' PROS GAL. Hosoi gar eis Christon 28)... exaptisthēte, Christon egedysasthe. Ouk eni Ioutiid, daios, oude "“E.1:1ēg" ouch eni dou.ïos, oude eleupepi, deeimiappi hipiarinieēi theros" ou eni arsen kai thēly" pantes gar.» adi poi hoe1 (epiiiis ei “pais, oitoipioïeio ei rga. hymeis en este en Christǭ Iēsou. PROS KOL. raiïōpi, dagϑatis, domipa, dogylx, id ? epha opipia, Apechdysamenoi ton palaion agthrōpon syn tais hoi ep opipiϑiie Oiiti dis ((uiode. praxesin autou, kai endysamenoi ton geon ton anachaigoumegon, eis epingōsin katʼ eichonaą tou ktisantos auton" hopou ouch eni "El1ēn kai Ioudaios, peritomē kai akchrothdystia, barbaros, ta panta, kai en pasi Christos.
That one must not hinder a person who is doing God's will, whether by God's commandment or by reasoning that follows from the commandment; nor, when doing it oneself, give way to those who hinder, even if they are one's own kin, but persevere [in the purpose]. Matthew: “Then Jesus came from Galilee to the Jordan to John, to be baptized by him. But John tried to prevent him, saying, ‘I need to be baptized by you, and do you come to me?’ But Jesus answered and said to him, ‘[Let it be so] now, for thus it is fitting for us to fulfil all righteousness,’” and what follows. … “From [that time Jesus began to show his] disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and [be killed], and on the third day [be raised]. And Peter took him aside and began to rebuke him, [saying, ‘Far be it from you, Lord!] This shall never happen to you.’ But he turned and said to Peter, ‘Get behind me, Satan! You are a stumbling block to me, for you are not setting your mind on the things of God, but on the things of men.’” Mark: “And they were bringing children to him that he might touch them, and the disciples rebuked those who brought them. But when Jesus saw it, he was indignant and said to them, ‘Let the children come to me; do not hinder them, for to such belongs the kingdom of heaven.’” Acts: “While we were staying for many days, a prophet named Agabus came down from Judea. And coming to us, he took Paul's belt and bound his own feet and hands and said, ‘Thus says the Holy Spirit: This is how the Jews at Jerusalem will bind the man who owns this belt and deliver him into the hands of the Gentiles.’ When we heard this, we and the people there urged him not to go up to Jerusalem. Then Paul answered, ‘What are you doing, weeping and breaking my heart? For I am ready not only to be bound but even to die in Jerusalem for the name of the Lord Jesus.’ And since he would not be persuaded, we ceased and said, ‘The will of the Lord be done.’” First to the Thessalonians: “[The Jews], who killed both the Lord Jesus and their own prophets, and drove us out, and displease God and oppose all people, hindering us from speaking to the Gentiles that they might be saved, so as always to fill up the measure of their sins; but wrath has come upon them at last.”
That one who does God's commandment not from a sound disposition, yet outwardly keeps exactly to the Lord's teaching, must not be prevented, since so far as the deed itself goes no one is harmed and sometimes some are even helped by it; but he should be urged to have a mind worthy of the good deed. Matthew: “So when you give alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by people. Truly I say to you, they have their reward. But when you give alms, do not let your left hand know what your right hand is doing, so that your alms may be in secret; and your Father who sees in secret will himself reward you openly.” And likewise about prayer. Mark: “[Teacher], we saw someone casting out demons in your name, who does not follow us, and we tried to stop him, because he was not following us. But Jesus said, ‘Do not stop him, for no one who does a mighty work in my name will soon be able to speak evil of me. For whoever is not against us is for us.’” To the Philippians: “Some indeed preach Christ from envy and rivalry, but others from good will. The latter do it out of love, knowing that I am put here for the defence of the gospel; the former proclaim Christ out of selfish ambition, not sincerely, thinking to add affliction to my imprisonment. What then? Only that in every way, whether in pretence or in truth, Christ is proclaimed, and in this I rejoice. Yes, and I will rejoice.”
[20] That those who believe in the Lord must be baptized into the name of the Father and of the Son and of the [Holy Spirit]. Matthew: “Go and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit.” John: “Truly, truly, I say to you, unless one is born from above, he cannot see the kingdom of God.” And again: “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.”
What is the meaning or the power of baptism? That the one baptized is changed in mind, word and deed, and becomes, by the power given him, that which is [born] of [the Spirit]. John: “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, ‘You must be born from above.’ The wind blows where it wills, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.” To the Romans: “[So you also must consider yourselves] dead to sin but alive to God in Christ Jesus.” … “[Do you not know that] all of us who were baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, so that, as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. For if we have been united [with him] in the likeness of his death, we shall certainly be united also in the likeness of his resurrection, knowing this, that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. For the one who has died has been set free from sin.” To the Colossians: “In him also you were circumcised with a circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ, having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead.” To the Galatians: “For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.” To the Colossians: “Having put off the old self with its practices and having put on the new, which is being renewed in knowledge after the image of its creator, where there is not Greek and Jew, circumcision and uncircumcision, barbarian, … but Christ is all and in all.”
