# Moral Rules (Moralia) - Author: [Basil of Caesarea](https://sophiascriptura.com/fathers/authors/basil-of-caesarea/) - Latin title: *Moralia (Regulae morales)* - Date: ca. 360-370 (approximate) - Source: J.-P. Migne, ed., Patrologia Graeca 31 (Paris) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Editions and translations: J.-P. Migne, ed., Patrologia Graeca 31 (Paris, 1857) - Work page: https://sophiascriptura.com/fathers/basil-moralia/ - Passages: 64 ## Moral Rules (Moralia) 1 - URL: https://sophiascriptura.com/fathers/basil-moralia/1/#p-1 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's first rule: believers must repent first, now is the time for repentance, repentance must be heartfelt and bear fruit, and after death there is no more time for good deeds. ### Greek text Ὅτι δεῖ τοὺς πιστεύοντας τῷ Κυρίῳ μετανοῆσαςε πρῶτον, κατὰ τὸ κήρυγμα Ἰωάννου, καὶ αὐτοῦ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ" χεῖρον γὰρ τῶν πρὸ τοῦ Εὐαγγελίου χαταχριθέντων οἱ νῦν μὴ μοΜΑΤΘΑΙ͂ΟΣ. ᾿Απὸ τότε ἤρξατο ὁ ᾿Ιησοῦς κηρύσσειν, καὶ «έγειν" Μεταγοεῖτε" ἤγγικδ γὰρ ἡ βασιλεία τῶν οὐραγῶν..... Τότε ἤρξατο ἐνειδίζειν τὰς πόμεις, ἐν αἷς ἐγένοντο αἱ πλεῖσται δυγάμεις αὐτοῦ, ὅτι οὐ μετενόησαν. Οὐαί σοι, Χωραξιν, οὐαί σοι, Βηθσαϊδά" ὅτι εἰ ἐν Τύρῳ καὶ ἐγένοντο αἱ δυνάμεις αἱ γενόμεναι ἐν ὑμῖν, πάλαι ἂν ἐν σάκκῳ καὶ σποδῷ καθήμεγαι μετεγόησαν. Πλὴν Τύρῳ καὶ Σιδῶνι ἀγνεχτότερον ἔσται ἐν ἡμέρᾳ χρίσεως, ἣ ὑμῖν, καὶ τὰ Ὅτι τῆς μετανοίας καὶ τῆς ἀφέσεως τῶν ἁμαρτιῶν ὁ παρών ἔστι καιρός " ἐν δὲ τῷ μέλλοντι αἰῶνι ἢ δικαία κρίσις τῆς ἀνταποδόσεως. ΜΑΡΚΟΣ. Ἵνα δὲ εἰδῆτε, ὅτι ἐξουσίαν ἔχει ὅ Υίὸς τοῦ ἀνθρώπου ἐπὶ τῆς γῆς ἁμαρτίας ἀφιέγαι, «έγει" ΜΑΤΘΑΙ͂ΟΣ. ᾿Αμὴν» έγω ὑμῖν, ὅσα ἂν δήσητε ἐπὶ τῆς γῆς, ἔσται δέδεμέγα οὐραγῷ" καὶ ὅσα ἂν «ὐσητε ἐπὶ τῆς γῆς, {{{|: α ἢ) ὑμῖν, ὅτι ἐὰν δύο ὑμῶν συμφωγήσωσιν ἐπὶ τῆς ποτα, ἵπ φία οηϊπθς φαὶ ἐπ γῆς περὶ παντὸς πράγματος, οὗ ἐὰν αἰτήσωνται, γεγήσεται αὑτοῖς παρὰ τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς ἸΩΑΝΝΗ͂Σ. “Ὅτι ἔρχεται ὥρα, ἐν ἡ πάντες οἱ ἐν τοῖς μνημείοις ἀκούσονται τῆς ται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτῆς " ἕως ον ἰδοὺ τατον Σολυβῶνος ζρις ἰΐς (Μαι ἢ. χιι, Ῥαγῖβ. λέγει. Καὶ πάλιν " ἀμὴν λέγω. αὑτοῦ, καὶ ἐχπορεύσονται, οἱ τὰ ἀγαθὰ ἃ ποιήσαντες, εἰς ἀγάστασιν ζωῆς οἱ δὲ τὰ πράξαντες, εἰς ἀνάστασιν χρίσεως. ΠΡῸΣ ΡΩΜ. ἾΝ τοῦ πλούτου τῆς χρηστότητος αὐτοῦ, καὶ τῆς ἀνοχῆς, καὶ τῆς μακροθυμίας καταφρονεῖς, ἀγνοῶν, ὅτι τὸ χρηστὸν τοῦ Θεοῦ εἰς μετάγοιάν σε ἄγει; Κατὰ δὲ τὴν σκληρότητά σου, καὶ ἀμεκαρδίαν, θησαυρίζεις ἑαυτῷ ἡμέρᾳ ὀργῆς καὶ ἀποχαζλύψεως, καὶ δικαιοκρισίας τοῦ Θεοῦ, ὃς ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. ΠΡΆΞΕΙΣ. Τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ Θεὸς, τὰ νῦν παραγγέλλει τοῖς ἀγθρώποις πᾶσι πανταχοῦ μετανοεῖν" καθότε ἔστησεν ἡμέραν, ἐν ἢ μέλλει κρίγειν τὴν οἰκουμένην. Ὅτι δεῖ τοὺς μετανοοῦντας κλαίειν πικρῶς, καὶ τὰ θυοΐ ρμαπίϊοηίϊαπι λοιπὰ, ὅσα ἴδια τῆς μετανοίας, ἐκ καρδίας ἐπιΜΑΤΘΑΙ͂ΟΣ. Καὶ ἐμνήσθη ὁ Πέτρος τοῦ ῥήματος ᾿Ιησοῦ εἰρηκότος αὐτῷ, ὅτι Πρὶν ἢ ἀλέκτορα φωνῆσαι, τρὶς ἀπαρνήσῃ με. Καὶ ἐξελθὼν ἕξω, ἔκλαυσε πικρῶς. ΠΡῸΣ ΚΟΡ. β΄. ᾿Α.1.1) ὁ παρακαλῶν τοὺς ταπεινοὺς, παρεκάλεσεν ἡμᾶς ἐν τῇ ᾿ φαρουσίᾳ Τίτου. Οὐ μόνον δὲ ἐν τῇ παρουσίᾳ αὐτοῦ, ἀ.λλὰ καὶ ἐν τῇ παρακλήσει ἦ παρεχιιήθη ὑφʼ ὑμῖν, ἀναγγέλλων ἡμῖν τὴν ὑμῶν ἐπιπόθησιν, τὸν ὑμῶν ἐδυρμὸν, τὸν ὑμῶν ζῆλον ὑπὲρ ἐμοῦ. Καὶ μετʼ ὀλία ᾿Ιδοὺ γὰρ αὐτὸ τοῦτο τὸ κατὰ Θεὸν «υπηθῆγαι ὑμᾶς, πόσην κατειργάσατο ἐν ὑμῖν σπουδήν" ἀλλὰ ἀποιλογίαν, ἀ.11ὰ ἀγαγάχτησιν, ἀλλὰ φόβον, ἀ.λὰ ἐπιπόθησιν, ἀ.λλὰ (᾿ς νος εαἰιθεϊ εις ζῆλον, ἀλλὰ ἐκδίκησιν" ἐν παντὶ συγεστήσατε ἑαυτοὺς ἁγνοὺς εἶναι ἐν τῷ πράγματι. ΠΡΆΞΕΙΣ. τε τῶν πεπιστευκότων ἤρχοντο, γούμενοι καὶ ἀναγγέλλοντες τὰς πράξεις αὐτῶν. Ἵκανοί τε τῶν τὰ περίεργα πραξάντων συγχομίσαντες τὰς βίβλους κατέκαιον ἐγώπιον Ὅτι τοῖς μετανοοῦσιν οὐκ ἀρχεῖ πρὸς σωτηρίαν ἡ ἀναχώρησις μόνη τῶν ἁμαρτημάτων, χρεία δὲ αὑτοῖς καὶ καρπῶν ἀξίων τῆς μετανοίας. ΜΑΤΘΑΙ͂ΟΣ. Ἰδὼν» δὲ ποιλιλοὺς τῶν Φαρισαίων καὶ Σαδδουκαίων ἐρχομένους ἐπὶ τὸ βάπτισμα αὐτοῦ, εἶπεν αὐτοῖς" Γεγγήματα ἐχιδγῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὁργῆς; Ποιήσατε οὖν καρποὺς ἀξίους τῆς μεταγοίας, καὶ μὴ δόξητε λέγειν ἐν ἑαυτοῖς " τέρα ἔχομεν τὸν ᾿Αβραάμ. Λέγω γὰρ ὑμῖν, ὅτι δύναται ὁ Θεὸς ἐκ τῶν «λίθων τούτων ἐγεῖραι τέκνα τῷ Αθδραάμ. Ἤδη δὲ καὶ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται. Πᾶν οὖν δένδρον, μὴ ποιοῦν καρπὸν καλὸν, ἐκκόπτεται, καὶ εἰς Ὅτι μετὰ τὴν ἐντεῦθεν ἀπαλλαγὴν οὐχ ἔστι καιρὸς κατορθωμάτων, τοῦ Θεοῦ τὸν παρόντα καιρὸν δεῖς, ΠΟῊ ξαπιρδοταπί οἰει εὑπρόσδεχτος, ἰδοὺ νῦν ἡμέρα σωτηῤίας μηδεμίαν ἐν μηθῇ ἡ διακονία, ἀϊλι ἐν παντὶ συγιστῶντες ἑαυτοὺς, ὡς Θεοῦ διάχογοι. ΠΡῸΣ ΓΑΛ. ἐν μακροθυμίᾳ εἰς ἐργασίαν τῶν πρὸς τὴν αὐτοῦ εὐαρέστησιν. ΜΑΤΘΑΙΟΣ. Τότε ὁμοιωθήσεται ἡ τῶν οὐρανῶν δέκα παρθένοις, αἵτινες, λαδοῦσαι τοῦ νυμφίου. Πέντε δὲ ἦσαν ἐξ αὐτῶν φρόνιμοι, καὶ πέντε μωραί" αἵτινες μωραὶ, λαδοῦσαι τὰς «αμπάδας αὑτῶν, οὐκ ξλαδον μεθʼ ἑαυτῶν ἔλαιον" αἱ δὲ φρόνιμοι ξϊλαδον ἔλαιον ἐν τοῖς ἀγγείοις αὑτῶν μετὰ τῶν λαμπάδων αὑτῶν. Χρογνίζοντος δὲ τοῦ γυμφίου, ἐνύσταξαν πᾶσαι καὶ ἐχάθευδον. Μέσης δὲ γυχτὸς κραυγὴ γέγογεν" Ἰδοὺ ὁ γυμρίος ἔρχεται, ἐξέρχεσθε εἰς ἀπάντησιν αὖτοῦ. Τότε ἠγέρθησαν πᾶσαι αἱ παρθένοι ἐκεῖναι, καὶ ἐχόσμησαν τὰς λαμπάδας αὑτῶν. Αἱ δὲ μωραὶ ταῖς φρονίμοις εἶπον" Δότε ἡμῖν ἐκ τοῦ ἐλαίου ὑμῶν, ὅτι αἱ λαμπάδες ἡμῶν σδέγενυγται. ποτε οὐκ ἀρκέσῃ ἡμῖν καὶ ὑμῖν" πορεύεσθε δὲ μᾶλλον πρὸς τοὺς πωλοῦντας, καὶ ἀγοράσατε ἑαυταῖς. Ἀπερχομένων δὲ αὐτῶν ἀγοράσαι, θεν ὁ γυμφίος, καὶ αἱ ἕτοιμοι εἰσῆϑθον μετʼ αὐὖτοῦ εἰς τοὺς γάμους, καὶ ἐκιλείσθη ἡ θύρα Ὕστερον δὲ ἔρχονται καὶ αἱ 1οιπαὶ παρθένοι, Κύριε, Κύριδ, ἄνοιξον ἡμῖν. Ὁ δὲ ἀποκριθεὶς, εἶπεν" ᾿Ἀμὴν «έγω ὑμῖν, οὐκ οἷδα ὑμᾶς. ΛΟΥΚΑΣ. ᾿Αγωνίσασθε εἰσελθεῖν διὰ τῆς στενῆς πύλης, ὅτι πο.1.1οὶ, λόγω ὑμῖν, ζητήσουσιν εἰσελθεῖν, καὶ οὐκ ἰσχύσουσιν. Ἀφ᾿ οὗ ἂν ἐγερθῇ ὁ οἱκοδεσπότης, καὶ ἀποχζλείσῃ τὴν θύραν, καὶ ἄρξησθε ἔξω ἑστάναι, καὶ κρούειν τὴν θύραν, «“έγοντες" Κύριε, Κύριε, ἄγοιξον ἡμῖν" καὶ ἀποκριθεὶς ἐρεῖ (δ2) ὑμῖν Οὐκ οἷδα ὑμᾶς πόθεν ἐστέ. ΠΡῸΣ ΚΟΡ. β΄ʼ. ᾿Ιδοὺ νῦν καιρὸς μηδενὶ διδόντες προκοπὴν, ἵνα μὴ μωοὖν ὡς καιρὸν ἔχομεν, ἐργαζώμεθα τὸ ἀγαθὸν πρὸς πάντας. ### English translation (Claude) That those who believe in the Lord must first repent, according to the preaching of John and of our Lord Jesus Christ himself; for those who do not repent now [will be judged] more severely than those condemned before the gospel. Matthew: “From that time Jesus began to preach and to say: Repent, for the kingdom of heaven has drawn near.” … “Then he began to reproach the cities in which most of his mighty works had been done, because they had not repented. Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. But it will be more bearable for Tyre and Sidon on the day of judgment than for you,” and so on. That the present is the time of repentance and of the forgiveness of sins, but in the age to come is the just judgment of recompense. Mark: “But that you may know that the Son of Man has authority on earth to forgive sins,” he says … Matthew: “Truly I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth … [will be loosed in heaven. Again, truly I say] to you that if two of you agree on earth about any matter for which they ask, it will be done for them by my Father in heaven.” John: “For the hour is coming in which all who are in the tombs will hear [his voice] … and they will come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.” To the Romans: “[Or] do you despise the riches of his kindness and forbearance and patience, not knowing that the kindness of God leads you to repentance? But by your hardness and impenitent heart you are storing up wrath for yourself on the day of wrath and of the revelation of the righteous judgment of God, who will repay each according to his works.” Acts: “The times of ignorance God overlooked, but now he commands all people everywhere to repent, because he has fixed a day on which he will judge the world.” That those who repent must weep bitterly and show from the heart the other things that belong to repentance … Matthew: “And Peter remembered the word of Jesus, who had said to him, ‘Before the cock crows, you will deny me three times.’ And he went out and wept bitterly.” Second to the Corinthians: “But he who comforts the lowly comforted us by the coming of Titus, and not only by his coming but also by the comfort with which he was comforted by you, as he told us of your longing, your mourning, your zeal for me.” And a little later: “For see what earnestness this very thing, your being grieved according to God, has produced in you: what defence, what indignation, what fear, what longing, … what zeal, what punishment! In every way you have shown yourselves to be innocent in the matter.” Acts: “[And many] of those who had believed came, confessing and declaring their deeds. And a number of those who had practised magic arts gathered their books and burned them before [all].” That for those who repent, withdrawal from their sins alone is not enough for salvation; they also need fruits worthy of repentance. Matthew: “But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, ‘Offspring of vipers! Who warned you to flee from the wrath to come? Bear fruits, then, worthy of repentance, and do not presume to say to yourselves, “We have Abraham as our father.” For I tell you that God is able from these stones to raise up children to Abraham. Even now the axe is laid to the root of the trees. Every tree, then, that does not bear good fruit is cut down and [thrown] into [the fire].’” That after our release from here there is no time for good deeds, [since God has given] the present time … “… [now is the acceptable time]; behold, now is the day of salvation, giving no offence in anything, so that the ministry may not be blamed, but in everything commending ourselves as ministers of God.” To the Galatians: … in patience, for the working of what pleases him. 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 foolish. The foolish, when they took their lamps, took no oil with them; but the wise took oil in their flasks with their lamps. As the bridegroom was delayed, they all became drowsy and slept. But at midnight there was a cry: ‘Behold, the bridegroom is coming! Go out to meet him.’ Then all those virgins rose and trimmed their lamps. And the foolish said to the wise, ‘Give us some of your oil, for our lamps are going out.’ [But the wise answered, ‘Perhaps] there will not be enough for us and for you; go rather to those who sell and buy for yourselves.’ And while they were going away to buy, [the bridegroom came], and those who were ready went in with him to the wedding feast, and the door was shut. Afterward the other virgins also came, [saying], ‘Lord, Lord, open to us.’ But he answered and said, ‘Truly I say to you, I do not know you.’” Luke: “Strive to enter through the narrow gate, for many, I tell you, will seek to enter and will not be able. When once the master of the house has risen and shut the door, and you begin to stand outside and to knock at the door, saying, ‘Lord, Lord, open to us,’ he will answer and say to you, ‘I do not know where you come from.’” Second to the Corinthians: “Behold, now is the [acceptable] time … giving no offence to anyone, so that [the ministry] may not be blamed.” [To the Galatians]: “So then, while we have time, let us do good to all.” ### Scripture references - Matt 4:17: quotation, high confidence - Matt 11:20–22: quotation, high confidence - Mark 2:10: quotation, high confidence - Matt 18:18–19: quotation, high confidence - John 5:28–29: quotation, high confidence - Rom 2:4–6: quotation, high confidence - Acts 17:30–31: quotation, high confidence - Matt 26:75: quotation, high confidence - 2 Cor 7:6–7: quotation, high confidence - 2 Cor 7:11: quotation, high confidence - Acts 19:18–19: quotation, high confidence - Matt 3:7–10: quotation, high confidence - 2 Cor 6:2–4: quotation, high confidence - Gal 6:9–10: quotation, medium confidence - Matt 25:1–12: quotation, high confidence - Luke 13:24–25: quotation, high confidence ### Translation notes - The archive.org OCR of PG 31 interleaves Migne's Greek and Latin columns and has lost many lines; lost words are marked … and words supplied by sense are in brackets. Fragments of Matt 12:41–42 and of the Latin column that stand in the scan text after the John quotation are left untranslated. The rule has five chapters in Migne (repentance first; the present time; weeping; fruits worthy of repentance; no time after death), which run on here. The end of the fifth chapter repeats 2 Cor 6:2–3 and Gal 6:10, which the scan had partly lost at its start. ### Citation (SBL) Basil, Reg. mor. 1 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/1). ## Moral Rules (Moralia) 2 - URL: https://sophiascriptura.com/fathers/basil-moralia/1/#p-2 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's second rule: no one can serve God while bound to other things; the convert must first be cleansed, and nothing of this world may come before Christ. ### Greek text ᾿σθτι ἀδύνατον δουλεῦσαι Θεῷ τὸν καὶ τοῖς ἀλλοτρίοις ΜΑΤΘΑΙ͂ΟΣ. Οὐδεὶς δύναται δυσὶ κυρίοις δουἢ γὰρ τὸν ἕνα μισήσει, καὶ τὸν ἕτερον ἀγαπήσει" ἣ ἑγὸς ἀγθέξεται, καὶ τοῦ ἑτέρου χαταφρογήσει. Οὐ δύνασθε Θεῷ δουλεύειν καὶ μαμωνᾷ. ΠΡῸΣ ΚΟΡ. β΄. Μὴ γίνεσθε ἑτεροζυγοῦντες ἀπίστοις. Τίς γὰρ μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ; ἣ τίς κοιγωγία φωτὶ πρὸς σκότος; τίς δὲ συμφρώνησις Χριστῷ πρὸς Βειία1; ἣ τίς μερὶς πιστῷ μετὰ ἀπίστου; τίς δὲ συγκατάθεσις Θεοῦ μετὰ εἰδώλων; Ὅτι τὸν ὑπαχούσαντα τῷ Εὐαγγελίῳ δεῖ πρῶ πον χαθαρισθῆναι ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος, ἵνα οὕτως εὐπρότδεχτος τῷ Θεῷ Α΄. γένηται ἐν τοῖς τῆς ἁγιωσύνης χατορθώμασιν. ΜΑΤΊΘΑΙΟΣ. Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταὶ, ὅτι καθαρίζετε τὸ ἔξωθεν τοῦ ποτηρίου καὶ τῆς παροψίδος, ἔσωθεν δὲ γέμουσιν ἐξ ἁρπαγῆς καὶ ἀκρασίας (θ4). Φαρισαῖε καθάριοον πρῶτον τὸ ἐντὸς τοῦ ποτηρίου καὶ τῆς παροψίδος, ἵγα γέγηται καὶ τὸ ἐκτὸς αὐτῶν καθαρόν. ΠΡῸΣ ΚΟΡ. β΄. Ταύτας οὖν ἔχοντες τὰς ἐπαγγελίας, ἀγαπητοι, καθαρίσωμὲν ἑαυτοὺς ἀπὸ παντὸς μολυσμοῦ σαρκὸς Ῥαγα βαπὶ (Ναί. χχιῖ, ας εγσο ἐιαὍτι ἀδύνατον μαθητὴν τοῦ Κυρίου γενέσθαι τὸν ῃ Θυοί προσπαθῶς ἔχοντα πρός τι τῶν παρόντων, ἢ ἀνεχόμενόν τινος τῶν καὶ ἐπʼ ὀλίγον ΜΑΤΘΑΙΟΣ. Ὃ φιϊῶν πατέρα ἣ μητέρα ὑπὲρ ἐμὲ, οὐκ ἔστι μου ἄξιος. Καὶ ὁ φιλῶν υἱὸν ἢ θυγατέρα ὑπὲρ ἐμὲ, οὐκ ἔστι μου ἄξιος. Καὶ ὃς αμδάγει τὸν σταυρὸν αὑτοῦ, καὶ ἀχοιουθεῖ ὀπίσω μου, οὐχ ἔστι μου ἄξιος.... ΕΥ̓͂ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαργησάσθω ἑαυτὸν, καὶ ἀράτω τὸν σταυρὸν αὑτοῦ, καὶ ἀκολουθείτω μοι. Ὅς γὰρ ἂν θέλῃ τὴν ψυχὴν αὑτοῦ σῶσαι, ### English translation (Claude) That one cannot serve God who [is entangled] also in things foreign [to piety]. Matthew: “No one can serve two masters; for either he will hate the one and love the other, or he will hold to the one and despise the other. You cannot serve God and mammon.” Second to the Corinthians: “Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness? What accord has Christ with Beliar? Or what portion has a believer with an unbeliever? What agreement has the temple of God with idols?” That whoever has obeyed the gospel must first be cleansed from every defilement of flesh and spirit, so that he may thus become acceptable to God in the good works of holiness. 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 them also may become clean.” Second to the Corinthians: “Since we have these promises, beloved, let us cleanse ourselves from every defilement of flesh [and spirit] …” That one cannot become a disciple of the Lord who is attached by passion to anything of the present world, or who tolerates anything that draws him away even a little [from the commandment of God]. Matthew: “Whoever loves father or mother more than me is not worthy of me; and whoever loves son or daughter more than me is not worthy of me; and whoever does not take up his cross and follow after me is not worthy of me.” … “If anyone wishes to come after me, let him deny himself and take up his cross and follow me. For whoever wishes to save his life …” ### Scripture references - Matt 6:24: quotation, high confidence - 2 Cor 6:14–16: quotation, high confidence - Matt 23:25–26: quotation, high confidence - 2 Cor 7:1: quotation, high confidence - Matt 10:37–38: quotation, high confidence - Matt 16:24–25: quotation, high confidence ### Translation notes - The scan text breaks off in the middle of Matt 16:25; the rest of the rule (in Migne also Luke 14:26 and 14:33) is lost in the OCR, though part of it appears out of place in Rule 3. A line of the Latin column after 2 Cor 7:1 is left untranslated. Words in brackets are supplied by sense. ### Citation (SBL) Basil, Reg. mor. 2 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/2). ## Moral Rules (Moralia) 3 - URL: https://sophiascriptura.com/fathers/basil-moralia/1/#p-3 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's third rule: the first commandment is love of God and the second love of neighbour, and love of God is shown by keeping Christ's commandments even to death. ### Greek text Ὅτι πρώτη καὶ μεγάλη ἐντολὴ ἐν τῷ νόμῳ ὑπὸ τοῦ Κυρίον ἐμαρτυρήθη, ἀγαπᾷν τὸν Θεὸν ἐξ ὅλης τῆς καρδίας " καὶ δευτέρα, ἀγαπᾷν τὸν πλησίον ὡς ΜΑΤΘΑΙ͂ΟΣ. Ὁ δὲ ησοῦς ἔφη αὐτῷ ᾿Αγαπήσεις Κύριον τὸν Θεόν σου ἐξ ὅλης τῆς καρδίας σου, καὶ ἐξ δλης τῆς ψυχῆς σου, καὶ ἐξ δλης τῆς ἰσχύος σου, καὶ ἐξ δλης τῆς διανοίας σου. Αὕτη ἐστὶν ἡ πρώτη καὶ μεγάλῃ ἐντολή " δευτέρα δὲ ὁμοία, αὕτη ᾿Αγαπήσεις τὸν πιησίον Ὅτι ἔλεγχος τοῦ μὴ ἀγαπᾶν τὸν Θεὸν, καὶ τὸν Χριστὸν αὐτοῦ, τὸ, τὰς ἐντολὰς αὐτοῦ μὴ τηρεῖν " ἀτυΐδειξις δὲ τοῦ ἀγαπᾷν, ἣ τήρησις τῶν ἐντολῶν τοῦ Χριστοῦ, ἐν ὑπομονῇ τῶν αὐτοῦ παθημάτων μέχρι θανάτου. ΙΩΑΝΝΗ͂Σ. Ὁ ἔχων τὰς ἐγντοιάς μου, καὶ τηἐξ ἁρπαγῆς καὶ ἀδικίας, καὶ κατʼ ὀλίγον. εἶπε δὴ καὶ ἕτεεἰς τὴν βασιλείαν τοῦ Θεοῦ. Σιν, εἰ 564., εἴ τις ἔρχεται πρός με, οἱ οξίογα αἀπιαί ραΐγθηι αμό τηαίγοηι ρέει φιάαηὶ πιθ, πον φμαπι τὴῦ, ἨΟΠ ὁδὶ πιὲ αἀἴρπιδ. Εἰ φεὶ κοπ ατεὶρὶξ μίξει Ἠϊ6, ΠῸΝ ἐδ πιὸ εἰαΐπε μια, εἰ οὐ (οία πιριιῖα ίμα. ΗἾδα εδἰ ργίπιμιν [.48, ὃς οὐχ ἀποτάσσεται πᾶσι τοῖς ἑαυτοῦ ὑπάρχουσιν, οὐ δύναταί μου εἶναι μαθητής. αὐτῇ, δαὶ ταύτῃ, τῶν ὑπὲρ αὐτοῦʼ παθημάτων. Ομι ποη αἰ σὶι πιο, φογπιοπες πίθος ΠῸΠ ρῶν αὑτὰς, ἐκεῖνός ἔστιν ὁ ἀγαπῶν μμ. Ὁ μὴ εἰς (ἰδία. 48)... δίς ἀγαπῶν με, τοὺς 1όγουςεμου οὐ τηρεῖ. Ἐὰν τὰς ἐντολάς μου τηρήσητε, μενεῖτε ἐν τῇ ἀγάπῃ μου, καθὼς ἐγὼ τὰς ἐντοιὰς τοῦ Πατρός μου τετήρηκα, καὶ μένω αὐτοῦ ἐν τῇ ἀγάπῃ. ΠΡῸΣ ΡΩΜ. Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ; θλίψις; ἣ στενοχωρία; ἣ διωγμός ; ἣ γυμνότης; ἣ κίνδυνος; ἣ μάχαιρα; Καθὼς γέγραπται. Ὅτι ἔνεχκα σοῦ θανατούμεθα σφαγῆς. ᾿Α1λ.1ʼ ἐν τούτοις πᾶσιν» διὰ τοῦ ἀγαπήσαντος ἡμᾶς, καὶ τὰ ἕξϊς. ### English translation (Claude) That the first and great commandment in the law, as the Lord bore witness, is to love God with the whole heart, and the second, to love one's neighbour as [oneself]. Matthew: “And Jesus said to him: You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind. This is the first and great commandment. And the second is like it: You shall love your neighbour [as yourself].” That the proof of not loving God and his Christ is not keeping his commandments, and the demonstration of loving him is keeping the commandments of Christ, with endurance of his sufferings even to death. John: “Whoever has my commandments and keeps them, he it is who loves me. … Whoever does not love me does not keep my words. … If you keep my commandments, you will abide in my love, just as I have kept my Father's commandments and abide in his love.” To the Romans: “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or nakedness, or danger, or sword? As it is written: For your sake we are being killed [all the day long; we are regarded as sheep for] slaughter. But in all these things [we are more than conquerors] through him who loved us,” and what follows. [Out of place in the scan text, from the end of Rule 2:] “… whoever does not renounce all that he has cannot be my disciple.” ### Scripture references - Matt 22:37–39: quotation, high confidence - John 14:21: quotation, high confidence - John 14:24: quotation, high confidence - John 15:10: quotation, high confidence - Rom 8:35–37: quotation, high confidence - Ps 44:22 (43:23 LXX): quotation, high confidence - Luke 14:33: quotation, high confidence ### Translation notes - The scan text here is mixed with lines of Migne's Latin column and with words displaced from Rule 2 (Luke 14:33, “whoever does not renounce all that he has cannot be my disciple”, and debris of Luke 14:26); the displaced verse is translated at the end, the rest is left out. Words in brackets are supplied by sense from the verses quoted. ### Citation (SBL) Basil, Reg. mor. 3 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/3). ## Moral Rules (Moralia) 4 - URL: https://sophiascriptura.com/fathers/basil-moralia/1/#p-4 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's fourth rule: doing God's will glorifies him, and breaking his law dishonours him. ### Greek text τι τιμᾷ καὶ δοξάξει τὸν Θεὸν ὁ τὸ θέλημα αὐτοῦ ΙΩΑΝΝΗΣ. Ἐγώ σε ἐδόξασα ἐπὶ τῆς γῆς" τὸ ἔργον ἐτελείωσα, ὃ δέδωκάς μοι ἵγα ποιήσω. ΜΑΤΘΑΙ͂ΟΣ. Οὕτως «“αμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀγθρώπων, ὅπως ἴδωσιν» ὑμῶν τὰ καὰ ἔργα, καὶ δοξάσωσι τὸν Πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς. ΠΡΟΣ ΦΙΛΙΠ. Ἴνα ἦτε εἰλιχριγεῖς καὶ ἀπρόσχοποι εἰς ἡμέραν Χριστοῦ, πιηρωμέγνοι καρπῶν δικαιοσύνης τῶν διὰ Ἰησοῦ Χριστοῦ, εἰς δόξαν καὶ ἔπαινον Θεοῦ. ΠΡῸΣ ῬΩΜ. Ὃς ἐν γόμῳ καυχᾶσαι, διὰ τῆς παραβάσεως τοῦ νόμου τὸν Θεὸν ἀτιμάζεις. ### English translation (Claude) That whoever [does] his will honours and glorifies God. John: “I glorified you on earth; I finished the work that you gave me to do.” Matthew: “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.” 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.” To the Romans: “You who boast in the law dishonour God by breaking the law.” ### Scripture references - John 17:4: quotation, high confidence - Matt 5:16: quotation, high confidence - Phil 1:10–11: quotation, high confidence - Rom 2:23: quotation, high confidence ### Translation notes - The second half of the heading (in Migne: and whoever breaks his law dishonours him) is lost in the scan text; the Romans quotation states it. ### Citation (SBL) Basil, Reg. mor. 4 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/4). ## Moral Rules (Moralia) 5 - URL: https://sophiascriptura.com/fathers/basil-moralia/1/#p-5 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's fifth rule: Christians must love even enemies, show their discipleship by mutual love, avoid grieving a brother to the harm of his faith, seek reconciliation, and sometimes grieve those they love for their good. ### Greek text Ο “οτι δεῖ, παντὸς μίσους πρὸς πάντας καθαρεύοντα καὶ τοὺς ἐχθροὺς ἀγαπᾷν " ὑπὲρ δὲ τῶν φίλων τὴν ψυχὴν τιθέναι, ὅταν χρεία καλῇ, τοιαύτην ἔχοντα ἀγάπην, οἵαν ἔσχε πρὸς ἡμᾶς ὁ Θεὸς, καὶ ὁ ΧριΜΑΤΘΑΙ͂ΟΣ. Ἠκούσατε, ὅτι ἐῤῥέθη τοῖς ἀρχαίοις" ᾿Αγαπήσεις τὸν πλησίον σου, καὶ μισήσεις τὸν ἐχθρύγ σου. Ἐγὼ δὲ λέγω ὑμῖν' γαπᾶτε τοὺς ἐχθροὺς ὑμῶν" Καὶ μετʼ ὀλίγα" “Ἔσεσθε οὖν ὑμεῖς τέλειοι, ὥσπερ ὁ Πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν. ἸΩΆΝΝΗΣ. Οὕτως γὰρ ἠγάπησεν ὁ Θεὸς τὸν κόσμον, ὥστε τὸν Υἱὸν αὑτοῦ τὸν μονογενῆ ἔδωκεν Αὕτη ἐστὶν ἐντοιϊὴ ἡ ἐμὴ, ἵνα ἀγαπᾶτε ἀλλήλους, καθὼς ὅλην τὴν ἡμέραν. τὴν ψυχὴν... ἔχοντας. ἐγὼ ἠγάπησα ὑμᾶς. Μείζονα ταύτης ἀγάπην οὐδεὶς ἔχει, ἵνα τις τὴν ψυχὴν αὑτοῦ θῇ ὑπὲρ τῶν φίλων αὑτοῦ. ΛΟΥ͂ΚΑΣ. Καὶ ἔσεσθε υἱοὶ τοῦ Ὑψίστον, ὅτι αὐτὸς χρηστός ἐστιν ἐπὶ τοὺς ἀχωρίστους καὶ πογηρούς. Γίνεσθε οὖν οἰκτίρμονες, καθὼς καὶ ὁ Πατὴρ ὑμῶν οἰκτίρμων ἐστί. ΠΡῸΣ ΡῬΩΜ. Συνίστησι δὲ τὴν ἑαυτοῦ ἀγάπην ὁ Θεὸς εἰς ἡμᾶς. ὅτι, ἔτι ἁμαρτωλῶν ἡμῶν ὄντων, Χριστὸς ὑπὲρ ἡμῶν ἀπέθανεν. ΠΡῸΣ ΕΦΕΣ. οὖν μιμηταὶ τοῦ Θεοῦ ὡς τέκνα ἀγαπητὰ, καὶ περιπατεῖτε ἐν ἀγάπῃ, καθὼς καὶ ὁ Χριστὸς ἠγάπιστεύων εἰς αὐτὸν μὴ ἀπόληται, εκ οπιιῖδ φεὶ στοά πησεν ἡμᾶς, καὶ παρέδωκεν ξαυτὸν ὑπὲρ ἡμῶν αὶ ἴρειπι ργο προσφορὰν καὶ θυσίαν τῷ Θεῷ Ὅξι ἀπόδειξις τῶν τοῦ Χριστοῦ μαθητῶν ἡ ἐν αὐτῷ πρὸς ἀλλήλους ἀγάπη. ΙΩΑΝΝΗΣ. Ἐν τούτῳ γνώσονται πάντες, ὅτι ἐμοὶ μαθηταί ἔστε, ἐὰν ἀγάπην ἔχητε ἐν Ὅτι ἔλεγχος τοῦ μὴ ἔχειν τὴν Χριστοῦ ἀγάπην πρὸς τὸν πλησίον τὸ ποιῆσαί τι τῶν βλαπτόντων ἣ λυπούντων αὐτὸν εἰς ἐχχοπὴν τῆς πίστεως, κἂν συγχεχωρημένον ὑπὸ τῆς Γραφῆς τῷ ἰδίῳ λόνῳ ΠΡΟΣ ΡΩΜ. Εἰ γὰρ διὰ βρῶμα ὁ ἀδελφὸς σου «λυπεῖται, οὐχέτε κατὰ ἀγάπην περιπατεῖς. Μὴ τῷ βρώματί σου ἐκεῖνον ἀπόλλυε, ὑπὲρ οὗ ὁ Ὅτι δεῖ τὸν Χριστιανὸν καὶ τὸν λυπούμενον κατʼ αὐτοῦ παντὶ τρόπῳ τό γε ἐπʼ αὐτῷ θεραπεύειν. ΜΑΤΘΑΙΟΣ. ʼΕὰν οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον, κἀκεῖ μνησθῇς, ὅτι ὁ ἀδε.ῖοός σου ἔχει τι κατὰ σοῦ, ἄφες ἐχεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε σρῶτον, διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου. ΠΡῸΣ ΚΟΡ. αʼ. Ο .... Ὅτι τὴν κατὰ Χριστὸν ἀγάπην ὁ ἔχων ἔστιν ὅτε καὶ λυπεῖ πρὸς τὸ συμφέρον τὸν ἀγαπώμεΙΩΑΝΝΗΣ. Νῦν δὲ ὑπάγω πρὸς τὸν πέμψαντά καὶ οὐδεὶς ἐξ ὑμῶν ἐρωτᾷ με Ποῦ ὑπάτεις; "ΑΔ. ὅτι ταῦτα .