Matt 3:13–15 (quotation, high confidence) · Matt 16:21–23 (quotation, high confidence) · Mark 10:13–14 (quotation, high confidence) · Acts 21:10–14 (quotation, high confidence) · 1 Thess 2:15–16 (quotation, high confidence) · Matt 6:2–4 (quotation, high confidence) · Mark 9:38–40 (quotation, high confidence) · Phil 1:15–18 (quotation, high confidence) · Matt 28:19 (quotation, high confidence) · John 3:3 (quotation, high confidence) · John 3:5 (quotation, high confidence) · John 3:6–8 (quotation, high confidence) · Rom 6:11 (quotation, medium confidence) · Rom 6:3–7 (quotation, high confidence) · Col 2:11–12 (quotation, high confidence) · Gal 3:27–28 (quotation, high confidence) · Col 3:9–11 (quotation, high confidence)
Notes and citation
Summary: Basil's nineteenth rule, that no one may hinder those doing God's will, with Rule 20 on baptism into the name of the Father, Son and Holy Spirit and on its meaning, whose heading the scan lost.
- The scan's heading for Rule 20 could not be read; its text stands here, marked [20]. The scan text in this part is heavily mixed with lines of Migne's Latin column, which are left out; lost words are marked … and words supplied by sense are in brackets. In the Matthew quotation of Rule 19 the beginning (Matt 16:21) and several words are lost. The second chapter of Rule 20 continues at the start of Rule 21 in the scan text (fragments of Rom 6:11 and of a further heading), where it is left untranslated.
Topics: Ethics, Baptism, Trinity
Cite (SBL): Basil, Reg. mor. 19 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-moralia/19
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Translation: Translated by Claude from the Greek (PG 31, archive.org OCR; lines lost in the OCR marked …); re-read against the Greek, since no public-domain English exists.
Chapter 21
21PG 31 31
μετάληψις τοῦ σώματος καὶ αἴματος τοῦ Χριστοῦ, εἰοἰραιϊο δοτροτὶβ ΙΩΑΝΝΗΣ. Ἀμὴν ἀμὴν .έγω ὑμῖν" ᾿Ἐὰν μὴ Απιεπ, απιεη αἷσο νοὐὶς : φάγητε τὴν σάρκα τοῦ Υἱοῦ τοῦ ἀνθρώπου, καὶ δεατηειι ΕἸ Ποπιϊπὶς, οἱ δἰ θετὶ εἰς πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς. ποι μαθειὶς υἱίαπι Ὃ τρώγων μου τὴν» σάρκα καὶ πίνων μοὺ τὸ Ὁ δαγπεηι, αἷμα ἔχει ζωὴν αἰώνιον», καὶ τὰ ἑξῆς. παπι οροτίει πος. ΑἸ ἀπο πι85. δεῖ ὑμᾶς. ἀπεθάνομεν, [ηΐδ γ6γῸ τῷ Θεῷ ἐν Χριστῷ. ματος. Τὸ νεκρωθῆναι. Εαϊΐο Ρατίβ. ἐκ τοῦ πνεύμα.ς ἰγιῖο οἱ ἰῃ Μεβς. : Ὅτι οὕτω δεῖ νεχρωθῆναι ἐν τος. Οὕτω καὶ ὑμεῖς λογίζεσθε ἑαυτοὺς, τὸ νεχρωτῷ ἀκίνητον εἶναι πρὸς ἁμαρτίαν τὸ ὅλον σῶμα, ὡς θῆναι, εἷς. 86] ποὴ ναάς δὐιποάϊμη ἀυθίιο, φαίη νεχροῦται ἡ ἀκροβυστία ἐν τῇ περιτομῇ. Τὸ μορφωοὕτω καὶ ὑμεῖς λογίζεσθε ἑαυτούς, αὐ τυ θῆναι τὸν Χριστὸν ἐν τοῖς: βαπτισθεῖσι, καὶ γενέσθαι αἱ χαρά ἤπιπο Ἰοσυηι τπυμ} ἢ 6588 τοὺς πάντας ἕν σῶμα ἐν Χριστῷ, ὅς ἐστιν ἣ κεφαλή. δδηι, οὕτω καὶ ὑμεῖς λογίζεσθε, ἑαυτοὺς νεκρωθῆναι. σαί ρταρμιίμιν ἐπὶ εἰτοιινοἰδίοπε. Πος εδὶ, οροτίεῖΐ Τοίυιῃ ἢΠυ, ὅτι ἀναγκαία.... αἰώνιον, καὶ υοά απὶ δοοοάϊι δὰ σοπιπιυπίομθηι, ΠΟᾺ οοηβἰ4ὁΑ Ὅτι οὐδὲν ὠφελεῖται ὁ ἄνευ τῆς κατανοήσεως τοῦ πἰδὶ πιαπαμοσαυοτί εἷς ἐαττοῦ Κυρίου ἀναξίως. ΒΑ ΕΟ λόγου, καθʼ ὃν δίδοται ἡ μετάληψις τοῦ σώματος καὶ τοῦ αἵματος τοῦ Χριστοῦ, προσερχόμενος τῇ κοινωνίᾳ " ὁ δὲ ἀναξίως μεταλαμβάνων χαταἸΩΑΝΝΗ͂Σ. Ἀμὴν, ἀμὴν «λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴγ σάρκα τοῦ Υἱοῦ τοῦ ἀνθρώπου, καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἕν ἑαυτοῖς. Καὶ μετʼ ὀλίγα" Εἰδὼς δὲ ὁ ᾿Ιησοῦς ἐν ἑαυτῷ, ὅτι γογγύζουσι περὶ τούτου οἱ μαθηταὶ αὐτοῦ, εἶπεν αὐτοῖς" Τοῦτο ὑμᾶς σκχαγξβα.λίξει; Ἐὰν οὖν θεωρῆτε τὸν Υἱὸν τοῦ ἀνθρώπου ἀναδαίγοντα ὅπου ἦν τὸ πρότερον; Ἣ σὰρξ οὐκ ὡφελεῖ οὐΔ δένʼ τὸ πνεῦμά ἐστι τὸ ζωοποιοῦν. Τὰ ῥήματα ἃ ἐγὼ .ε.1άληκα ὑμῖν, πγεῦμά ἐστι, καὶ ζωὴ ἐστι. ΠΡΟΣ ΚΟΡ. α΄. Ὥστε ὃς ἂν ἐσθίῃ τὸν ἄρτον τοῦτον, ἢ πίνῃ τὸ ποτήριον τοῦτο τοῦ Κυρίου ἀναξίως ἔνοχος ἔσται τοῦ σώματος καὶ τοῦ αἵματος τοῦ Κυρίου. Δοκιμαζέτω δὲ ἄγθρωπος ἑαυτὸν, καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω, καὶ ἐκ τοῦ ποτηρίου πινέτω. Ὁ γὰρ ἐσθίων καὶ πίγων ἀναξίως, κρῖμα ἑαυτῷ ἐσθίει καὶ πίγδι, διαχρίνων τὸ σῶμα τοῦ Κυρίου. Ποίῳ λόγῳ δεῖ ἐσθίειν τὸ σῶμα, καὶ πίνειν τὸ αἴμα τοῦ Κυρίου, εἰς ἀνάμνησιν τῆς τοῦ Κυρίου μέχρι θανάτου ὑπακοῆς, ἵνα οἱ ζῶντες μηκέτι ἑαυτοῖς ζῶσιν, ἀλλὰ τῷ ὑπὲρ αὑτῶν ἀποθανόντι ΛΟΥ͂ΚΑΣ. Καὶ λαβὼν ἄρτον, εὐχαριστήσας ἔχασε, καὶ ἔδωκεν αὐτοῖς «.1έγων " Τοῦτό ἐστι τὸ σῶμά μον, τὸ ὑπὲρ ὑμῶν διδόμενον " τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀγάμνησιν. Ὡσαύτως καὶ τὸ ποτήριον, μετὰ τὸ δειπνῆσαι, ᾿έγωνΤοῦτο τὸ ποτήριον ἡ Καιγὴ Διαθήκη ἐστὶν ἐν τῷ αἷματί μου, τῷ ὑπὲρ ὑμῶν ἐχχυγομένῳ. ΠΡῸΣ ΚΟΡ. α΄. Ὅτι ὁ Κύριος Ἰησοῦς ἐν τῇ νυκτὶ, ἧ παρεδίδοτο, ἔλαβεν ἄρτον, καὶ εὐχαριστήσας, ἔχλασε, καὶ εἶπε" Λάβετε, φάγετε" τοῦτό μού ἐστι τὸ σῶμα, τὸ ὑπὲρ ὑμῶν κιαώμεγον " τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀγάμνησιν. Ὡσαύτως καὶ τὸ ποτήριον ἡ Καιγὴ Διαθήκη ἐστὶν ἐν τῷ ἐμῷ αἵματι. Τοῦτο ποιεῖτε, ὁσάκις ἂν πίνητε, εἰς τὸν ἄρτον τοῦτον, καὶ τὸ ποτήριον τοῦτο πίγητε, τὸν θάνατον τοῦ Κυρίου καταγγένλ.λετε ἄχρις οὗ ἂν ἔλθῃ. ΠΡῸΣ ΚΟΡ. β΄. Ἡ γὰρ ἀγάπη τοῦ Χριστοῦ συνέχει ἡμᾶς, κρίναντας τοῦτο, ὅτι, εἰ εἴς ὑπὲρ πάντων ἀπέθανεν, ἄρα οἱ πάντες ἀπέθανον " καὶ ὑπὲρ πάντων ἀπἀναξίως τοῦ Κυρίου, ἔθανεν, ἵνα οἱ ζῶντες μηκέτι ξαυτοῖς ζῶσιν, ἀλλὰ χυόπι τῷ ὑπὲρ αὐτῶν ἀποθανόντι, καὶ ἐγερθέντι, εἰς τὸ γενέσθαι τοὺς πολλοὺς ἕν σῶμα ἐν Χρι:στῷ..... ΠΡῸΣ ΚΟΡ. α΄. Ὁ ἄρτος ὃν κχλῶμεν οὐχὶ κοιγωνία τοῦ σώματς οτοῦ Χριστοῦ ἐστιν; Ὅτι πάντες ἐκ τοῦ ἑγὸς ἄρτου μετέχομεν. “Ὅτι δεῖ τὸν μεταλαμόδάνοντα τῶν ἁγίων ὑμνεῖν τὸν Ἰησοῦς τὸν ἄρτον, καὶ εὐχαριστήσας ἔκλασε, καὶ ἐδίδου τοῖς μαθηταῖς, καὶ τὰ ἑξῆς. Οἷς ἐπιφέρει " Καὶ ὑμγήσαντες ἐξῆλθον εἰς τὸ ὄρος τῶν
metalēpsis tou sōmatos kai aimatos tou Christou, eioiraiïo dotrotib IŌANNĒS. Amēn amēn .egō hymin" ᾿Ean mē Apiep, apieē haiso nouis : phagēte tēn sarka tou Huiou tou anthrōpou, kai deatēeii EI Popiïpis, hoi di theti eis piēte autou to haima, ouk echete zōēn en heautois. poi matheiis huiiapi Ho trōgōn mou tēn» sarka kai pinōn mou to Ho dagpeēi, haima echei zōēn aiōnion», kai ta hexēs. papi orotiei pos. AI apo pi85. dei hymas. apethanomen, [ēïd g6gO tǭ Theǭ en Christǭ. matos. To nekrōthēnai. Eaïïo Ratib. ek tou pneuma.s igiio hoi ię̄ Mebs. : Hoti houtō dei nechrōthēnai en tos. Houtō kai hymeis logizesthe heautous, to nechrōtǭ akinēton einai pros hamartian to holon sōma, hōs thēnai, heis. 86] poē naas duipoaïmē authiio, phaiē nechroutai hē akrobystia en tę̄ peritomę̄. To morphōoutō kai hymeis logizesthe heautous, au ty thēnai ton Christon en tois: baptistheisi, kai genesthai hai chara ēpipo Iosyēi tpym} ē 6588 tous pantas hen sōma en Christǭ, hos estin hē kephalē. ddēi, houtō kai hymeis logizesthe, heautous nekrōthēnai. sai rtarmiimin epi eitoiinoidiope. Pos edi, orotieiï Toiuię̄ ēPy, hoti anankaia.... aiōnion, kai yoa api doooaïi da sopipiypiomthēi, POA ooēbi4hoA Hoti ouden ōpheleitai ho aneu tēs katanoēseōs tou pidi piapamosauoti heis eattou Kyriou anaxiōs. BA EO logou, kathʼ hon didotai hē metalēpsis tou sōmatos kai tou haimatos tou Christou, proserchomenos tę̄ koinōnią " ho de anaxiōs metalambanōn chataIŌANNĒS. Amēn, amēn «legō hymin, ean mē phagēte tēg sarka tou Huiou