ελάληκα ὑμῖν, ἡ λύπη πεπιλήρωχεν ὑμῶν τὴν καρδίαν. ᾿Α.1.1 ἐγὼ τὴν ἀλήθειαν ὑμῖν συμφέρει ὑμῖν, ἵνα ἐγὼ ἀπέλθω. Ἐὰν γὰρ μὴ ἀπέλθω, ὁ Παράχιλητος οὐκ πρὸς ὑμᾶς. ΠΡῸΣ ΚΟΡ. β΄. Ὥστε με ρῆνγαιε, ὅτι, εἰ καὶ ἐλύπησα ὑμᾶς ἐν τῇ ἐπιστοιἹῇ, ὅτι ἡ ἐπιστολὴ ἐκείνη, εἰ καὶ πρὸς ὥραν, ἐλύπησεν ὑμᾶς. Νῦν χαίρω, οὐχ ὅτι ἐλυπήθητε, ὅτι ἐϊλυπήθητε εἰς μετάνοιαν. ᾿Ελυπήθητε γὰρ κατὰ Θεὸν, ἵνα ἐν μηδενὶ ζημιωθῆτε ἐξ ἡμῶν. ### English translation (Claude) That one must be free of all hatred toward all people and love even one's enemies, and lay down one's life for one's friends when need calls, having such love as God and Christ had for us. Matthew: “You have heard that it was said to those of old: You shall love your neighbour and hate your enemy. But I say to you: Love your enemies.” And a little later: “You therefore shall be perfect, as your heavenly Father is perfect.” John: “For God so loved the world that he gave his only-begotten Son, [that whoever] believes in him should not perish …” “This is my commandment, that you love one another as I have loved you. Greater love than this no one has, that someone lay down his life for his friends.” Luke: “And you will be sons of the Most High, for he is kind to the ungrateful and the wicked. Be merciful, then, as your Father also is merciful.” To the Romans: “But God shows his own love for us in that while we were still sinners Christ died for us.” To the Ephesians: “[Be] therefore imitators of God, as beloved children, and walk in love, as Christ also loved us and gave himself up for us, an offering and sacrifice to God …” That the proof of Christ's disciples is their love for one another in him. John: “By this all people will know that you are my disciples, if you have love for one another.” That the proof of not having Christ's love toward one's neighbour is doing anything that harms or grieves him to the overthrow of his faith, even if it is something the Scripture allows in its own terms. To the Romans: “For if your brother is grieved on account of food, you are no longer walking in love. Do not by your food destroy that one for whom Christ [died].” That the Christian must in every way, as far as it depends on him, heal even the one who is aggrieved against him. Matthew: “So if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar and go; first be reconciled to your brother, and then come and offer your gift.” First to the Corinthians: … That whoever has the love that is according to Christ sometimes grieves the one he loves, for his good. John: “But now I am going to him who sent me, and none of you asks me, ‘Where are you going?’ But because I have said these things to you, sorrow has filled your heart. Nevertheless, I tell you the truth: it is to your advantage that I go away. For if I do not go away, the Helper will not [come] to you.” Second to the Corinthians: “So that I [rejoiced still more]; for even if I grieved you with my letter, [I do not regret it, for I see] that that letter grieved you, though only for a while. Now I rejoice, not because you were grieved, but because you were grieved to repentance. For you were grieved according to God, so that you suffered no loss through us.” ### Scripture references - Matt 5:43–44: quotation, high confidence - Matt 5:48: quotation, high confidence - John 3:16: quotation, high confidence - John 15:12–13: quotation, high confidence - Luke 6:35–36: quotation, high confidence - Rom 5:8: quotation, high confidence - Eph 5:1–2: quotation, high confidence - John 13:35: quotation, high confidence - Rom 14:15: quotation, high confidence - Matt 5:23–24: quotation, high confidence - John 16:5–7: quotation, high confidence - 2 Cor 7:7–9: quotation, high confidence ### Translation notes - The quotation from First Corinthians in the fourth chapter (in Migne 1 Cor 4:12–13) is lost in the scan text, and words of John 15:12 and of the Latin column stand inside the Ephesians quotation; these are left out. The rule's five chapters run on here. ### Citation (SBL) Basil, Reg. mor. 5 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/5). ## Moral Rules (Moralia) 6 - URL: https://sophiascriptura.com/fathers/basil-moralia/1/#p-6 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's sixth rule, on fearless confession of Christ, with Rules 7 (hearing without obeying condemns) and 8 (one must not doubt the Lord's words), whose headings the scan lost. ### Greek text τι δεῖ ἀφόβως καὶ ἀνεπαισχύντως παῤῥησιάζεσθαι ἐν τῇ ὁμολογίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ τῶν λόγων αὐτοῦ. τῷ θεῷ καὶ Πατρί, ἰογιίυβ θυσιαστήριον καὶ ἐχεῖ, Μοχ ἴρβο εοάδν δῶρόν σου ἐπὶ τὸ θυσιαστήριον. ΜΑΤΘΑΙ͂ΟΣ. Ὁ «έγω ὑμῖν ἐν τῇ σκοτίᾳ, εἴπατα ἂν τῷ φωτί" καὶ ὃ εἰς τὸ οὗς ἠκούσατε, κηρύξατε ἐπὶ τῶν δωμάτων. Καὶ μὴ φοβεῖσθε ἀπὸ τῶν ἀποτὸ σῶμα, τὴν δὲ ψυχὴν μὴ μενον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεένγνῃ. Πᾶς οὖν, ὅστις ὁμοιλογήσει ἂν ἐμοὶ ἔμπροσθεν τῶν ἀγθρώπων, ὁμολογήσω κἀγὼ ἐν αὐτῷ ἔμαροσθεν τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς. ΛΟΥΚΑΣ. Ὃς γὰρ ἂν ἐπαισχυνθῇ μὲ καὶ τοὺς ἐμοὺς .16γους, τοῦτον ὁ Υἱὸς τοῦ ἀγθρώπου ἐπαισχνγθήσεται, ὅταν ἔλθῃ ἐν τῇ δόξῃ αὐτοῦ, καὶ τοῦ Πατρὸς, καὶ τῶν ἁγίων ἀγγέλων. ΠΡῸΣ ΤΙΜ. β΄. Ἠὴ οὖν ἐπαισχυγνθῇς τὸ μαρτύριον τοῦ Κυρίου ἡμῶν, μηδὲ ἐμὲ τὸν δέσμιον αὐτοῦ ἀλλὰ συγχαχοπάὍτι, κἂν δοκῇ τις ὁμολογεῖν τὸν Κύριον, καὶ ἀχούῃ τῶν λόγων αὐτοῦ, ἀπειθῇ ὃὲ ταῖς ἐναὐτοῦ, καταχέχριται, κἂν ἐν πνευματικοῖς διά τινα οἰκονομίαν γενέσθαι συγΜΑΤΘΑΙ͂ΟΣ. Οὐ πᾶς ὁ “έγων μοι, Κύριε, Κύρια, εἰσελεύσεται εὶς τὴν βασιλείαν τῶν οὐραγῶν, ἀλλʼ ὁ ποιῶν τὸ θέλημα τοῦ Πατρός μου τοῦ ἐν οὐραγοῖς. Πο.11λοὶ ἐροῦσί μοι ἐν ἐκείνῃ τῇ ( ἡμέρᾳ Κύριε, Κύριε, οὐ τῷ σῷ ὀνόμαςει προεφηἐπι φμήαίοιι {( δ αἰα!. νη, 321-25}, οἷς... Θεά {15) Βοος. ἰογίϊι5 καὶ ἀκούειν. ᾿Πʼ ἀπειθῇ δὲ τὰς ἐντολάς. σι ταῖς ἐντολαῖς, τοοῖα. Ηος καταχρίνεται. Ροϑὶ ᾿Πυ, ἐργαζόμενοι τὴν νομίαν, φαΐ σὴν ἢ Μ6585. οἱ ἰῷ ορΙο ποβῖγο καὶ τῷ σῷ ὀνόματι δαιμόνια μεν; καὶ τῷ σῷ ὀνόματι δυνάμεις ποιλλὰς ἐποιήσαμεν; Καὶ τότε ὁμοιλογήσω αὐτοῖς, ὅτι Οὐδέποτε ἔγνων ὑμᾶς. ᾿Αποχωρεῖτε ἀπ᾿ ἐμοῦ, οἱ ἐργαζόμεγνοι τὴν ἀνομίαν, καὶ τὰ ἑξῆς. ΛΟΥ͂ΚΑΣ. Τί δὲ καιεῖτε, Κύριε, Κύριε, καὶ οὐ ποεῖτε ἃ «ἐγὼ; καὶ τὰ ἑξῆς. ΠΡΟΣ ΤΙΤ. Θεὸν ὁμοιιογοῦσιν εἰδέγαι, τοῖς δὲ ἔργοις ἀργοῦγται βδελυχτοὶ ὄντες, καὶ ἀπειθεῖς, καὶ πρὸς πᾶν ἔργον ἀγαθὸν ἀδότι οὐ δεῖ διακρίνεσθαι καὶ διστάξειν ἐπὶ τοῖς ὑπὸ τοῦ Κυρίου λεγομένοις, ἀλλὰ πεπληροφορῖ;σθαι πᾶν ῥήμα Θεοῦ ἀληθὲς εἶναι καὶ δυνατὸν, κἂν ἡ φύσις μάχηται. Ἐνταῦθα γὰρ καὶ ὁ ἀγὼν . ΜΑΤΘΑΙΟΣ. Τετάρτῃ δὲ φυλακῇ τῆς νυκτὰς ἔρχεται ὁ ᾿Ιησοῦς πρὸς αὐτοὺς περιπατῶν ἐπὶ τῆς θαλάσσης. Καὶ ἰδόντες αὐτὸν οἱ μαθηταὶ ἐπὶ τὴν θάλασσαν περιπατοῦντα, ἐταράχθησαν, «ἰέγονγτες" Φάγτασμά ἐστι καὶ ἀπὸ τοῦ φόβου ὅστις ἀκούει μου τοὺς λόγους..... ἡ πτῶσις αὐτῆς ἔρχεται. ὁ Ἰησοῦς πρός. ἔκραξαν. Εὐθέως δὲ ἐλάλησεν αὐτοῖς ὁ Ἰησοῦς εἴαπι. Εσο Ἔκπὶ, ποίϊι λέγων" Θαρσεῖτε, ἐγώ εἰμι, μὴ φοβεῖσθε. ᾿Αποχριθεὶς δὲ αὑτῷ ὁ Πέτρος εἶπε" Κύριε, εἰ σὺ εἴ, κέλευσόν μὲ πρὸς σὲ ἐλθεῖν ἐπὶ τὰ ὕδατα. Ὁ δὲ εἶχεν. ἙἘ.θέ. Καὶ καταβὰς ἀπὸ τοῦ πλοίου ὁ Πέτρος, περιεπάτησεν ἐπὶ τὰ ὕδατα, ἐ2θεῖν πρὸς τὸν Ἰησοῦν. Βιλέπων δὲ τὸν ἄγεμον ἰσχυρὸν, καὶ ἀρξάμενος καταποντίζεσσθαι, ἔχραΚύριε, σῶσόν με. Εὐθέως δὲ ὁ Ἰησοῦς ἐχεείνας τὴν χεῖρα, ἐπελάβετο αὐτοῦ, καὶ λέγει αὑτῷ" "ʼΟλιγόπιστε, εἰς τί ἐδίστασας ; ἸΩΆΝΝΗΣ. ᾿Εμάχοντο οὖν πρὸς ἀλλήλους οἱ ᾿Ιουυδαῖοι, έγοντες" Πῶς δύναται οὗτος ἡμῖν τὴν σάρκα δοῦναι φαγεῖν; Εἶπεν οὖν αὐτοῖς " ᾿Αμὴν ἀμὴν «6γω ὑμῖν, ἐὰν μὴ ράγητε τὴν σάρκα τοῦ Υἱοῦ τοῦ ἀγθρώπου, καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς. ΛΟΥ͂ΚΑΣ. Εἶπε εἰσηχούσθη ἡ δέησίς σου " καὶ ἡ γυνή σου ᾿Ἐλισάδες γεννήσει υἱόν σοι. Καὶ μετʼ ὀλίγα" Καὶ εἶπε Ζαχαρίας πρὸς τὸν ἄγγελον" Κατὰ τί γγώσομαι τοῦτο; ᾿Εγὼ γάρ εἰμι πρεσβύτης, καὶ ἡ γυγή μου προδεδηκυῖα ἐν ταῖς ἡμέραις αὑτῆς. Καὶ ἀποκριθεὶς ὅ ἄγγειος εἶπεν αὐτῷ" Ἐγώ εἰμι ᾿'αδριὴμ, χαρεστηχὼς ἐγώπιον τοῦ Θεοῦ" καὶ ἀπεστάλην «λαλῆσαι πρὸς σὲ, καὶ εὐαγγε.σασθαί σοι ταῦτα. Καὶ ἰδοὺ ἔσῃ σιωπῶν, καὶ μὴ δυνάμενος σαι ἄχρι ἧς ἡμέρας γένηται ταῦτα, ἀγθ' ὧν οὐκ ἐπίστευσας τοῖς «1όγοις μου, οἵτινες πληρωθήσονται δἰς τὸν καιρὸν αὐτῶν. ΠΡῸΣ ΡΩΜ. Καὶ μὴ (, ἀσθενήσας τῇ πίστει, οὐ κατεγόησε τὸ ἑαυτοῦ ὑπάρχων, καὶ τὴν νέκρωσιν τῆς μήτρας Σάῤῥας. Εἰς δὲ τὴν ἐπαγγελίαν τοῦ Θεοῦ οὐ διεκρίθη τῇ ἀπιστίᾳ, ἀλλ: ἐνγεδυναμώθη τῇ πίστει δοὺς δόξαν εῷ Θεῷ, καὶ πληροφορηθεὶς, ὅτι ὃ ἐπήγγειϊται, δυνατός ἐστι καὶ ποιῆσαι. Διὸ καὶ ἐλογίσθη αὐτῷ Ὅτι ὁ ἐπὶ τοῖς ἐλάττοσι μὴ πιστεύων τῷ Κυρίῳ Ουοὰ αυΐ 'π πλϊποτῖθυ8 πορ δτλός ἐστι πολὺ πρότερον ἐπὶ τοῖς μείζοσιν ἀπιἸΩΆΝΝΗΣ. Εἰ τὰ ἐπίγεια εἶπον ὑμῖν, καὶ οὐ πιστεύετε, πῶς, ἐὰν εἴπω ὑμῖν τὰ ἐπουράνια, αιστεύσετε; ΛΟΥ͂ΚΑΣ. Ὁ πιστὸς ἐν ἐλαχίστῳ καὶ ποιλιλῷ πιστός ἐστι" καὶ ὁ ἐν ἐλαχίστῳ ἄδικος καὶ ἐν πολλῷ ἀδικός ἔστιν. Ὅτι οὐ χρὴ λογισμοῖς ἰδίοις στηρίζεσθαι ἐπὶ ἀθετήσει τῶν ὑπὸ τοῦ Κυρίου λεγομένων " ὃΣ εἰδέναι τῆς ἰδίας πληροφορίας τὰ τοῦ Ἀυρίου ΜΑΤΘΑΙ͂ΟΣ. Τότε .1έγει αὐτοῖς ὁ Ἰησοῦς" Πάντες ὑμεῖς σχανδα.λισθήσεσθε ἐν ἐμοὶ ἐν τῇ νυκτὶ ταύτῃ. ᾿Αποχριθεὶς δὲ ὁ Πέτρος, εἶπεν αὐτῷ" ἐν ἀμ ἘΣ ἀποκριθεὶς δὲ αὐτῷ ὁ. Δαϊ ἙΛϊεῖο Ῥατίδ. Υἱοῦ ἀνθρώπου, καὶ πίνητε. εἶπε δὲ πρὸς αὐτὸν ὁ. ἐπὶ τοῖς ἐλάτε. Μοχ καί ἴῃ π|98. ποη ἰοβί Γ. : Απιει ἀἶοο Καὶ εἰ πάντες σκανδαλισθήσονται ἐν σοὶ, ἐγὼ δὲ οὐδέποτε σχανδαλισθήσομαι. Ἔφη αὐτῷ ὁ Ἰησοῦς" Ἀμὴν «“1έγω σοι, ἐν ταύτῃ τῇ γυκτὶ, πρὶν ἀλέχτορα φωνῆσαι, τρὶς ἀπαρνήσῃ με..... ʼοψίας δὲ γενομένης, ἀγέκειτο μετὰ τῶν δώδεκα μαθητῶν " καὶ ἐσθιόντων αὐτῶν, «“έγει αὐτοῖς" Λέγω ὑμῖν, ὅτι εἷς ἐξ ὑμῶν παραδώσει με. Καὶ ":λυπούμεγοι σφόδρα, ἤρξαντο «“έγειν αὐτῷ ἕκαστος αὐτῶν " Μήτι ἐγώ εἰμι, Κύριε; ΠΡΑΞΕΙΣ. Καὶ ἐγέγετο φωγὴ πρὸς αὐτόν " ᾿Αναστὰς, Πέτρε, θὺσον, καὶ φάγε. Ὁ δὲ Πέτρος εἶπε " Μηδαμῶς, Κύριε" ὅτι οὐδέποτε ἔξαγον πᾶν κοιγὸν ἣ ἀκάθαρτον. Καὶ ρωνὴ πάλιν ἐκ δευτέρου πρὸς αὐτόν" Ἃ ὁ Θεὸς ἐκαθάρισε, σὺ μὴ κοίνου. ΠΡΟΣ ΚΟΡ. β΄. Λογισμοὺς καθαιροῦντες, καὶ πᾶν ὕψωμα ἐπαιρόμεγον κατὰ τῆς γγώσεως τοῦ Θεοῦ καὶ αἰχμαλωτίζοντες πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ ### English translation (Claude) That one must speak boldly, without fear and without shame, in confessing our Lord Jesus Christ and his words. … Matthew: “What I tell you in the darkness, speak in the light; and what you hear in the ear, proclaim on the housetops. And do not fear those who kill the body but cannot kill the soul; [but rather fear him who is able to destroy] both soul and body in Gehenna. Everyone, then, who confesses me before people, I also will confess before my Father who is in heaven.” Luke: “For whoever is ashamed of me and of my words, of him the Son of Man will be ashamed when he comes in his glory and that of the Father and of the holy angels.” Second to Timothy: “Do not be ashamed, then, of the testimony of our Lord, nor of me his prisoner, but share in suffering …” [7] That even if someone seems to confess the Lord and hears his words, but disobeys his commandments, he is condemned, even if by some dispensation he has been allowed to have a share in spiritual gifts. Matthew: “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then I will declare to them, ‘I never knew you; depart from me, you workers of lawlessness,’” and what follows. Luke: “Why do you call me ‘Lord, Lord,’ and not do what I say?” and what follows. To Titus: “They profess to know God, but they deny him by their works, being detestable and disobedient and unfit for any good work.” [8] That one must not waver or doubt over what the Lord says, but be fully convinced that every word of God is true and possible, even if nature fights against it; for here too is the contest [of faith]. Matthew: “And in the fourth watch of the night Jesus came to them, walking on the sea. And when the disciples saw him walking on the sea they were troubled, saying, ‘It is a ghost,’ and they cried out for fear. But immediately Jesus spoke to them, saying, ‘Take heart; it is I; do not be afraid.’ And Peter answered him and said, ‘Lord, if it is you, command me to come to you on the waters.’ He said, ‘Come.’ And Peter got down from the boat and walked on the waters to come to Jesus. But when he saw the strong wind and began to sink, he cried out, [saying], ‘Lord, save me.’ Immediately Jesus stretched out his hand and took hold of him, and said to him, ‘O you of little faith, why did you doubt?’” John: “The Jews then disputed among themselves, saying, ‘How can this man give us his flesh to eat?’ So he said to them, ‘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.’” Luke: “[The angel] said, … your prayer has been heard, and your wife Elizabeth will bear you a son.” And a little later: “And Zechariah said to the angel, ‘How shall I know this? For I am an old man, and my wife is advanced in her days.’ And the angel answered and said to him, ‘I am Gabriel, who stand in the presence of God, and I was sent to speak to you and to bring you this good news. And behold, you will be silent and unable to speak until the day that these things happen, because you did not believe my words, which will be fulfilled in their time.’” To the Romans: “And not weakening in faith, he did not consider his own body, being [about a hundred years old], and the deadness of Sarah's womb. He did not waver concerning the promise of God through unbelief, but grew strong in faith, giving glory to God, fully convinced that what he had promised he was able also to do. That is why it was also reckoned to him …” That whoever does not believe the Lord in lesser things is plainly much more unbelieving in greater ones. John: “If I told you earthly things and you do not believe, how will you believe if I tell you heavenly things?” Luke: “Whoever is faithful in a very little is faithful also in much, and whoever is dishonest in a very little is dishonest also in much.” That one must not rely on one's own reasonings to set aside what the Lord says, but know that the Lord's words are surer than one's own full conviction. Matthew: “Then Jesus said to them, ‘You will all fall away because of me this night.’ … Peter answered and said to him, ‘Even if all fall away because of you, I will never fall away.’ Jesus said to him, ‘Truly I tell you, this very night, before the cock crows, you will deny me three times.’” … “When evening came, he reclined at table with the twelve disciples, and as they were eating he said to them, ‘I tell you that one of you will betray me.’ And they were very sorrowful and began to say to him, each of them, ‘Is it I, Lord?’” Acts: “And there came a voice to him: ‘Rise, Peter; kill and eat.’ But Peter said, ‘By no means, Lord; for I have never eaten anything common or unclean.’ And the voice came to him again a second time: ‘What God has cleansed, do not call common.’” Second to the Corinthians: “Destroying reasonings and every lofty thing raised up against the knowledge of God, and taking every thought captive to the obedience of [Christ].” ### Scripture references - Matt 10:27–28: quotation, high confidence - Matt 10:32: quotation, high confidence - Luke 9:26: quotation, high confidence - 2 Tim 1:8: quotation, high confidence - Matt 7:21–23: quotation, high confidence - Luke 6:46: quotation, high confidence - Titus 1:16: quotation, high confidence - Matt 14:25–31: quotation, high confidence - John 6:52–53: quotation, high confidence - Luke 1:13: quotation, high confidence - Luke 1:18–20: quotation, high confidence - Rom 4:19–22: quotation, high confidence - John 3:12: quotation, high confidence - Luke 16:10: quotation, high confidence - Matt 26:31: quotation, high confidence - Matt 26:33–34: quotation, high confidence - Matt 26:20–22: quotation, high confidence - Acts 10:13–15: quotation, high confidence - 2 Cor 10:5: quotation, high confidence ### Translation notes - The scan's headings for Rules 7 and 8 could not be read, so their text stands here, marked [7] and [8]. Rule 8 has three chapters (the second begins “That whoever does not believe…”, the third “That one must not rely…”). The scan text is mixed with lines of Migne's Latin column and with stray fragments of Matt 5:23–24 and Matt 7:24–27, which are left out; lost words are marked … and words supplied by sense are in brackets. ### Citation (SBL) Basil, Reg. mor. 6 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/6). ## Moral Rules (Moralia) 9 - URL: https://sophiascriptura.com/fathers/basil-moralia/1/#p-9 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's ninth rule, on attentive learning of God's will, with Rules 10 (the end of sin is death, of the commandment life) and 11 (God's judgments must be feared), whose headings the scan lost. ### Greek text Ὅτι οὐ δεῖ ἀμελεῖν τῆς τῶν ἐπιδαλλόντων γνώσεως " μετὰ προσοχῆς δὲ τῶν τοῦ Κυρίου λόγων ἀκούοντα συνιέναι, καὶ ποιεῖν τὸ θέλημα αὐτοῦ. ΜΑΤΘΑΙ͂ΟΣ. ᾿Ἀποχριθεὶς δὲ ὁ Πέτρος εἶπεν αὐτῷ Φράσον ἡμῖν τὴν παραδοιλὴν ταύτην. Ὁ δὲ Ἰησοῦς εἶπεν" ᾿Αχμὴν καὶ ὑμεῖς ἀσύνετοί ἔστε; Οὕπω γοεῖτε, ὅτι πᾶν τὸ εἰἱσπορευόμενον εἰς τὸ στόμα εἰς τὴν κοιλίαν χωρεῖ, καὶ εἰς ἀφεδρῶγα οοἱπφιίπαπί κοπήποηι (Μαιὴ, χν, 15ὅ-18.} ( ἐκβάλλεται; τὰ δὲ ἐκπορευόμενα ἐκ τοῦ στόμαΠέτρος εἶπε. {Πυὰἀ εἶπε πε ἴῃ εὐϊιίοπα θη. πες. ρτίπιις κατὰ τῆς δυνάμεως τοῦ Θεοῦ, τος, ἐκ τῆς καρδίας ἐξέρχεται, καὶ κοινοῖ τὸν γὸν τῆς βασιλείας, καὶ μὴ συγνιένγτος, ἔρχεται ὁ πογηρὸς, καὶ ἁρπάζει τὸ ἑσπαρμένον ἐν τῇ καρδίᾳ αὐτοῦ. Οὗτός ἐστιν δʼ παρὰ τὴν ὁδὸν σπαρείς. Καὶ μετʼ ὀλίγον (86): Ὁ δὲ ἐπὶ τὴν γῆν τὴν καλὴν σπαρεὶς, οὗτός ἐστιν ὁ τὸν “λόγον ἀκούων καὶ συνιὼν, ὃς δὴ καρποφορεῖ, καὶ ποιεῖ ὁ μὲν ἔκατὸν, ὁ δὲ ἑξήκοντα, ὁ δὲ τριάχογτα. ΜΆΡΚΟΣ. Καὶ πάντα τὸν ὄχιϊον, εἶπεν αὐτοῖς" ᾿Ακούετέ μου, καὶ συνίετε. ΠΡῸΣ ΕΦΕΣ. Βλέπετε οὖν πῶς ἀκριβῶς περιπατεῖτε" μὴ ὡς ὡς σοφοί" ἐξαγοραζόμενοι τὸν καιρὸν, ὅτι αἱ ἡμέραι πονηραί εἰσι. Διὰ τοῦτο μὴ γίνεσθε ἄφρονες, ἀλλὰ συνιέντες τί τὸ θέλημα Ὅτι περὶ τῶν μὴ ἐπιδαλλόντων οὐ δεῖ πολυπραΙΩΑΝΝΗΣ. Καὶ μετὰ τὸ ψωμίον, τότε εἰσῆλθεν εἰς ἐκεῖνον ὁ Σαταγᾶς. Λέγει αὐτῷ ὁ Ἰησοῦς" Ὃ ποιεῖς, ποίησον τάχιον. Τοῦτο δὲ οὐδεὶς ἔγνω τῶν ἀνακειμένων, πρὸς τί εἶπεν αὐτῷ. ΠΡΛΞΕΙ͂Σ. Οἱ μὲν οὖν συνελθόντες ἐπηρώτων αὐτὸν «έγοντῶν τοῦ Κυρίου λόγων. τες Κύριε, εἰ ἐν. τῷ χρόνῳ τούτῳ ἀποκχαθιστάἡ Ἰεταεί ἢ Ὀἰαὶ! ἀμίοτε οἷς : ΝοΉ εδὶ υδείτιπι γεις τὴν βασιλείαν τῷ ᾿Ισραή.1; Εἴπε δὲ πρὸς αὖτούς Οὐχ ὑμῶν ἐστι γγῶγαι χρόνους ἣ καιροὺς, οὖς ὁ Πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ. Ὅτι ἴδιον τῶν ἐχόντων σπουδὴν τῆς πρὸς (8.7) Θεὸν εὐαρεστήσεως τὸ καὶ ἑπερωτᾷν περὶ ὧν δεῖ. ΜΑΤΘΑΙ͂ΟΣ. Καὶ προσῆλθον αὐτῷ οἱ μαθηταὶ αὑτοῦ «έγοντες" Φράσον ἡμῖν τὴν παραδοιὴν τῶν ζιζανίων τοῦ ἀγροῦ... Καὶ ἰδοὺ, εἷς προσε.λθὼν, εἶπεν αὐτῷ Διδάσκα,6 ἀγαθὲ, τί ἀγαθὸν ποιήσω, ἵνα ἔχω ζωὴν αἰώνιον ; ΛΟΥ͂ΚΑΣ. Ἔλεγεν οὖν τοῖς ἐκπορευομένοις ὄχιϊοις βαπτισθῆναι ὑπʼ αὐτοῦ" Γεγγήματα ἐχιδνῶν, τίς ὑπἐδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς; Καὶ μετʼ ὀλίγαʼ Καὶ ἐπηρώτων αὐτὸν οἱ ὄχλοι γοντες" Τί ποιήσομεν (88); Ὁμοίως τελῶναι, ὁμοίως στρατευόμενοι. ΠΡΑΞΕῚΣ. κατενύγησαν τὴν καρδίαν, εἶπόν τὸ πρὸς τὸν Πέἐρον, καὶ τοὺς «“οιἰποὺς ἀποστόλους" Τί ποιήσοὍτι δεῖ ἐπερωτωμένῳ φροντίζειν ἀξιολόγως ἀποΔΛΟΥ͂ΚΑΣ. Καὶ ἰδοὺ, νομικός τις ἀγέστη ἐχᾶειράζων αὐτὸν, καὶ «έγων" Διδάσκα.16, τί ποιήσας, ζωὴν αἰώγιον κληρονομήσω ; Εἶπε δὲ πρὸς αὐτόν" Ἐν τῷ νόμῳ τί γέγραπται; πῶς Ὁ δὲ ἀποκριθεὶς εἴπεν" ᾿Αγαπήσεις Κύριον τὸν Θεόν σου ἐξ δίῖης τῆς καρδίας σου, καὶ ἐξ ὅλης τῆς γυχῆς σου, καὶ ἐξ δλης τῆς διανοίας σου, καὶ τὸν πιησίον σου ὡς ἑαυτόν. Εἶπε δὲ πρὸς αὐὖτόν " Ὀρθῶς ἀπεχρίθης. Τοῦτο ποίει, καὶ ζήσῃ. ΠΡῸΣ ΚΟΛΟΣΣ. Ὁ «1όγος ὑμῶν πάντοτε ἐν χάριτι, ἄϊλατι ἠρτυμένοο. εἰδέναι πῶς δεῖ ὑμᾶς ἑνὶ ἑκάστῳ Ὅτι χεῖρον μὲν τὸ κρῖμα τῶν συνιέντων, καὶ μὴ ποιούντων “ οὔτε δὲ τὸ κατὰ ἄγνοιαν ἁμαρτάνειν ΛΟΥ͂ΚΑΣ. Ἐχεῖγος δὲ ὁ δοῦλος, ὁ γνοὺς τὸ θέτοῦ κυρίου αὐτοῦ, καὶ μὴ ἑτοιμάσας, μηδὲ ποιήσας πρὸς τὸ θέλημα αὐτοῦ, δαρήσεται πο.ῖ“άς. Ὁ δὲ μὴ γνοὺς, ποιήσας δὲ ἄξια πληγῶν, Ὅτι τέλος ἁμαρτίας θάνατος. ΙΩΑΝΝΗΣ. Ὁ δὲ ἀπειθῶν τῷ Υἱῷ οὐχ ὄψεται τὴν ζωὴν, ἀλ.ʼ ἡ ὀργὴ τοῦ Θεοῦ μενεῖ ἐπʼ αὐτόν. ἀπο σπουδὴν τῆς π ἰοία απίπια ἵμα, οἰ δ (οία ἡπεεὶ εἶα. Ουόπε α ΠΡῸΣ ΡΩΜ. “Ὅτε γὰρ δοῦῖοι ἦτε τῆς ἁμαρτίας, ἐσθίειν δέ. Βας. ρυίπηι5 ἐσθίειν τε, λέπετε οὖν μὴ ἐπέλθῃ ἐφʼ ὑμᾶς τὸ εἰρημένον ἃ" ἐλεύθεροι ἦτε τῇ δικαιοσύνῃ. Τίγα οὖν καρπὸν εἴχετε τότε, ἐφʼ οἷς γῦν ἐπαισχύγεσθεα; Τὸ μὲν γὰρ τέλος ἐκείνων θάγατος. Καὶ μετʼ ὀλίγα " γὰρ ὀψώνια τῆς ἁμαρτίας θάγατος... τρον τοῦ θανάτου ἡ ἁμαρτία. Ὅτε τέλος ἐντολῆς Θεοῦ ζωὴ αἰώνιος. ΙΩΑΝΝΗΣ. Ἀμὴν ἀμὴν «1έγω ὑμῖν, ἐάν τις τὸν οόγον τὸν ἐμὸν τηρήσῃ, θάνατον οὗ μὴ θεωρήσῃ εἰς τὸν αἰῶνα. --᾿Α.1.1ʼ ὁ πέμψας με Πα: τὴρ, αὐτός μοι ἐντολὴν ἔδωκε, τί εἴπω, καὶ τί Δαλήσω, καὶ οἷδα, ἔτι ἡ ἐντολὴ αὐτοῦ ζωὴ αἰώγιός ἐστι. ΠΡῸΣ ῬΩΜ. Νυνὶ δὲ ἐλευθερωθέν.τες ἀπὸ τῆς ἁμαρτίας, δου.ωθέντες δὲ τῷ Θεῷ, ἔχετε τὸν καρπὸν ὑμῶν εἰς ἀγιασμὸν, τὸ δὲ τέλος Ὅτι οὐ δεῖ καταφρονεῖν κριμάτων Θεοῦ, ἀλλὰ φοβεῖσθαι, κἂν μὴ παραυτίκα τὴν ἀνταπόδοσιν γον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεέγγῃ. ΛΟΥ͂ΚΑΣ. Ἐὰν δὲ εἴπῃ ὁ δοῦλος ἐκεῖνος ἐν τῇ καρδίᾳ αὐτοῦ" Χρογίζει ὁ κύριός μου ἔρχεσθαι: καὶ ἄρξηται τύπτειν τοὺς παῖδας καὶ τὰς παιδίσκας. ἐσθίειν τε καὶ πίνειν, καὶ μεθύσκεσθαι: ἥξει ὁ κύριος τοῦ δούιλιου ἐχείγου ἐν ἡμέρᾳ ἦ οὐ προσδοκᾷ, καὶ ἐν ὥρᾳ οὐ γινώσκει, καὶ διχοτομήσει αὐτὸν, καὶ τὸ “μέρος αὐτοῦ μετὰ τῶν ἀπίστων θήσει. ΙΩΑΝΝΗ͂Σ. Ἴδε, ὑγιὴς γέγονας" μηκέτι ἁμάρταγε, ἵνα μὴ χεῖρόν» τί σοι γένηται ΠΡῸΣ ΕΦΕΣ. Μηδεὶς ὑμᾶς ἀπατάτω κεγοῖς «1όγοις" διὰ ταῦτα γὰρ ἔρχεται ἡ ὀργὴ τοῦ Θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας. Ὅτι ὁ ἐπὶ τοῖς πρώτοις ἁμαρτήμασι παιδευθεὶς, και τῆς ἀφέσεως καταξιωθεὶς, ἐὰν πάλιν ἁμάρτῃ. χεῖρον τοῦ προτέρου κατασκευάζει ἑαυτῷ τὸ κρῖμα ΙΩΑΝΝΗΣ. “1δὲ, ὑγιὴς γέγονας, μηκέτι ἁμάρτανε, ἵνα μὴ χεῖρόν τί σοι γένηται. Ὅτι, χρίματι ὀργῆς Θεοῦ τινων ὑποπεσόντων, τοὺς λοιποὺς φοβουμένους παιδεύεσθαι δεῖ, ᾿ ΛΟΥΚΑΣ, Παρῆσαν δέ τινες ἐν αὐτῷ τῷ χωιρῷ, ἀπαγγέλλοντες αὐτῷ περὶ τῶν Γαλιλαίων, ὧν τὸ αἷμα Πιλᾶτος ἔμιξε μετὰ τῶν θυσιῶν αὐτῶν. Καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς" Δοκεῖτε, ὅτι οἱ Γαλιλαῖοι οὗτοι ἁμαρτωλοὶ παρὰ πάντας τοῖς προφήταις " Ἴδετε οἱ καταφρονηταὶ, καὶ ἐπιδλέΨατε, καὶ ἡμὴ γεϑωο θαυμάσια, καὶ ἀφανίσθητε" τοὺς Γαλιλαίους ἐγένοντο, ὅτι τοιαῦτα πεπόγθασιν Οὐχὶ, λέγω ὑμῖν" ἀ.1.1ʼ ἐὰν μὴ μετανοῆτε πάντες ὡσαύτως ἀποιλεῖσθε. Ἢ ἐκεῖνοι οἱ δέκα καὶ ὀκτὼ, ἐφʼ οὖς ἔπεσεν ὁ πύργος ἐν τῷ Σιλωὰμ, καὶ ἀπέχτειγεγν αὐτοὺς, δοκεῖτε, ὅτι οὗτοι ται ἐγένοντο παρὰ πάντας τοὺς ἀγθρώπους τοὺς κατοικοῦντας ἐν Ἱερουσαλήμ; Οὐχὶ, λέγω ὑμῖγ' ἀλλ ἐὰν μὴ μετανοῆτε, πάντες ὡσαύτως ἀπΠΡΆΞΕΙΣ. ᾿Αχούων δὲ ᾿Αγαγίας τοὺς γοὺυς τούτους, πεσὼν ἐξέψυξε. Καὶ ἐγέγετο φόβος μέγας ἐπὶ πάντας τοὺς ἀκούοντας ταῦτα. ΠΡΟΣ ΚΟΡ. α΄. Μηδὲ γογγύζετε, καθάπερ τιγὲς αὐτῶν ἐγόγγυσαν, καὶ ἀπώλοντο ὑπὸ τοῦ ὀλοθρευτοῦ. «ρὸς νουθεσίαν ἡμῶν, εἰς οὖς τὰ τέλη τῶν αἰώὍτι καὶ αὐτοῖς τοῖς τῆς κακίας ἔργοις πρὸς τιμωρίαν πολλάκις παραδίδοταί τις διὰ προῦύπάρχουσαν ΠΡῸΣ ΡΩΜΙ. Καὶ καθὼς οὐκ ἐδοκίμασαν τὸν Θεὸν ἔχειν ἐν ἐπιγγώσει, παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς ἀδόκιμον νοῦν, ποιεῖν' τὰ μὴ καθήκοντα. ΠΡῸΣ ΘΕΣΣ, β'. Ἀνθ ὧν τὴν ἀγάπην τῆς ἀληθείας οὐκ ἐδέξαντο, εἰς τὸ σωθῆγαι αὐτοὺς, διὰ τοῦτο πέμπει αὐτοῖς ὁ Θεὸς ἐνέργειαν πλάνης, εἰς τὸ πιστεῦσαι αὐτοὺς τῷ ψεύδει. Ὅτι οὐχὶ πλῆθος ἁμαρτωλῶν δυσωπεῖ τὸν Θεὸν, ἀλλʼ ὁ εὐαρεστῶν αὐτῷ, κἂν ἀνὴρ τυγχάνῃ κἂν ΔΟΥ͂ΚΑΣ. Ἐπ᾿ ἀληθείας .1έγω ὑμῖν, ὅτι πολ.λαὶ χῆραι ἦσαν ἐν ταῖς ἡμέραις Ἡλίου ἐν τῷ ὅτε ἐκλείσθη ὁ οὐρανὸς ἐπὶ ἔτη τρία καὶ μῆγας ὅξ, ὡς ἐγένετο λιμὸς μέγας ἐπὶ πᾶσαν τὴν γῆν, καὶ πρὸς οὐδεμίαν αὐτῶν ἐπέμφθη Ἠλίας, δοἱ μὴ εἰς Σάραφθα τῆς Σιδῶνος πρὸς γυνᾶϊχκα ραν ΠΡῸΣ ΚΟΡ. α΄. Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδειῖροὶ, ὅτε οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν, καὶ πάντες διὰ τῆς θαλάσσης διηθον, καὶ πάντες εἰς τὸν Μωῦσῆν ἐδα» πτείσθησαν ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ, καὶ αάγτες τὸ αὐτὸ βρῶμα πγευματικὸν ἔφαγον, καὶ πάντες τὸ αὑτὸ πόμα πνευματικὸν ἔπιον" ἔπινον ἤας (Αεἰ. ν, 5).... Νόμα γὰρ ἐκ πγευματικῆς ἀκολουθούσης πέτρας" ἡ δὲ Ὁ πέτρα ἦν ὁ Χριστός. ᾿Α.1.1 οὐχ ἐν τοῖς πλείοσιν αὐτῶν εὐδόκησεν ὁ Θεός" κατεστρώθησαν γὰρ ἐν τῇ ### English translation (Claude) That one must not neglect the knowledge of what concerns one, but listen to the words of the Lord with attention, understand them, and do his will. Matthew: “Peter answered and said to him, ‘Explain this parable to us.’ And Jesus said, ‘Are you also still without understanding? Do you not yet perceive that whatever goes into the mouth passes into the stomach and is expelled into the drain? But what comes out of the mouth comes from the heart, and this defiles a person.’” … “[When anyone hears the word] of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart; this is the one sown along the path.” And a little later: “As for the one sown on the good soil, this is the one who hears the word and understands it; he indeed bears fruit and yields, one a hundredfold, another sixty, another thirty.” Mark: “And [calling] all the crowd [to him again], he said to them, ‘Hear me, all of you, and understand.’” To the Ephesians: “Look carefully then how you walk, not as unwise but as wise, making the most of the time, because the days are evil. Therefore do not be foolish, but understand what the will [of the Lord is].” That one must not busy oneself with what does not concern one. John: “And after the morsel, Satan then entered into him. Jesus said to him, ‘What you are doing, do quickly.’ But none of those reclining at table knew why he said this to him.” Acts: “So when they had come together, they asked him, saying, ‘Lord, will you at this time restore the kingdom to Israel?’ He said to them, ‘It is not for you to know times or seasons that the Father has fixed by his own authority.’” That it belongs to those who are eager to please God also to ask about what they ought [to do]. Matthew: “And his disciples came to him, saying, ‘Explain to us the parable of the weeds of the field.’” … “And behold, one came up and said to him, ‘Good Teacher, what good thing shall I do, that I may have eternal life?’” Luke: “He said, then, to the crowds that came out to be baptized by him, ‘Offspring of vipers! Who warned you to flee from the wrath to come?’” And a little later: “And the crowds asked him, saying, ‘What then shall we do?’” and likewise tax collectors, likewise soldiers. Acts: “[When they heard this] they were cut to the heart, and said to Peter and the rest of the apostles, ‘What shall we do?’” That one who is asked must take care to answer worthily. Luke: “And behold, a lawyer stood up to test him, saying, ‘Teacher, what shall I do to inherit eternal life?’ He said to him, ‘What is written in the law? How do you read it?’ And he answered and said, ‘You shall love the Lord your God with all your heart and with all your soul and with all your mind, and your neighbour as yourself.’ And he said to him, ‘You have answered rightly; do this, and you will live.’” To the Colossians: “Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each one.” That the judgment of those who understand and do not act is worse, yet sinning in ignorance is not [free of danger either]. Luke: “And that servant who knew his master's will but did not get ready or act according to his will will receive a severe beating. But the one who did not know, and did what deserved stripes, [will receive a light beating].” [10] That the end of sin is death. John: “But whoever disobeys the Son will not see life, but the wrath of God remains on him.” To the Romans: “For when you were slaves of sin, you were free in regard to righteousness. What fruit, then, did you have at that time from the things of which you are now ashamed? For the end of those things is death.” And a little later: “For the wages of sin is death.” … “The sting of death is sin.” That the end of God's commandment is eternal life. John: “Truly, truly, I say to you, if anyone keeps my word he will never see death.” … “But the Father who sent me has himself given me a commandment, what to say and what to speak; and I know that his commandment is eternal life.” To the Romans: “But now that you have been set free from sin and have become slaves to God, you have your fruit for sanctification, and its end [eternal life].” [11] That one must not despise the judgments of God but fear them, even if the recompense does not [follow] at once. … “[fear him who is able] to destroy both soul and body in Gehenna.” Luke: “But if that servant says in his heart, ‘My master is delayed in coming,’ and begins to beat the male and female servants, and to eat and drink and get drunk, the master of that servant will come on a day when he does not expect him and at an hour he does not know, and will cut him in pieces and put him with the unfaithful.” John: “See, you have been made well; sin no more, so that nothing worse may happen to you.” To the Ephesians: “Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience.” That whoever has been disciplined for his first sins and counted worthy of forgiveness, if he sins again, prepares for himself a judgment worse than the first. John: “See, you have been made well; sin no more, so that nothing worse may happen to you.” That when some have fallen under a judgment of God's wrath, the rest must be instructed by it and fear. Luke: “There were some present at that very time who told him about the Galileans whose blood Pilate had mingled with their sacrifices. And Jesus answered and said to them, ‘Do you think that these Galileans were worse sinners than all the Galileans, because they suffered in this way? No, I tell you; but unless you repent, you will all likewise perish. Or those eighteen on whom the tower in Siloam fell and killed them, do you think that they were worse offenders than all the people who live in Jerusalem? No, I tell you; but unless you repent, you will all likewise perish.’” Acts: “When Ananias heard these words, he fell down and breathed his last. And great fear came upon all who heard of it.” First to the Corinthians: “Nor grumble, as some of them grumbled and were destroyed by the destroyer. [Now these things happened to them as an example, but they were written down] for our instruction, on whom the end of the ages has come.” That one is often handed over to the very works of wickedness as a punishment, because of a sin already there. To the Romans: “And since they did not see fit to acknowledge God, God gave them up to a debased mind, to do what ought not to be done.” Second to the Thessalonians: “Because they did not receive the love of the truth so as to be saved, therefore God sends them a working of error, so that they may believe the lie.” That it is not a multitude of sinners that sways God, but the one who pleases him, whether it be a man or [a woman]. Luke: “But in truth I tell you, there were many widows in the days of Elijah in [Israel], when the heaven was shut up for three years and six months, when a great famine came over all the land, and Elijah was sent to none of them except to Zarephath in the land of Sidon, to a woman who was a widow.” First to the Corinthians: “For I do not want you to be unaware, brothers, that our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink; for they drank from the spiritual rock that followed them, and the rock was Christ. Nevertheless, with most of them God was not pleased, for they were overthrown in the [wilderness].” ### Scripture references - Matt 15:15–18: quotation, high confidence - Matt 13:19: quotation, high confidence - Matt 13:23: quotation, high confidence - Mark 7:14: quotation, high confidence - Eph 5:15–17: quotation, high confidence - John 13:27–28: quotation, high confidence - Acts 1:6–7: quotation, high confidence - Matt 13:36: quotation, high confidence - Matt 19:16: quotation, high confidence - Luke 3:7: quotation, high confidence - Luke 3:10–14: allusion, high confidence - Acts 2:37: quotation, high confidence - Luke 10:25–28: quotation, high confidence - Col 4:6: quotation, high confidence - Luke 12:47–48: quotation, high confidence - John 3:36: quotation, high confidence - Rom 6:20–21: quotation, high confidence - Rom 6:23: quotation, high confidence - 1 Cor 15:56: quotation, high confidence - John 8:51: quotation, high confidence - John 12:49–50: quotation, high confidence - Rom 6:22: quotation, high confidence - Matt 10:28: quotation, high confidence - Luke 12:45–46: quotation, high confidence - John 5:14: quotation, high confidence - Eph 5:6: quotation, high confidence - Luke 13:1–5: quotation, high confidence - Acts 5:5: quotation, high confidence - 1 Cor 10:10–11: quotation, high confidence - Rom 1:28: quotation, high confidence - 2 Thess 2:10–11: quotation, high confidence - Luke 4:25–26: quotation, high confidence - 1 Cor 10:1–5: quotation, high confidence ### Translation notes - The scan's headings for Rules 10 and 11 could not be read; their text stands here, marked [10] and [11]. The scan text is mixed with lines of Migne's Latin column and of other columns (a stray line of Ps 102:9 LXX, “eating ashes”, a stray “behold, you despisers, and look and wonder and perish”, Hab 1:5 / Acts 13:41, inside the Luke 13 quotation, and a fragment of Acts 5:5); these are left out. Lost words are marked …; words in brackets are supplied by sense. Rule 11 begins in mid-quotation (Matt 10:28) because its first lines are lost. ### Citation (SBL) Basil, Reg. mor. 9 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/9). ## Moral Rules (Moralia) 12 - URL: https://sophiascriptura.com/fathers/basil-moralia/12/#p-12 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 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. ### Greek text 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. ### English translation (Claude) 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.” ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Basil, Reg. mor. 12 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/12). ## Moral Rules (Moralia) 13 - URL: https://sophiascriptura.com/fathers/basil-moralia/12/#p-13 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's thirteenth rule: Christians must always be watchful and ready, treating every season as fit for doing what pleases God. ### Greek text 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. ### English translation (Claude) 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.” ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Basil, Reg. mor. 13 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/13). ## Moral Rules (Moralia) 14 - URL: https://sophiascriptura.com/fathers/basil-moralia/12/#p-14 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's fourteenth rule: each word and deed has its proper time, as Jesus taught about fasting. ### Greek text 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 ### English translation (Claude) 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.” ### Scripture references - Matt 9:14–15: quotation, high confidence - Gal 4:31–5:1: quotation, high confidence ### Translation notes - 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. ### Citation (SBL) Basil, Reg. mor. 14 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/14). ## Moral Rules (Moralia) 15 - URL: https://sophiascriptura.com/fathers/basil-moralia/12/#p-15 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's fifteenth rule: no one may rely on the good works of others and neglect his own. ### Greek text 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 ### English translation (Claude) 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 …’” ### Scripture references - Matt 3:8–9: quotation, high confidence ### Translation notes - The scan text breaks off in the middle of Matt 3:9. ### Citation (SBL) Basil, Reg. mor. 15 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/15). ## Moral Rules (Moralia) 16 - URL: https://sophiascriptura.com/fathers/basil-moralia/12/#p-16 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's sixteenth rule: living alongside those who please God is no help to someone who does not set his own mind right. ### Greek text 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 ### English translation (Claude) 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.” ### Scripture references - Matt 25:1–4: quotation, high confidence - Matt 25:11–12: quotation, high confidence - Luke 17:34–37: quotation, high confidence ### Translation notes - The end of the heading is lost in the scan text; the word in brackets is supplied by sense. ### Citation (SBL) Basil, Reg. mor. 16 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/16). ## Moral Rules (Moralia) 17 - URL: https://sophiascriptura.com/fathers/basil-moralia/12/#p-17 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's seventeenth rule: Christians should read the signs of the times shown in Scripture and arrange their lives accordingly. ### Greek text “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. ### English translation (Claude) 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.” ### Scripture references - Matt 24:32–33: quotation, high confidence - Luke 12:54–56: quotation, high confidence - 1 Cor 7:29–31: quotation, high confidence ### Translation notes - 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. ### Citation (SBL) Basil, Reg. mor. 17 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/17). ## Moral Rules (Moralia) 18 - URL: https://sophiascriptura.com/fathers/basil-moralia/12/#p-18 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 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. ### Greek text 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. ### English translation (Claude) 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.” ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Basil, Reg. mor. 18 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/18). ## Moral Rules (Moralia) 19 - URL: https://sophiascriptura.com/fathers/basil-moralia/12/#p-19 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 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. ### Greek text 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. ### English translation (Claude) 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.” ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Basil, Reg. mor. 19 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/19). ## Moral Rules (Moralia) 21 - URL: https://sophiascriptura.com/fathers/basil-moralia/12/#p-21 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 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. ### Greek text 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 ### English translation (Claude) [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].” ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Basil, Reg. mor. 21 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/21). ## Moral Rules (Moralia) 22 - URL: https://sophiascriptura.com/fathers/basil-moralia/12/#p-22 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 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. ### Greek text 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. ### English translation (Claude) 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.” ### Scripture references - 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 ### Translation notes - The last word of the heading is lost in the scan text and is supplied by sense. ### Citation (SBL) Basil, Reg. mor. 22 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/22). ## Moral Rules (Moralia) 23 - URL: https://sophiascriptura.com/fathers/basil-moralia/12/#p-23 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's twenty-third rule: one who sins against his will is held by an earlier sin which he serves willingly. ### Greek text 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. ### English translation (Claude) 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.” ### Scripture references - Rom 7:14–20: quotation, high confidence ### Translation notes - 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. ### Citation (SBL) Basil, Reg. mor. 23 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/23). ## Moral Rules (Moralia) 24 - URL: https://sophiascriptura.com/fathers/basil-moralia/12/#p-24 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's twenty-fourth rule: Christians must not lie but speak the truth. ### Greek text 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. ### English translation (Claude) 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.” ### Scripture references - Matt 5:37: quotation, high confidence - Eph 4:25: quotation, high confidence - Col 3:9: quotation, high confidence ### Translation notes - The source name and part of Eph 4:25 are lost in the scan text. ### Citation (SBL) Basil, Reg. mor. 24 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/24). ## Moral Rules (Moralia) 25 - URL: https://sophiascriptura.com/fathers/basil-moralia/12/#p-25 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's twenty-fifth rule: Christians must avoid pointless and quarrelsome enquiries and every idle word. ### Greek text 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- ### English translation (Claude) 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.” ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Basil, Reg. mor. 25 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/25). ## Moral Rules (Moralia) 26 - URL: https://sophiascriptura.com/fathers/basil-moralia/26/#p-26 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's twenty-sixth rule: every word and deed must be confirmed by the testimony of inspired Scripture, which also teaches from nature and common life. ### Greek text Ὅτι δεῖ πᾶν ῥῆμα ἣ πρᾶγμα πιστοῦσθαι τῇ μαρτυρίᾳ τῆς θεοπνεύστου Γραφῆς εἰς πληροφορίαν μὲν υϑγεουῃὮὉ “τῶν ἀγαθῶν, ἐντροπὴν δὲ τῶν πονηρῶν. ΜΑΤΘΑΙ͂ΟΣ. Καὶ προσελθὼν αὐτῷ ὁ πειράζων εἶπεν" Εἰ Υἱιὸς εἶ τοῦ Θεοῦ, εἰπὲ, ἵγα οἱ λίθοι οὗτοι ἄρτοι γένωνται. Ὁ δὲ ἀποκριθεὶς εἶπε" Γέγραπται" Οὐχ ἐπ' ἄρτῳ μόνῳ ζήσεται ἄνθρωπος, ἀλ1ʼ ἐπὶ παντὶ ῥήματι ἐχπορευομένῳ διὰ στόματος Θεοῦ. ΠΡΑΞΕΙ͂Σ. Καὶ ἐπλήσθησαν ἅπαντες Πνεύματος ἁγίου, καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις, καθὼς τὸ Πνεῦμα ἐδίδου αὖτοῖς ἀποφθέγγεσθαι... Ἑξίσταντο δὲ πάντες, «αἱ διηπόρουν ἄλλος πρὸς ἄλλον Δέγογτες" ἂν θέλοι εἶγαι τοῦτο; Ἕτεροι δὲ χλευάζοντες ἔλεγοΥ, ὅτι ΓἪλεύκους μεμεστωμένοι εἰσίν». Σταθεὶς δὲ ὁ Πέτρος σὺν τοῖς ἔνγδεχα, ἐπῆρε τὴν» φωνὴν αὐτοῦ, καὶ ἀπεφρθέγξατο αὐτοῖς" Αγδρες καὶ οἱ κατοικοῦντες ᾿Ιερουσαιὴμ ἅπαντες, τοῦτο ὑμῖν γγωστὸν ἔστω, καὶ ἐγωτίσασθε τὰ ῥήματά μου. Οὐ γὰρ, ὡς ὑμεῖς ὑπομαμδάγετε, οὗτοι μεθύουσιν" ἔστι γὰρ ὥρα τρίτη τῆς ἡμέρας" ἀ.λ:λὰ τοῦτό ἐστι τὸ εἰρημένον διὰ τοῦ προΝοῆ πίη δἰσιῖ νος φήτου Ἰωήϊʼ Καὶ ἔσται ἐν ταῖς ἐσχάταις ἡμέραις, λέγει ὁ Θεὸς, ἐκχεῶ ἀπὸ τοῦ Πγεύματός μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσι, ΓὍτι δεῖ καὶ τοῖς ἐν τῇ φύσει καὶ τῇ συνηθείᾳ τοῦ ΜΆΤΘΑΙΟΣ. Προσέχετε δὲ ἀπὸ τῶν ψευδοπροφητῶν, οἴτιγες ἔρχογται πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων, ἔσωθεν δέ εἰσι λύκοι ἄρπαγες. ᾿Απὸ τῶν καρπῶν αὑτῶν ἐπιγνώσεσθε αὐτούς. Μήτι συ.11έγουσιν ἀπὸ ἀχαγθῶν σταφυλὴν, ἣ ἀπὸ τριδόλων σύκα; Οὕτω πᾶν δένδρον ἀγαθὸν καρποὺς καλοὺς ποιεῖ" τὸ δὲ σαπρὸν δένδρον καρποὺς πονηροὺς ποιεῖ, καὶ τὰ ἑξῆς. ΛΟΥ͂ΚΑΣ. Καὶ ἐγόγγυζον οἱ γραμματεῖς αὐτῶν καὶ οἱ Φαρισαῖοι, πρὸς τοὺς μαθητὰς αὐτοῦ «“έγογτες " Διὰ τί μετὰ τειϊωνῶν καὶ ἁμαρτωνῶν ἐσθίετε καὶ πίνετε; Καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς" Οὗ χρείαν ἔχουσιν οἱ ὑγιαίγοντες ἰατροῦ, πακῶς ἔχοντες. ΠΡῸΣ ΤΙΜ. β΄. Οὐδεὶς στρατευόμενος ἐμπιέκεται ταῖς τοῦ βίου πρανμααμὶ ἰτἰ δε ὶς βοιιδ δὶς δέει αἰαὶ! αὐ {{{05: Νοη τείαις. ἵνα τῷ στρατολογήσαγτι ἀρέσῃ. ᾿Ἐὰν δὲ καὶ ἀθλῇ τις, οὐ στεραγοῦται, ἐὼν μὴ νομίμως ### English translation (Claude) That every word or deed must be confirmed by the testimony of the God-inspired Scripture, for the full assurance of the good and the shame of the wicked. Matthew: “And the tempter came and said to him, ‘If you are the Son of God, command that these stones become loaves of bread.’ But he answered and said, ‘It is written: Man shall not live by bread alone, but by every word that comes out of the mouth of God.’” Acts: “And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance.” … “And all were amazed and perplexed, saying to one another, ‘What does this mean?’ But others mocking said, ‘They are filled with new wine.’ But Peter, standing with the eleven, lifted up his voice and addressed them: ‘Men [of Judea] and all who dwell in Jerusalem, let this be known to you, and give ear to my words. For these men are not drunk, as you suppose, since it is the third hour of the day; but this is what was spoken through the prophet Joel: And in the last days it shall be, God says, that I will pour out my Spirit on all flesh, and [your sons and your daughters] shall prophesy …’” That one must [use the testimony of Scripture] even in matters of nature and of ordinary custom … Matthew: “Beware of the false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves. You will recognize them by their fruits. Are grapes gathered from thorns, or figs from thistles? So every good tree bears good fruit, but the rotten tree bears bad fruit,” and what follows. Luke: “And their scribes and the Pharisees grumbled at his disciples, saying, ‘Why do you eat and drink with tax collectors and sinners?’ And Jesus answered and said to them, ‘Those who are healthy have no need of a physician, but those who are sick.’” Second to Timothy: “No one serving as a soldier entangles himself in the affairs of life, so that he may please the one who enlisted him. And if anyone competes as an athlete, he is not crowned unless he competes according to the rules.” ### Scripture references - Matt 4:3–4: quotation, high confidence - Deut 8:3: quotation, high confidence - Acts 2:4: quotation, high confidence - Acts 2:12–17: quotation, high confidence - Joel 2:28: quotation, high confidence - Matt 7:15–17: quotation, high confidence - Luke 5:30–31: quotation, high confidence - 2 Tim 2:4–5: quotation, high confidence ### Translation notes - The heading of the second chapter is partly lost in the scan text; in Migne it says that one should use the examples drawn from nature and ordinary life in the Lord's teaching, words supplied here in brackets only in outline. Lines of Migne's Latin column are left out. ### Citation (SBL) Basil, Reg. mor. 26 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/26). ## Moral Rules (Moralia) 27 - URL: https://sophiascriptura.com/fathers/basil-moralia/26/#p-27 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's twenty-seventh rule, on imitating God and the saints, with Rules 28 (testing those who counterfeit the truth), 29 (proving oneself by works) and 30 (not profaning holy things), whose headings the scan lost. ### Greek text Οτ: οὐ δεῖ τοῖς ἀλλοτρίοις τῆς τοῦ Κυρίου διδασκαλίας ἐξομοιοῦσθαι" μιμεῖσθαι δὲ τὸν Θεὸν καὶ τοὺς ἁγίους αὐτοῦ κατὰ τὴν δοθεῖσαν ἡμῖν παρʼ ΜΑΤΘΑΙ͂ΟΣ. Οἴδατε, ὅτι οἱ ἄρχοντες τῶν ἐθγῶν αὑτῶν, καὶ οἱ μεγάλοι σιάζουσιν αὑτῶν. Οὐχ οὕτως ἔσται ἐν ὑμῖν" ὃς ἐὰν θέλῃ ἐν ὑμῖν γενέσθαι πρῶτος ἔσται Ὦ ργίπινιϑ βετὶ, ὑμῶν διάκονος " καὶ ὃς ἐὰν θέλῃ ἐν ὑμῖν πρῶτος πάντες οἱ ἀκούοντες, καὶ διἀἰς ἰπ Βαρ. τοΓι]ο, ᾿ΡΑΡΑΝ δὲ ὁ... τοῖς ἱερεῦσι (ὃ) Δὸς. ἰογιῖ5 τὸ ὃὲ σαπρὸν δένδρον. αὑτῶν καί. οχ αὐτῶν ἴη μετὰ τῶν τε)ωνῶν. Μοχ εἶπε πρὸς αὐτούς. τῆς τοῦ Θεοῦ διδ.. α θεὶ ἀοειτῖηα. τοῦηὴο ἰορίιγ, Ἐὰν γὰρ ἀγαπήσητε τούς... ὁ ἐν τοῖοὐρανοῖς τέλειός ἔστιν ἔσται ὑμῖν " αἰεί νέσθαι πρῶτος, ἔσται ὑμῶν διάκονος“ καὶ ὃς ἐὰν θέλῃ ἐν ὑμῖν εἶναι ἄρχων, ἔσται ὑμῶν δοῦλος. βοα υοἰ νοὶ! ἸΔΟΥ͂ Ῥατγὶς. ἀλλʼ ὃς ἐὰν θέλῃ ἐν ὑμῖν Λοπιῖπια ποη υεπὶξ αἱ πεϊπίειγατοίμτ εἰσὶ, δ αἱ πιὲἋ εἶναι, ἔσται ὑμῶν δοῦλος " ὥσπὲρ ὁ Υἱός τοῦ ἀνθρώπου οὐκ ἦ.1θε διαχονηθῆναι, ἀλλὰ διαχογῆσαι, καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λὐτρὸν ἀντὶ πολλῶν. ἀλλὰ μεταμορφοῦσθε τῇ ἀνακαιγώσει τοῦ γοὸς ὑμῶν, εἰς τὸ δοκιμάζειν ὑμᾶς τί τὸ θέλημα ᾿τοῦ ϑεοῦ. ΠΡῸΣ ΚΟΡ. α΄, Μιμηξαί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ. Ὅτι οὐ δεῖ ἁπλῶς, οὐδὲ ἀνεξετάστως ὑπὸ τῶν ὅποχρινομένων τὴν ἀλήθειαν συναρπάζεσθαιἀπὸ δὲ τοῦ δεδομένου ἡμῖν παρὰ τῆς Γραφῆς χαρακτῆρος ΜΑΤΘΑΙ͂ΟΣ. Προσέχετε δὲ ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἔρχονται πρὸς ὑμᾶς ἐν ἐγδύμασι προθδάτων,᾿ ἔσωθεν δέ εἰσι Δύχοι ἅρπαγες. ᾿Απὸ τῶν καρπῶν αὑτῶν ἐπιγνώσεσθε αὐτούς. ἸΏΑΝΝ. Ἔν τούτῳ γγώσονέαι πάντες, ὅτε ἐμοὶ μαθηταί ἔστε, ᾿ἐὰν ἀγάπην ἔχητε ἐν ἀλλήλοις. ΠΡῸΣ 'ἽΚΟΡ. α΄. Διὸ γνωρίζω ὑμῖν, ὅτι οὐδεὶς ἐγ'᾿ Πγεύ᾿μαξι Θεοῦ λαλῶν βέγει ἀνάθεμα Ἰησοῦν. Ὅτι δεῖ ἕκαστον διὰ τῶν οἰκείων ἔργων ᾿πιστοῦσθαι ΙΩΑΝΝΗ͂Σ. Αὐτὰ τὰ ἔργα, ἃ ἐγὼ ποιῶ, μαρτυρϑεῖ περὶ ἐμοῦ, ὅτι ὁ Πατὴρ με ἀπέστειλεν. Εἰ οὐ ποιῶ τὰ ἔργα τοῦ Πατρός μου, μὴ πιστεύετέ μοι" εἰ δὲ ποιῶ, κἂν ἐμοὶ μὴ πιστεύητε, τοῖς ἔργοις ᾿μου πιστεύσατε" ἵνα γγῶτε καὶ πιστεύσητε, ὅτι ἐν ἐμοὶ ὁ Πατὴρ, κἀγὼ ἐν αὐτῷ. ΠΡῸΣ ΚΟΡ. β΄. Μηδεμίαν ἐν μηδενὶ διδόγτες προσκοπὴν, ἵνα μὴ μωμηθῇ ἡ διάκονία. ᾿Ἀ.1.1 ἐν παντὶ συγἑαυτοὺς ὡς ϑεοῦ διάκονοι, ἐν ὑπομονῇ πολλῇ, ἐν θλίψεσι, καὶ τὰ Ὅτι οὐ δεῖ τὰ ἅγια τῇ ἐπιμιξίᾳ τῶν πρὸς τὴν κοινὴν Μʼ ΑΤΘΑΙΟΣ. Καὶ εἰσῆλθεν ὁ Ἰησοῦς εἷς τὸ ἰδρὸν τοῦ Θεοῦ, καὶ ἐξέβαλε πάντας τοὺς πωϊλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας τῶν κοιλλυδιστῶν κατέστρεψε, καὶ τὰς καθἕδρας τῶν πωλούντων τὰς περιστεράς" καὶ λέγει αὑτοῖς" Γέγραπται" Ὃ οἶκός μου οἶκος προσεὐχῆς κληθήσεται" ὑμεῖς δὲ ἐποιήσατε αὐτὸν σπῆμλαιον λῃστῶν. ΠΡῸΣ 'ΚΟΡ. α΄. Μὴ γὰῤ οἰκίας οὖκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν ; ἣ τῆς Ἔκκλησίας τοῦ Θεοῦ καταφρονεῖτε, καὶ καταισχύγετὲ τοὺς μὴ ἔχοντας; Εἰ δέ τις πεινᾷ, ἐν οἴκῳ ἐσθιέτω, ἵνα μὴ εἰς κρῖμα συγέρχησθε. Ὅτι τὸ ἐπονομαζόμενον τῷ Θεῷ μέχρι πότε ὡς ἅγιον τιμᾷν δεῖ, μέχρις ἂν τὸ τοῦ Θεοῦ ΜΑΤΘΑΙ͂ΟΣ. Ἱερουσαλὴμ, Ἱερουσαζὴμ, ἡ ἀποκτείγουσα τοὺς προφήτας, καὶ .λιθοδολοῦσα τοὺς ἀπεσταιϊμένους πρὸς αὐτὴν, ποσάκις ἠθέλησα σου, ὃν τρόπον ὄρνις γοσσία ἑαυτῆς ὑπὸ τὰς πτέρύυγας, καὶ οὐχ ἠθελήσατε; Ἰδοὺ, ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος. ### English translation (Claude) That one must not become like those who are strangers to the Lord's teaching, but imitate God and his saints according to the power given us by [him]. Matthew: “You know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. It shall not be so among you; but whoever wishes to become great among you shall be your servant, and whoever wishes to be first among you shall be your slave, just as the Son of Man came not to be served but to serve, and to give his life as a ransom for many.” [To the Romans: “Do not be conformed to this age,] but be transformed by the renewal of your mind, so that you may test what is the will of God.” First to the Corinthians: “Be imitators of me, as I also am of Christ.” [28] That one must not be carried away simply and without examination by those who counterfeit the truth, but [recognize each] from the mark given us by Scripture. Matthew: “Beware of the false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves. You will recognize them by their fruits.” John: “By this all people will know that you are my disciples, if you have love for one another.” First to the Corinthians: “Therefore I make known to you that no one speaking by the Spirit of God says, ‘Jesus is accursed.’” [29] That each one must make himself credible by his own works. John: “The very works that I do bear witness about me, that the Father has sent me. … If I am not doing the works of my Father, do not believe me; but if I do them, even if you do not believe me, believe the works, so that you may know and believe that the Father is in me and I in him.” Second to the Corinthians: “Giving no offence in anything, so that the ministry may not be blamed, but in everything commending ourselves as ministers of God, in much endurance, in afflictions,” and what follows. [30] That one must not [profane] holy things by mixing them with things of common [use]. Matthew: “And Jesus entered the temple of God and drove out all who sold and bought in the temple, and overturned the tables of the money-changers and the seats of those who sold doves; and he said to them, ‘It is written: My house shall be called a house of prayer, but you have made it a den of robbers.’” First to the Corinthians: “What! Do you not have houses to eat and drink in? Or do you despise the church of God and humiliate those who have nothing?” … “If anyone is hungry, let him eat at home, so that you may not come together for judgment.” How long what is called by God's name must be honoured as holy: as long as [the will] of God [is done in it]. Matthew: “Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often would I have gathered [your children] together as a hen gathers her brood under her wings, and you were not willing! See, your house is left to you desolate.” ### Scripture references - Matt 20:25–28: quotation, high confidence - Rom 12:2: quotation, high confidence - 1 Cor 11:1: quotation, high confidence - Matt 7:15–16: quotation, high confidence - John 13:35: quotation, high confidence - 1 Cor 12:3: quotation, high confidence - John 10:25: quotation, medium confidence - John 10:37–38: quotation, high confidence - John 5:36: quotation, high confidence - 2 Cor 6:3–4: quotation, high confidence - Matt 21:12–13: quotation, high confidence - Isa 56:7: quotation, high confidence - Jer 7:11: quotation, high confidence - 1 Cor 11:22: quotation, high confidence - 1 Cor 11:34: quotation, high confidence - Matt 23:37–38: quotation, high confidence ### Translation notes - The scan's headings for Rules 28, 29 and 30 could not be read; their text stands here, marked [28], [29] and [30]. The scan text inside Rule 27 is mixed with lines of Migne's Latin column and debris of other rules, which are left out; the opening of Rom 12:2 is lost. Lost words are marked … and words supplied by sense are in brackets. The last heading of Rule 30 is incomplete in the scan. ### Citation (SBL) Basil, Reg. mor. 27 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/27). ## Moral Rules (Moralia) 31 - URL: https://sophiascriptura.com/fathers/basil-moralia/26/#p-31 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's thirty-first rule, on what is set apart for those dedicated to God, with Rules 32 (render to each what is due) and 33 (on causing others to stumble), whose headings the scan lost. ### Greek text Ὅτι οὐ δεῖ τὰ τοῖς ἀναχειμένοις τῷ Θεῷ ἀφωρισμένα εἰς ἑτέρους ἀναλίσκειν, εἰ μή τι ἂν ἐκ τοῦ ΜΑΡΚΟΣ. Ἧν δὲ γυνὴ ᾿Ελλῃνὶς δαιμόνιον ἐκβάλῃ ἐκ τῆς. θυγατρὸς αὐτῆς. Ὁ δὲ γὰρ καλόν ἐστι λαβεῖν τὸν ἄρτον τῶν τέχγνων, καὶ βαιϊεῖν τοῖς (θὅ) χυναρίοις. Ἢ δὲ ἀπεκρίθη καὶ εἶπεν αὐτῷ Ναί, Κύριε" καὶ τὰ κυνάρια ὑποκάτω τῆς τραπέζης ἐσθίει ἀπὸ τῶν ψιχίων τῶν παίδων. Καὶ εἶπεν αὐτῇ" Διὰ τοῦτον τὸν «1όγον ὕπαγε, ἐξελήλυθε τὸ δαιμόνιον ἐκ τῆς θυγατρός Ὅτι: δεῖ τὰ ἐπιδάλλοντα ἑκάστῳ εὐγνωμόνως ἀποΛΟΥΚΑΣ. Καὶ ἐπηρώτησαν αὐτὸν, «έγογτες " Διδάσκαιιε, οἵδαμεν, ὅτε ὀρθῶς «1έγεις καὶ διδάς σκεις, καὶ οὐ ωμδάνεις πρόσωπον, ἀ.1.1" ἐπʼ ἀ.ιηθείας τὴν ὁδὸν τοῦ Θευῦ διδάσκεις " ἔξεστιν ἡμῖν Καίσαρι φόρον δοῦναι δὲ αὐτῶν τὴν πανουργίαν, εἶπε πρὸς αὐτούς" Τί πειράξτε; Δείξατέ μοι δηνάριον. Τίνος ἔχει εἰκόνα καὶ ἐπιγραφήν; Ἀποκχριθέγτες δὲ εἶπον" Καίσαρος. Ὁ δὲ εἶπεν αὑτοῖς Ἀπόδοτε οὖν τὰ Καίσαρος Καίσαρι, καὶ τὰ τοῦ Θεοῦ τῷ θεῷ. ΠΡῸΣ ΡΩΜ. Ἀπόδοτε οὖν πᾶσι τὰς ὀφειϊὰς, τὸν φόρον τὸν φόρον, τῷ τὸ τξιος τὸ τέλος, τῷ τὸν φόβον τὸν φόβον, τῷ τὴν τιμὴν τὴν τιμήν. ἐνὶ μηδὲν ὀφείλετε, εἰ μὴ τὸ ἀλλήλους ἀγαὍτι οὐ δεῖ σχανδαλίζειν. . ΜΑΤΘΑΙ͂ΟΣ. Ὃς δʼ ἂν σκανδαλίσῃ ἕνα τῶν μικρῶγ τούτων τῶν πιστευόντων εἰς ἐμὲ, συμφέρει αὑτῷ, ἵνα χρεμασθῇ μύ.λος ὀγικὸς περὶ τὸν τράχηλον αὐτοῦ, καὶ καταποντισθῇ ἐνʼ τῷ πειάγει τῆς θαλάσσης" καὶ πάλιν " Οὐαὶ τῷ ἀνθρώπῳ πίγδαυε ϑάϊίο Ἰδοὺ ἀφίετε ὑμῖν ὁ οἶκος καὶ βάλλειν τοῖς. βαλεῖν, 56οιπι τέχνονν, καὶ δοῦναι τοῖς, θεῖσα εἶπεν αὐτῷ. τοῦτο κρίναντες μᾶλλον. ροπαιίδ οἤεπαϊομίπι [γαἃ ἐκείνῳ, διʼ οὗ τὸ σκχάνδαϊον» ἔρχεται. ΠΡῸΣ ΡΩΜ. ποι οτὶϊ ἰδὲ μος. ()ἱ Ποῖ, πἰδὶ πιι5. Ναὶ, οἰ δὶ μιν. Εβοα απίοπὶ πος στραφεὶς, εἶπεν αὐτῷ, εἷς ὁ Θεός. θεοδὶ ἁγίου Ἀλλὰ τοῦτο κρίνατε δᾶ.λ.1ον, τὸ μὴ τιθέναι πρόσε Ὅτι πᾶν τὸ ἀντικείμενον τῷ τοῦ Κυρίου θελήματι ΜΑΤΘΑΙ͂ΟΣ. ᾿Απὸ τότε ἤρξατο ὁ ἹἸησοὺς δεικγύειν τοῖς μαθηταῖς αὐτοῦ, ὅτι δεῖ αὐτὸν θεῖν εἰς Ἱεροσόλυμα, καὶ πο.λλὰ παθεῖν' ἀπὸ τῶν πρεσβυτέρων, καὶ ἀρχιερέων, καὶ γραμματέων, καὶ ἀποχταγθῆγαι, καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστῆγαι. Καὶ προσιλαδόμενος αὑτὸν ὁ Πέτρος, ἤρξατο ἐπιειμᾷν αὐτῷ, λέγων" “λεώς σοι, Κύριξ, ἔσται σοι τοῦτο. Ὁ δὲ, στραφεὶς, εἶπε Πέτρῳ" Ὕπαγε ὀπίσω μου, Σαταγᾶ" σκάνδα,λόν μου εἶ, ὅτι οὐ φρονεῖς τὰ τοῦ Θεοῦ, ἀλλὰ τὰ τῶν Ὅτι δεῖ καὶ τὸ συγχεχωρημένον ὑπὸ τῆς Γραφῆς πρᾶγμα ἣ ῥῆμα παραιτεῖσθαι, ὅταν οἰχοδομῶνται ἄλλοι ἐκ τοῦ ὁμοίου εἰς ἁμαρτίαν" ἣ ἐχχόπτωνται τὴν περὶ τὰ καλὰ προθυμίαν. ΠΡῸΣ ΚΟΡ. α΄. Περὶ τῆς βρώσεως οὖν τῶν εἰδωλοθύτων οἵδαμεν, ὅτι οὐδὲν εἴδωΐῖλον σμῳ, καὶ ὅτι οὐδεος Θεὸς εἰ μὴ εἴς. Καὶ γὰρ εἴπερ εἰσὶ λεγόμενοι θεοὶ, εἴτε ἐν οὐραγῷ εἴτε ἐπὶ τῆς γῆς (ὥσπερ εἰσὶ θεοὶ πο.1.1οὶ καὶ κύριοι ἀλ.ʼ ἡμῖν εἷς Θεὸς ὁ Πατὴρ, ἐξ οὗ τὰ πάντα, καὶ ἡμεῖς εἰς αὐτόν" καὶ εἷς Κύριος, Ἰησοῦς Χριστὸς, διʼ οὗ τὰ πάντα, καὶ ἡμεῖς δι' αὐτοῦ" ἀλ." οὐκ ἐν πᾶσιν ἡ γνῶσις. Τινὲς δὲ τῇ συνειδήσει ἕως ἄρτι τοῦ εἰδώλου ὡς εἰδω.λόθυτον ἐσθίουσι, καὶ ἡ συγδίδησις αὐτῶν ἀσθενὴς οὖσα μολύνεται. Βρῶμα δὲ ἡμᾶς οὐ παρίστησι τῷ Θεῷ. Οὔτε γὰρ ἐὰν φάγωμεν, περισσεύομεγν" οὔτε ἐὰν μὴ φάγωμεν», ὑστερούμεθα. Βιλέπετε μήπως ἡ ἐξουσία ὑμῶν αὕτη πρόσκομμα γένηται τοῖς ἀσθενοῦσι». Ἑὰν γάρ τις ἴδῃ σὲ, τὸν ἡ συνείδησις αὑτοῦ ἀσθενοῦς ὅγτος οἰκοδομηθήσεται εἰς τὸ τὰ εἰδωλόθυτα ἐσθίειν; καὶ δὲ ὃν Χριστὸς ἀπέθαγεν ; Οὕτω δὲ ἁμαρτάνοντες Ὁ εἰς τοὺς ἀδεμϊροὺς, καὶ τύπτοντες αὐτῶν τὴν συνεἰδησιν ἀσθεγοῦσων, εἰς Χριστὸν ἁμαρτάνετε. Διόπερ εἰ βρῶμα σκανδαλίζει τὲν ἀδειῖς»όν" μου, οὗ μὴ φάγω κρέα εἰς τὸν αἰῶνα, ἵνα μὴ τὸν ἀδε.φόν μου σκαγδαλίσω. Μὴ οὖκ ἔχομεν ἐξουσίαν φαγεῖν καὶ πίνειν; Μὴ οὐχ ἔχομεν ἐξουσίαν γυναῖκα περιάγει», ὡς καὶ οἱ ἁπόστοιιοι, καὶ οἱ ἀδεῖϊςοὶ τοῦ Κυρίου, καὶ Κηφᾶς; Ἢ μόνος ἐγὼ καὶ Βαρνάξας οὐκ ἔχομεν ἐξουσίαν τοῦ μὴ ἐργάζεσθαι; Τίς στρατεύεται ἰδίοις ὀψωνίοις ποτὲ; τίς φυτεύει ἀμπελῶνα, Ἀορ. ργίπιι5 ἀσθενῶν ἀδελφὸς ἐν τῇ καὶ ἐκ τοῦ καρποῦ αὐτοῦ οὐκ ἐσθίει; Ἢ τίς ποιμαίνει ποίμνην», καὶ ἐκ τοῦ γάλακτος τῆς ποίμγης οὐχ ἐσθίει (69); καὶ τὰ ἑξῆς. Ὅτι, ὑπὲρ τοῦ μὴ σχανδαλίσαι τινὰ, ποιεῖν δεῖ καὶ ΜΑΤΘΑΙΟΣ. ᾿Ἐςθόντων δὲ αὐτῶν εἰς τῷ Πέτρῳ, καὶ εἶπον" Ὁ διδάσκαλος ὑμῶν οὐ τὰ δίδραχμα; Λέγει" Ναί. Καὶ ὅτε εἰσῆ.θεν εἰς τὴν οἰκίαν, προέφθασεν αὐτὸν ὁ Ἰησοῦς Τί σοι δοκεῖ, Σίμων ; Οἱ βασιλεῖς τῆς γῆς ἀπὸ τίνων αμθάνουσι τέλη, ἢ κῆγσον; ᾿Απὸ τῶν υἱῶν αὐτῶν, ἣ ἀπὸ τῶν ἀλλοτρίων; Λέγει αὐτῷ ὁ Πέτρος" ᾿Απὸ τῶν ἀλλοτρίων. Λέγει αὐτῷ ἀ Ἰησοῦς" Αρα γε ἐλεύθεροί εἰσιν οἱ υἱοί. Ἵνα δὲ μὴ σχανδα.λίσωμεν αὐτοὺς, πορευθεὶς εἰς τὴν θάλασσαν, βά.6 ἄγκιστρον, καὶ τὸν ἀγαθδάγτα πρῶτον ἰχθὺν ἄρον" καὶ ἀνοίξας τὸ στόμα αὐτοῦ, εὑρήσεις στατῆρα' ἐκεῖνον λαθὼν, δὸς αὐτοῖς ἐμοῦ καὶ σοῦ. Ὅτι ἐπὶ τοῖς τοῦ Κυρίου θελήμασι, κἂν σχανδαλίζωνταί τινες, ἀνένδοτον ἐπιδείκνυσθαι δεῖ τὴν παῤΜΑΤΘΑΙ͂ΟΣ. Οὐ τὸ εἰσερχόμενον εἰς τὸ στόμα τὸν ἄγθρωπον, ἀλλὰ τὸ ἐκπορευόμενον ἐκ τοῦ στόματος, τοῦτο κοινοῖ τὸν ἄγθρωπον Τότε προσε.Ἰθόγτες οἱ μαθηταὶ αὐτοῦ, εἶπον αὐτῷ" Οἶδας, ὅτι οἱ Φαρισαῖοι, ἀκούσαντες τὸν Ὃ δὲ, ἀποκριθεὶς, εἶπε Πᾶσα φυτεία, ἣν οὐκ ἐφύτευσεν ὁ Πατήρ μου ὁ οὐράγιος, ἐχριζωθήσεται. ΓΑφετε αὑτούς" τυφ,1οἱ εἰσιν, ἀμφότεροι εἰς βόθυνον πεσοῦνται. ἸΩΑΝΝΗ͂Σ. Ἀμῆν, ἀμὴν «έγω ὑμῖν ἐὰν μὴ φάγητε τὴν σάρκα τοῦ Υἱοῦ τοῦ ἀνθρώπου, καὶ πίητε αὑτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς. Καὶ μετʼ ὀλίγα Ἐκ τούτου πο.11οὶ τῶν μαθητῶν αὖτοῦ ἀπῆλθον εἰς τὰ ὀπίσω, καὶ οὐκέτι μετʼ αὐτοῦ περιεπάτουν. Εἶπεν οὖν ὁ Ἰησοῦς τοῖς δώδεκα" Μὴ καὶ ὑμεῖς θέλετε ἀπε.ϊθεῖν ΠΡῸΣ ΚΟΡ. β΄. Ὅτι Χριστοῦ εὐωδία ἐσμὲν τῷ Θεῷ, ἐν τοῖς σωζομένοις, καὶ ἐν τοῖς ἀποιλιλυμέγνοις, οἷς μὲν ἐσμὴ θανάτου εἰς θάνατον, οἷς δὲ ἐσμὴ ζωῆς εἰς ζωήν. Καὶ πρὸς ταῦτα τίς ἱχαγός ; ### English translation (Claude) That what has been set apart for those dedicated to God must not be spent on others, unless something should be left over … Mark: “Now the woman was a Greek, [a Syrophoenician by birth, and she begged him to] cast the demon out of her daughter. But he [said to her, ‘Let the children be fed first,] for it is not right to take the children's bread and throw it to the little dogs.’ But she answered and said to him, ‘Yes, Lord; yet even the little dogs under the table eat from the children's crumbs.’ And he said to her, ‘Because of this saying, go; the demon has gone out of your daughter.’” [32] That one must willingly render to each what is due to him. Luke: “And they asked him, saying, ‘Teacher, we know that you speak and teach rightly, and show no partiality, but truly teach the way of God. Is it lawful for us to give tribute to Caesar or not?’ But he perceived their craftiness and said to them, ‘Why do you test me? Show me a denarius. Whose image and inscription does it have?’ They answered and said, ‘Caesar's.’ And he said to them, ‘Then render to Caesar the things that are Caesar's, and to God the things that are God's.’” To the Romans: “Render therefore to all what is owed: tribute to whom tribute is owed, revenue to whom revenue, fear to whom fear, honour to whom honour. Owe no one anything except to love one another.” [33] That one must not cause others to stumble. Matthew: “But whoever causes one of these little ones who believe in me to stumble, it would be better for him to have a great millstone hung around his neck and to be drowned in the depth of the sea.” And again: “Woe to that man by whom the stumbling block comes!” To the Romans: “But rather decide this: never to put a stumbling block [or hindrance in the way of a brother].” That everything opposed to the will of the Lord [is a stumbling block]. Matthew: “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.’” That one must give up even a thing or word that Scripture permits, when others are thereby built up toward sin by the like, or are cut off from their eagerness for what is good. First to the Corinthians: “Now concerning the eating of food offered to idols: we know that an idol is nothing in the world, and that there is no God but one. For even if there are so-called gods, whether in heaven or on earth, as indeed there are many gods and many lords, yet for us there is one God, the Father, from whom are all things and we for him, and one Lord, Jesus Christ, through whom are all things and we through him. But not all have this knowledge. Some, through being accustomed until now to the idol, eat food as offered to an idol, and their conscience, being weak, is defiled. Food will not commend us to God; we are no worse off if we do not eat, and no better off if we do. But take care that this liberty of yours does not become a stumbling block to the weak. For if anyone sees you, who have knowledge, [reclining at table in an idol's temple], will not his conscience, since he is weak, be built up to eat food offered to idols? [And so by your knowledge the weak brother is destroyed,] the brother for whom Christ died. Thus, sinning against the brothers and wounding their conscience when it is weak, you sin against Christ. Therefore, if food makes my brother stumble, I will never eat meat, so that I may not make my brother stumble.” “Do we not have the right to eat and drink? Do we not have the right to take along a wife, as do the other apostles and the brothers of the Lord and Cephas? Or is it only Barnabas and I who have no right to refrain from working? Who ever serves as a soldier at his own expense? Who plants a vineyard and does not eat of its fruit? Or who tends a flock and does not get some of the milk of the flock?” and what follows. That to avoid causing anyone to stumble one must do even [what is not required]. Matthew: “When they came to [Capernaum, the collectors of the two-drachma tax came] to Peter and said, ‘Does your teacher not pay the two-drachma tax?’ He said, ‘Yes.’ And when he came into the house, Jesus spoke to him first, saying, ‘What do you think, Simon? From whom do the kings of the earth take toll or tax? From their sons or from others?’ Peter said to him, ‘From others.’ Jesus said to him, ‘Then the sons are free. But so that we may not cause them to stumble, go to the sea, cast a hook, and take the first fish that comes up; and when you open its mouth you will find a shekel. Take that and give it to them for me and for yourself.’” That in the things the Lord wills, even if some take offence, one must show unyielding boldness. Matthew: “Not what goes into the mouth defiles a person, but what comes out of the mouth, this defiles a person.” Then his disciples came and said to him, “Do you know that the Pharisees were offended when they heard this saying?” But he answered and said, “Every plant that my heavenly Father has not planted will be rooted up. Let them alone; they are blind; [and if the blind lead the blind,] both will fall into a pit.” 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: “After this many of his disciples turned back and no longer walked with him. So Jesus said to the twelve, ‘Do you also want to go away?’” Second to the Corinthians: “For we are the aroma of Christ to God among those who are being saved and among those who are perishing, to the one an aroma from death to death, to the other an aroma from life to life. And who is sufficient for these things?” ### Scripture references - Mark 7:26–29: quotation, high confidence - Luke 20:21–25: quotation, high confidence - Rom 13:7–8: quotation, high confidence - Matt 18:6–7: quotation, high confidence - Rom 14:13: quotation, high confidence - Matt 16:21–23: quotation, high confidence - 1 Cor 8:4–13: quotation, high confidence - 1 Cor 9:4–7: quotation, high confidence - Matt 17:24–27: quotation, high confidence - Matt 15:11–14: quotation, high confidence - John 6:53: quotation, high confidence - John 6:66–67: quotation, high confidence - 2 Cor 2:15–16: quotation, high confidence ### Translation notes - The scan's headings for Rules 32 and 33 could not be read; their text stands here, marked [32] and [33]. Rule 33 has five chapters, which run on here. The scan text is mixed with lines of Migne's Latin column and stray words from Rule 30 (Matt 23:38) and from the Mark quotation; these are left out. Lost words are marked … and words supplied by sense are in brackets. In 1 Cor 9:5 the scan text reads “a wife”, without “a sister”. ### Citation (SBL) Basil, Reg. mor. 31 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/31). ## Moral Rules (Moralia) 34 - URL: https://sophiascriptura.com/fathers/basil-moralia/26/#p-34 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's thirty-fourth rule, that each should set a good example, with Rules 35 (on blaspheming the Holy Spirit by crediting his fruit to the adversary) and 36 (on receiving those who keep the Lord's teaching), whose headings the scan lost. ### Greek text Ὅτι δεῖ τύπον τῶν καλῶν προχεῖσθαι τοῖς ἄλλοις, ἕκαστον ἐν τῷ ἰδίῳ μέτρῳ, ΜΑΤΘΑΙΟΣ. Μάθετε ἀπʼ ἐμοῦ, ὅτε πρᾶός εἶμε, καὶ ταπεινὸς τῇ καρδίᾳ. ΠΡῸΣ ΚΟΡ. β΄. Οἷδα γὰρ τὴν προθυμίαν ὑμῶν, ἣν ὑπὲρ ὑμῶν καυχῶμαι Μαμὴ κατὰ ἄνθρωπον ταῦτα λαλῶ... τῷ Εὐαγγελίῳ τοῦ Χριστοῦ, καὶ ὅτε εἰσῆλθον, δἰ σιν ἐπίγοὶδτοῖτο : οἱ απι πον τὸν ἄνθρωπον. Νέο προσελθόντες αὐτῷ οἱ μαθηταὶ αὐτοῦ, εἶπον αὑτῷ, κεδόσι», ὅτε ᾿Αχαῖα μὲν παρεσκεέασται ἀπὸ πές Ηὶς πον ο)εῖ! φαΐ ἡ πιεῖ! ( Ζοαπ. καὶ, μετʼ ὀλίγα, ἱερῈ Βογΐθπι ται ρυσι, καὶ ὁ ἐξ ὑμῶν ζηλος ἠρέθισε τοὺς πιιείονας. ΠΡΟΣ ΘΕΣΣ. α΄. Καὶ ὑμεῖς μιμηταὶ ἡμῶν ἐγενγήθητε καὶ τοῦ Κυρίον, δεξάμενοι τὸν «λόγον ἐν θλίψει πολλῇ μετὰ χαρᾶς Πνεύματος ἁγίου" ὥστα γενέσθαι ὑμᾶς τύπους πᾶσι τοῖς πιστεϑουσί» τῇ Μακεδονίᾳ καὶ ἐν τῇ ᾿Αχαΐᾳ. Ὅτξι οἱ τὸν καρπὸν τοῦ ἁγίουʼ Πνεύματος ἕνʼ τινι ὁρῶντες πανταχοῦ τὸ ὁμαλὸν τῆς θεοσεβείας ζονταʼ καὶ μὴ τῷ ἁγίῳ Πνεύματι ἀνατιθέντες, ἀλλὰ τῷʼ ἐναντίω ἐπιφημίζοντες, εἰς αὐτὸ τὰ ἄγων ἤνεῦμα βλασφημοῦσιν. ΚΑΊΘΑΆΙΟΣ. Τότε προσηνέχθη αὐτῷ δαιμονιζόμενος τυςιἵὸς καὶ κωφὸς, καὶ ἐθεράπευσεν αὖβλέπειν. Καὶ ἐξίσταντο πάντες οἱ ὄχιϊοι, καὶ ἔ.λε-γῸ»}" Μήτι οὗτός ἐστιν ὁ υἱὸς Δαβίδ ; εοισαῖοι, ἀκούσαντες, εἴπον" Οὗτὸς οὐκ τὰ δαιμόνια εἰ μὴ ἐν Βεειλζεδοὺ. ἄρχοντι τῶν δαιμονίων. Εἰδὼς δὲ ὁ Ἰησοῦς τὰς ἐνθυμήσεις αὐτῶν, εἶπεν αὐτοῖς Θεοῦ ἐκθάλλω ἐγὼ τὰ δαιμόνια, ἄρα ἔφθασεν ἐξ" ὑμᾶς ἡ βασιλεία τοῦ Θεοῦ. Οἷς ἑξῆς ἐπιφέρει" Διὰ τοῦτο λέγω ὑμῖν, πᾶσω ἁμαρτία καὶ βιλασφημία ἀφεθήσεται τοῖς ἀγθρώποις" ἡ δὲ τοῦ Πνεύματος βλασξημία οὐκ ἀφεθήσεται (Ἴθ) τοῖς ἀνθρώποις. Καὶ ὃς ἑὰν εἴπῃ «16γον κατὰ τοῦ Υἱοῦ τοῦ ἀνθρώπου, ἀφεθήσεται αὐτῷ" ὃς δʼ ἂν εἴπῃ κατὰ τοῦ Πνεύματος τοῦ ἀγίον, οὐκ ἀφεθήσεται αὐτῷ, οὔτε ἐν τῷ νῦν αἰῶγι, οὔτε ἐν τῷ μέλλοντι. Ὅτε τοὺς φυλάσσοντας τὸν τύπον τῆς τοῦ Κυρίου διδασκαλίας μετὰ πάσης σπουδῆς καὶ τιμῇς δέχεσθαι δεῖ εἰς δόξαν αὐτοῦ τοῦ Κυρίου ὁ δὲ μὴ ἀκούσας; μηδὲ δεξάμενος, κατάχρίνετὰϊ, ΜΑΤΘΑΙ͂ΟΣ. Ὁ δεχόμενος ὑμᾶς, ἐμὲ δέχεται" καὶ ὁ ἐμὲ δεχόμενος δέχεται τὸν ἀποστείλαντὰ με. Καὶ ὃς ἐὰν μὴ δέξηται ὑμᾶς, μηδὲ ἀκούσῃ τοὺς “1όγους ὑμῶν, ἐξερχόμενοι τῆς οἰκίας Ὁ ἐκείνης, ἣ τῆς πόλεως, ἐκτιγνάξατε τὸν κογιορτὸν τῶν ποδῶν ὑμῶν. ᾿Αμὴν λέγω ὑμῖν, ἀνεκτότερον ἔσται γῇ Σοδόμων καὶ Γομόῤῥων ἐν ἡμέρᾳ κρίσεως ἣ τῇ πόλει ἐκείνῃ. ἸΩΆΝΝΗΣ. Ὁ γων, ἐάν τινὰ πέμψω, ἐμὲ λαμβάνει" ὁ δὲ ἐμὲ τὸν ἀποστείλαντά με. ΠΡῸΣ ΦΙΑ. Ἀγαγλαῖον δὲ ἡγησάμην Ἐπαφρόδιτον τὸν ἀδειϊρὸν, καὶ συνεργὸν, καὶ συστρατιώτην μου. ὑμῶν δὲ ἀπόστοιλον, καὶ 2ειτουργὸν τῆς χρείας οὐχ ἀφεθήσεται. Καὶ ὅς. ᾿Αμὴν ἀμὴν λέγω. μου, πέμψαι πρὸς ὑμᾷς. Καὶ μετʼ ὀλίγα" ΠροσδέΑ Ἐχοὶρίϊε ἐίαφμα χεσθα οὖν; αὐτὸν ἐν Κυρίῳ μετὰ πάσης χαρᾶς, καὶ τοὺς ### English translation (Claude) That each one must set forth a pattern of good things for others, each in his own measure. Matthew: “Learn from me, for I am gentle and lowly in heart.” Second to the Corinthians: “For I know your eagerness, about which I boast of you [to the Macedonians], that Achaia has been ready since last year, and your zeal has stirred up most of them.” First to the Thessalonians: “And you became imitators of us and of the Lord, having received the word in much affliction with the joy of the Holy Spirit, so that you became an example to all the believers in Macedonia and in Achaia.” [35] That those who see the fruit of the Holy Spirit in someone, who everywhere keeps the evenness of godliness, and do not ascribe it to the Holy Spirit but attribute it to the adversary, blaspheme the Holy Spirit himself. Matthew: “Then a demon-possessed man who was blind and mute was brought to him, and he healed him, so that [the mute man spoke] and saw. And all the crowds were amazed and said, ‘Can this be the son of David?’ But when the Pharisees heard it, they said, ‘This man casts out demons only by Beelzebul, the ruler of the demons.’ Knowing their thoughts, Jesus said to them, … ‘[But if it is by the Spirit] of God that I cast out demons, then the kingdom of God has come upon you.’” To which he next adds: “Therefore I tell you, every sin and blasphemy will be forgiven people, but the blasphemy against the Spirit will not be forgiven people. And whoever speaks a word against the Son of Man will be forgiven, but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come.” [36] That those who keep the pattern of the Lord's teaching must be received with all eagerness and honour, to the glory of the Lord himself; and whoever does not listen or receive them is condemned. Matthew: “Whoever receives you receives me, and whoever receives me receives him who sent me.” … “And if anyone will not receive you or listen to your words, shake off the dust from your feet when you leave that house or town. Truly, I say to you, it will be more bearable on the day of judgment for the land of Sodom and Gomorrah than for that town.” John: “Whoever receives anyone I send receives me; and whoever receives me receives him who sent me.” To the Philippians: “I have thought it necessary to send to you Epaphroditus my brother and fellow worker and fellow soldier, and your messenger and minister to my need.” And a little later: “So receive him in the Lord with all joy, and [honour such men].” ### Scripture references - Matt 11:29: quotation, high confidence - 2 Cor 9:2: quotation, high confidence - 1 Thess 1:6–7: quotation, high confidence - Matt 12:22–25: quotation, high confidence - Matt 12:28: quotation, high confidence - Matt 12:31–32: quotation, high confidence - Matt 10:40: quotation, high confidence - Matt 10:14–15: quotation, high confidence - John 13:20: quotation, high confidence - Phil 2:25: quotation, high confidence - Phil 2:29: quotation, high confidence ### Translation notes - The scan's headings for Rules 35 and 36 could not be read; their text stands here, marked [35] and [36]. The scan text is mixed with lines of Migne's Latin column and with words from other rules (Matt 15:12, 2 Cor 11:17, John 13:20), which are left out; the middle of Matt 12:25–28 and the end of Phil 2:29 are lost. Lost words are marked … and words supplied by sense are in brackets. ### Citation (SBL) Basil, Reg. mor. 34 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/34). ## Moral Rules (Moralia) 37 - URL: https://sophiascriptura.com/fathers/basil-moralia/26/#p-37 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's thirty-seventh rule, that eager service according to one's means is acceptable to God even from women, with Rule 38 on simple hospitality toward the brothers, whose heading the scan lost. ### Greek text Ὅτι ἡ κατὰ δύναμιν, κἂν ἧ ἐν τοῖς ἐλαχίστοις, προθυμία εὐπρόσδεχτός ἐστι τῷ Θεῷ, κἂν παρὰ ΜΑΤΘΑΙ͂ΟΣ. Καὶ ὃς ἐὰν ποτίσῃ ἔνα τῶν μικρῶν τούτων ποτήριφν ψυχροῦ μόνον εἰς ὄνομα μαθητοῦ, ἀμὴν «έγω ὑμῖν, οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ. ΛΟΥΚΑΣ. ᾿Αγαδλέψας δὲ εἶδε τοὺς τὰ δῶρα αὐτῶν εἰς τὸ πλουσίους. ΕἾδε δέ τινα χήραν πεγιχρὰν βάλλουσαν ἐκεῖ δύο λεπτὰ, καὶ εἶπεν " “λέγω ὑμῖν, ὄτι ἡ χήρα αὕτη ἡ πτωχὴ πλεῖον πάντων ἔδα,ιεν. ἽΛπαγτες γὰρ οὗτοι ἐκ τοῦ περισσεύοντος αὐτοῖς ξδαιλον εἰς τὰ δῶρα τοῦ Θεοῦ" αὕτη δὲ ἐκ τοῦ ὑστερήματος αὑτῆς ἅπαντα τὸν βίον ὃν εἶχεν ἔβαλεν. ΜΑΤΘΑΙ͂ΟΣ. Τοῦ δὲ Ἰησοῦ γενομένου ἐν Βεθαγίᾳ ἐν οἰκίᾳ Σίμωνος τοῦ αὐτῷ γυνὴ ἀλάδαστρον μύρου ἔχουσα βαρυτίμου, καὶ κατέχεεν ἐπὶ τὴν χερααὐτοῦ, ἠγανάκτησαν, «“έγογτες" Εἰς τί ἡ ἀπώλεια αὕτη τοῦ μύρου; Ἡδύνατο γὰρ τοῦτο πραθῆναι πολλοῦ, καὶ δοθῆναι πτωχοῖς. Γνοὺς δὲ ὁ Ἴησοῦς, εἶπεν αὐτοῖς" Τί κύπους παρέχετε τῇ γυγαικί; Ἔργον γὰρ καλὸν εἰργάσατο εἰς ἐμέ. ΠΡᾺἐεὶ ὅι πιὸ ( Μαί(ἠ. ΣΕΙΣ. Περὶ τῆς Λυδίας Ὡς δὲ ἐβαπτίσθη, καὶ ὁ (, διαϊοαειὶδ πιὸ βάρίεπι Ποπεῖπυ οἶκος αὐτῆς, παρεκάλεσε πος (Αεἰ. χνι, χρίκατέ μὲ πιστὴν τῷ Κυρίῳ εἶναι, εἰσελθόντες εἰς τὸν οἷκόν μου, μείνατε. Καὶ παρεδιάσατο Ὅτι δεῖ τὸν Χριστιανὸν καὶ τὴν εἰς τοὺς ἀδελφοὺς ἸΏΔΝΝΗΣ. Λέγει αὐτῷ εἷς τῶν μαθητῶν αὐτοῦ, Ἀγδρέας ὁ ἀδελφὸς Σίμωνος " Ἔστι παιδάριον ν ὧδε, καὶ ἔχει πέντε ἄρτους κριθίγους καὶ δύο ταῦτα τί ἐστιν εἰς τοσούτους ; Εἶπε δὲ ὁ Ἰησοῦς Ποιήσατε τοὺς ἀγθρώπους ἀναπεσεῖν. Ἦν δὲ χόρτος ποιλὺς ἐν τῷ τόπῳ. ᾿Δγέζεσον οὖν οἱ ἄγδρες τὸν ἀριθμὸν ὡσεὶ πενδὲ τοὺς ἄρτους ὁ ᾿Ι]ησοῦς, καὶ εὐχαριστήσας, διέδωκε τοῖς ἀνακειμέγοις. Ὁμοίως δὲ καὶ ἐκ τῶν ὀψαρίων ὅσον ἤθελον. ΛΟΥ͂ΚΑΣ. Γυγὴ δέ τις ὀνόματι Μάρθα ὑπεδέξατο αὐτὸν εἰς τὸν οἶκον αὑτῆς. Καὶ τῇδε ἦν ἀδεϊφὴ καλουμένη Μαρία, ἣ καὶ πωορακαθίσασα παρὰ τοὺς πόδας τοῦ Ἰησοῦ, ἤκουε τὸν «1όγον αὐτοῦ. Ἡ δὲ Μάρθα περιεσπᾶτο περὶ πολλὴν διακονίαν. Ἐπιστᾶσα δὲ εἶπε: Κύριε, οὐ μέλει σοι, ὅτι ἡ ἀδελ:ρή μου μόνην μὲ κατέλιπε διακογεῖν; Εἰπὲ Ῥαποὶς οριῖς δεῖ, πὶ πιπο. Δα -αὶ οὖν αὐτῇ, ἵἴρα μοι συταντιλάδηται. ᾿Ἀποκχριθεὶς δὲ εἶπεν αὐτῇ ὁ Ἰησοῦς" Μάρθα, Μάρθα, μεριμγᾷς καὶ τυρδάζῃ περὶ ποιλλά ὀλίγων δέ ἐστι χρδία ἣ ἑνός. Μαρία δὲ τὴν ἀγαθὴν μερίδα ἐξελέξατο, ἧἦτις οὐχ ἀφαιρεθήσεται ἀπʼ οἷο ἰγαπεζογὶηιπὶ αὖ ημὶ νοῦ ### English translation (Claude) That eagerness according to one's ability, even in the smallest things, is acceptable to God, even if it comes from [women]. Matthew: “And whoever gives one of these little ones even a cup of cold water to drink because he is a disciple, truly I say to you, he will by no means lose his reward.” Luke: “He looked up and saw the rich putting their gifts into the treasury, and he saw a poor widow putting in two small coins there, and he said, ‘Truly I tell you, this poor widow has put in more than all of them. For they all contributed to the offerings of God out of their abundance, but she out of her poverty put in all the living she had.’” Matthew: “Now when Jesus was at Bethany in the house of Simon the leper, a woman came to him with an alabaster flask of very expensive ointment, and she poured it on his head as he reclined at table. And when the disciples saw it, they were indignant, saying, ‘Why this waste of the ointment? For this could have been sold for a large sum and given to the poor.’ But Jesus, knowing it, said to them, ‘Why do you trouble the woman? For she has done a beautiful thing to me.’” Acts, about Lydia: “And when she was baptized, and her household, she urged us, saying, ‘If you have judged me to be faithful to the Lord, come into my house and stay.’ And she prevailed upon us.” [38] That the Christian must show also toward the brothers [a hospitality that is simple and without display]. John: “One of his disciples, Andrew, Simon's brother, said to him, ‘There is a boy here who has five barley loaves and two [fish]; but what are they among so many?’ And Jesus said, ‘Have the people sit down.’ Now there was much grass in the place. So the men sat down, about five thousand in number. Jesus then took the loaves, and when he had given thanks, he distributed them to those who were seated; so also the fish, as much as they wanted.” Luke: “A woman named Martha received him into her house. And she had a sister called Mary, who sat at the Lord's feet and listened to his word. But Martha was distracted with much serving. And she went up to him and said, ‘Lord, do you not care that my sister has left me to serve alone? Tell her then to help me.’ But Jesus answered and said to her, ‘Martha, Martha, you are anxious and troubled about many things, but few things are needed, or only one. Mary has chosen the good portion, which will not be taken away from her.’” ### Scripture references - Matt 10:42: quotation, high confidence - Luke 21:1–4: quotation, high confidence - Matt 26:6–10: quotation, high confidence - Acts 16:15: quotation, high confidence - John 6:8–11: quotation, high confidence - Luke 10:38–42: quotation, high confidence ### Translation notes - The scan's heading for Rule 38 could not be read; its text stands here, marked [38], and the end of its heading is supplied in brackets by sense. Basil's text of Luke 10:41–42 reads “few things are needed, or only one”. Lines of Migne's Latin column are left out and a few words lost in the scan (in Luke 21:1 and Matt 26:6–8) are supplied by sense. ### Citation (SBL) Basil, Reg. mor. 37 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/37). ## Moral Rules (Moralia) 39 - URL: https://sophiascriptura.com/fathers/basil-moralia/26/#p-39 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's thirty-ninth rule: Christians must stand firm in the faith and not be moved from the good things of the Lord. ### Greek text Ὅτι οὐ δεῖ εὐμετάθετον εἶναι, ἀλλὰ ἑδραῖον ἐν τῇ πίστει, καὶ ἀμετάθετον ἀπὸ τῶν ἐν Κυρίῳ χα ΜΑΤΘΑΙ͂ΟΣ. Ὁ δὲ ἐπὶ τὰ πετρώδη σπαρεὶς-. οὗτός ἐστιν ὁ τὸν 1όγον ἀκούων, καὶ εὐθὺς μετὰ χαρᾶς ἀαμδάγων αὐτόν. Οὐκ ἔχει δὲ ῥίζαν ἐν "ἑαυτῷ, ἀ.λλὰ πρόσκαιρός ἐστι" γεγομέγης θαίψεως ἣ διωγμοῦ διὰ τὸν «1όγον, εὐθὺς σχανδαλίζεται. ΠΡῸΣ ΚΟΡ. α΄. Ὥστε, ἀδειῖφοί μου, ἑδραῖοι γίνεσθε, ἀμετακίγητοι, περισσεύοντες ἐν" τῷ ἔργῳ τοῦ Κυρίου πάντοτε. ΠΡῸΣ ΓΑΛΑΤ. θαυνμάζω, ὅτι οὕτω ταχέως μετατίθεσθε ἀπὸ τοῦ κα“έσαγτος ὑμᾶς ἐν χάριτι Χριστοῦ εἰς ἕτερον ### English translation (Claude) That one must not be easily moved, but firm in the faith and immovable from the good things that are in the Lord. Matthew: “As for the one sown on rocky ground, this is the one who hears the word and immediately receives it with joy; yet he has no root in himself, but endures for a while, and when tribulation or persecution arises on account of the word, immediately he falls away.” First to the Corinthians: “Therefore, my brothers, be steadfast, immovable, always abounding in the work of the Lord.” To the Galatians: “I am astonished that you are so quickly deserting him who called you in the grace of Christ for a different [gospel].” ### Scripture references - Matt 13:20–21: quotation, high confidence - 1 Cor 15:58: quotation, high confidence - Gal 1:6: quotation, high confidence ### Citation (SBL) Basil, Reg. mor. 39 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/39). ## Moral Rules (Moralia) 40 - URL: https://sophiascriptura.com/fathers/basil-moralia/26/#p-40 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's fortieth rule: those who teach other doctrines must not be tolerated. ### Greek text “Ὅτι οὐ δεῖ ἑτεροδιδασχαλούντων ἀνέχεσθαι, κἂν ΜΑΤΘΑΙ͂ΟΣ, Βι1έπετε μή τις ὑμᾶς γὰρ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου, .12γοντες, ὅτι ᾿Εγώ εἶμι ὁ Χριστός" καὶ ποιλιλοὺς πιαγήσουσιν. ΛΟΥ͂ΚΑΣ. Προσέχετε ἀπὸ τῶν ἐστι χρεία ἣ ἑνός, Πορ. ἰοντἴι}5 πολλά" ἑνὸς δὲ ἔστι γραμματέων τῶν θελόντων περιπατεῖν ἐν στοαῖς, καὶ φιλούντων ἀσπασμοὺς ἐν ταῖς ἀγοραῖς, καὶ πρωτοχαθεδρίας ἐν ταῖς συγαγωγαῖς, καὶ πρωἐν τοῖς δείπνοις " οὗ κατεσθίουσι τὰς οἰκίας τῶν χηρῶν, καὶ προφάσει μακρὰ προΟὗτοι 1ήψονται περισσότερον κρῖμα. ΠΡΟΣ ΓΑΛ. ᾿Α1λὰ καὶ ἐὰν ἡμεῖς, ἣ ἄγγελος ἐξ οὐραγοῦ εὑὐαγγελίζηται ὑμῖν, παρʼ ὃ μεθα ὑμῖν, ἀνάθεμα ἔστω. Ὡς προειρήκαμεν καὶ ἄρτι πάλιν" λέγω" Εἴ τις ὑμᾶς εὐαγγελίζεται ### English translation (Claude) That one must not put up with those who teach other doctrines, even if [they persuade by plausibility] … Matthew: “See that no one leads you astray. For many will come in my name, saying, ‘I am the Christ,’ and they will lead many astray.” Luke: “Beware of the scribes, who like to walk around in long robes and love greetings in the marketplaces and the best seats in the synagogues and the places of honour at feasts, who devour widows' houses and for a pretence make long prayers. They will receive the greater condemnation.” To the Galatians: “But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. As we have said before, so now I say again: If anyone is preaching to you [a gospel contrary to the one you received, let him be accursed].” ### Scripture references - Matt 24:4–5: quotation, high confidence - Luke 20:46–47: quotation, high confidence - Gal 1:8–9: quotation, high confidence ### Translation notes - The end of the heading is lost in the scan text (in Migne it speaks of those who, however persuasively, lead the unstable astray); a stray line of Luke 10:42 from Rule 38 is left out, and the end of Gal 1:9 is supplied in brackets. ### Citation (SBL) Basil, Reg. mor. 40 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/40). ## Moral Rules (Moralia) 41 - URL: https://sophiascriptura.com/fathers/basil-moralia/26/#p-41 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's forty-first rule: whatever causes stumbling must be cut off, however dear, while the weak in faith must be spared and helped toward perfection. ### Greek text "Ὃτ: δεῖ πᾶν τὸ σχανδαλίζον ἐκκόπτειν, κἂν οἰχειότατόν τι καὶ ἀναγκαιότατον εἶναι δοκῇ Αὐξ. γτίπιις. εἶνα! δοκῇ. ΑἸ] ΜΑΤΘΑΙ͂ΟΣ. Οὐαὶ τῷ ἀνθρώπῳ ἐκείνῳ, δι οὗ σχάγδαιλον ἔρχεται" Εἰ δὲ ὁ ποῦς σου ἢ ἡ χείρ σου σκανδαλίζει σε, ἔχκοψον αὐτὰ, καὶ ἀπὸ σοῦ. Καιλόν σοι ἐστὶν εἰσελθεῖν εἰς τὴν ζωὴν χωλὸν, ἣ κυκλλὸν, ἣ δύο πόδας ἣ δύο χεῖρας ἔχοντα βιϊηθῆναι εἰς τὸ πῦρ τὸ αἰώνιον. Καὶ εἰ ὁ ὀφθαιμός σου σκανδαλίζει σε, ἔξε.1ς αὑτὸν, καὶ βάλε ἀπὸ σοῦ. Ὅτι τῶν ἀσθενεστέρων ἐν τῇ πίστει φείδεσθαι δεῖ, καὶ ἀνάγειν αὐτοὺς διʼ ἐπιμελείας ἐπὶ τὴν τελειότητα " φείδεσθαι δὲ, δηλονότι, χωρὶς τοῦ παριδεῖν ἐντολὴν Θεοῦ. ΜΑΤΘΑΙΟΣ. Κάλαμον συντετριμμένον οὐ κατεάξει, καὶ λίνον τυφόμενον οὐ σδέσει, ἕως ἂν ἐχδάῃ εἰς γῖκος τὴν κρίσιν" καὶ τῷ ὀνόματι αὖτοῦ ἔθνη ἐλπιοῦσιν. ΠΡῸΣ ΡΩΜ. Τὸν δὲ ἀσθετῇ πίστει προσι:λαμθδάνγεσθε. ΠΡῸΣ ΓΑΛ. ᾿Εὰν καὶ προηφθῇ ἄγθρωπος ἔν τινι παραπτώματι, ὑμεῖς οἱ πγευματικχοὶ καταρτίζετε τὸν τοιοῦτον ἐν πγεύματι πραότητος, σκοπῶν σεαυτὸν, μὴ καὶ σὺ πειρασθῇς. ᾿Αλ.:λήλων τὰ βάρη βαστάζετε, καὶ οὕτως ἀγαπιϊηρώσατε τὸν γόμον τοῦ Χριστοῦ. ### English translation (Claude) That one must cut off everything that causes stumbling, even if it seems most closely one's own and most necessary. Matthew: “Woe to that man by whom the stumbling block comes! And if your foot or your hand causes you to stumble, cut it off and throw it from you. It is better for you to enter life lame or crippled than with two feet or two hands to be thrown into the eternal fire. And if your eye causes you to stumble, tear it out and throw it from you.” That one must spare those who are weaker in faith and bring them up to perfection by care; but spare them, plainly, without overlooking a commandment of God. Matthew: “A bruised reed he will not break, and a smouldering wick he will not quench, until he brings justice to victory; and in his name the Gentiles will hope.” To the Romans: “As for the one who is weak in faith, welcome him.” To the Galatians: “Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness, looking to yourself, lest you too be tempted. Bear one another's burdens, and so fulfil the law of Christ.” ### Scripture references - Matt 18:7–9: quotation, high confidence - Matt 12:20–21: quotation, high confidence - Isa 42:3–4: quotation, medium confidence - Rom 14:1: quotation, high confidence - Gal 6:1–2: quotation, high confidence ### Translation notes - A few repeated words and margin debris in the heading are left out. ### Citation (SBL) Basil, Reg. mor. 41 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/41). ## Moral Rules (Moralia) 42 - URL: https://sophiascriptura.com/fathers/basil-moralia/26/#p-42 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's forty-second rule, that the Lord came to fulfil the law and the prophets, with Rule 43 on how the gospel goes beyond the law, whose heading the scan lost. ### Greek text Ὅτι οὐ δεῖ νομίζειν ἐπὶ καταλύσει τοῦ νόμου καὶ τῶν προφητῶν τὸν Κύριον ἐληλυθέναι, ἀλλʼ ἐπὶ πληρώσει καὶ προσθήκῃ τῶν τελειοτέρων. ΜΑΤΘΑΙΟΣ. Μὴ νομίσητε, ὅτι σαι τὸν νόμον, ἣ τοὺς προφήτας" οὐκ ἥλθον καπληρῶσαι. ΠΡΟΣ ΡΩΜ. Νόμον οὖν καταργοῦμεν διὰ τῆς πίστεως; Μὴ γένοιτο ! ἀ.λ:λὰ Ὅτι ὡς νόμο: τὰς πράξεις ἀπαγορεύει τὰς φαύλας, οὕτω τὸ Εὐαγγέλιον αὐτὰ τὰ κεκρυμμένα πάθη ΆΤΘΑΙΟΣ. Ἡλκούσατε, ὅτι ἐῤῥέθη τοῖς ἁ, ἔνοχος ἔσται τῇ κρίσει. ᾿Εγὼ δὲ λέγω ὑμῖν, πᾶς αὐτοῦ εἰκῆ " ἔνοχος ἔσται τῇ κρίσει. ΠΡῸΣ ῬΩΜ. Οὐ γὰρ ὁ ἐν τῷ φανερῷ Ἰουδαῖές ἐστιν, οὐδὲ ἡ ἐν τῷ σαρκὶ περιτομή " ἀ.1.1ʼ ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πγεύματι, οὐ γράμματι, οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων, ἀ.1.1 ἐκ τοῦ τι ὡς ὁ νόμος τὸ ἐκ μέρους, οὕτω τὸ Εὐαγγέλιον πὸ ὀλόκληρον ἐφʼ ἑκάστῳ τῶν κατορθουμένων ΛΟΥ͂ΚΑΣ. Πάντα ὅσα ἔχεις πώλησον, καὶ διάὅος πτωχοῖς, καὶ ἕξεις θησαυοὸν ἐν οὐρανῷ, καὶ δεῖ καὶ ἐνάγειν. (ἔκο. εἰ εἰγοιπιεὶεὶ δεῖς οἷναὶ τὴν ἐκ νόμου... ἐκ Θεοῦ δικαιοσύνην, δεῦρο, ἀκολούθει μοι. ΠΡῸΣ ΚΟΛ΄ Ἐν ᾧ καὶ πεσει τοῦ σώματος τῶν ἁμαρτιῶν τῆς σαρκὸς, ἂν τῇ περιτομῇ τοῦ Χριστοῦ. τς τι ἀδύνατον καταξιωθῆναι βασιλείας οὐρανῶν ταὺς μὴ πλείονα τῆς ἐν τῷ νόμῳ τὴν κατὰ τὸ Εὐαγγέλιον δικαιοσύνην ἐπιδειχνυμένους. ΜΑΤΘΑΙ͂ΟΣ. ᾿Εὰν μὴ περισσεύῃ ἡ δικαιοσύνη ὑμῶν πλεῖον τῶν γραμματέων καὶ Φαριααίων, εἰσέλθητε εἰς τὴν βᾳσιλείᾳν τῶν οὐραγῶχ. ΠΡῸΣ Εἴ τις δοκεῖ ἄλ.1ος πεποιθέναι ἐν ἐγὼ μάλλον, περιτομὴ ὀχταήμερος, ἐκ γέκονς ᾿Ισραὴ., φυλῆς Βενιαμὶν, 'Εδραῖος ἐξ 'Εβραίων, κατὰ γόμον Φαρισαῖος, κατὰ ζῆλον διώκων τὴν ᾿Εκχλησίαν, κατὰ δικαιοσύνην τὴν ἐν γόμῳ γεγόμεγος ἄμεμπτος. ᾿Α.λ:1ʼ ἅτινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ τὸν Χριστὸν ζημίαν. ΑΔ ὰ μὲν οὖν καὶ ἡγοῦμαι ζημίαν πάντα εἶναι διὰ τὸ ὑπερέχον τῆς γνώσεως ᾿Ιησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν, διʼ ὃν τὰ πάντα ἐζημιώθην, καὶ ἡγοῦμαι σκύδαιλα εἶναι, ἵγα Χριστὸν κερδήσω, καὶ εὑρεθῶ ἐν αὐτῷ μὴ ἔχων ἐμὴν δικαιοσύνην. τὴν ἐκ γόμου ἀλλὰ τὴν διὰ πίστεως Χριστοῦ, τὴν ἐκ Θεοῦ δικαιοσύνην. ### English translation (Claude) That one must not think that the Lord came to abolish the law and the prophets, but to fulfil them and to add what is more perfect. Matthew: “Do not think that I have come to abolish the law or the prophets; I have not come to abolish but to fulfil.” To the Romans: “Do we then overthrow the law through faith? By no means! On the contrary, [we uphold the law].” [43] That as the law forbids wicked deeds, so the gospel [forbids] the hidden passions themselves [in the soul]. Matthew: “You have heard that it was said to those of old, [‘You shall not murder; and whoever murders] will be liable to judgment.’ But I say to you that everyone who is angry with his brother without cause will be liable to judgment.” To the Romans: “For no one is a Jew who is one outwardly, nor is circumcision outward in the flesh; but a Jew is one inwardly, and circumcision is of the heart, by the Spirit, not by the letter. His praise is not from people but from God.” That as the law [requires] part, so the gospel requires the whole in each of the good works done. Luke: “Sell all that you have and distribute to the poor, and you will have treasure in heaven; and come, follow me.” 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.” That those who do not show a righteousness according to the gospel greater than that in the law cannot be counted worthy of the kingdom of heaven. Matthew: “Unless your righteousness exceeds that of the scribes and Pharisees, you will [never] enter the kingdom of heaven.” To the [Philippians]: “If anyone else thinks he has reason for confidence in the flesh, I have more: circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless. But whatever gain I had, I counted as loss for the sake of Christ. Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus our Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God.” ### Scripture references - Matt 5:17: quotation, high confidence - Rom 3:31: quotation, high confidence - Matt 5:21–22: quotation, high confidence - Rom 2:28–29: quotation, high confidence - Luke 18:22: quotation, high confidence - Col 2:11: quotation, high confidence - Matt 5:20: quotation, high confidence - Phil 3:4–9: quotation, high confidence ### Translation notes - The scan's heading for Rule 43 could not be read; its text stands here, marked [43]. Rule 43 has three chapters, which run on here. Words lost in the scan, including part of Matt 5:21–22 and of the headings, are supplied in brackets by sense; lines of Migne's Latin column are left out. Basil's text of Matt 5:22 has “without cause” (εἰκῇ). ### Citation (SBL) Basil, Reg. mor. 42 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/42). ## Moral Rules (Moralia) 44 - URL: https://sophiascriptura.com/fathers/basil-moralia/26/#p-44 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's forty-fourth rule: Christ's yoke is kind and light, while everything foreign to the gospel is a heavy burden. ### Greek text Ὅτι ὁ ξυγὸς τοῦ Χριστοῦ χρηστὸς, καὶ τὸ φορτίον αὐτοῦ ἐλαφρόν ἐστιν εἰς ἀνάπαυσιν τῶν χαταδεχομένων" πάντα δὲ τὰ ἀλλότρια τῆς κατὰ τὸ Εὐαγγέλιον διδασκαλίας βαρέα καὶ φορτιχά. ΜΑΤΘΑΙ͂ΟΣ. Δεῦτε πάντες πρός με, οἱ κοπιῶντες καὶ περορτισμένοι, κἀγὼ ἀγαπαύσω ὑμᾶς. ἌΛρατε τὸν ζυγόν μου ἐξ ὑμᾷς, καὶ μάθετε ἀπ' ἐμοῦ, ὅτι πρᾶός εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν. Ὃ γὰρ ζυγός μου χρηστὸς, καὶ τὸ φορτίον μου ἐλαφρόν ### English translation (Claude) That the yoke of Christ is kind and his burden light, giving rest to those who accept them; but all that is foreign to the teaching of the gospel is heavy and burdensome. Matthew: “Come to me, all who labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is kind, and my burden is light.” ### Scripture references - Matt 11:28–30: quotation, high confidence ### Citation (SBL) Basil, Reg. mor. 44 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/44). ## Moral Rules (Moralia) 45 - URL: https://sophiascriptura.com/fathers/basil-moralia/26/#p-45 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's forty-fifth rule, that the kingdom belongs to those who treat one another as equals like children and love the lowest place, with Rule 46 on showing greater zeal in greater things, whose heading the scan lost. ### Greek text Ὅτι ἀδύνατον καταξιωθῆναι βασιλείας οὐρανῶν τοὺς μὴ παιδίων πρὸς ἄλλῃλᾳ ἰσοτιμίαν ἐν ἀλλήλοις ΜΑΤΘΑΙ͂ΟΣ. ᾿ΔΑμὴνγ «1έγω ὑμῖν, ἐὰν μὴ στραφῆτε, καὶ γέγησθε ὡς τὰ παιδία, οὐ μὴ εἰσέλθητς εἰς τὴν βασιλείαν τῶν οὐρανῶν. Ὅτι ᾿δεῖ τὸν ἐπιθυμοῦντα μείξονος δόξης καταξιωθῆναι ἐν τῇ βασιλείᾳ τῶν οὐρανῶν τὸ ἐνταῦθα ταπεινὸν καὶ ἔσχατον ἀγαπᾷν. ΜΑΤΘΑΙ͂ΟΣ. “Ὅστις οὖν ταπεινώσει ἑαυτὸν, ὡς τὸ παιδίον τοῦτο, οὗτός ἐστιν ὁ μείζων βασιζείᾳ τῶν οὐρανῶν. ᾿Α.1.1 ὃς ἐὰν θέλῃ καὶ τὶ! πιασημε βετὶ ἔμεν γεγέσθαι μέγας ἐν ὑμῖν,. ἔσται ὑμῶν διάκογος. ὑμῶν, ἔσται πάντων δοῦ.λος. ΠΡῸΣ ΦΙΛΙΠΠ. δὲν κατʼ ἐριθείαν ἢ κενοδοξίαν, Ὅτι ἐξ ἀντιπαραθέσεως τῆς ἐπὶ τοῖς ἐλόττοσι λαττομένης ἀκολουθίας. τὴν ἐπὶ τοῖς μείζοσι σπουΛΟΥ͂ΚΑΣ. Ἕκαστος ὑμῶν τῷ τὸν βοῦν αὐτοῦ, ἣ τὸν ὄνον ἀπὸ τῆς φάτνης, καὶ ἀπαγαγὼν ποτίζει ; 7αύτηγ δὲ θυγατέρα Β. απο αμίεπι Κίϊαπι ᾿Ἀβραὰμ οὖσαν, ἦν ἔδησεν ὁ Σατανᾶς Ἰδοὺ δέκα καὶ ὄχτζὼ ἔτη, οὐκ ἔδει 1υθῆγαε ἀπὸ τοῦ δεσμοῦ τούτου τῇ ἡμέρᾳ τοῦ Σαββάτου ; "λεγε δὲ παραβολὴν αὐτοῖς, πρὸς τὸ δεῖν πάντοτε προσεύχεσθαι καὶ μὴ ἐκκακεῖν. Κριτής τις ἦν ἔν τινι τὸν Θεὸν μὴ φοδούμεγος, καὶ ἐντρεπόμεγος. Χήρα δὲ ἦν ἐν τῇ πόλει ἐκείνῃ, καὶ ἤρχετο πρὸς αὐτὸν ἀπὸ τοῦ ἀντιδίχου μου. Καὶ οὐκ ἤθεϊζεν ἐπὶ χρόγον, ετὰ δὲ ταῦτα εἶπεν ἐν ἑαυτῷ Εἰ καὶ τὸν μαι, διά γε τὸ παρέχειν μοι κόπον' τὴν χήραν ταύτην, ἐκδικήσω αὐτὴν, ἵνα μὴ εἰς τέϊλος χομένη ὑπωπιάζῃ με. Εἶπε δὲ ὁ Κύριος" Ἀκούσατε, τί ὃ χριετὴς τῆς ἀδικίας «“1έγει" ὁ Θεὸς οὐ μὴ ποιήσῃ τὴν ἐκδίκησιν τῶν ἐκλεκτῶν αὖτοῦ, τῶν βοώντων ἀρὸς αὑτὸν ἡμέρας καὶ »υπτός ; ΠΡῸΣ ΤΙΜ. βʼ. Οὐδεὶς στρατευόμενος ἀἷα χιῖ, διαὶ δι πιὸ. Αἷξ εἶς : εις απίοπι ποη κετας ταῖς τοῦ ᾿βίου πραγματείαις, ἵνα τῷ στρατολογήσαντι ἀρέσῃ. Ἑὰν δὲ καὶ ἀθλῇ τις, οὐ στεφανοῦται, ἐὰν μὴ νομίμως Ὅτι ἐξ ἀντιπαραθέσεως τῶν ἐπὶ τοῖς ἐλάττοσιν ἐκ πίστεως φόθον, καὶ ἐξ ἐπιθυμίας ἀξιολόγου σπουδὴν ἐπιδειξαμένων, οἱ ἐπὶ τοῖς μείζοσι καταφρονηταὶ ἢ ἀμελεῖς ἁλόντες σφοδροτέραν ἔχουσι ΔΟΥΚΑΣ. Βασίλισσα Νότου ἐγερθήσεται ἐν κῤέσει μετὰ τῶν ἀνδρῶν τῆς γεγεᾶς ταύτης, καὶ καταχριγεῖ αὑτούς" ὅτι ἦ.1θεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν Σοιϊομῶγτος ([), καὶ ἰδοὺ πιιεῖον Σολομῶντος ὧδε. ΜΑΤΘΑΙ͂ΟΣ. Ἄνδρες Νινγευῖται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γεγεᾶς ταύτης, καὶ καταχρινοῦσιν αὖτὴν, ὅτι μετεγόησαν εἷς τὸ κήρυγμα ἹἸωγᾶ, καὶ .ἐδοὺ πλεῖον Ἰωνᾶ ὧδε. Ὅτε οὐ δεῖ καταφρονεῖν τῶν μειζόνων, ἐπὶ τοῖς ἐλάττοσι σπουδὴν ἐνδειχνύμενον. Προηγουμένως δὲ τὰ μείζονα τῶν προσταγμάτων ποιοῦντα, σνγχα[τὲς ποη ἐοαϊιπι, πος οἀϊο ἄν ἔγει τὶς πλέον τοῦ δεομένου. ΜΑΎΊΘΑΙΟΣ. Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι, ὑποκριταὶ, ὅτε ἀποδεκατοῦτε τὸ ἡδύοσμον, καὶ τὸ ἄνηθον, καὶ τὸ χύμινον, καὶ ἀ-ἥκατε τὰ βαρύτερα τοῦ γόμου, τὴν κρίσιν, καὶ τὸν ἔλεον, καὶ τὴν πίστιν. Ταῦτα ἔδει ποιῆσαι, μὴ ἀφιέναι. 'Οδηγοὶ τυφλοὶ οἱ ζοντες τὸν χώγωπα, τὴν δὲ κάμηλον κατακπί- ### English translation (Claude) That those who do not keep among themselves the equality of honour that children keep toward one another cannot be counted worthy of the kingdom of heaven. Matthew: “Truly I tell you, unless you turn and become like the children, you will never enter the kingdom of heaven.” That whoever desires to be counted worthy of greater glory in the kingdom of heaven must love being lowly and last here. Matthew: “Whoever humbles himself like this child, he is the greatest in the kingdom of heaven.” [Mark]: “But whoever would be great among you must be your servant, and whoever would be first among you must be slave of all.” To the Philippians: “[Do] nothing from rivalry or conceit, [but in humility count others more significant than yourselves].” [46] That by comparison with the good order kept in lesser things, [a greater] zeal [is required] in greater ones. Luke: “Does not each of you on the Sabbath untie his ox or his donkey from the manger and lead it away to water it? And ought not this woman, a daughter of Abraham, whom Satan bound for eighteen years, be loosed from this bond on the Sabbath day?” “And he told them a parable to the effect that they ought always to pray and not lose heart. ‘In a certain city there was a judge who neither feared God nor respected man. And there was a widow in that city who kept coming to him [and saying, ‘Give me justice] against my adversary.’ For a while he refused, but afterward he said to himself, ‘Though [I neither fear God nor respect] man, yet because this widow keeps bothering me, I will give her justice, so that she will not wear me out by her continual coming.’ And the Lord said, ‘Hear what the unjust judge says. And will not God give justice to his elect, who cry to him day and night?’” Second to Timothy: “No one serving as a soldier entangles himself in the affairs of life, so that he may please the one who enlisted him. And if anyone competes as an athlete, he is not crowned unless he competes according to the rules.” That by comparison with those who in lesser things showed fear from faith and zeal from a worthy desire, those who are caught despising or neglecting greater things have a more severe [condemnation]. Luke: “The queen of the South will rise up at the judgment with the men of this generation and condemn them, for she came from the ends of the earth to hear the wisdom of Solomon, and behold, something greater than Solomon is here.” Matthew: “The men of Nineveh will rise up at the judgment with this generation and condemn it, for they repented at the preaching of Jonah, and behold, something greater than Jonah is here.” That one must not despise the greater things while showing zeal in the lesser; but, doing first the greater of the commandments, [one may also do the lesser] … Matthew: “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness. These you ought to have done, without neglecting the others. You blind guides, straining out a gnat and swallowing a camel!” ### Scripture references - Matt 18:3: quotation, high confidence - Matt 18:4: quotation, high confidence - Mark 10:43–44: quotation, high confidence - Phil 2:3: quotation, high confidence - Luke 13:15–16: quotation, high confidence - Luke 18:1–7: quotation, high confidence - 2 Tim 2:4–5: quotation, high confidence - Luke 11:31: quotation, high confidence - Matt 12:41: quotation, high confidence - Matt 23:23–24: quotation, high confidence ### Translation notes - The scan's heading for Rule 46 could not be read; its text stands here, marked [46]. Rule 46 has three chapters, which run on here; the last heading is incomplete in the scan. Lines of Migne's Latin column are left out, and words lost in the scan are supplied in brackets by sense. The source name of Mark 10:43–44 and most of Phil 2:3 are lost in the scan text. ### Citation (SBL) Basil, Reg. mor. 45 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/45). ## Moral Rules (Moralia) 47 - URL: https://sophiascriptura.com/fathers/basil-moralia/47/#p-47 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's forty-seventh rule, on treasure in heaven, with Rules 48 (on mercy, sharing, poverty, freedom from anxiety and the duty to work) and 49 (on not going to law or taking revenge), whose headings the scan lost. ### Greek text Ὅτι οὐ δεῖ θησαυρίζειν ἑαυτῷ ἐπὶ τῆς γῆς ἀλλʼ ἐν οὐρανῷ καὶ τίς ὁ τρόπος τοῦ ἐν οὐρανῷ θηΜΑΤΘΑΙ͂ΟΣ. Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει, καὶ ὅπου κιέπται διορύσσουσι καὶ σαυρίζετε δὲ ὑμῖν θησαυροὺς ἐν οὐρανῷ, ὅπου οὔτε σὴς οὔτε βρῶσις ἀφανίζει, καὶ ὅπου πται οὐ διορύσσουσιν, οὐδὲ κλέπτουσιν. ΛΟΥ͂ ΚΑΣ. Πωλήσατε τὰ ὑπάρχοντα ὑμῶν, καὶ δότε ἐλεημοσύνην. Ποιήσατε ἑαυτοῖς βαλάντια μὴ θησαυρὸν ἀνέχλειπτον ἐν τοῖς οὐρανοῖς. ΛΟΥ͂ΚΑΣ. Πάντα ὅσα ἔχεις πώλησον, καὶ διάδος πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐ ραγοῖς. ΠΡῸΣ ΤΙΜ. α΄. Εὐμετωδότους εἶναι, καλὸν εἰς τὸ μέλλον, ἵνα ἐπιλάδωγνται τῆς ὄγτως Ὅτι δεῖ ἐλεήμονα καὶ εὐμετάδοτον εἶναι " χατηγοΜΑΤΘΑΙ͂ΟΣ. Μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται. ΛΟΥ͂ΚΑΣ. Παντὶ τῷ αἰτοῦντί σεδίτὸ δικαίωμα τοῦ Θεοῦ ἐπιγνόντες ὅτι οἱ τὰ τοιαῦτα πράσσοντες ἄξιοι θανάτου εἰσί». ΠΡῸΣ ΤΙΜ. α΄. Εὐμεταδότους εἶναι, τι πᾶν ὅπερ ἂν ἔχῃ τις πλέον τοῦ ἐπιδεομένου τῶν πρὸς τὸ ζῇν ἀναγκαίων, ὀφειλέτης ἐστὶν ἐκεῖνον εὐεργετῖισαι, κατʼ ἐντολὴν τοῦ Κυρίου τοῦ καὶ ΛΟΥ͂ΚΑΣ. Ὁ ἔχων δύο χιτῶνας: μεταδότω τῷ μὴ ἔχοντι " καὶ ὁ ἔχων βρώματα ὁμοίως ποιείτω. ΠΡΟΣ ΚΟΡ. α΄. Τί γὰρ ἔχεις, ὃ οὐκ ξλαδες ; ΠΡῸΣ ΚΟΡ. β'. Τὸ ὑμῶν περίσσευμα εἰς τὸ ἐκείνων ὑστέρημα" ἵνα καὶ τὸ ἐκείγων περίσσευμα γένηται εἰς τὸ ὑμῶν ὑστέρημα, ὅπως γένηται ἰσότης. καθὼς γέγραπται" Ὁ τὸ πολὺ οὐκ ἐπιλεδόνασε" καὶ ὁ τὸ ὀλίγον οὐκ Ὅτι οὐ δεῖ πλουτεῖν, ἀλλὰ πτωχεύειν, κατὰ τὸν τοῦ ΛΟΥΚΑΣ. Μακάριοι, οἱ πτωχοὶ, ὅτι ὑμετέρα ἐστὶν ἡ βασιλεία τοῦ Θεοῦ Οὐαὶ ὑμῖν τοῖς πιουσίοις, ὅτι ἀπέχετε τὴν παράκλησιν ὑμῶν. ΠΡῸΣ ΚΟΡ. β΄. Ἡ κατὰ βάθους πτωχεία αὐτῶν ἐπερίσσευσεν εἰς τὸν πλοῦτον τῆς ἁπλότητος αὐτῶν ΠΡΟΣ ΤΙΜ. α΄. Οἱ δὲ βουλόμενοι πιουτεῖν ἐμπίπτουσιν εἰς πειρασμὸν καὶ παγίδα, καὶ ἐπιθυμίας πολιὰς ἀνοήτους καὶ βλαδερὰς, τινες βυθίζουσι τοὺς ἀγθρώπους εἰς δλεθρον καὶ ἀπώλειαν. Ῥίζα γὰρ πάγτων τῶν κακῶν ἐστιν ἡ σαν ἀπὸ τῆς πίστεως, καὶ ἑαυτοὺς περιέπειραν Ὅτι οὐ δεῖ φροντίξειν του περισσεύεσθαι ἐν τοῖς πρὸς τὸ ζῇν " οὔτε περὶ τὴν πλησμονὴν, οὔτε περὶ τὴν πολυτέλειαν σπουδὴν ἔχειν (9)" καθαρεύειν δὲ παντὸς εἴδους πλεονεξίας καὶ χαλλωπισμοῦ. ΛΟΥ͂ΚΑΣ. Ὁρᾶτε, καὶ ρυϊάσσεσθε ἀπὸ πάσης πιἰεονδξίας, ὅτι οὐχ ἐν τῷ περισσεύειν τινὶ ἡ ζωὴ αὑτοῦ ἐστιν ἐκ τῶν ὑπαρχόντων αὐτῷ. ΠΡῸΣ ΤΙΜ. α΄. Κοσμεῖν ἑαυτὰς μὴ ἐν χρυσῷ, ἢ μαργαρίταις, ἣ ἱματισμῷ Ἔχοντες διατροφὰς καὶ σκεπάσματα, τούτοις ἀρὍτι οὐ δεῖ μεριμνᾷν τῆς ἰδίας ἕνεκεν χρείας, οὐδὲ τοῖς; ἡτοιμασμένοις πρὸς τὴν παροῦσαν ζωὴν ἐπελπίζειν, ἀλλὰ τῷ Θεῷ ἀποδιδόναι τὰ καθʼ ΜΑΤΘΑΙ͂ΟΣ. Οὐ δύνασθε Θεῷ δου.Ἰεύειν καὶ μιαμμωνᾷ. Διὰ τοῦτο .1γω ὑμῖν, μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν τί φάγητε, καὶ τί πίητε, μηδὲ τῷ σώματι ὑμῶν τί ἐγδύσησθε. Οὐχὶ ἡ ψυχὴ πιλεῖόν ἐστι τῆς τροφῆς, καὶ τὸ σῶμα τοῦ ἐνδύματος ; Ἐμδιλέψατε εἰς τὰ πετεινὰ τοῦ οὐραγοῦ, ὅτι οὐ σκαπείρουσεν, οὐδὲ θερίζουσιν, οὐδὲ συνάγουσιν εἰς ἀποθήχως " καὶ ὁ Πατὴρ ὑμῶν ὁ οὐράνιος τρέφει αὐτά. Οὐχ ὑμεῖς μᾶλλον διαφέρετε αὐτῶν; Τίς δὲ ἐξ ὑμῶν μεριμγῶν δύναται προσθεῖναι ἐπὶ τὴν ἡ,ικίαν αὐτοῦ πῆχυν ἔνα; Καὶ περὶ ἐγδύματος τί μεριμνᾶτε; Καταμάθετε τὰ κχκρίγα τοῦ ἀγροῦ πῶς αὐξάνει" οὐ κοπιᾷ, οὐδὲ γήθει. Λέγω δὲ ὑμῖν" οὐδὲ Σολομὼν ἐν πάσῃ τῇ δόξῃ αὐτοῦ περιεθάιλετο ὡς ἕν τούτων. Εἰ δὲ τὸν χόρτον τοῦ ἀγροῦ, σήμερον ὄντα, καὶ αὔριον εἰς κιλίδαγον βαλλόμενον, ὁ Θεὸς οὕτως πολλῷ μᾶλλον ὑμᾶς, ὀλιγόπιστοι; Μὴ οὖν μεβασιλεία τοῦ Θεοῦ. Αἱ ἴτε π|58. βασιλεία τῶν οὐρανῶν, τερπίηι σωἰίοτιιπι. πολλὰς ἀνονήτους, ἐπε α ει ΟΥ̓ΒαΤΕ ΠΟῊ οη. πολυτέλειαν ἔχεινʼ καθαρεύειν, στο Ῥαγίβ. πολυτέλειαν καθαρεύειν, Ταῦτα γὰρ πάντα τὰ ἔθνη ἐπιζητεῖ. Οἷδε γὰρ ὁ Πατὴρ ὑμῶν ὁ οὐράγιος, ὅτι χρήζετε τούτων πάγτων. Ζητεῖτε δὲ πρῶτον τὴν βασιλείαν τοῦ Θεοῦ, καὶ τὴν δι -καιοσύνην αὐτοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν. Μὴ οὖν μεριμγήσητε εἰς τὴν αὔριον " γὰρ αὔριον μεριμνήσει τὰ ἑαυτῆς" ἀρκετὸν τῇ ἡμέρᾳ ἡ κακία αὐτῆς. ΛΟΥΚΑΣ. ᾿Ανθρώπου τινὸς πλουσίου εὐρόρησεν ἡ χώρα, καὶ "ἑαυτῷ «λέγωγν" Τί ποιήσω, ὅτι οὐκ ἔχω ποῦ συνἄξω τοὺς καρπούς μου; -Καὶ εἶπε: Τοῦτο Ζοιήσω" καθελῶ μου τὰς ἀποθήκας, καὶ μείζονας οἰκοδομήσω, καὶ συνάξω ἐκεῖ πάντα τὰ γεγνή:Φἀτά μου καὶ τὰ ἀγαθά μου" καὶ ἐρῶ τῇ ψυχῇ μου" Ψυχὴ, ἔχεις πολλὰ ἀγαθὰ κείμενα εἰς ἔτη Ζα.1λάἀγναπαύου, «ἄγε, πίε, εὑξ::ραίφου καὶ τὰ ἑξῆς. ΠΡΟΣ ΤΙ͂Ν. α΄. Τοῖς πλουσίοις τοῦ νῦν «ααἰῶγος οι υἱοί αφιὶδ πις: ἴῃ σατπλούτου ἀδηλότητι, ἀλ.1' ἐπὶ τῷ «Θεῷ. τῷ. παρόχρττι. ἡμῖν τὰ πάντα πλούὍτι δεῖ φροντίζειν καὶ μεριμνᾷν περὶ τῆς τῶν ἀδελφῶν χρείας κατὰ τὸ θέλημα τοῦ Κυρίου. ᾿ΜΑΤΘΑΙΟΣ... Δεῦτε, οἱ εὐ ζογημένοι τοῦ! μου, κλῃρογομήσατε τὴν, ἡτοιμασμένην ὑμῖν. βασελείαν ἀπὸ καταβολῆς κόσμου " ἐπείνασα γὰρ, καὶ ἐδώκατέ μοι φαγεῖν ". ἐδίψησα, καὶ ἐποτίσατά μεν ξένος ἤμην, καὶ συνηγάγεζέ με" γυμνὸς, καὶ περιεδάλετέ με" ἠσθένησα, καὶ ἐπεσκέψασθέ με" ἐν φυλακῇ ἤμην, καὶ ἤλθετε πρός με. Καὶ , μετʼ ὀλίγα" ᾿Αμὴν λέγω ὑμῖν, ἐφʼ ὅσον ἐποιήσατε ἐνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε. ἸΩΑΝΝΗΣ, Ἑπάρας οὖν τοὺς ὀφθαμοὺς ὁ Ἰησοῦς, καὶ θεασάμενος, ὅτι πολὺς ὄχλος ἔρχεται πρὸς αὐτὸν, “λέγει πρὸς τὸν Φί.