tou anthrōpou, kai piēte autou to haima, ouk echete zōēn hen heautois. Kai metʼ oliga" Eidōs de ho ᾿Iēsous en heautǭ, hoti gongyzousi peri toutou hoi mathētai autou, eipen autois" Touto hymas skchanxba.lixei? Ean oun theōrēte ton Huion tou anthrōpou anadaigonta hopou ēn to proteron? Hē sarx ouk hōphelei ouD denʼ to pneuma esti to zōopoioun. Ta rhēmata ha egō .e.1alēka hymin, pgeuma esti, kai zōē esti. PROS KOR. a΄. Hōste hos an esthię̄ ton arton touton, ē pinę̄ to potērion touto tou Kyriou anaxiōs enochos estai tou sōmatos kai tou haimatos tou Kyriou. Dokimazetō de agthrōpos heauton, kai houtōs ek tou artou esthietō, kai ek tou potēriou pinetō. Ho gar esthiōn kai pigōn anaxiōs, krima heautǭ esthiei kai pigdi, diachrinōn to sōma tou Kyriou. Poiǭ logǭ dei esthiein to sōma, kai pinein to aima tou Kyriou, eis anamnēsin tēs tou Kyriou mechri thanatou hypakoēs, hina hoi zōntes mēketi heautois zōsin, alla tǭ hyper hautōn apothanonti LOUKAS. Kai labōn arton, eucharistēsas echase, kai edōken autois «.1egōn " Touto esti to sōma mon, to hyper hymōn didomenon " touto poieite eis tēn emēn agamnēsin. Hōsautōs kai to potērion, meta to deipnēsai, ᾿egōnTouto to potērion hē Kaigē Diathēkē estin en tǭ haimati mou, tǭ hyper hymōn echchygomenǭ. PROS KOR. a΄. Hoti ho Kyrios Iēsous en tę̄ nykti, hē paredidoto, elaben arton, kai eucharistēsas, echlase, kai eipe" Labete, phagete" touto mou esti to sōma, to hyper hymōn kiaōmegon " touto poieite eis tēn emēn agamnēsin. Hōsautōs kai to potērion hē Kaigē Diathēkē estin en tǭ emǭ haimati. Touto poieite, hosakis an pinēte, eis ton arton touton, kai to potērion touto pigēte, ton thanaton tou Kyriou katangenl.lete achris hou an elthę̄. PROS KOR. b΄. Hē gar agapē tou Christou synechei hēmas, krinantas touto, hoti, ei eis hyper pantōn apethanen, ara hoi pantes apethanon " kai hyper pantōn apanaxiōs tou Kyriou, ethanen, hina hoi zōntes mēketi xautois zōsin, alla chyopi tǭ hyper autōn apothanonti, kai egerthenti, eis to genesthai tous pollous hen sōma en Chri:stǭ..... PROS KOR. a΄. Ho artos hon kchlōmen ouchi koigōnia tou sōmats otou Christou estin? Hoti pantes ek tou hegos artou metechomen. “Hoti dei ton metalamodanonta tōn hagiōn hymnein ton Iēsous ton arton, kai eucharistēsas eklase, kai edidou tois mathētais, kai ta hexēs. Hois epipherei " Kai hymgēsantes exēlthon eis to oros tōn
[That] the partaking of the body and blood of Christ [is necessary for eternal life]. John: “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in yourselves. Whoever eats my flesh and drinks my blood has eternal life,” and what follows. …
That no benefit comes to one who approaches communion without understanding the reason for which the partaking of the body and blood of Christ is given; and whoever partakes unworthily is condemned. John: “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in yourselves.” And a little later: “But Jesus, knowing in himself that his disciples were grumbling about this, said to them, ‘Does this offend you? Then what if you were to see the Son of Man ascending to where he was before? The flesh is of no benefit at all; it is the Spirit that gives life. The words that I have spoken to you are spirit and are life.’” First to the Corinthians: “So whoever eats this bread or drinks this cup of the Lord unworthily will be guilty of the body and the blood of the Lord. Let a person examine himself, then, and so eat of the bread and drink of the cup. For whoever eats and drinks unworthily eats and drinks judgment on himself, not discerning the body of the Lord.”
In what way one must eat the body and drink the blood of the Lord: in remembrance of the Lord's obedience to death, so that those who live may no longer live for themselves, but for him who died for them [and was raised]. Luke: “And he took bread, and when he had given thanks he broke it and gave it to them, saying, ‘This is my body, which is given for you; do this in remembrance of me.’ And likewise the cup after supper, saying, ‘This cup is the new covenant in my blood, which is poured out for you.’” First to the Corinthians: “That the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks he broke it and said, ‘Take, eat; this is my body, which is broken for you; do this in remembrance of me.’ In the same way also the cup, [saying], ‘This cup is the new covenant in my blood; do this, as often as you drink it, in remembrance of me.’ [For as often as you eat] this bread and drink this cup, you proclaim the Lord's death until he comes.” Second to the Corinthians: “For the love of Christ controls us, because we have concluded this: that if one died for all, then all have died; and he died for all, so that those who live might no longer live for themselves but for him who died for them and was raised,” so that the many may become one body in Christ. … First to the Corinthians: “The bread that we break, is it not a sharing in the body of Christ? For we all partake of the one bread.”
That whoever partakes of the holy things must sing hymns to the Lord. [Matthew: “Now as they were eating,] Jesus took bread, and when he had given thanks he broke it and gave it to the disciples,” and what follows. To which he adds: “And when they had sung a hymn, they went out to the Mount of [Olives].”
John 6:53–54 (quotation, high confidence) · John 6:61–63 (quotation, high confidence) · 1 Cor 11:27–29 (quotation, high confidence) · Luke 22:19–20 (quotation, high confidence) · 1 Cor 11:23–26 (quotation, high confidence) · 2 Cor 5:14–15 (quotation, high confidence) · 1 Cor 10:16–17 (quotation, high confidence) · Matt 26:26 (quotation, high confidence) · Matt 26:30 (quotation, high confidence)
Notes and citation
Summary: Basil's twenty-first rule: partaking of Christ's body and blood is necessary for eternal life, must be done with understanding and worthily, in remembrance of his obedience unto death, and with hymns.
- The opening of the scan text is mixed with lines of Migne's Latin column and with fragments of the end of Rule 20 (Rom 6:11 and part of a heading on dying to sin in baptism and on all the baptized becoming one body in Christ); these are left out, and the first heading is completed in brackets by sense. The words “so that the many may become one body in Christ” after 2 Cor 5:15 are Basil's, not part of the quotation. The scan breaks off in the middle of Matt 26:30.
Topics: Eucharist, Hymns and singing
Cite (SBL): Basil, Reg. mor. 21 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-moralia/21
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Translation: Translated by Claude from the Greek (PG 31, archive.org OCR; lines lost in the OCR marked …); re-read against the Greek, since no public-domain English exists.