“λιππον" Πόθεν ἀγοράσομεν ἄρτους, ἵνα φάγωσιν οὗτοι; καὶ τὰ ἑξῆς. ΠΡῸΣ ΚΘΡ. α΄. Περὶ δὲ τῆς “ογίας τῆς εἰς τοὺς ἁγίους, ὥσπερ διέταξα ταῖς ἘἘχχιλησίαις τῆς Γαλατίας, οὕτω καὶ ὑμεῖς ποιήσατε. Κατὰ μίαν Σαββάτων ἕκαστος ὑμῶν παρʼ ἑαυτῷ τιθέτω, θησαυρίζων ὅ τι ἂν εὐοδῶται" ἵἴνᾳ μὴ, ὅταν ἔλθω, τότε 1λογίαι γίνωνται. ἀδθεϑαὶ Ορογατὶ, εἰ Ὁ τὍτι δεῖ τὸν δυνατῶς ἔχοντα ἐργαζόμενον μεταδιδόναι: τοῖς χρείαν ἔχουσιν. Ὁ γὰρ. μὴ θέλων ἐργάξεσθαι οὐδὲ τοῦ φαγεῖν ἄξιος ἐχρίθη. ΜΑΤΘΑΙ͂ΟΣ. Ἄξιος ὁ ἐργάτης τῆς τροφῆς αὐτοῦ. ΠΡΑΞΕΙ͂Σ. Πάντα ὑπέδειξα ὑμῖν, ὅτε οὕτω κοπιῶντας δεῖ ἀντιλαμδάγεσθαι τῶν ἀσθενούντων, μνημονεύειν τε τῶν' 1όγων τοῦ. Κυρίου, ὅτι αὐτὸς. εἶπε Μακάριόν ἐστι διδόναι μᾶλλον ἢ ΠΡῸΣ ΕΦΕΣ. "Ὁ κλέπτων μηκέτι τἶο δἰ ἴῃ πι55. Εἶπε δὲ αὐτῷ ὁ Θεός... Τί ἐνδύσησθε" κλεπτέτω" μᾶλὸν δὲ ᾿κοπιάτω, ἐργαζόμενος “τὸ ἃ ἐς, ὠς κάδεαι ᾿ἀγαθὸν ταῖς χερσὶν, ἵνα ἔχῃ μεξαδιδόνγαι “χρείαν ἔχοντι. ΠΡῸΣ ΘΕΣΣ. β'. Ὅτε 1.15) ἦμεν πρὸς ὑμᾶς. τοῦτο παρηγγέλλομεν ὑμῖν, ὅτι εἴ τις οὗ θέλει ἐργάζεσθαι, μηδὲ ἐσθιέτω. “Ὅτι οὐ χρὴ διχάζεσθα: οὐδὲ περὶ αὑτῶν τῶν πρὸς τὴν ἀναγκαίαν σκέπην τῷ σώματι περιχειμένων. ΛΟΥΚΑΣ. Τῷ εὐπτοντί σε ἐπὶ τὴν δεξιὰν σιαγόγα πάρεχε καὶ τὴν ἄλλην καὶ ἀπὸ τοῦ αἵροντός σου τὸ ἱμάτιον καὶ τὸν χιτῶνα μὴ κωλύσῃς. Παντὶ δὲ τῷ αἰτοῦντί σε δίδου" καὶ ἀπὸ τοῦ αἵπον υμί! ορόροντος τὰ σὰ, μὴ ἀπαίτει. ἸΙΡῸΣ ΚΟΡ. α΄. Τολμᾷ αὶ εἰς πρᾶγμα ἔχὼν πρὸς τὸν ἕτερον, κρίνεσθαι ἐχὺ τῶν ἀδίκων, καὶ οὐχὶ ἐπὶ τῶν ἁγίων ; Καὶ μετʼ ὀλίγα" Ἤδη μὲν οὖν ὅλως ἥἤττημα ὑμῖν ἐστίν, ὅτι κρίματα ἔχετε μεθʼ ἑαυτῶν. Διὰ τί οὐχὶ μᾶ.λ:λον ἀδικεῖσθε; διὰ τί οὐχὶ μᾶλ.1ον ἀποστερεῖσθε; ᾿Α.λλὰ ὑμεῖς ἀδικεῖτε καὶ ἀποστερεῖτε, Ὅτι οὐ δεῖ μάχεσθαι, ἣ ἑαυτὸν ἐχδιχεῖν " πρὸς πάνκας δὲ, εἰ δυνατὸν, εἰρηνεύειν, κατὰ τὴν ἐντολὴν ΜΑΤΘΑΙ͂ΟΣ. Ἡκούσατε, ἔτι ἐῤῥέθη " ἀντὶ ὀφθαλμοῦ, καὶ ὀδόγτα ἀντὶ ὀδόντος. Ἐγὼ δὲ Δέτω ὑμῖν, μὴ ἀντισξῆγαι τῷ πονηρῷ ἀλλ: ὅστις (, σε ῥαπίσῃ εἰς τὴν δεξιὰν σιαγόνα, στρέψον αὐτῷ παὶ τὴν ἄλλην, καὶ τὰ ἑξῆς. ΜΑΡΚΟΣ. ᾿Αγάπὴν ἔχετε ἐν ἑαυτοῖς, ἀ.1.1ὰ καὶ εἰρηγεύετε ἐν ἀλλήλοις. ΠΡῸΣ ΡΩΜ. Μηδενὶ κακὸν ἀγτὶ κακοῦ ἀποδιδόντες, προγοούμενοί καλὰ ἐνώπιον πάντων ἀνθρώπων. Εἰ δυνατὸν, τὸ ἐξ ὑμῶν μετὰ πάντων ἀνθρώπων εἰρηνεύοντες " ἑαυτσὺς ἐχδικοῦντες, ἀγαπητοί" ἀλλὰ δότε τότον τῇ ὀργῇ. ΠΡΟΣ ΤΙ͂Μ. β΄. Δοῦλον δὲ Κυρίου οὐ δεῖ μάχεσθαι, ἀ.1.:1ὰ ἥπιον εἶναι πρὸς Ὅτι οὐ δεῖ οὔτε εἰς ἐκδίκησιν ἀδιχουμένου ἑτέρου ἀμύνασθαι τὸν ἀδικοῦντα. ΜΑΤΘΑΙ͂ΟΣ. Τότε προσελθόντες, ἐπέδαλον τὰς χεῖρας ἐπὶ τὸν Ἰησοῦν, καὶ ἐκράτησαν αὐτόν. Καὶ ἰδοὺ εἷς τῶν μετὰ Ἰησοῦ, ἐκτείνας τὴν χεῖρα, ἐπέσπασε τὴν μάχαιραν αὑτοῦ, καὶ πατάξας τὸν δοῦλον τοῦ ἀρχιερέως, ἀφεῖλεν αὐτοῦ τὸ ὠτίον. φτἀϊιυ Ραγὶ. κρίνεσθαι ἐπὶ τῶν ἁγίων. Αἱ εἰ Πεξ. δεουηάυ5 κρῖμα ἔχετε. ταῦ στρέψον αὐτῷ. καλὰ ἐνώπιον τοῦ Θεοῦ καὶ πάναὶ Λέγει δὲ αὐτῷ ὁ Ιησοῦς" ᾿Απόστρεψον τὴν» μά" χαιράν σου εἰς τὸν τόπον» αὐτῆς" ὅτι πάντες ΛΟΥ͂ΚΑΣ. Καὶ ἀπέστειλεν ἀγγέλους πρὸ προσὠπου αὑτοῦ" καὶ πορευθέντες ἣιῖθον εἰς κώμην Σαμαρειτῶν, ὥστε ἑτοιμάσαι αὐτῷ. Καὶ οὐκ ἐδέξαγντο αὐτὸν, ὅτι τὸ πρόσωπον αὐτοῦ ἦν πορευέμενον εἰς Ἱερουσαλήμ. Ἰδόντες δὲ οἱ μαθηταὶ εἴπωμεν πῦρ καταξῆγαι ἐκ τοῦ οὐρανοῦ καὶ ἀναλῶσαι αὐτοὺς, ὡς καὶ Ἠλίας ἐποίησε; Στρα;Ξξεὶς δὲ ἐπετίμησεν αὐτοῖς, καὶ ἐπορεύθησαν εἰς ἑτέραν ### English translation (Claude) That one must not store up treasure for oneself on earth but in heaven, and what is the way of storing up [treasure] in heaven. Matthew: “Do not store up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but store up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in or steal.” Luke: “Sell your possessions and give alms. Make for yourselves purses that do not grow old, a treasure in the heavens that does not fail.” Luke: “Sell all that you have and distribute to the poor, and you will have treasure in the heavens.” First to Timothy: “[Charge them] to be generous, [storing up for themselves a good foundation] for the future, so that they may take hold of what is truly [life].” [48] That one must be merciful and ready to share, [for those who are not are] condemned. Matthew: “Blessed are the merciful, for they shall receive mercy.” Luke: “Give to everyone who asks of you …” [To the Romans: “… heartless, ruthless; who,] though they know God's righteous decree that those who practise such things deserve death, [not only do them but give approval to those who practise them].” First to Timothy: “To be generous …” That whatever anyone has beyond what he needs of the necessities of life, he is bound to use in doing good to [the one in need], according to the commandment of the Lord, who also [gave us what we have]. Luke: “Whoever has two tunics is to share with him who has none, and whoever has food is to do likewise.” First to the Corinthians: “What do you have that you did not receive?” Second to the Corinthians: “Your abundance at the present time should supply their need, so that their abundance may supply your need, that there may be equality. As it is written: Whoever gathered much had nothing left over, and whoever gathered little [had no lack].” That one must not be rich but poor, according to the [word] of the [Lord]. Luke: “Blessed are you who are poor, for yours is the kingdom of God.” “But woe to you who are rich, for you have received your consolation.” Second to the Corinthians: “Their extreme poverty has overflowed in a wealth of generosity on their part.” First to Timothy: “But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves [with many pangs].” That one must not be concerned to have more than enough of what life needs, nor be eager for fullness or for extravagance, but be clean of every kind of greed and of self-adornment. Luke: “Take care, and be on your guard against all greed, for one's life does not consist in the abundance of his possessions.” First to Timothy: “[That women] adorn themselves [with modest apparel], not with gold or pearls or costly attire …” “But if we have food and covering, with these we will be content.” That one must not be anxious about one's own needs, nor put one's hope in what has been prepared for the present life, but entrust to God what concerns oneself. Matthew: “You cannot serve God and mammon. Therefore I tell you, do not be anxious about your life, what you will eat and what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing? Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? And which of you by being anxious can add one cubit to his stature? And why are you anxious about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin, yet I tell you, even Solomon in all his glory was not arrayed like one of these. But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O you of little faith? Therefore do not be anxious, [saying, ‘What shall we eat?’ …] For the Gentiles seek after all these things, and your heavenly Father knows that you need them all. But seek first the kingdom of God and his righteousness, and all these things will be added to you. Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble.” Luke: “The land of a rich man produced plentifully, and he thought to himself, ‘What shall I do, for I have nowhere to store my crops?’ And he said, ‘I will do this: I will tear down my barns and build larger ones, and there I will store all my grain and my goods. And I will say to my soul, Soul, you have ample goods laid up for many years; relax, eat, drink, be merry,’” and what follows. First to Timothy: “As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything [to enjoy].” That one must take thought and care for the needs of the brothers, according to the will of the Lord. Matthew: “Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.” And a little later: “Truly I say to you, as you did it to one of the least of these my brothers, you did it to me.” John: “Lifting up his eyes, then, and seeing that a great crowd was coming toward him, Jesus said to Philip, ‘Where are we to buy bread, so that these people may eat?’” and what follows. First to the Corinthians: “Now concerning the collection for the saints: as I directed the churches of Galatia, so you also are to do. On the first day of every week, each of you is to put something aside and store it up, as he may prosper, so that there will be no collecting when I come.” That whoever is able must work and share with those in need; for whoever is unwilling to work has been judged unworthy even to eat. Matthew: “The labourer deserves his food.” Acts: “In all things I have shown you that by working hard in this way we must help the weak and remember the words of the Lord, how he himself said, ‘It is more blessed to give than to receive.’” To the Ephesians: “Let the thief no longer steal, but rather let him labour, doing honest work with his own hands, so that he may have something to share with anyone in need.” Second to the Thessalonians: “For even when we were with you, we gave you this command: If anyone is not willing to work, let him not eat.” [49] That one must not go to law even over the things that serve as the body's necessary covering. Luke: “To one who strikes you on the right cheek, offer the other also, and from one who takes away your cloak do not withhold your tunic either. Give to everyone who asks of you, and from one who takes away your goods do not demand them back.” First to the Corinthians: “When one of you has a grievance against another, does he dare to go to law before the unrighteous instead of the saints?” And a little later: “To have lawsuits at all with one another is already a defeat for you. Why not rather suffer wrong? Why not rather be defrauded? But you yourselves wrong and defraud, [and that your own brothers].” That one must not fight or avenge oneself, but be at peace, if possible, with all, according to the commandment [of the Lord]. Matthew: “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also,” and what follows. Mark: “Have [salt] in yourselves, and be at peace with one another.” To the Romans: “Repay no one evil for evil, but take thought for what is good in the sight of all people. If possible, so far as it depends on you, live at peace with all people. [Never] avenge yourselves, beloved, but give place to wrath.” Second to Timothy: “And the Lord's servant must not be quarrelsome but kind to [everyone].” That one must not take revenge on the wrongdoer even to avenge another who is being wronged. Matthew: “Then they came up and laid hands on Jesus and seized him. And behold, one of those who were with Jesus stretched out his hand and drew his sword and struck the servant of the high priest and cut off his ear. Then Jesus said to him, ‘Put your sword back into its place; for all [who take the sword will perish by the sword].’” Luke: “And he sent messengers ahead of him, who went and entered a village of the Samaritans to make preparations for him. But the people did not receive him, because his face was set toward Jerusalem. And when the disciples [James and John] saw it, they said, [‘Lord, do you want us to] tell fire to come down from heaven and consume them, as Elijah also did?’ But he turned and rebuked them, and they went on to another [village].” ### Scripture references - Matt 6:19–20: quotation, high confidence - Luke 12:33: quotation, high confidence - Luke 18:22: quotation, high confidence - 1 Tim 6:18–19: quotation, high confidence - Matt 5:7: quotation, high confidence - Luke 6:30: quotation, high confidence - Rom 1:31–32: quotation, high confidence - Luke 3:11: quotation, high confidence - 1 Cor 4:7: quotation, high confidence - 2 Cor 8:14–15: quotation, high confidence - Exod 16:18: quotation, high confidence - Luke 6:20: quotation, high confidence - Luke 6:24: quotation, high confidence - 2 Cor 8:2: quotation, high confidence - 1 Tim 6:9–10: quotation, high confidence - Luke 12:15: quotation, high confidence - 1 Tim 2:9: quotation, high confidence - 1 Tim 6:8: quotation, high confidence - Matt 6:24–34: quotation, high confidence - Luke 12:16–19: quotation, high confidence - 1 Tim 6:17: quotation, high confidence - Matt 25:34–36: quotation, high confidence - Matt 25:40: quotation, high confidence - John 6:5: quotation, high confidence - 1 Cor 16:1–2: quotation, high confidence - Matt 10:10: quotation, high confidence - Acts 20:35: quotation, high confidence - Eph 4:28: quotation, high confidence - 2 Thess 3:10: quotation, high confidence - Luke 6:29–30: quotation, high confidence - 1 Cor 6:1: quotation, high confidence - 1 Cor 6:7–8: quotation, high confidence - Matt 5:38–39: quotation, high confidence - Mark 9:50: quotation, high confidence - Rom 12:17–19: quotation, high confidence - 2 Tim 2:24: quotation, high confidence - Matt 26:50–52: quotation, high confidence - Luke 9:52–56: quotation, high confidence ### Translation notes - The scan's headings for Rules 48 and 49 could not be read; their text stands here, marked [48] and [49]. Rule 48 has six chapters and Rule 49 three, which run on here. The scan text is badly mixed with lines of Migne's Latin column and has lost several lines (most of Rom 1:31–32 and parts of 1 Tim 6:18–19, 1 Tim 2:9 and 1 Tim 6:10); lost words are marked … and words supplied by sense are in brackets. In Mark 9:50 the scan has “love” (ἀγάπην) for “salt” (ἅλα), probably an OCR or print error; “salt” is translated. ### Citation (SBL) Basil, Reg. mor. 47 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/47). ## Moral Rules (Moralia) 50 - URL: https://sophiascriptura.com/fathers/basil-moralia/47/#p-50 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's fiftieth rule: Christians must lead others into the peace of Christ. ### Greek text Ὅτι δεῖ συμδιθάζξειν καὶ ἑτέρους εἰς εἰρήνην τὴν ΜΑΤΘΑΙ͂ΟΣ. Μακάριοι οἱ εἰρηγοποιοὶ, ὅτε αὐτοὶ υἱοὶ Θεοῦ κιζηθήσονται. ἸΩΛΝΝΗΣ. Εἰρήνην» ἀφίημι ὑμῖν" εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν. ### English translation (Claude) That one must also bring others into the peace [that is in Christ]. Matthew: “Blessed are the peacemakers, for they shall be called sons of God.” John: “Peace I leave with you; my peace I give to you.” ### Scripture references - Matt 5:9: quotation, high confidence - John 14:27: quotation, high confidence ### Citation (SBL) Basil, Reg. mor. 50 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/50). ## Moral Rules (Moralia) 51 - URL: https://sophiascriptura.com/fathers/basil-moralia/47/#p-51 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's fifty-first rule: one must correct one's own faults before accusing another. ### Greek text Ὅτι δεῖ πρότερον ἑαυτὸν διορθοῦσθαι ἐφʼ ᾧτινιοῦ") ἐλαττώματι, καὶ τότε ἑτέρῳ ἐγκαλεῖν ΜΑΤΘΑΙ͂ΟΣ, Τί δὲ βλέπεις τὸ κάρφος τὸ ἐν τῷ ὀφρθαϊμῷ ἑοῦ ἀδελφοῦ σου, τὴν δὲ δοκὸν τὴν ἐν τῷ σῷ ὀφθαλμῷ οὐ καταγοεῖς ; ἣ πῶς ἐρεῖς τῷ ἀδεϊιφῷ σου" Ἄφες ἐκδάλω τὸ κάρ:»ος ἐκ τοῦ ( ὀφθαιμοῦ σου" καὶ ἰδοὺ ἡ δοκὸς ἐν τῷ ὀφθαλμῷ σου; Ὑποχριτὰ, ἔχθδα.λε πρῶτον τὴν δοχὸν ἐκ τοῦ ὀφθαλμοῦ σον, καὶ τότε διαδιέψεις ἐκδωιλεῖν κάρφος ἐκ τοῦ ὀφρθαλμοῦ τοῦ ἀδειφοῦ σου. ΠΡῸΣ ῬΩΜ. Διὸ ἀναποιλόγητος εἶ, ἄνθρωπε, πᾶς ὁ χρ'γων. Ἐν ᾧ γὰρ κρίνεις τὸν ἕτερον, σεαυτὸν καταχρίγεις" τὰ γὰρ αὐτὰ πράσσεις ὃ κρίνων. Οἴδαμεν δὲ, ὅτι τὸ κρῖμα τοῦ Θεοῦ ἔστε κατὰ ἀλήθειαν ἐπὶ τοὺς τὰ τοιαῦτα πράσσοντας. ΔΛογίζῃ δὲ τοῦτο, ὦ ἄνθρωπε, ὁ κρίνων τοὺς τὰ τοιαῦτα πράσσοντας, καὶ ποιῶν τὰ αὐτὰ ὅτε σὺ ἐχφεύξῃ τὸ κρῖμα τοῦ Θεοῦ; ### English translation (Claude) That one must first correct oneself for any fault, and then accuse another. Matthew: “Why do you see the speck that is in your brother's eye, but do not notice the log that is in your own eye? Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye.” To the Romans: “Therefore you have no excuse, O man, every one of you who judges. For in passing judgment on another you condemn yourself, because you, the judge, practise the very same things. We know that the judgment of God rightly falls on those who practise such things. Do you suppose, O man, you who judge those who practise such things and do them yourself, that you will escape the judgment of God?” ### Scripture references - Matt 7:3–5: quotation, high confidence - Rom 2:1–3: quotation, high confidence ### Citation (SBL) Basil, Reg. mor. 51 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/51). ## Moral Rules (Moralia) 52 - URL: https://sophiascriptura.com/fathers/basil-moralia/47/#p-52 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's fifty-second rule: Christians must grieve over sinners, rebuke them, keep company with them only to call them to repentance, and treat the obstinate as outsiders. ### Greek text “Ὅτι οὐ χρὴ ἀδιαφορεῖν ἐπὶ τοῖς ἁμαρτάνουσι, λυπεῖσθαι δὲ καὶ πενθεῖν ἐπʼ αὐτοῖς. ἐιρν Ὁ ΛΟΥΚΑΣ. Καὶ ὡς ἤγγισεν, ἰδὼν τὴν πόλιν, τέρους ἐγκαλεῖν. ΑΙ ἀμ π|58. ἑτέρῳ ἐγκαλεῖν. ποιῶν τὰς αὐτὰ, ποι τποϊϊαϑ " ἔχιλαυσεν ἐπʼ αὐτὴν, λέγων" Ὅτι, εἰ ἔγνως καὶ σὺ, καί γε ἐν τῇ ἡμέρᾳ ταύτῃ τὰ πρὸς εἰρήΠΡῸΣ ΚΟΡ. α΄. Ὅλως ἀκούεται ἐν ὑμῖν ποργεία, καὶ τοιαύτη πορνεία, ἥτις οὐδὲ ἐν τοῖς ἔθτεσιν ὀνομάζεται" ὥστε γυγναῖχά τινα τοῦ πατρὸς ἔχειν. Καὶ ὑμεῖς πεφυσιωμένοι ἐστὲ, καὶ οὐχὲ μᾶ.λιῖον ἐπενθήσατε, ἵγα ἐξαρθῇ ἐκ μέσου ὑμῶν ὁ τὸ ἃ (ον. ν, Νὰ εἰογαηι σὴν 96ἔργον τοῦτο ποιήσας. ΠΡῸΣ ΚΟΡ. βʼ΄. ὴ πάμϊιν ἐλθόντα με πρὸς ὑμᾶς ταπεινώσῃ με ὁ θεός μου, καὶ πενθήσω πολλοὺς τῶν προημαρτηχότων, Ὅτι οὐ δεῖ ἐφησυχάζειν τοῖς ἁμαρτάνουσιν. ΛΟΥ͂ΚΑΣ. ʼΕὰν δὲ ἁμάρτῃ ὁ ἀδελφός σου, ἐπιτίμησον αὐτῷ" καὶ τὰ ἑξῆς. ΠΡῸΣ ΕΦΕΣ. Καὶ συγχοιγωγεῖτε τοῖς ἔργοις τοῖς ἀχάρποις τοῦ σκότους, μᾶ.11ον δὲ καὶ ἐλέγχετε. Ὅτι δεῖ τὴν πρὸς τοὺς ἁμαρτάνοντας συντυχίαν χαταδέχεσθαι, οὐχ ἄλλου τινὸς ἕνεκεν ἣ τοῦ εἰς μετάνοιαν αὐτοὺς ἀνακαλέσασθαι, ᾧπερ ἂν τρόπῳ δυνατὸν ἢ χωρὶς ἁμαρτίας. ΜΑΤΘΑΙ͂ΟΣ. Καὶ ἰδοὺ πο.1.λοὶ τεϊτῶναι καὶ ἁμαρἐλθόντες συνγαγέχειγτο τῷ Ἰησοῦ, καὶ τοῖς μαθηταῖς αὐτοῦ. Καὶ ἰδόντες οἱ Φαρισαῖοι, εἶπον τοῖς μαθηταῖς αὐτοῦ" Διὰ τί μετὰ τῶν τεϊωγῶν καὶ ἁμαρτω.ῶν ἐσθίει ὁ διδάσκαλος ὑμῶν; Ὁ δὲ Ἰησοῦς, ἀκούσας, εἶπεν αὐτοῖς " Οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ, ἀ.1." οἱ κακῶς ἔχοντες. Πορευθέντες δὲ μάθετε τί ἐστιν" θέλω, καὶ οὐ θυσίαν. Οὐ γὰρ ἦλθον καλέσαι δικαίους, ἀλλὰ ἁμαρτωλοὺς εἰς μετάνοιαν ΛΟΥΚΑΣ. Ἦσαν δὲ αὐτῷ ἐγγίζοντες πάντες οἱ τελῶγαι καὶ ἁμαρτωιϊοὶ ἀκούειν» αὑτοῦ. Καὶ διεγόγγυζον οἱ γράμμαιτεῖς καὶ οἱ Φαρισαῖοι, τες, ὅτε οὗτος ἁμαρτωϊϊοὺς προσδέχεται, καὶ ν συγνεσθίει αὐτοῖς. Εἶπε δὲ πρὸς αὐτοὺς τὴν παρωδολὴν ταύτην, .1έγων" Τίς ἐξ ὑμῶν ἔχων ἐκατὸν πρόβατα, καὶ ἀπολέσας ἕν ἐξ αὑτῶν, οὐ καὶ πορεύεται ἐπὶ τὸ ἀποιλωκὸς, ἕως οὗ εὕρῃ αὐτό (34); καὶ τὰ ἑξῆς. ΠΡῸΣ ΘΕΣΣ. β'. Εἰ δέ τις οὐχ ὑπακούει τῷ «όγῳ ἡμῶν, διὰ τῆς ἐπιστοιζῆς αὐτῷ, ἵνα ἐντραπῇ. Καὶ μὴ ὡς ἐχθρὸν ἡγεῖσθε, δέ τις .1εἰύπηχεν, οὐκ ἐμὲ μέρους, ἵνα μὴ ἐπιξαρῶ πάντας ὑμᾶς. Ἱκανὸν τῷ τοιούτῳ ἡ ἐπιτιμία αὕτη, ἡ ὑπὸ τῶν πλειύγων" ὥστε τοὐναντίον ὑμᾶς μᾶλλον χαρίσασθαι, καὶ παρακαλέσαι, μή πως τῇ περισσοτέρᾳ «ἰὐπῃ καταποθῇ ὁ τοιοῦτος. Ὅτι δεῖ τοὺς, μετὰ τὸ πληρωθῆναι πάντα τρόπον Ὦ ()υοὰ ὑροτγίοἱ 4] τῆς εἰς αὐτοὺς ἐπιμελείας ἐπιμένοντας τῇ ΜΑΤΘΑΙ͂ΟΣ. Ἐὰν ἁμάρτῃ εἰς σὲ ὁ ἀδειφός περι πιε δον αρμά υος : εἰς μετάνοιαν, δά ϊαϊ εκ ες. καὶ εὑρὼν ἐπιτίθησιν ἐπὶ... οὐ χρείαν ἔχουσι μετανοίας. [μεφ6 [μιοᾶπὶ χν, δ. ἤατΠρτο γοίογὶ, εὐφρανθῆναι δὲ καὶ ἔδει, ὅτι ὁ ἀδελφός σου οὗτος νεκρὸς ἦν καὶ ἀνέξησε, καὶ ἀπολωλὼς καὶ τῆς αὐτῶν ἐπιμελείας. τὶ τῆς εἰς αὐτοὺς ἐπιμελείας. πατέ, εἰ ποὺ εσοπαοπιπαδὶπιϊπὶ ({κις. νι, δυνατὸς γάρ ἐστιν ὁ. Ποάεχ Οοιπρεῖ. οἱ Άδᾳ. ἰογιϊ δυνατὸς γὰρ ὁ Κύριος, Θεῷ. Καὶ μετʼ ὀλίγα" “Αρα" ᾳυοὰ τπημ ἃ σου, ὕπαγε, ἔλεγξον» αὐτὸν μεταξὺ σοῦ καὶ αὐτοῦ μόνου. Ἰδάν σου ἀκούσῃ, ἐκέρδησας τὸν ἀδε;(ν σου" ἐὰν δὲ μὴ ἀκούσῃ, παράλαδε μετὰ σοῦ ἔνα ἣ δύο, ἵνα ἐπὶ στόματος δύο ἣ τριῶν μαρτύρων σταθῇ πᾶν ῥῆμα. Ἑὰν δὲ παρακούσῃ αὐτῶν, εἰπὲ ἐὰν δὲ καὶ τῆς Ἐκκχλησίας παρακούσῃ, ἔσϊζω σοι ὥσπερ ὁ ἐθγικὸς καὶ ὁ τε- ### English translation (Claude) That one must not be indifferent toward those who sin, but grieve and mourn over them. Luke: “And when he drew near and saw the city, he wept over it, saying, ‘Would that you, even you, had known on this day the things that make for peace!’” First to the Corinthians: “It is actually reported that there is sexual immorality among you, and of a kind that is not even named among the Gentiles, that someone has his father's wife. And you are puffed up! Ought you not rather to mourn, so that the one who did this deed might be removed from among you?” Second to the Corinthians: “[I fear] that when I come again my God may humble me before you, and I may have to mourn over many of those who sinned earlier [and have not repented].” That one must not keep silent toward those who sin. Luke: “If your brother sins, rebuke him,” and what follows. To the Ephesians: “And take no part in the unfruitful works of darkness, but instead expose them.” That one must accept dealings with sinners for no other reason than to call them to repentance, in whatever way is possible without sin. Matthew: “And behold, many tax collectors and sinners came and reclined at table with Jesus and his disciples. And when the Pharisees saw this, they said to his disciples, ‘Why does your teacher eat with tax collectors and sinners?’ But when Jesus heard it, he said to them, ‘Those who are well have no need of a physician, but those who are sick. Go and learn what this means: I desire mercy, and not sacrifice. For I came not to call the righteous, but sinners to repentance.’” Luke: “Now the tax collectors and sinners were all drawing near to hear him. And the Pharisees and the scribes grumbled, saying, ‘This man receives sinners and eats with them.’ So he told them this parable: ‘What man of you, having a hundred sheep, if he has lost one of them, does not [leave the ninety-nine in the open country] and go after the one that is lost, until he finds it?’” and what follows. … “… [over ninety-nine righteous persons who] need no repentance.” … “It was fitting to celebrate and be glad, for this your brother was dead and is alive; he was lost [and is found].” Second to the Thessalonians: “If anyone does not obey what we say in this letter, [take note of that person and have nothing to do with him], that he may be ashamed. Do not regard him as an enemy, [but warn him as a brother].” [Second to the Corinthians]: “Now if anyone has caused pain, he has caused it not to me, but in some measure, not to put it too severely, to all of you. For such a one this punishment by the majority is enough, so that you should rather turn to forgive and comfort him, or he may be overwhelmed by excessive sorrow.” That those who, after every kind of care for them has been fully spent, persist in [their sin must be treated as Gentiles] … Matthew: “If your brother sins against you, go and reprove him between you and him alone. If he listens to you, you have gained your brother. But if he does not listen, take one or two others along with you, that every charge may be established by the mouth of two or three witnesses. If he refuses to listen to them, tell it [to the church]; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector.” ### Scripture references - Luke 19:41–42: quotation, high confidence - 1 Cor 5:1–2: quotation, high confidence - 2 Cor 12:21: quotation, high confidence - Luke 17:3: quotation, high confidence - Eph 5:11: quotation, high confidence - Matt 9:10–13: quotation, high confidence - Hos 6:6: quotation, high confidence - Luke 15:1–4: quotation, high confidence - Luke 15:7: quotation, medium confidence - Luke 15:32: quotation, high confidence - 2 Thess 3:14–15: quotation, high confidence - 2 Cor 2:5–7: quotation, high confidence - Matt 18:15–17: quotation, high confidence ### Translation notes - The scan text is mixed with lines of Migne's Latin column and with displaced fragments of Luke 15:4–7, Luke 15:32 and Rom 14:4 (“for the Lord is able”), which stand in the fourth chapter; the Luke fragments are translated where Basil's argument needs them, the rest is left out. Several words of 2 Thess 3:14–15 and 2 Cor 12:21 are lost and supplied in brackets; the source name before 2 Cor 2:5–7 is lost. 1 Cor 5:1–2 (a man having his father's wife) is translated as written. ### Citation (SBL) Basil, Reg. mor. 52 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/52). ## Moral Rules (Moralia) 53 - URL: https://sophiascriptura.com/fathers/basil-moralia/47/#p-53 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's fifty-third rule: Christians must forgive from the heart those who wrong them. ### Greek text Ὅτι οὐ δεῖ τὸν Χριστιανὸν μνησιχαχεῖν, ἀλλʼ ἀπὸ καρδίας ἀφιέναι τοῖς εἰς αὐτὸν ἡμαρτηχόσιν. ΜΑΤΘΑΙ͂ΟΣ. ᾿Εὰν μὴ ἀφῆτε εοῖς ἀγθρώζοἰς τὰ παραπτώματα αὐτῶν, οὐδὲ ὁ Πατὴρ ὑμῶν ὁ οὐράνιος ἀρήσει τὰ παραπτώματα ὑμῶν " ἐὰν ἀ;ῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν, ἀφήσει καὶ ὑμῖν ὁ Πωτὴρ ὑμῶν ὁ οὐράνιος. ### English translation (Claude) That a Christian must not bear a grudge, but forgive from the heart those who have sinned against him. Matthew: “If you do not forgive people their trespasses, neither will your heavenly Father forgive your trespasses; [but] if you forgive people their trespasses, your heavenly Father will also forgive you.” ### Scripture references - Matt 6:14–15: quotation, high confidence ### Translation notes - The scan has the same text a second time under the number 56 (see there). ### Citation (SBL) Basil, Reg. mor. 53 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/53). ## Moral Rules (Moralia) 54 - URL: https://sophiascriptura.com/fathers/basil-moralia/47/#p-54 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's fifty-fourth rule: Christians must not judge one another in matters Scripture leaves free, nor doubt in them, nor judge hidden things, nor judge with partiality or without a hearing. ### Greek text Ὅτι οὐ δεῖ κρίνειν ἀλλήλους ἐπὶ τοῖς ὑπὸ τῆς ΓραΜΑΤΘΑΙ͂ΟΣ. Μὴ κρίνετε, ἵνα μὴ κριθῆτε. Ἐν ᾧ γὰρ κρίματι κρίνετε, κριθήσεσθε. ΛΟΥ͂ΚΑΣ. Μὴ κρίνετε, καὶ οὐ μὴ κριθῆτεʼ μὴ καταδιχάζετε, καὶ οὐ μὴ καταδικασθῆτε. ΠΡΟΣ ΡΩΜ. Ὃς μὲν πιστεύει φαγεῖν πάντα, ὁ δὲ ἀσθεγῶν κανα ἐσθίει. Ὃ ἐσθίων τὸν μὴ ἐσθίοντα μὴ ἐξουθενείτω, καὶ ὁ μὴ ἐσθίων τὸν ἐσθίοντα μὴ κχρινέ" τω. Ὁ Θεὸς γὰρ αὐτὸν προσε.1άδετο. Σὺ τίς εἶ ὁ κρίνων ἀλλότριον οἰκέτην; Τῷ ἰδίῳ Κυρίῳ στήκχειν, ἢ πίπτει" σταθήσεται δέ" δυνατὸς γάρ ἐστιν ὁ Θεὸς στῆσαι αὑτόν. Ὅς μὲν γὰρ κρίνει ἡμέ" ραν παρ' ἡμέραν, ὃς δὲ κρίνει πᾶσαν ἡμέραν, ἔχα: στος ἐν τῷ ἰδίῳ νοῖ πιἪληροφορείσθω. Ὁ φρονῶν τὴν ἡμέραν, Κυρίῳ φρονεῖ" καὶ ὁ μὴ φρονῶν τὴν ἡμέρων, Κυρίῳ οὐ φρογεῖ. Καὶ ὁ ἐσθίων, Κυρίῳ ἐσθίει" εὐχαριστεῖ γὰρ τῷ Θεῷ Καὶ ὁ μὴ ἐσϑίων, Κυρίῳ οὐκ ἐσθίει, καὶ εὐχαριστεῖ τῷ θεῷ. Καὶ μετʼ ὀλίγα" !