Chapter 22
22PG 31 31
Ὅτι ἡ ἐργασία τῆς ἁμαρτίας ἀπαλλοτριοῖ τοῦ Κυρίου, καὶ προσοιχειοῖ τῷ ἸΩΆΝΝΗΣ. ᾿Αμὴν, ἀμὴν «λέγω ὑμῖν, ὅτι πᾶς ὁ ποιῶν τὴν ἁμαρτίαν, δοῦλός ἐστι τῆς ἁμαρτίας. Ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαθδόλου ἐστὲ, καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν. ΠΡῸΣ ΡΩΜ. Ὅτε γὰρ δοῦλοι ἦτε τῆς ἁμαρτίας, ἐλεύθεροι ἦτΨ τῇ δικαιοσύνῃ. Ὅτι ἡ (4ὅ) πρὸς τὸν Κύριον οἰχειότης οὐχ ἐν τῇ κατὰ σάρκα συγγενείᾳ γνωρίζεται, ἀλλʼ ἐν τῇ σπουδῇ τῶν θελημάτων τοῦ Θεοῦ κατορθοῦται. ΙΩΑΝΝΗΣ. Ὁ ὧν ἐκ τοῦ Θεοῦ τὰ ῥήματα τοῦ Θεοῦ ἀκούει. ΛΟΥ͂ΚΑΣ. Καὶ ἀπηγγέλη αὐτῷ, Δεγόντων" Ἢ μήτηρ σοὺ κἀὶ οἱ ἀδειῖφοί σου ἑστήκασιν ἔξω, ἰδεῖν σε θέλοντες. Ὃ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς" Μήτηρ μου καὶ ἀδειῖφροί μου οὗτοί (4θ) εἰσιν οἱ τὸν .1όγον τοῦ Θεοῦ ἀκούοντες καὶ ποιοῦντες. ἸΏΑΝΝΗΣ. Ὑμεῖς φίλοι μου ἐστὲ, ἐὰν ποιῆτε ὅσα ἐγὼ ἐντέλλομαι ὑμῖν. ΠΡῸΣ ΡΩΝ. Ὅσοι γὰρ Πνεύματι Θεοῦ ἄνονται, οὗτοι υἱοὶ Θεοῦ εἰσιν.
Hoti hē ergasia tēs hamartias apallotrioi tou Kyriou, kai prosoicheioi tǭ IŌANNĒS. ᾿Amēn, amēn «legō hymin, hoti pas ho poiōn tēn hamartian, doulos esti tēs hamartias. Hymeis ek tou patros tou diathdolou este, kai tas epithymias tou patros hymōn thelete poiein. PROS RŌM. Hote gar douloi ēte tēs hamartias, eleutheroi ētPs tę̄ dikaiosynę̄. Hoti hē (4ho) pros ton Kyrion oicheiotēs ouch en tę̄ kata sarka syngeneią gnōrizetai, allʼ en tę̄ spoudę̄ tōn thelēmatōn tou Theou katorthoutai. IŌANNĒS. Ho hōn ek tou Theou ta rhēmata tou Theou akouei. LOUKAS. Kai apēngelē autǭ, Degontōn" Ē mētēr sou kai hoi adeiiphoi sou hestēkasin exō, idein se thelontes. Ho de apokritheis eipen autois" Mētēr mou kai adeiiphroi mou houtoi (4th) eisin hoi ton .1ogon tou Theou akouontes kai poiountes. IŌANNĒS. Hymeis philoi mou este, ean poiēte hosa egō entellomai hymin. PROS RŌN. Hosoi gar Pneumati Theou anontai, houtoi huioi Theou eisin.
That doing sin estranges one from the Lord and makes one akin to the [devil]. John: “Truly, truly, I say to you, everyone who commits sin is a slave of sin.” … “You are of your father the devil, and you want to do the desires of your father.” To the Romans: “For when you were slaves of sin, you were free in regard to righteousness.”
That kinship with the Lord is not recognized in fleshly relationship, but is achieved by zeal for the will of God. John: “Whoever is of God hears the words of God.” Luke: “And it was reported to him, ‘Your mother and your brothers are standing outside, wanting to see you.’ But he answered and said to them, ‘My mother and my brothers are those who hear the word of God and do it.’” John: “You are my friends if you do what I command you.” To the Romans: “For all who are led by the Spirit of God are sons of God.”
Textual problem in this passage: see the notes.
John 8:34 (quotation, high confidence) · John 8:44 (quotation, high confidence) · Rom 6:20 (quotation, high confidence) · John 8:47 (quotation, high confidence) · Luke 8:20–21 (quotation, high confidence) · John 15:14 (quotation, high confidence) · Rom 8:14 (quotation, high confidence)
Notes and citation
Summary: Basil's twenty-second rule: sin estranges from the Lord and binds to the devil, and true kinship with the Lord comes from doing God's will.
- The last word of the heading is lost in the scan text and is supplied by sense.
Cite (SBL): Basil, Reg. mor. 22 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-moralia/22
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Translation: Translated by Claude from the Greek (PG 31, archive.org OCR; lines lost in the OCR marked …); re-read against the Greek, since no public-domain English exists.