ἍἌρα οὖν ἕκαστος ἡμῶν περὶ ἑαυτοῦ «“16γον δώσει τῷ Θεῷ. Μηκέτι οὖν ἀλλή: ἴους κρίγωμεν ΠΡῸΣ ΚΟΛ. Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει, ἣ ἐν πόσει, ἣ ἐν μέρει ἑορὉ τῆς, ἢ γουμηγίας, ἣ σαββάτω», ἃ ἐστι σκιὰ τῶν Ὅτι οὐ δεῖ διαχρίνεσθαι ἐπὶ τοῖς ὑπὸ τῆς Γραφῆς ΠΡῸΣ ΡΩΜ. Μακάριος ὁ μὴ κρίνων ἑαυτὸν ἐν ἰγυπουπι. Μοχ υἱγάφυς οαἰ0 περὶ αὐτοῦ. ες. (εἴς Δῆλον δὲ, ὅτι ἐν τοῖς τοιούτοις ὡς ἐκ τούτων καὶ τὰ τοῦ Εὐαγγελίου σαφῆ γενέσθαι" αι νεγᾶ οτμηΐὰ " ὅτι οὐχ ἐκ πίστεως. Πᾶν δὲ ὃ οὐκ παίμ8 ὁδὶ. φιῖα ποὺ δάν. Οπιπὸ ατίοπι, σειρά πὺπ ἐκ πίστεως, ἁμαρτία ἐστίν. ΠΡῸΣ ΚΟΛ. Εἰ ἀπδθάγετε σὺν Χριστῷ ἀπὸ τῶν στοιχείων τοῦ κόσμου, τί ὡς ζῶντες ἐν κόσμῳ ἅψῃ. μηδὲ γεύσῃ, μηδὲ θίγῃς ἅ ἐστι πάντα εἰς φθορὰν τῇ ἀποχρήσει, κατὰ τὰ ἐντάλματα καὶ διδασχα.ίας τῶν ἀνθρώπων. Ὅτι οὐ δεῖ κρίνειν περὶ τῶν ἀδήλων. . ΠΡΟΣ ΚΟΡ. α΄. Ὥστε μὴ πρὸ καιροῦ τι κρίνετε, ξως ἂν ἔλθῃ ὁ Κύριος, ὃς καὶ φωτίσει τὰ κρυπτὰ τοῦ σκότους, καὶ φανερώσει τὰς βου.ὶὰς τῶν καρδιῶν" καὶ τότε ὁ ἔπαινος γεγήσεται ἑκάστῳ ἀπὸ τοῦ Θεοῦ. “Ὅτι οὐ δεῖ ἐν προσωποληψίᾳ κρίνειν. Σαββάτῳ, ἵνα μὴ «υθῇ ὁ νόμος Μωῦσέως,, ἐμοὶ Σαββάτῳ; Μὴ κρίνετε κατʼ ὄψιν, ἀ.λ1ὰ τὴν δι καίαν κρίσιν κρίνατε. “Ὅτι οὐ δεῖ καταχρίνειν τινὰ, μὴ πρότερον ἐπὶ παρουσίᾳ αὐτοῦ τὰ κατʼ αὐτὸν ἀχριδώσαντες, κἂν πολλοὶ ὥσιν οἱ κατηγοροῦντες. ΙΏΑΝΝΗΣ. Λέγει Νικόδημος, ὁ ἐλθὼν πρὸς αὖτὸν νυκτὸς, εἷς ὧν ἐξ αὐτῶν Μὴ ὁ νύμος ἡμῶν (. κρίνει τὸν ἄγθρωπον, ἐὰν μὴ ἀκούσῃ παρʼ αὐτοῦ πρότερον, καὶ γγῷ τί ποὶδῖ; ΠΡΑΞΕΙ͂Σ. Ὡς ἡμέρας διέτριδον ἐκεῖ, ὁ Φῆστος τῷ βασιλεῖ ἀνέθετο τὰ κατὰ τὸν Παῦν1ον, λέγων" Ἀγήρ τίς ἐστι χαταλε.ειμμέγος ὑπὸ Φήλικος δέπερὶ οὗ γεγομένου μου εἰς ἐνεφάνισαν οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τῶν Ἱσυδαίων αἱτούμεγοι κατʼ αὐτοῦ καταδίκην " πρὸς οὗς ἀπεκρίθην" Ὅτι οὐκ ἔστιν ἔθος Ῥωμαίοις χαρίζεσθαί τιγα ἄνθρωπον πρὶν ἢ ὁ κατηγορούμενος κατὰ πρόσωπον ἔχῃ τοὺς κατηγόροῦς, τόπον τε ἀπολογίας λάβῃ περὶ τοῦ ἐγκιϊή- ### English translation (Claude) That one must not judge one another in matters [left free] by Scripture. Matthew: “Judge not, that you be not judged. For with the judgment you pronounce you will be judged.” Luke: “Judge not, and you will not be judged; condemn not, and you will not be condemned.” To the Romans: “One believes he may eat anything, while the weak person eats only vegetables. Let not the one who eats despise the one who abstains, and let not the one who abstains judge the one who eats, for God has welcomed him. Who are you to judge the servant of another? It is before his own master that he stands or falls. And he will be upheld, for God is able to make him stand. One person esteems one day as better than another, while another esteems all days alike. Each one should be fully convinced in his own mind. The one who observes the day observes it for the Lord, and the one who does not observe the day does not observe it for the Lord. The one who eats eats for the Lord, since he gives thanks to God; and the one who abstains abstains for the Lord and gives thanks to God.” And a little later: “So then each of us will give an account of himself to God. Therefore let us not judge one another any longer.” To the Colossians: “Therefore let no one judge you in food or in drink, or with regard to a festival or a new moon or a Sabbath; these are a shadow of the things [to come].” That one must not waver in matters [left free] by Scripture. To the Romans: “Blessed is the one who does not condemn himself in what he approves. But whoever has doubts is condemned if he eats, because it is not from faith. For whatever is not from faith is sin.” To the Colossians: “If with Christ you died to the elemental spirits of the world, why, as if you were still alive in the world, [do you submit to regulations]: ‘Do not handle, do not taste, do not touch,’ things which all perish as they are used, according to human precepts and teachings?” That one must not judge about things that are hidden. First to the Corinthians: “Therefore do not pronounce judgment before the time, until the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the hearts. Then each one will receive his commendation from God.” That one must not judge with partiality. [John: “If on the Sabbath a man receives circumcision] so that the law of Moses may not be broken, [are you angry] with me [because] on the Sabbath [I made a man's whole body well]? Do not judge by appearances, but judge with right judgment.” That one must not condemn anyone without first examining his case accurately in his presence, even if those accusing him are many. John: “Nicodemus, who had gone to him by night and who was one of them, said to them, ‘Does our law judge a man without first giving him a hearing and learning what he does?’” Acts: “And as they stayed there many days, Festus laid Paul's case before the king, saying, ‘There is a man left prisoner by Felix, and when I was at Jerusalem, the chief priests and the elders of the Jews laid out their case against him, asking for a sentence of condemnation against him. I answered them that it was not the custom of the Romans to give up anyone before the accused met the accusers face to face and had opportunity to make his defence concerning the charge [laid against him].’” ### Scripture references - Matt 7:1–2: quotation, high confidence - Luke 6:37: quotation, high confidence - Rom 14:2–6: quotation, high confidence - Rom 14:12–13: quotation, high confidence - Col 2:16–17: quotation, high confidence - Rom 14:22–23: quotation, high confidence - Col 2:20–22: quotation, high confidence - 1 Cor 4:5: quotation, high confidence - John 7:23–24: quotation, high confidence - John 7:50–51: quotation, high confidence - Acts 25:14–16: quotation, high confidence ### Translation notes - Rule 54 has five chapters, which run on here. Words lost in the scan (part of the first two headings, the beginning of John 7:23) are supplied in brackets by sense; lines of Migne's Latin column and a stray sentence (“it is plain that in such things …”) are left out. The scan repeats the whole rule at the start of section 57. ### Citation (SBL) Basil, Reg. mor. 54 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/54). ## Moral Rules (Moralia) 55 - URL: https://sophiascriptura.com/fathers/basil-moralia/47/#p-55 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The opening of Basil's fifty-fifth rule: every good thing, even endurance in suffering for Christ, is God's gift. ### Greek text τοτι δεῖ εἰδέναι καὶ ὁμολογεῖν παντὸς ἀγαθοῦ τὴν ἢ θΘιιοὰ 5οἰεπάυπι ἐδὶ χάριν, καὶ αὐτῶν τῶν ὑπὲρ Χριστοῦ παθημάτων τὴν ὑπομονὴν παρὰ θεοῦ ὑπάρχειν. ἸΩΆΝΝΗΣ. Οὐ δύναται ἄνθρωπος οὐδὲν, ἐὰν μὴ ἦ δεδομένον αὑτῷ ἐκ τοῦ οὐρανοῦ. ΠΡΟΣ ΚΟΡ. α΄. Τί δὲ ἔχεις, ὃ οὐκ ἔλαβες; ΠΡῸΣ ΠὈτὶ ὑπὸ παρουσίᾳ. ΤΠ] πὶ δηγος πρὸς αὐτούς, Ὠδδ5 γΟ065, πρὸς αὐτούς, ἐκ, ἃ σου, ὕπαγε, ἔλεγξον αὐτὸν μεταξὺ σοῦ καὶ αὐτοῦ Παρ. ἰογιυ5 Ἐὰν γὰρ μή. δυνατὸς γὰρ ὁ. Ἀδᾳ. δυνατὸς γάρ ἐστιν ὁ. (οάδχ Οοιηρθεῖ. εἰ Άδᾳ. δυνατὸς γὰρ ὁ Κύριος, Θεῷ. Καὶ μετʼ ὀλίγα" “Αρα' ᾳυοὰ μόνου. Ἰϊάν σου ἀκούσῃ, ἐκέρδησας τὸν ἀδε.ῖ:ἐ» σου" ἐὰν δὲ μὴ ἀκούσῃ, παράλαδε μετὰ σοῦ ἔνα ἣ δύο, ἵνα ἐπὶ στόματος δύο ἣ τριῶν μαρτύρων σταθῇ πᾶν ῥῆμα. Ἐὰν δὲ παρακούσῃ αὐτῶν, εἰπὲ τῇ Ἐκκλησίᾳ" ἐὰν δὲ καὶ τῆς Ἐκκλησίας παρακούσῃ, ἔστω σοι ὥσπερ ὁ ἐθνικὸς καὶ ὁ τε- ### English translation (Claude) That one must know and confess that the grace of every good thing, and even the endurance of the sufferings for Christ, comes from God. John: “A person cannot receive even one thing unless it is given him from heaven.” First to the Corinthians: “What do you have that you did not receive?” … ### Scripture references - John 3:27: quotation, high confidence - 1 Cor 4:7: quotation, high confidence ### Translation notes - The scan text of this section breaks off after 1 Cor 4:7 and continues with lines of Migne's Latin column and a displaced fragment of Matt 18:15–17 (from Rule 52), which are left out. The whole of Rule 55 stands in section 57, where the scan repeats it. ### Citation (SBL) Basil, Reg. mor. 55 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/55). ## Moral Rules (Moralia) 56 - URL: https://sophiascriptura.com/fathers/basil-moralia/47/#p-56 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: A repetition in the scan of Basil's fifty-third rule, on forgiving from the heart. ### Greek text Ὅτι οὐ δεῖ τὸν Χριστιανὸν μνησιχαχεῖν, ἀλλʼ ἀπὸ καρδίας ἀφιέναι τοῖς εἰς αὐτὸν ἡμαρτηχόσιν. ΜΑΤΘΑΙ͂ΟΣ. ᾿Εὰν μὴ ἀφῆτε τοῖς ἀγθρώποις τὰ παραπτώματα αὐτῶν, οὐδὲ ὁ Πατὴρ ὑμῶν ὁ οὐράνιος ἀρήσει τὰ παραπτώματα ὑμῶν " ἐὰν δὲ ἀ;ρῆτε τοῖς ἀγθρώποις τὰ παραπτώματα αὐτῶν, ἀφήσει καὶ ὑμῖν ὁ Πατὴρ ὑμῶν ὁ οὐράνιος. ### English translation (Claude) That a Christian must not bear a grudge, but forgive from the heart those who have sinned against him. Matthew: “If you do not forgive people their trespasses, neither will your heavenly Father forgive your trespasses; but if you forgive people their trespasses, your heavenly Father will also forgive you.” ### Scripture references - Matt 6:14–15: quotation, high confidence ### Translation notes - The scan text under this number repeats Rule 53 word for word (the page was photographed twice). Basil's real Rule 56, on perseverance in prayer, stands inside section 57, marked [56]. ### Citation (SBL) Basil, Reg. mor. 56 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/56). ## Moral Rules (Moralia) 57 - URL: https://sophiascriptura.com/fathers/basil-moralia/57/#p-57 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Rules 55 (every good is God's gift, and thanksgiving), 56 (on persevering in prayer, and how to pray) and 57 (against pride in one's good deeds), preceded in the scan by a repetition of Rule 54. ### Greek text “Ὅτι οὐ δεῖ κρίνειν ἀλλήλους ἐπὶ τοῖς ὑπὸ τῆ,ςς ΓραΜΑΤΘΑΙ͂ΟΣ. Μὴ κρίνετε, ἵνα μὴ κριθῆτε. Ἐν ᾧ γὰρ κρίματι χρίγνετε, κριθήσεσθε. ΛΟΥ͂ΚΑΣ. Μὴ κρίνετε, καὶ οὐ μὴ κριθῆτε' μὴ ζετε, καὶ οὐ μὴ καταδικασθῆτε. ΠΡῸΣ ΡΩΜ. Ὃς μὲν πιστεύει φαγεῖν πάντα, ὁ δὲ ἀσθενῶν .14κανα ἐσθίει. ἐσθίων τὸν μὴ ἐσθίοντα μὴ ἐξουθεγνείτω, καὶ ὁ μὴ ἐσθίων τὸν ἐσθίοντα μὴ κριγέτω. Ὁ Θεὸς γὰρ αὐτὸν προσελάβετο. Σὺ τίς εἶ ὁ κρίνων ἀλλότριον οἰκέτην; Τῷ ἰδίῳ Κυρίῳ σ τήκειν ἣ πίπτει" σταθήσεται δέ" δυνατὸς γάρ ἐστιν ὁ Θεὸς στῆσαι αὐτόν. Ὃς μὲν γὰρ κρίνει ἡμὲρων παρ' ἡμέραν, ὃς δὲ κρίγξι πᾶσαν ἡμέραν, ἔκαστος ἐν τῷ ἰδίῳ νοῖ πιἪληροφορείσθω. Ὁ φρονῶν τὴν" ἡμέρων, Κυρίῳ φρονεῖ" καὶ ὁ μὴ φρονῶν τὴν ἡμέρῳ", Κυρίῳ οὐ φρογεῖ. Καὶ ὁ ἐσθίων, Κυρίῳ ἐσθίει" εὐχαριστεῖ γὰρ τῷ Θεῷ Καὶ ὁ μὴ ἐσθίων, Κυρίῳ οὐκ ἐσθίει, καὶ εὐχαριστεῖ εῷ Θεῷ. Καὶ μετʼ ὀλίγα. Ἄρα οὖν ἔκαστος ἡμῶν περὶ ἑαυτοῦ «16γο»" δώσει τῷ Θεῷ. Μηκέτι οὖν» «“ἴους κρίγωμεν ΠΡῸΣ ΚΟΛ. Μὴ οὖν τις ὑμᾶς χριγέτω ἐν βρώσει, ἣ ἐν πόσει, ἣ ἐν μέρει ἕορὉ τῆς, ἣ γουμηνγίας, ἣ σαββάτων, ἃ ἔστι σκιὰ τῶν Ὅτι οὐ δεῖ διαχρίνεσθαι ἐπὶ τοῖς ὑπὸ τῆς Γραφῆς ΠΡΟΣ ΡΩΜ. Μακάριος ὁ μὴ κρίνων ἑαυτὸν ἐν ᾧ δοκιμάζει. Ὁ δὲ διακριγόμενος, ἐὰν φάγῃ, καΔῆλον δὲ, ὅτι ἐν τοῖς τοιούτοις ὡς ἐκ τούτων καὶ τὰ τοῦ Εὐαγγελίου σαφῆ γενέσθαι" αἰτῶ γΕΓθα οταπία ταχέχριται" ὅτι οὐχ ἐκ πίστεως. Πᾶν δὲ ὃ οὖκ Αὶ παΐμξ θεῖ. φμῖα ἸῸΝ βαρ. Οπιπὸ σιιίοπι, ἐκ πίστεως, ἁμαρτία ἐστίν. ΤἸΡῸΣ ΚΟΛ. Εἰ ἀπδθάγετε σὺν Χριστῷ ἀπὸ τῶν στοιχείων τοῦ κόσμου, τί ὡς ζῶντες ἐν κόσμῳ ἅψῃ. μηδὲ γεύσῃ, μηδὲ θίγῃς ὦ ἐστι πάντα εἷς φθορὰν τῇ ἀποχρήσει, κατὰ τὰ ἐντάλματα καὶ διδασκα.λίας τῶν ἀνθρώπων. Ὅτι οὐ δεῖ κρίνειν περὶ τῶν ἀδήλων. “ ΠΡΟΣ ΚΟΡ. α΄. Ὥστε μὴ πρὸ καιροῦ τι κρίνετε, ἕως ἂν ἔλθῃ ὁ Κύριος, ὃς καὶ φωτίσει τὰ κρυα«τὰ τοῦ σκότους, καὶ φαγερώσει τὰς βουλὰς τῶν καρδιῶν" καὶ τότε ὁ ἔπαιγος γεγήσεται ἑκάστῳ ἀπὸ τοῦ Θεοῦ. Ὅτι οὐ δεῖ ἐν προσωποληψίᾳ κρίνειν. Σαββάτῳ, ἵνα μὴ «1υθῇ ὁ γόμος Μωῦσέως, ἐμοὶ Σαββάτῳ; Μὴ κρίνετε κατ' ὄψιν, ἀ.1λὰ τὴν δι χαίαν κρίσιν κρίνατε. Ὅτι οὐ δεῖ καταχρίνειν τινὰ, μὴ πρότερον ἐπὶ παρουσίᾳ αὐτοῦ τὰ κατʼ αὐτὸν ἀχρ'δώσαντες, κἂν πολλοὶ ὦσιν οἱ κατηγοροῦντες. ΙΏΑΝΝΗῊΣ. Λέγει Νικόδημος, ὁ ἐλθὼν πρὸς αὐὖτὸν νυκτὸς, εἷς ὧν ἐξ αὐτῶν" Μὴ ὁ νόμος ἡμῶν (, αὐτοῦ πρότερον, καὶ γγῷ τί ποιεῖ; ΠΡΑΞΕΙΣ. Ὡς ἡμέρας διέτριδον ἐκεῖ, ὁ Φῆστος τῷ βασιλεῖ ἀνέθετο τὰ κατὰ τὸν Παῦλον, .ἐγων" Ἀγήρ τίς ἐστι κατα.λε1ειμμένος ὑπὸ Φήλικος δέσμιος, περὶ οὗ γεγομέγου μου εἰς Ἱεροσόλυμα ἐνεφάνισαν οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τῶν Ἰσυδαίων αἰτούμενοι κατ' αὐτοῦ καταδίκην " πρὸς οὗς ἀπεχρίθην Ὅτι οὐκ ἔστιν ἔθος Ῥωμαίοις χαρίζξεσθαί τινα ἄνθρωπον πρὶν ἢ ὁ κατηγορούμεγος κατὰ πρόσωπον ἔχῃ τοὺς κατηγόῥοῦς, τόπον τε ἀποιλογίας 1άδῃ περὶ τοῦ ἐγκ.ἰήεἰδὶ τίς ἀπά “Ὅτι δεῖ εἰδέναι καὶ ὁμολογεῖν παντὸς ἀγαθοῦ τὴν Ὁ Θιιοὰ 5οἰεπάσπι ἐδει δίᾳιδ οοπἤίοπάυπι χάριν, καὶ αὐτῶν τῶν ὑπὲρ Χριστοῦ παθημάτων τὴν ὑπομονὴν παρὰ Θεοῦ ὑπάρχειν. ἸΩΆΝΝΗΣ. Οὐ δύναται ἄνθρωπος οὐδὲν, ἐὰν μὴ ἦ δεδομένον αὐτῷ ἐκ τοῦ οὐρανοῦ. ΠΡΟΣ ΚΟΡ. α΄. Τί δὲ ἔχεις, ὃ οὐκ ἔλαβες; ΠΡῸΣ δημος πρὸς αὐτούς, δεἀ ἢΔ5 γος68, πρὸς αὐτούς, εκ, ἄνθρωπον δάἀαίϊαπι εἰς ἀπώλειαν, αὐ ἐ"» ἐδιΐβ εαἰυαιὶ μὲν βάδηι, εἰ ἦσο ποπ ἐὰ υοὐῖδ, θεὶ ἀοΑΙ ἘΦΕΣ. Τῇ γὰρ χάριτί ἐστε σεσωσμένοι διὰ τῆς πίστεως " καὶ τοῦτο οὐκ ἐξ ὑμῶν" Θεοῦ τὸ δῶρον" οὐκ ἐξ ἔργων, ἵγα μή τις καυχήσηται. ΠΡῸΣ ΦΙΛΙΠ. Καὶ τοῦτο ἀπὸ Θεοῦ, ἔτι ὑμῖν ἐχαρίσθη τὸ ὑπὲρ Χριστοῦ,, οὗ μόνον τὸ εἰς αὑτὸν πιστεύειν, ἀλλὰ καὶ τὸ ὑπὲρ αὐτοῦ πάσχειν, τὸν αὐτὸν ἀγῶνα ἔχοντες, καὶ τὰ ἑξῆς. Ὅτι οὐ δεῖ σιωπᾷν τὰς εὐεργεσίας τοῦ Θεοῦ, ἀλλʼ εὐχαριστεῖν ἐπʼ αὐταῖς. ΛΟΥ͂ΚΑΣ. Ἐδέετο δὲ αὐτοῦ ὁ ἀνὴρ, ἀφʼ οὗ εἰς τὸν οἶκόν σου, καὶ διηγοῦ ὅσα ἐποίησέ σοι ναι, ὅ8, 59).... Εἰ ὁ Θεός. Καὶ ἀπῆ.ιθεν εἰς ὅϊην τὴν πόλιν κηρύσπἰδὶ πὶς αἰϊεπίσοπα. Ετ αἷΓ ἐ{{: σων ὅσα ἐποίησεν αὑτῷ ὁ Ἰησοῦς. ΛΟΥ͂ΚΑΣ. Καὶ εἰσερχομέγνου αὐτοῦ εἴς τινα κώμην, ὑπήντησαν αὑτῷ δέκα επροὶ ἄνδρες, οἵἱ ἔστησαν πόῤῥωθεν. Καὶ αὑτοὶ ἦρων φωγὴν, «λέγοντες " Ἰησοῦ ἐπιστάτα, ἐμέησον ἡμᾶς. Καὶ ἰδὼν, εἴπεν αὑτοῖς " Πορευθέντες, ἐπιδείξατε ἑαυτοὺς τοῖς ἱερεῦσι. Καὶ ἐγένετο ἐν τῷ ὑπάγειν αὐτοὺς, ἐκαθαρίσθησων». Εἷς δὲ τις ἐξ αὑτῶν ἰδὼν, ὅτε ἰάθη, ὑπέστρεψε μετὰ φωνῆς μεγάλης δοξάζων τὸν Θεόν. Καὶ ἔπεσεν ἐπὶ πρόσωπον ἐπὶ τοὺς πόδας αὐτοῦ, εὐχωριστῶν αὐτῷ " καὶ αὑτὸς ἦν Σαμαρείτης. ᾿Αποχριθεὶς δὲ ὁ Ἰησοῦς εἶπεν" Οὑχὶ οἱ δέκα ἐκαθωρίσθησαν ; Οἱ δὲ ἐνγέα ποῦ; Οὐχ εὑρέϑδησαν ὑποστρέψαντες δοῦναι δόξαν τῷ Θεῷ, εἰ μὴ ὁ ἀλλογενὴς οὗτος. Καὶ εἶπεν αὐτῷ " Ἀγαστὰς πορεύου" ἡ πίστις σου σέσωκέ σᾶ. ΠΡῸΣ ΚΟΡ. α΄. Χάριτι δὲ Θεοῦ εἰμι ὃ εἰμι ΠΡῸΣ ΤΙΜ. α΄. Πᾶν κτίσμα Θεοῦ καλὸν, καὶ οὐδὲν ἀπόβηητον, μετ' εὐχαριστίας ἡλαμόαγνόπόδας. ΑἸ] ἐᾺ πι58. ὑπὸ τούς. παρὰ τούς. Νας οὐ! οὐχὶ δέκα. Αἱ η"58. ἀυο οὐχὶ οἱ δέκα. δόντι ἡμῖν τὸ νῖκος διὰ Ἰησοῦ Χριστοῦ.... εὐχαριὍτι δεῖ προσχαρτερεῖν ταῖς προσευχαῖς καὶ ταῖς ΜΑΤΘΑΙ͂ΟΣ. Αἰτεῖτε, καὶ δοθήσεται ὑμῖν " τεῖτε, καὶ εὑρήσετεʼ κρούετε, καὶ ἀνοιγήσεται ὑμῖν. Πᾶς γὰρ ὁ αἰτῶν αμδάνει " καὶ ὁ ζητῶν εὑρίσκει" καὶ τῷ κρούοντι ἀνοιγήσεται, καὶ τὰ ἑξῆς. ΛΟΥ͂ΚΑΣ. "Ε,.1εγεὲ δὲ καὶ παραθο.ἰὴν αὑτοῖς, πρὸς τὸ δεῖν πάντοτε χροσεύχεσθαι, καὶ μὴ ἐκκακεῖν, λέγων " Κριτὴς ἦν ἔν τινὶ πόλει καὶ τὰ λοιπά. ΛΟΥΚΑΣ, Προσέχετε δὲ ποτε βαρυνθῶσιν ὑμῶν αἱ καὶ μέθῃ, καὶ μερίμναις βιωτικαῖς, καὶ αἱξνιδίως , ἐφʼ ὑμᾶς ἐπιστῇ ἡ ἡμέρα ἐκείνη. Ὡς παγὶς γὰρ στοῦντες πάντοτε ὑπὲρ πάντων ἐν ὀνόματι τοῦ Κυρίου ἡμῶν Ἰησοῦ τρίτον τῷ Θεῷ καὶ Πατρί, θεο ἀπίετα κριτῆς τις ἣν ἕν τινε πόλει τὸν Θεὸν μὴ φοθούμενος, εἰς., δι {48 ἐκδίκησιν αὐτῶν ἐν τάχει. ἐπειεύσεται ἐπὶ πάντας τοὺς καθημένους ἐπὶ πρόσωπον πάσης τῆς γῆς. Ἀγρυπγεῖτε οὖν, ἐν παντὶ καιρῷ δεόμενοι, ἵνα καταξιωθῆτε ἐκφυγεῖν πάντα τὰ μέλλοντα γενέσθαι καὶ σταθῆναι ἔμπροσθεν τοῦ Υἱοῦ τοῦ ἀνθρώπου. ΠΡῸΣ ΚΟΛ. Τῇ προσευχῇ προσκαρτερεῖτε, γρηγοροῦντες ἐν αὐτῇ ἐν εὐχαριστίᾳ. ΠΡῸΣ ΘΕΣΣ. α΄. Πάντοτε χαίρετε, ἀδιαλείπτως προσεύχεσθε. Ὅτι δεῖ καὶ ὑπὲρ αὐτῶν τῶν πρὸς τὴν χαθημερινὴν χρείαν τοῦ σώματος εὐχαρ!στεῖν πρότερον τῷ Θεῷ, ΤΜΑΤΘΑΙΟΣ. Καὶ 2λαβὼν τοὺς πέντε ἄρτους, καὶ τοὺς δύο ἰχθύας, εὐχαριστήσας, ἔχλασε καὶ ἔδωκε τοῖς μαθηταῖς αὐτοῦ " οἱ δὲ μαθηταὶ τῷ ὄχλῳ. ΠΡΆΞΕΙΣ. Εἰπὼν δὲ ταῦτα, καὶ λαβὼν τον, ηὐχαρίστησε τῷ Θεῷ ἐνώπιον πάντων, καὶ χιάσας, ἤρξατο ἐσθίειν. ΠΡῸΣ ΤΙΜ. α΄. Πᾶν κτίσμα Θεοὺ κα.ϊὸν, καὶ οὐδὲν ἀπόδιητον, μετὰ Ὅτι οὐ δεῖ βαττολογεῖν προσευχόμενον ἐν τῷ φθαρτὰ καὶ ἀνάξια τοῦ Κυρίου αἰτεῖν. γήσητε, ὥσπερ οἱ ἐθνικοί. Δοκοῦσι γὰρ, ὅτι ἐν αὐτῶν εἰσακουσθήσονται. Μὴ οὖν ὁμοιωθῆτε αὐτοῖς " οἶδε γὰρ ὁ Πατὴρ ὑμῶν ὁ οὐράνιος, ὧν χρείαν ἔχετε, πρὸ τοῦ ὑμᾶς αἰτῆσαι αὑτόν. ΛΟΥΚΑΣ, Καὶ ὑμεῖς μὴ ζητεῖτε τί φάγητε, καὶ τί πίητε" καὶ μὴ μετεωρίζεσθε. Πάντα γὰρ ταῦτα τὰ ἔθνη τοῦ κόσμου ἐπιζητεῖ. "Ὑμῶν δὲ ὁ Πατὴρ οἷδεν ὅτι χρήζετε τούτων. ᾿ Πῶς δεῖ προσεύχεσθαι, καὶ ἐν ποίᾳ τῆς ψυχῆς χαΜΑΤΘΑΙ͂ΟΣ. Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς, “" ἁγιασθήτω τὸ ὄνομά σου, ἐϊθέτω ἡ βασιλεία σου, γεγηθήτω τὸ θέλημά σου, καὶ τὰ͵ ἑξῆς. ΜΆΤΘΑΙΟΣ. Ζητεῖτε δὲ πρῶτον τὴν βασι(ἰείαν τοῦ Θεοῦ, καὶ τὴν δικαιοσύνην αὐτοῦ. ΜΑΡΚΟΣ. “Ὅταν στήκητε προσευχόμενοι, ἀφίετε ἔχετε κατά τινος. ΠΡΟΣ ΤΙΜ. α΄. Βούλομαι οὖν προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ, ἐπαίροντας ὁσίας χεῖρας, χωρὶς ὀργῆς καὶ δια.λογι“Ὅτι δεῖ προσεύχεσθαι ὑπὲρ ἀλλήλων, καὶ ὑπὲρ τῶν προεστώτων τοῦ λόγου τῆς ἀληθείας. ΛΟΥ͂ΚΑΣ. Εἶπε δὲ ὁ Κύριος" Σίμων, Σίμων, ἰδοὺ ὁ Σατανᾶς ἐξῃτήσατο ὑμᾶς, τοῦ σινγιάσωι ὡς τὸν σῖτον " ἐγὼ δὲ ἐδεήθην περὶ σοῦ, ἵνα μὴ ἐχλίπῃ ἡ πίστις σου. ΡΟΣ ΕΦΕΣ. Προσευχόμενοι ἐν παντὶ καιρῷ ἐν πγεύματι, καὶ εἰς αἰτὸ ἀείπιτ πιϊμὶ ἀγρυπνοῦντες πάντοτε ἐν πάσῃ προσκαρτερήσει ὑοῦ πιθοῦ οταπ8 αμί καὶ δεήσει, περὶ πάντων τῶν ἁγίων, καὶ ὑπὲρ ἐμοῦ, ἵνα μὴ δοθῇ «ἰόγος ἐν ἀνοίξει τοῦ στόματός μου ἐν παῤῥησίᾳ, γγωρίσαι τὸ μυστήριον τοῦ ἡμῶν, ἵνα ὁ 1όγος τοῦ Κυρίου τρέχῃ καὶ δοξά»-. ζηται ἐν παντὶ, καθὼς καὶ πρὸς ὑμᾶς. “Ὅτι δεῖ καὶ ὑπὲρ τῶν ἐχθρῶν προφεύχεσθαι.. ΜΑΤΘΑΙ͂ΟΣ. Προσεύχεσθε ὑπὲρ τῶν ἐπηρεαζόντων ὑμᾶς, καὶ διωκόντων ὑμᾶς, ὅπως γένησθε υἱοὶ τοῦ Πατρὸς ὑμῶν τοῦ ἐν τοῖς οὐραγοῖς. Ὅτι οὐ δεῖ ἄνδρα κεκαλυμμένον προσεύχεσθαι, ἢ προφητεύειν, οὔτε γυχαῖχα ἀκαταχάλυπτον. ΠΡΩΣ ΚΟΡ. α΄. θέλω δὲ ὑμᾶς εἰδέναι, ὅτι παν.τὸς ἀνδρὸς ἡ κεφαλὴ ὁ Χριστός ἐστι" κεφαλὴ δὲ γυναικὸς ὁ ἀνὴρ " κεφαζὴ δὲ Χριστοῦ ὁ Θεός. Πᾶς ἀνὴρ προσευχόμενος ἣ προφητεύων, κατὰ κεφαλῆς ἔχων, καταισχύνει τὴν κεραλὴν αὑτοῦ. Πᾶσα δὲ γυνὴ προσειχομένη, ἢ προφητεύουσα αὑτῆς, καὶ τὰ ἑξῆς. Ὅτι οὐ δεῖ μεγαλοφρονεῖν ἐφʼ ἑαυτῷ ἐν τοῖς χατο. ορθώμασι, καὶ ἐξουθενεῖν τοὺς λοιπούς. ΛΟΥ͂ΚΑΣ. Εἶπε δὲ πρός τινας τοὺς πεποιθότας ἐφʼ ἑαυτοῖς, ὅτι εἰσὶ δίκαιοι, καὶ ἐξουθεγοῦντας δύο ἀγέδησαν εἰς τὸ ἱερὸν προσεύξασθαι" ὁ εἷς Φαρισαῖος, ὁ δὲ ἕτερος τελώγης. Ὃ Φαρισαῖος, σταθεὶς, πρὸς ἑαυτὸν ταῦτα προσηύχετο" Ὃ Θεὸς, εὐχαριστῶ σοι, ὅτι οὐκ εἰμὶ ὥσπερ οἱ “λοιποὶ τῶν ἀνθρώπων, ἅρπαγες, ἄδικοι, μοιχοὶ, ἢ καὶ (4θ) ὡς οὗτος ὁ τελώνης. Νηστεύω δὶς τοῦ Σαξξάτου" ἀποδεκατῶ πάντα ὅσα κτῶμαι. Καὶ ὁ τελώνης, μακρόθεν ἑστὼς, οὐκ ἤθε.ϊεν οὐδὲ τοὺς ὀφθαλμοὺς εἰς τὸν οὐρανὸν ἐπᾶραι" εἰς τὸ στῆθος αὐτοῦ «ἀέγων Ὁ Θεὸς, ἐἸάσθητί μοι τῷ ἁμαρτωϊῷ. Λέγω ὑμῖν", κατέβη οὗτος δεδικαιωμέγος εἰς τὸν οἶκον αὑτοῦ, ἥπερ ἐκεῖνος (41): ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν, ταπειγωθήσεται" καὶ ὁ δεῖ μέγα φρονεῖν. Βοα. ῥγϊηυβ Ὀγονίιβ εἶπεν ὁ Κύριος τὴν παραθολὴν Φαρισαῖος, καὶ ὁ ἕτερος. ### English translation (Claude) [The scan text here first repeats Rule 54 word for word, from “That one must not judge one another …” to the end of Acts 25:16; see section 54 for its translation.] [55] That one must know and confess that the grace of every good thing, and even the endurance of the sufferings for Christ, comes from God. John: “A person cannot receive even one thing unless it is given him from heaven.” First to the Corinthians: “What do you have that you did not receive?” To the Ephesians: “For by grace you have been saved through faith; and this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.” To the Philippians: “And that from God. For it has been granted to you on behalf of Christ not only to believe in him but also to suffer for his sake, engaged in the same conflict,” and what follows. That one must not keep silent about God's benefits, but give thanks for them. Luke: “The man from whom [the demons had gone] begged [that he might be with him, but Jesus sent him away, saying, ‘Return] to your home, and declare how much God has done for you.’ And he went away, proclaiming throughout the whole city how much Jesus had done for him.” Luke: “And as he entered a village, he was met by ten lepers, who stood at a distance and lifted up their voices, saying, ‘Jesus, Master, have mercy on us.’ When he saw them he said to them, ‘Go and show yourselves to the priests.’ And as they went they were cleansed. Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; and he fell on his face at Jesus' feet, giving him thanks. Now he was a Samaritan. Then Jesus answered, ‘Were not ten cleansed? Where are the nine? Was no one found to return and give praise to God except this foreigner?’ And he said to him, ‘Rise and go your way; your faith has made you well.’” First to the Corinthians: “But by the grace of God I am what I am.” … “[But thanks be to God,] who gives us the victory through [our Lord] Jesus Christ.” First to Timothy: “For everything created by God is good, and nothing is to be rejected if it is received with thanksgiving.” [56] That one must persevere in prayers and [vigils]. Matthew: “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened,” and what follows. Luke: “And he told them a parable to the effect that they ought always to pray and not lose heart, saying, ‘In a certain city there was a judge,’” and the rest. Luke: “But watch yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly like a trap. For it will come upon all who dwell on the face of the whole earth. But stay awake at all times, praying that you may be counted worthy to escape all these things that are going to take place, and to stand before the Son of Man.” To the Colossians: “Continue steadfastly in prayer, being watchful in it with thanksgiving.” First to the Thessalonians: “Rejoice always, pray without ceasing, [give thanks in everything].” [To the Ephesians: “… giving thanks] always and for everything to God the Father in the name of our Lord Jesus [Christ].” That one must first give thanks to God even for the things the body needs every day. Matthew: “And taking the five loaves and the two fish, he gave thanks, broke them and gave them to his disciples, and the disciples to the crowd.” Acts: “And when he had said these things, he took bread, and giving thanks to God in the presence of all, he broke it and began to eat.” First to Timothy: “For everything created by God is good, and nothing is to be rejected if it is received with [thanksgiving].” That in praying one must not babble, nor ask for perishable things unworthy of the Lord. [Matthew: “And when you pray, do not heap up empty phrases] as the Gentiles do, for they think that they will be heard for their many words. Do not be like them, for your heavenly Father knows what you need before you ask him.” Luke: “And do not seek what you are to eat and what you are to drink, nor be worried. For all the nations of the world seek after these things, and your Father knows that you need them.” How one must pray, and in what disposition of soul. Matthew: “Our Father in heaven, hallowed be your name, your kingdom come, your will be done,” and what follows. Matthew: “But seek first the kingdom of God and his righteousness.” Mark: “And whenever you stand praying, forgive, if you have anything against anyone.” First to Timothy: “I desire then that in every place the men should pray, lifting holy hands without anger or quarrelling.” That one must pray for one another and for those who preside over the word of truth. Luke: “And the Lord said, ‘Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat, but I have prayed for you that your faith may not fail.’” To the Ephesians: “Praying at all times in the Spirit, and keeping alert to this end with all perseverance and supplication for all the saints, and also for me, that words may be given to me in opening my mouth boldly to make known the mystery of the gospel.” [Second to the Thessalonians: “Finally, brothers, pray for] us, that the word of the Lord may speed ahead and be glorified everywhere, as it was with you.” That one must pray even for one's enemies. Matthew: “Pray for those who mistreat you and persecute you, so that you may be sons of your Father who is in heaven.” That a man must not pray or prophesy with his head covered, nor a woman with her head uncovered. First to the Corinthians: “But I want you to understand that the head of every man is Christ, the head of a wife is her husband, and the head of Christ is God. Every man who prays or prophesies with his head covered dishonours his head. But every wife who prays or prophesies with her head uncovered dishonours her head,” and what follows. [57] That one must not think highly of oneself for one's good deeds and despise the rest. Luke: “He also told this parable to some who trusted in themselves that they were righteous, and treated others with contempt: ‘Two men went up into the temple to pray, one a Pharisee and the other a tax collector. The Pharisee, standing by himself, prayed thus: God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. I fast twice a week; I give tithes of all that I get. But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, God, be merciful to me, a sinner! I tell you, this man went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, and the one who humbles himself [will be exalted].’” ### Scripture references - John 3:27: quotation, high confidence - 1 Cor 4:7: quotation, high confidence - Eph 2:8–9: quotation, high confidence - Phil 1:28–30: quotation, high confidence - Luke 8:38–39: quotation, high confidence - Luke 17:12–19: quotation, high confidence - 1 Cor 15:10: quotation, high confidence - 1 Cor 15:57: quotation, medium confidence - 1 Tim 4:4: quotation, high confidence - Matt 7:7–8: quotation, high confidence - Luke 18:1–2: quotation, high confidence - Luke 21:34–36: quotation, high confidence - Col 4:2: quotation, high confidence - 1 Thess 5:16–18: quotation, high confidence - Eph 5:20: quotation, medium confidence - Matt 14:19: quotation, high confidence - Acts 27:35: quotation, high confidence - Matt 6:7–8: quotation, high confidence - Luke 12:29–30: quotation, high confidence - Matt 6:9–10: quotation, high confidence - Matt 6:33: quotation, high confidence - Mark 11:25: quotation, high confidence - 1 Tim 2:8: quotation, high confidence - Luke 22:31–32: quotation, high confidence - Eph 6:18–19: quotation, high confidence - 2 Thess 3:1: quotation, high confidence - Matt 5:44–45: quotation, high confidence - 1 Cor 11:3–5: quotation, high confidence - Luke 18:9–14: quotation, high confidence ### Translation notes - The scan text under this number first repeats Rule 54 (see section 54), then gives Rule 55 in full and Rules 56 and 57, whose numbered headings are lost; they are marked [55], [56] and [57]. Section 56 in the scan repeats Rule 53. Rule 56 has eight chapters, which run on here. The scan text is mixed with lines of Migne's Latin column, which are left out; lost words are marked … and words supplied by sense are in brackets. The source of the last thanksgiving quotation before Rule 56 (1 Cor 15:57) and of Eph 5:20 and 2 Thess 3:1 is lost in the scan. 1 Cor 11:3–5 is translated as written. ### Citation (SBL) Basil, Reg. mor. 57 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/57). ## Moral Rules (Moralia) 58 - URL: https://sophiascriptura.com/fathers/basil-moralia/57/#p-58 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's fifty-eighth rule: God's gifts cannot be bought; they are given by measure of faith for the common good, must be given freely, and grow or are lost according to how they are used. ### Greek text “Ὅτι οὐ δεῖ νομίζειν δωρεὰν Θεοῦ διὰ χρημάτων ἣ καὶ. «δι᾿ ἄλλης τινὸς ἐπινοίας ΠΡΑΞΕΙΣ. ᾿Ιδὼν δὲ ὁ Σίμων, ὅτι διὰ τῆς ἐπιθέσεως τῶν χειρῶν τῶν ἀποστόλων δίδοται τὸ Πνεῦμα τὸ ἅγιον, προσήνεγκεν αὐτοῖς χρήματα, καὶ ὁ ταπεινῶν. ΑΙ ἀπο πη58. ὁ δὲ ταπεινῶν. λέγων" Δότε κἀμοὶ τὴν ἐξουσίαν ταύτην, ἵγα ῳ καὶ εἰαίοηι, ἂν ἐπιθῶ τὰς χεῖρας, λαμδάγῃ Πνεῦμα ἅγιον. Πέτρος δὲ εἶπε πρὸς αὐτόν" Τὸ ἀργύριόν σου σὺν σοὶ εἴη εἰς ἀπώλειαν, ὅτι τὴν δωρεὰν τοῦ Θεοῦ ἐνόμισας διὰ χρημάτων κτᾶσθαι. Οὐκ ἔστι σοι μερὶς, οὐδὲ κλῆρος ἐν τῷ όγῳ τούτῳ ἡ γὰρ καρδία σου οὐχ ἔστιν εὐθεῖα ἐναντίον τοῦ Θεοῦ. Μετανόησον οὖν ἀπὸ τῆς κακίας σου ταύτης, καὶ δεήθητι τοῦ Κυρίου, εἰ ἄρα ἀφεθήσεταί σοι ἡ ἐπίνοια τῆς καρδίας σου. Εἰς γὰρ χολὴν πικρίας καὶ σύνδεσμον ἀδικίας ὁρῶ σε ὄντα. Ὅτι κατὰ ἀναλογίαν τῆς πίστεως ἑκάστῳ δίζοται παρὰ Θεοῦ χαρίσματα πρὸς τὸ συμφέρον. ΠΡῸΣ ῬΩΜ. Ἔχοντες δὲ χαρίσματα, κατὰ τὴν ΜΠαϑέπίες αμίεπι χάριν» τὴν δοθεῖσων ἡμῖν, διάφορα, εἴτε προ::ητείαν κατὰ τὴν ἀνα.