Chapter 23
23PG 31 31
Ὅτι ὁ ἄκων ἑλκόμενος ὑπὸ ἁμαρτίας ὀφείλει γνωρίξειν ἑαυτὸν ὑφʼ ἑτέρας προενυπαρχούσης χρατούμενον ἁμαρτίας, ἧ ἑχὼν δουλεύων, ἄγεται λοιπὸν ὑπʼ αὐτῇ καὶ ἐφʼ ἃ μὴ θέλει, ΠΡῸΣ ΡΩΜ. Οἴδαμεν δὲ, ὅτι ὁ νομος πγευματικός ἐστιν" ἐγὼ δὲ σαρκικός εἶμι, πεπραμέγος ὑπὸ τὴν» ἁμαρτίαν. Ὃ γὰρ κατεργάζομαι, πινώσχω. Οὐ τὰρ ὃ θέλω, τοῦτο πράσσω" ὃ μισῶ, τοῦτο ποιῶ. Εἰ δὲ ὃ οὐ θέλω, τοῦτο ποιῶ, σύμφημι τῷ νόμῳ, ὅτι καλός. Νυνὶ δὲ οὐκτι ἐγὼ κατεργάζομαι αὐτὸ, ἀλλʼ ἡ οἰκοῦσα ἐν εἷς ἄρτος, ὃν σῶμα οἱ πολλοί ἐσμεν. Οἱ γὰρ ἀδης αἰχὶ! αὐ δος: Μαΐοῦ ἐπʼ αὐτῇ. ΠΡ]ά6πι ἀνο τη85. μὴ θέλῃ. μοο εδε', ἐπ φαγηθ πιδα, δοημηῆὶ : παηὶ υεἰἰε αἀἈὶ ἐμοὶ ἁμαρτία. Οἶδα δὲ, ὅτι οὐκ οἰκεῖ ἐν ἐμοὶ, τουτ:απι ποῆ ΟΡΕΤΟΥ ἐἰ μιά, ἐστιν, ἐν τῇ σαρκί μου, ἀγαθόν" τὸ γὰρ θέλειν παράκειταί μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὐχ εὑρίσκω. Οὐ γὰρ ὃ θέλω, ποιῶ ἀγαθὸν, ὃ οὐ θέλω κακὸν, τοῦτο πράσσω. Εἰ δὲ ὃ οὐ θέλω ἐγὼ, τοῦτο ποιῶ, οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ, ἀ.1.ʼ ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία.
Hoti ho akōn helkomenos hypo hamartias opheilei gnōrixein heauton hyphʼ heteras proenyparchousēs chratoumenon hamartias, hē hechōn douleuōn, agetai loipon hypʼ autę̄ kai ephʼ ha mē thelei, PROS RŌM. Oidamen de, hoti ho nomos pgeumatikos estin" egō de sarkikos eimi, pepramegos hypo tēn» hamartian. Ho gar katergazomai, pinōschō. Ou tar ho thelō, touto prassō" ho misō, touto poiō. Ei de ho ou thelō, touto poiō, symphēmi tǭ nomǭ, hoti kalos. Nyni de oukti egō katergazomai auto, allʼ hē oikousa en heis artos, hon sōma hoi polloi esmen. Hoi gar adēs aichi! au dos: Maïou epʼ autę̄. PR]a6pi ano tē85. mē thelę̄. moo ede', ep phagēth pida, doēmēēi : paēi yeiie aaAi emoi hamartia. Oida de, hoti ouk oikei en emoi, tout:api poē ORETOU ei mia, estin, en tę̄ sarki mou, agathon" to gar thelein parakeitai moi, to de katergazesthai to kalon ouch heuriskō. Ou gar ho thelō, poiō agathon, ho ou thelō kakon, touto prassō. Ei de ho ou thelō egō, touto poiō, ouketi egō katergazomai auto, a.1.ʼ hē oikousa en emoi hamartia.
That whoever is dragged by sin against his will ought to recognize that he is held fast by another sin already within him, to which he is a willing slave, and by which he is then led even where he does not wish to go. To the Romans: “For we know that the law is spiritual, but I am fleshly, sold under sin. For I do not understand what I do; for I do not practise what I want, but I do what I hate. Now if I do what I do not want, I agree with the law that it is good. So now it is no longer I who do it, but sin that dwells in me. For I know that nothing good dwells in me, that is, in my flesh; for to will is present with me, but to do what is good I do not find. For I do not do the good I want, but the evil I do not want is what I practise. Now if I do what I do not want, it is no longer I who do it, but sin that dwells in me.”
Rom 7:14–20 (quotation, high confidence)
Notes and citation
Summary: Basil's twenty-third rule: one who sins against his will is held by an earlier sin which he serves willingly.
- Words of 1 Cor 10:17 and lines of Migne's Latin column stand inside the Romans quotation in the scan text and are left out.
Cite (SBL): Basil, Reg. mor. 23 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-moralia/23
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Translation: Translated by Claude from the Greek (PG 31, archive.org OCR; lines lost in the OCR marked …); re-read against the Greek, since no public-domain English exists.
Chapter 24
24PG 31 31
Ὅτι οὐ δεῖ ψεύδεσθαι, ἀλλʼ ἀληθεύειν ἐν ΜΑΤΘΑΙ͂ΟΣ, Ἔστω δὲ ὁ .6γος ὑμῶν, γαὶ, ναί" οὗ, οὔ" τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἀλήθειαν ἔκαστος μετὰ τοῦ πιησίον τοῦ... ΠΡΟΣ ΚΟΔΛ. Μὴ ψεύδεσθε εἰς ἀ.λλήλους.
Hoti ou dei pseudesthai, allʼ alētheuein en MATThAIOS, Estō de ho .6gos hymōn, gai, nai" hou, ou" to de perisson toutōn ek tou ponērou alētheian ekastos meta tou piēsion tou... PROS KODL. Mē pseudesthe eis a.llēlous.
That one must not lie, but speak the truth in [all things]. Matthew: “But let your word be ‘Yes, yes,’ ‘No, no’; anything more than these comes from the evil one.” [To the Ephesians: “… let] each one [speak the] truth with his neighbour …” To the Colossians: “Do not lie to one another.”
Textual problem in this passage: see the notes.
Matt 5:37 (quotation, high confidence) · Eph 4:25 (quotation, high confidence) · Col 3:9 (quotation, high confidence)
Notes and citation
Summary: Basil's twenty-fourth rule: Christians must not lie but speak the truth.
- The source name and part of Eph 4:25 are lost in the scan text.
Topics: Ethics, Lying and truthfulness
Cite (SBL): Basil, Reg. mor. 24 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-moralia/24
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Translation: Translated by Claude from the Greek (PG 31, archive.org OCR; lines lost in the OCR marked …); re-read against the Greek, since no public-domain English exists.
Chapter 25
25PG 31 31
Ὅτι οὐ δεῖ ζητήσεις ἀνωφελεῖς ἣ ἐμφιλονείχους ΠΡΟΣ ΤΙΜ. β΄. Ταῦτα ὑπομίμνησκχε διαμαρτυρόμεγος ἐνώπιον τοῦ Κυρίου" μὴ 1ογομαχεῖν εἰς οὐδὲν χρήσιμον ἐπὶ καταστροφῇ τῶν ἀκουόντων..... Τὰς δὲ μωρὰς καὶ ἀπαιδεύτους ζητήσεις εἰδὼς, ὅτι γενγῶσι μάχας. Ὅτι οὐ δεῖ φθέγγεσθαι λόγον ἀργὸν, ἐξ οὗ οὐδὲν ὄφελος. Τὸ γὰρ μὴ πρὸς οἰκοδομὴν τῆς πίστεως λαλεῖν, ἢ καὶ ποιεῖν αὐτὸ τὸ ἀγαθὸν, λυπεῖν ἐστι τὸ τὸ ἅγιον τοῦ Θεοῦ. ΜΑΤΘΑΙΟΣ. Λέγω δὲ ὑμῖν ὅτε πᾶν ῥῆμα ἀργὸν ὃ ἐὰν 1αλήσωσιν οἱ ἄνθρωποι, ἀποδώσουσι περὶ αὐτοῦ «ἰόγον ἐν ἡμέρᾳ κρίσεως. ΠΡῸΣ ΕΦΕΣ. Πᾶς «1όγος σαπρὸς ἐκ τοῦ στόματος ὑμῶν μὴ ἐκπορευέσθω" ἀ.1.1 εἴ τις ἀγαθὸς πρὸς οἶκχοδομὴν τῆς πίστεως, ἵνα δῷ χάριν τοῖς ἀκούουσι, καὶ μὴ «λυπῆτε τὸ Πνεῦμα τὸ ἅγιον τοῦ Θεοῦ, ἐν ᾧ ἐσφραγίσθητε εἰς ἡμέραν ἀπολυτρώ-
Hoti ou dei zētēseis anōpheleis hē emphiloneichous PROS TIM. b΄. Tauta hypomimnēskche diamartyromegos enōpion tou Kyriou" mē 1ogomachein eis ouden chrēsimon epi katastrophę̄ tōn akouontōn..... Tas de mōras kai apaideutous zētēseis eidōs, hoti gengōsi machas. Hoti ou dei phthengesthai logon argon, ex hou ouden ophelos. To gar mē pros oikodomēn tēs pisteōs lalein, ē kai poiein auto to agathon, lypein esti to to hagion tou Theou. MATThAIOS. Legō de hymin hote pan rhēma argon ho ean 1alēsōsin hoi anthrōpoi, apodōsousi peri autou «iogon en hēmerą kriseōs. PROS EPhES. Pas «1ogos sapros ek tou stomatos hymōn mē ekporeuesthō" a.1.1 ei tis agathos pros oikchodomēn tēs pisteōs, hina dǭ charin tois akouousi, kai mē «lypēte to Pneuma to hagion tou Theou, en hǭ esphragisthēte eis hēmeran apolytrō-
That one must not [engage in] useless or contentious enquiries. Second to Timothy: “Remind them of these things, charging them before the Lord not to quarrel about words, which is useful for nothing but ruins the hearers.” … “Avoid foolish and ignorant enquiries, knowing that they breed quarrels.”
That one must not utter an idle word, from which there is no benefit; for to speak, or even to do something good in itself, that is not for the building up of faith is to grieve the Holy [Spirit] of God. Matthew: “But I tell you that for every idle word that people speak they will give account for it on the day of judgment.” To the Ephesians: “Let no rotten word come out of your mouth, but only such as is good for building up the faith, that it may give grace to those who hear. And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.”
Textual problem in this passage: see the notes.
2 Tim 2:14 (quotation, high confidence) · 2 Tim 2:23 (quotation, high confidence) · Matt 12:36 (quotation, high confidence) · Eph 4:29–30 (quotation, high confidence)
Notes and citation
Summary: Basil's twenty-fifth rule: Christians must avoid pointless and quarrelsome enquiries and every idle word.
- Basil's text of Eph 4:29 reads “for building up the faith” (πρὸς οἰκοδομὴν τῆς πίστεως), as in some manuscripts, where most have “of the need”. A word of the heading lost in the scan is supplied in brackets.
Topics: Ethics
Cite (SBL): Basil, Reg. mor. 25 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-moralia/25
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Translation: Translated by Claude from the Greek (PG 31, archive.org OCR; lines lost in the OCR marked …); re-read against the Greek, since no public-domain English exists.