Ἰογίαν τῆς πίστεως. ΠΡῸΣ ΚΟΡ. α΄. Ἑκάστῳ δὲ δίδοται ἡ φαγέρωσις τοῦ Πνεύματος πρὸς τὸ συμφέρον" ᾧ μὲν γὰρ διὰ τοῦ Πνεύματος δίδοται. 1όγος σο:ρίας" ἄλλῳ δὲ όγος γγώσεως, κατὰ τὸ αὐτὸ Πνεῦμα" ἑτέρῳ δὲ ἐν τῷ αὐτῷ Πγεύματι" ἄλλῳ δὲ χαρίσματα ἰαμάτων " ἄλλῳ προφητεία" ἄλλῳ διαχρίσεις Ὅτι δεῖ τὴν χάριν τοῦ Θεοῦ δωρεὰν, λαμθάνοντα ρὲὰν διδόναι, καὶ μὴ πραγματεύεσθαι αὐτὴν πρὸς τὰς ἰδίας ἡδονάς. καθαρίζετε, δαιμόνια ἐκδά,λ.ιετε " δωρεὰν ξωρεὰν δότε. Μὴ κεήσησθε χρυσίον, μηδὲ ἀργύμον, μηδὲ χαμχὸν εἰς τὰς ζώγας ὑμῶν. ΠΡΆΞΕΙΣ. Εἶπε δὲ Πέτρος" Ἀργύριον καὶ χρυσίον οὐχ ὑπάρχει μοι" ὃ δὲ ἔχω,, τοῦτό σοι δίδωμι. Ἐν ὀγόματε Ἰησοῦ Χριστοῦ τοῦ Ναζωραίου ἔγειραι καὶ περιπάτει Καὶ πιώσας αὐτὸν τῆς δεξιᾶς χειρός, ἤγειρεν αὑτόν. ΠΡΟΣ ΘΕΣΣ. α΄. Οὔτε οἴδατε, οὔτε προφάσει πιλεονεξίας, Θεὺς μάρτυς" εὖτε ζητοῦντες ἐξ ἀνθρώπων δόξαν, οὔτε ἀφʼ ὑμῶν, οὔτε ἀπʼ ἄλλων. Δυνάμεγοι ἐν βάρει εἶναι, μετ δρί γιίηι ἀκα ἐν μέσῳ ὑμῶν. Ὡς ἐὰν τροφὸς θάλπῃ τὰ ἑαυτῆς Ὦ νοϊοθαπιιδ ἱταάφτ τέκνα, οὕτως ἱμειρόμενοι ὑμῶν εὐδοκοῦμεν μεταδοῦναι ὑμῖν οὐ μόνον τὸ Εὐαγγέλιον τοῦ Θεοῦ, ἀλιὰ καὶ τὰς ἑαυτῶν ψυχὰς, διότι ἀγαπητοὶ ἡμῖν Ὅτι ὁ τὴν πρώτην παρὰ Θεοῦ δωρεὰν. εὐγνωμόνως. δεξάμενος, καὶ σπουδαίως χατεργασάμενος εἰς τὴν εἴη δάαϊαϊ οὃσ Δος. τοῦ Πνεύματος. διαί εξ. κατὰ τὸ αὐτὸ Πνεῦμα, καὶ τὰ ἑξῆς. διάκρισις πνευμάτων, ἑτέρῳ γένη. ἔγειρε καὶ περιπάτει. τοάτιῖ λόγῳ ποτὲ κολακείας. Ἶοχ ποτέ ἰὴ ἐγενήθημεν ὑμῖν. νοχ ὑμῖν ἴη Κορ. ρΥΐπιο εἶν. Αὐτι ἀπιῖθηι φαΐ δόξαν τοῦ Θεοῦ, καὶ ἑτέρων χαταξιοῦτα:" τοιοῦτος τὴν τε προῦπάρχουσαν ἀφαιρεῖτα', καὶ τῆς ἡτοιμασμένης οὐ καταξιοῦται, καὶ τιμωΜΑΤΘΑΙ͂ΟΣ. Καὶ προσελθόντες οἱ μαθηταὶ εἷπον αὑτῷ" Διὰ τί ἐν παραβολαῖς «λαλεῖς αὐτοῖς ; Ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς " "Θτι ὑμῖν δέδοται γγῶγαι τὰ μυστήρια τῆς βασι(είας τῶν οὐρα. γῶν, ἐχείγοις δὲ οὗ δέδοται. Ὅστις γὰρ ἔχει, δοθήσεται αὑτῷ, καὶ περισσευθήσεται " ὅστις δὲ οὐκ ἔχει, καὶ ὃ ἔχει ἀρθήσεται ἀπʼ αὑτοῦ. Διὰ τοῦτο ἐν παραδοιαῖς αὐτοῖς τῶ, ὅτι βλέποντες οὐ βλέπουσι, καὶ ἀκούοντες οὖκ ἀκούουσιν, οὐδὲ συγιοῦσι. Καὶ ἀναπιῖηροῦται αὐτοῖς ἡ προφητεία ᾿Ησαΐου... Ὥσπερ γὰρ ἄγθρωπος ἀποδημῶν ἑκάλεσε τοὺς ἰδίους δούλους, καὶ παρέδωκεν αὐτοῖς τὰ ὑπάρχοντα, αὐτοῦ " καὶ ᾧ μὲν ἔδωκε πέντε τάλαντα, ᾧ δὲ δύο, ᾧ δὲ ἕν, ἑκάστῳ κατὰ τὴν ἰδίαν δύναμιν, καὶ ἀπεδήμησεν εὐθέως. Πορευϑεὶς δὲ ὁ τὰ πέντε τάλαντα 1αδὼν, εἰργάσατο ἐν αὐτοῖς, καὶ ἐποίησεν ἄλλα πέντε τάλαντα. Ὡσαύτως καὶ ὁ τὰ δύο ἐκέρδησεν ἄλλα δύο. Καὶ μετʼ ὀλίγα: Τῷ γὰρ ἔχοντι παντὶ δοθήσεται" ἀπὸ δὲ τοῦ μὴ ἔχοντος καὶ ὃ ἔχει ἀρθήσεται ἀπ᾿ αὐτοῦ. Καὶ τὸν ἀχρεῖον δοῦλον ἐκδάλλετε εἰς τὸ σκότος τὸ ἐξώτερον" ἐχεῖ ἔσται ὁ κλαυθμὸς, καὶ ὁ βρυγμὸς καὶ τοῖς ἡτοιμασμένοις. εἴ. οἱ ἴδε. ργίπιυβ καὶ τῆς ### English translation (Claude) That one must not think that the gift of God [is obtained] with money or by any other contrivance. Acts: “Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money, saying, ‘Give me also this power, so that anyone on whom I lay my hands may receive the Holy Spirit.’ But Peter said to him, ‘May your silver perish with you, because you thought you could obtain the gift of God with money! You have neither part nor lot in this matter, for your heart is not right before God. Repent, therefore, of this wickedness of yours, and pray to the Lord that, if possible, the intent of your heart may be forgiven you. For I see that you are in the gall of bitterness and in the bond of iniquity.’” That gifts are given by God to each according to the proportion of faith, for the common good. To the Romans: “Having gifts that differ according to the grace given to us, if prophecy, in proportion to our faith.” First to the Corinthians: “To each is given the manifestation of the Spirit for the common good. For to one is given through the Spirit the word of wisdom, and to another the word of knowledge according to the same Spirit, to another [faith] by the same Spirit, to another gifts of healing, … to another prophecy, to another the ability to distinguish [between spirits],” and what follows. That whoever has received the grace of God freely must give it freely, and not trade on it for his own pleasures. [Matthew: “Heal the sick, raise the dead,] cleanse lepers, cast out demons. You received without paying; give without pay. Acquire no gold or silver or copper for your belts.” Acts: “But Peter said, ‘I have no silver and gold, but what I have I give to you. In the name of Jesus Christ of Nazareth, rise up and walk!’ And he took him by the right hand and raised him up.” First to the Thessalonians: “For we never came [with words of flattery], as you know, nor with a pretext for greed, God is witness; nor did we seek glory from people, whether from you or from others, though we could have made demands as apostles of Christ. But we were gentle among you, like a nursing mother taking care of her own children. So, being affectionately desirous of you, we were ready to share with you not only the gospel of God but also our own selves, because you had become very dear to us.” That whoever has received God's first gift gratefully and worked at it zealously for the glory of God is also counted worthy of others; but whoever is not such loses even the one he had before, is not counted worthy of the one prepared, and is punished. Matthew: “Then the disciples came and said to him, ‘Why do you speak to them in parables?’ And he answered them, ‘To you it has been given to know the mysteries of the kingdom of heaven, but to them it has not been given. For to the one who has, more will be given, and he will have abundance, but from the one who has not, even what he has will be taken away. This is why I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. And in them the prophecy of Isaiah is fulfilled …’” “For it is like a man going on a journey, who called his servants and entrusted to them his property. To one he gave five talents, to another two, to another one, to each according to his ability. Then he went away at once. He who had received the five talents went and traded with them, and he made five talents more. So also he who had the two talents made two talents more.” And a little later: “For to everyone who has will more be given, but from the one who has not, even what he has will be taken away. And cast the worthless servant into the outer darkness. In that place there will be weeping and gnashing of teeth.” ### Scripture references - Acts 8:18–23: quotation, high confidence - Rom 12:6: quotation, high confidence - 1 Cor 12:7–10: quotation, high confidence - Matt 10:8–9: quotation, high confidence - Acts 3:6–7: quotation, high confidence - 1 Thess 2:5–8: quotation, high confidence - Matt 13:10–14: quotation, high confidence - Matt 25:14–17: quotation, high confidence - Matt 25:29–30: quotation, high confidence ### Translation notes - The rule's four chapters run on here. Lines of Migne's Latin column and debris of variant notes are left out; a few words lost in the scan (the beginning of Matt 10:8, “faith” in 1 Cor 12:9, words of 1 Thess 2:5–7) are supplied in brackets. ### Citation (SBL) Basil, Reg. mor. 58 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/58). ## Moral Rules (Moralia) 59 - URL: https://sophiascriptura.com/fathers/basil-moralia/57/#p-59 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's fifty-ninth rule: Christians must not seek human glory or excessive honour, and must correct those who give it. ### Greek text Ὅτι οὐ δεῖ τὸν Χριστιανὸν προσπάσχειν τῇ ἀπὸ τῶν ἀνθρώπων δόξῃ, οὔτε ἀντέχεσθαι τιμῆς ὑπερβαλλούσης, ἀλλὰ καὶ διορθοῦσθαι τοὺς οὕτω τιμῶντας, ἢ πλέον περὶ αὐτοῦ φρονοῦντας. ΜΑΤΘΑΙ͂ΟΣ. Καὶ ἰδοὺ, εἷς προσειϊθὼν εἶπεν αὖἀγαθὲ, τί ἀγαθὸν ποιήσας ζωὴν κληρονομήσω; Ὃ δὲ εἶπεν αὐτῷ “έγεις ἀγαθόν; Οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ Θεός. ἸΏΛΝΝΗΣ. Δόξαν παρὰ θάνω. Καὶ μετʼ ὀλίγα: Πῶς δύνασθε ὑμεῖς πισεεῦσαι, δόξαν παρʼ ἀ.1.λήλων «αμδάγοντες, καὶ τὴν δόξαν τὴν παρὰ τοῦ μόγου Θεοῦ οὐ ζητοῦντες; Ὦ ΛΟΥΚΑΣ. Οὐαὶ ὑμῖν τοῖς Φαρισαίοις, ὅτι ἀγαπᾶτε τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς. καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς. ΠΡῸΣ ΘΕΣΣ. α΄. Οὔτε καθὼς οἵδατε, οὔτε προφάσει πιεογεξίας, Θεὸς μάρτυς" οὔτε ζητοῦντες ἐξ ἀγθρώπων δόξαν, οὔτε ἀφʼ ὑμῶν, οὔτε ἀπ' ἄλλων. ΠΡΑΞΕΙΣ. Ὡς δὲ ἐγέγετο τοῦ εἰσελθεῖν τὸν Πέτρον, συναντήσας εὐὖτῷ ὁ Κορνήλιος, πεσὼν ἐπὶ τοὺς πόδας αὐτοῦ, Βες. τοτγιϊυ9 Ὁ δὲ λέγει αὐτῷ. προσεκύνησεν. Ὁ δὲ Πέτρος ἤγειρεν αὑτὸν .1ὲἃ (Αει. χ, 36).... γων" ᾿Αγάστηθι" καὶ γὰρ κἀγὼ αὐτὸς ἄγθρωπός εἰμι. ΠΡΑΞΕΙ͂Σ. Ταχτῇ δὲ ἡμέρᾳ ὁ Ἡρώδης, ἐνγδυσάμεγος ἐσθῆτα βασιλικὴν, καὶ καθίσας ἐπὶ τοῦ βήματος, ἐδημηγόρει. Ὁ δὲ δῆμος ἐπεφώγει" Θεοῦ φωνὴ, καὶ οὐκ ἀγθρώπου. Παραχρῆμα δὲ ἐπάταξεν αὑτὸν ἄγγελος Κυρίου, ἀνθʼ ὧν οὐκ ἔδωκε τὴν δόξαν τῷ Θεῷ καὶ γενόμενος σκωλη- ### English translation (Claude) That a Christian must not be attached to glory from people, nor lay claim to excessive honour, but must even correct those who honour him so or think more highly of him [than is right]. Matthew: “And behold, one came up and said to him, ‘[Good] Teacher, what good thing must I do to inherit life?’ And he said to him, ‘Why do you call me good? No one is good except one, God.’” John: “I do not receive glory from people.” And a little later: “How can you believe, when you receive glory from one another and do not seek the glory that comes from the only God?” Luke: “Woe to you Pharisees! For you love the best seat in the synagogues and greetings in the marketplaces.” First to the Thessalonians: “[For we never came with words of flattery], as you know, nor with a pretext for greed, God is witness; nor did we seek glory from people, whether from you or from others.” Acts: “When Peter entered, Cornelius met him and fell down at his feet and worshipped him. But Peter lifted him up, saying, ‘Stand up; I too am a man.’” Acts: “On an appointed day Herod put on his royal robes, took his seat upon the throne, and delivered an oration to them. And the people were shouting, ‘The voice of a god, and not of a man!’ Immediately an angel of the Lord struck him down, because he did not give God the glory, and he was eaten by worms [and breathed his last].” ### Scripture references - Matt 19:16–17: quotation, high confidence - John 5:41: quotation, high confidence - John 5:44: quotation, high confidence - Luke 11:43: quotation, high confidence - 1 Thess 2:5–6: quotation, high confidence - Acts 10:25–26: quotation, high confidence - Acts 12:21–23: quotation, high confidence ### Translation notes - Basil's text of Matt 19:16–17 reads “Why do you call me good?” Lines of Migne's Latin column are left out. ### Citation (SBL) Basil, Reg. mor. 59 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/59). ## Moral Rules (Moralia) 60 - URL: https://sophiascriptura.com/fathers/basil-moralia/57/#p-60 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's sixtieth rule: since the Spirit's gifts differ, each must be content with his gift and all must agree in Christ's love like members of one body. ### Greek text τῶν χαρισμάτων τοῦ Πνευματος διαφόρων ὑπαρχόντων, καὶ οὔτε ἑνὸς δυναμένου τὰ πάντα ὑποδέξασθαι, οὔτε πάντων τὸ αὐτὸ, δεξ φρόνως καὶ εὐχαρίστως ἕκαστον ἐμμένειν τῷ δεδομένῳ, καὶ συμφωνεῖν ἀλλήλοις τοὺς πάντας ἐν ἀγάπῃ Χριστοῦ, ὥσπερ μέλη ἐν σώψατε" ὥστε τὸν ὑποδεθηχότα ἐν τοῖς χαρίσμασι συγκρίσει τοῦ ὑπερέχοντος αὐτῷ μὴ ἀπογινώσχειν μήτε μὴν τὸν μείζονα καταφρονεῖν τοῦ ἐλάττονος. Οἱ γὰρ διαμεμερισμένοι καὶ διαστασιάζοντες χαταλύσεως ΜΑΤΘΛΙΟΣ. Πᾶσα βασιλεία, μερισθεῖσα καθʼ ἑαυτῆς, ἐρημοῦται " καὶ πᾶσα πόλις ἣ οἰκία, μερισθεῖσα καθʼ ἑαυτῆς, οὐ σταθήσεται. ΠΡῸΣ δὲ ἀλλήλους δάχγετε, καὶ κατεσθίετε, μὴ ὑπὸ ἀλλήιζων ἀναλωθῆτε. ΙΩΑΝΝΗΣ. Οὐ περὶ τούτων ἐρωτῶ μόνον, ἀλ.1ὰ καὶ περὶ τῶν πιστευόντων διὰ τοῦ λόγου αὐτῶν εἰς ἐμέ" εἰμί, δἰοα ἀπ, Ῥαίεῦ, ἴπ πιὸ, Εἰ ἵνα πάντες ἔν ὦσι, καθὼς σὺ, Πάτερ, ἐν ἐμοὶ, (ἐπ ἰδ; αἱ εἰ ἐρεὶ ἐπ ποδὶς ἀὐῖμπε κἀγὼ ἐν σοί" ἵνα καὶ οὗτοι ἐν ἡμῖν ἕν ὦσι. ΠΡΑΞΕΙΣ. Τοῦ δὲ πλήθους τῶν πιστευσάντων ἣν ἡ καρδία καὶ ἡ ψυχὴ μία, καὶ οὐδὲ εἷς τι τῶν ὑπαρχόντων αὐτῷ ἔλεγεν ἴδιον εἶναι, ἀν) ἦν αὐτοῖς ἅπαντα κοινά. ΠΡῸΣ ΡΩΜ. Λέγω γὰρ διὰ τῆς χάριτος τῆς δοθείσης μοι παγτὶ τῷ ὄντι ἐν ὑμῖν, μὴ ὑπερφρονεῖν παρʼ ὃ δεῖ φρονεῖν, ἀλλὰ φρονεῖν εἰς τὸ σωφρονεῖν" ἑκάστῳ ὡς ὁ Θεὸς ἐμέρισε μέτρον πίστεως. Καθάπερ γὰρ ἐν ἐγὶ σώματι μέλη πολλὰ ἔχομεν, τὰ δὲ μέλη πάντα οὐ τὴν αὑτὴν ἔχει πρᾶξιν" οὕτως οἱ ποιλιλοὶ ἕν σῶμά ἐσμεν ἐν Χριστῷ, ὁ δὲ καθεὶς ἀλλήλων μέλη" ἔχοντες δὲ χαρίσματα κατὰ τὴν χάριν τὴν δοθεῖσαν ἡμῖν διάρορα καὶ τὰ ἑξῆς. ΠΡῸΣ ΚΟΡ. α΄. Παρακαλῶ δὲ ὑμᾶς διὰ τοῦ ὀνόματος τοῦ Κυρίου Ἰησοῦ Χριστοῦ, ἴνω τὸ αὐτὸ «“έγητε πάντες, καὶ μὴ ἦ ἐν ὑμῖν σχίσματα" ἦτε δὲ κατἐν τῷ αὐτῷ γνοῖ, καὶ ἐν τῇ αὐτῇ μῃΠΡΟΣ ΚΟΡ. α΄. Καθάπερ γὰρ τὸ σῶμα ἔν ἐστι, μέλη δὲ ἔχει πολλὰ, πάντα δὲ τὰ μέλη τοῦ σώματος, τοῦ ἑγὸς πολλὰ ὄντα, ἕν ἐστι σῶμα" οὕτω καὶ ἐν Χριστῷ Καὶ γὰρ ἐν ἐνὶ Πνεύματι ἡμεῖς εἶναι δεῖ. Εἀϊεῖο ΡαΓί5. τὸ αὐτὸ δεῖ. ὥστε μήτε τὸν... αὐτῷ ἀποδίου! ἐπι ἐπ απὸ δἴο. Εἰοπὶπι πὶ ἀπὸ δ ρίτι αι μὴ ὑπό. Μοχ υΐγαυδ οὐ τῶν οὕτω καὶ ὁ Χριστός, ἰα εἰς... ἰάδηι Αὶ πάντες εἰς ἔν σῶμα ἐδαπτείσθημεν, εἴτε Ἰουδαῖοι, Πὶς δδὶ [αὐτὶ ἐπὶ ἀοηιο δια. Εἰ πο [δεῖν καὶ τὰ ἀγενῆ τοῦ εἴτε “Ἔλληγες, εἴτε δοῦλοι, εἴτε ἐκεύθεροι γ»αὶ τὰ ἑξῆς. ΠΡῸΣ ΦΙΛΙΠ. Ἴνα τὸ αὐτὸ φρογῆτς πάντες, τὴν αὐτὴ» ἀγάπην ἔχοντες, σύμψιυχοι, τὸ ἕν φρονοῦντες, μηδὲν κατʼ ἐριθείαν, ἣ κενοξοξίαν, ἀλλὰ τῇ ταπεινοφροσύγῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν" μὴ τὰ ἑαυτῶν ἕκαστος καὶ τὰ ἑτέρων ἕκαστοι. ### English translation (Claude) [That,] since the gifts of the Spirit are different, and neither can one person receive them all nor all receive the same one, each must remain soberly and thankfully in what has been given him, and all must agree with one another in the love of Christ, like members in a body; so that the one who falls short in gifts does not despair by comparison with the one who surpasses him, and the greater does not despise the lesser. For those who are divided and quarrel among themselves are worthy of destruction. Matthew: “Every kingdom divided against itself is laid waste, and no city or house divided against itself will stand.” [To the Galatians]: “But if you bite and devour one another, watch out that you are not consumed by one another.” John: “I do not ask for these only, but also for those who will believe in me through their word, that they may all be one, just as you, Father, are in me, and I in you, that they also may be one in us.” Acts: “Now the full number of those who believed were of one heart and soul, and no one said that any of the things that belonged to him was his own, but they had everything in common.” To the Romans: “For by the grace given to me I say to everyone among you not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned. For as in one body we have many members, and the members do not all have the same function, so we, though many, are one body in Christ, and individually members one of another. Having gifts that differ according to the grace given to us,” and what follows. First to the Corinthians: “I appeal to you, brothers, by the name of our Lord Jesus Christ, that all of you agree, and that there be no divisions among you, but that you be united in the same mind and the same judgment.” First to the Corinthians: “For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in one Spirit we were all baptized into one body, Jews or Greeks, slaves or free,” and what follows. To the Philippians: “That you be of the same mind, having the same love, being in full accord and of one mind, doing nothing from rivalry or conceit, but in humility counting others more significant than yourselves, each looking not only to his own interests but also to the interests of others.” ### Scripture references - Matt 12:25: quotation, high confidence - Gal 5:15: quotation, high confidence - John 17:20–21: quotation, high confidence - Acts 4:32: quotation, high confidence - Rom 12:3–6: quotation, high confidence - 1 Cor 1:10: quotation, high confidence - 1 Cor 12:12–13: quotation, high confidence - Phil 2:2–4: quotation, high confidence ### Translation notes - The first word of the heading and the source name before Gal 5:15 are lost in the scan; lines of Migne's Latin column are left out. ### Citation (SBL) Basil, Reg. mor. 60 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/60). ## Moral Rules (Moralia) 61 - URL: https://sophiascriptura.com/fathers/basil-moralia/57/#p-61 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's sixty-first rule: those who serve the Lord's grace must not be despised for their lowliness, since God delights in such people. ### Greek text Ὅτι οὐ δεῖ ἐξουθενεῖν τοὺς συνεργοῦντας τὴν χάριν τοῦ Κυρίου, εἰς τὴν εὐτέλειαν αὐτῶν ἀφορῶντας. Ἕν τούτοις γὰρ μάλιστα εὐδοκεῖ ὁ Θεός. ΜΑΤΘΑΙ͂ΟΣ. Ἑξομομλογοῦμαί σοι, Πάτερ, Κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέχρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ γηπίοις. Ναὶ, ὁ Πατὴρ, ὅτι οὕτως ἐγένετο εὐδοκία ἔμπροσθέν. σου... Ἐλθὼν εἰς τὴν πατρίδα αὑτοῦ, ἐδίδασκεν αὐτοὺς ἐν τῇ συναγωγῇ αὐτῶν, ὥστε ἐχπιλήσσεσθαι αὑτοὺς, καὶ .116γειγ'" Πόθεν ἡ σοφία αὕτη τούτῳ καὶ αἱ δυγάμεις; Οὐχ οὗτός ἐστιν ὁ τοῦ τέχτονγος υἱός; Οὐχ ἡ μήτηρ αὐτοῦ “έγεται Μαριάμ; καὶ εἰ ἀδειϊ;οἱ αὑτοῦ Ἰάκωβος, καὶ Ἰωσὴφ, καὶ Σίμων, καὶ Ἰούδας; καὶ αἱ ἀδεῖφραὶ αὐτοῦ οὐχὶ πᾶσαι πρὸς ἡμᾶς εἰσι; Πόθεν οὖν τούτῳ πάγτα ταῦτα; Καὶ ἐσκαγδα,1ίζοντο ἐν αὑτῷ. Ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς" Οὐκ ἔστι προρήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι αὐτοῦ καὶ ἐν τῇ οἰκίᾳ. αὑτοῦ. Καὶ οὐκ ἐποίησεν ἐκεῖ δυνάμεις πολλὰς διὰ τὴν ἀπιστίαν αὐτῶν. ΠΡΟΣ ΚΟΡ, α΄. Βιιέπετε γὰρ τὴν κλῆσιν ὑμῶν, ἀδελφοὶ, ὅτι οὐ πο.1.1οἱὶ σοφοὶ κατὰ σάρκα, μωρὰ τοῦ κόσμου ἐξελέξατο ὁ Θεὸς, ἵνα χατιαἰσχύνῃ τοὺς σοφούς " καὶ τὰ ἀσθενῆ τοῦ κόσμου ἐξελέξατο ὁ Θεὸς, ἵνα καταισχύνῃ τὰ ἰσχυρά" καὶ τὰ ἐξουθενημένα ἐξελέξατο ὁ Θεὸς, καὶ τὰ μὴ ὄντα, ἵγα τὰ ὄντα καταργήσῃ, ὅπως μὴ καυχήσηται πᾶσα σὰρξ ἐγώπιον τοῦ Θεοῦ. ὅτι ΠΠὈγὶ ἀλλὰ καὶ τά. γοσι!Δ καί ἀδογας ### English translation (Claude) That one must not despise those who work with the Lord's grace by looking at their lowliness; for in such people God is especially well pleased. Matthew: “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; yes, Father, for such was your gracious will.” … “And coming to his home town he taught them in their synagogue, so that they were astonished and said, ‘Where did this man get this wisdom and these mighty works? Is not this the carpenter's son? Is not his mother called Mary? And are not his brothers James and Joseph and Simon and Judas? And are not all his sisters with us? Where then did this man get all these things?’ And they took offence at him. But Jesus said to them, ‘A prophet is not without honour except in his home town and in his own house.’ And he did not do many mighty works there, because of their unbelief.” First to the Corinthians: “For consider your calling, brothers: not many of you were wise according to the flesh, [not many were powerful, not many were of noble birth. But] God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is despised in the world, even things that are not, to bring to nothing things that are, so that no flesh might boast in the presence of God.” ### Scripture references - Matt 11:25–26: quotation, high confidence - Matt 13:54–58: quotation, high confidence - 1 Cor 1:26–29: quotation, high confidence ### Translation notes - The scan lacks the source name before Matt 13:54–58 and part of 1 Cor 1:26–27 (supplied in brackets). ### Citation (SBL) Basil, Reg. mor. 61 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/61). ## Moral Rules (Moralia) 62 - URL: https://sophiascriptura.com/fathers/basil-moralia/62/#p-62 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's sixty-second rule, on preparing for temptation after baptism, not seeking it, fleeing at the right time and answering it from Scripture, with Rule 63 on courage in danger, whose heading the scan lost. ### Greek text Ὅτι τοὺς πιστεύσαντας τῷ Θεῷ, καὶ βαπτισθέντας, εὐθὺς παρασχευάξεσθαι δεῖ πρὸς τοὺς πειβασμοὺς, καὶ παρʼ αὐτῶν τῶν οἰκείων, μέχρι θανάτου. Ὁ γὰρ μὴ οὕτως τῆς περιστάσεως χαταλαθούσης, εὐκόλως ΜΑΤΘΑΙ͂ΟΣ. Καὶ βαπτισθεὶς ὁ Ἰησοῦς ἀνέβη εὐθὺς ἀπὸ τοῦ ὕδατος. Καὶ ἰδοὺ ἀνεῴχθησαν αὐτῷ οἱ οὐρανοὶ, καὶ εἶδε τὸ Πνεῦμα τοῦ Θεοῦ καταδαῖγον ὡσεὶ περιστερὰν, καὶ ἐρχόμενον ἐπ' αὐτόν, Καὶ ἰδοὺ φωνὴ ἐκ τῶν οὐρανῶν «Ἰέγουσα χάριν τοῦ Θεοῦ. εὐθὺς ἀπό, Β6ξ. ἰογίίυς ἀνέθη εὐθέως. Οὗτός ἐστιν ὁ Υἱός μον ὁ ἀγαπητὸς, ἐν ῳ εὑδόΑ χησα. Τότε ὁ Ἰησοῦς ἀγήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ Πνεύματος, πειρασθῆναι ὑπὸ τοῦ διαἔόλον. Ἰδοὺ ἐγὼ ἀποστέλλω ὑμᾶς ὡς πρόἔατα ἐν μέσῳ λύκων. Γίνεσθε οὖν φρόνιμοι, ὡς οἱ ὄφεις, καὶ ἀκέραιοι, ὡς αἱ περιστεραί. Προσἐχετε δὲ ἀπὸ τῶν ἀνθρώπων. Παραδώσουσι γὰρ ὑμᾶς εἷς συνέδρια, καὶ ἐν ταῖς συγαγωγαῖς τῶν μαστιγώσουσιν ὑμᾶς. Καὶ ἐπὶ ἡγεμόνας δὲ καὶ βασιλεῖς ἀχθήσεσθε ἕνεκεν ἐμοῦ, εἰς μαρτύριον αὐτοῖς καὶ τοῖς ἔθνεσι. Καὶ μετʼ ὀλίγα" ' παραδώσει δὲ ἀδεϊρὸς ἀδειλεὸν εἰς θάνατον, καὶ πατὴρ τέχγον" καὶ ἐπαγαστήσονται τέκνα ἐπὶ γονεῖς, καὶ θαγατώσουσιν αὑτούς. Καὶ ἔσεσθε μισουμεγοι ὑπὸ πάντων διὰ τὸ ὅνομά μου" ὁ δὲ ὑπομείνας εἰς τέϊος, οὗτος σωθήσεται... Καὶ ὃς οὐ αμθδάγνει τὸν σταυρὸν αὑτοῦ, καὶ ἀχοουθεῖ ὀπίσω μου, οὐκ ἔστι μου ἄξιος. ἸΩΆΝΝΗΣ. Ταῦτα .ε1άληκα ὑμῖν, ἵνα μὴ ποιήσουσιν ὑμᾶς" ἀλ.1' ἔρχεται ὥρα, ἵνα πᾶς ὁ ἀποκτείνας ὑμᾶς δόξῃ προσφέρειν τῷ Θεῷ. Καὶ ταῦτα ποιήσουσιν ὑμῖν, ὅτι οὐκ ἔγνωσαν τὸν Πατέρα, οὐδὲ ἐμὲ καὶ ξξῆς. ΛΟΥ͂ΚΑΣ. Οἱ δὲ ἐπὶ τῆς πέτρας, οἵ, ὅταν ἀκούσωσι, μετὰ χαρᾶς δέχονται τὸν «1όγον;,, καὶ οὗτοι ῥίζαν οὐκ ἔχουσιν, οἱ πρὸς καιρὸν πιστεύουσι, καὶ ἐνʼ καιρῷ πειρασμῶν ἀφίστανται. ΠΡῸΣ ΚΟΡ. β΄. Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοὶ, περὶ τῆς θλίψεως ἡμῶν. τῆς γενομένης ἡμῖν ἐνʼ τῇ Ἀσίᾳ, ὅτι καθʼ ὑπερδοιὴν ὑπὲρ δύναμιν ἐδαρή᾿ θημεν, ὥστε ἐξαπορηθῆναι ἡμᾶς καὶ τοῦ ζῆν" ἀλὶ αὐτοὶ ἐν ἑαυτοῖς τὸ ἀπόχριμα τοῦ θαγάτου ἐσχήκαμεν,, ἵνα μὴ πεποιθότες ὧμεν ἐφʼ ἑαυτοῖς, Ὅτι οὐ δεῖ ἑαυτὸν ἐπιῤῥίπτειν πειρασμοῖς πρὸ χαυροῦ τῆς τοῦ Θεοῦ συγχωρήσεως, ἀλλὰ καὶ προσεὐχεσθαι μὴ ἐμπεσεῖν εἰς πειρασμόν. ΜΑΤΘΑΙ͂ΟΣ. Οὕτως οὖν προσεύχεσθε" Πάτερ ἡμῶν, ὁ ἐν τοῖς οὐρανοῖς, ἁγιασθήτω τὸ ὄνομά σου, ἐλθέτω ἡ βασιλεία σου Καὶ μετʼ ὀλίγαʼ Καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμὸν, ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. ἸΏΑΝΝΗΣ. Καὶ Ὁ περιεπάτει ὁ ᾿Ιησοῦς μετὰ ταῦτα ἐν τῇ Γαλιλαίᾳ οὐ γὰρ ἤθελεν ἐν τῇ Ιουδαίᾳ περιπατεῖν, ὅτι ἐζήτουν αὑτὸν οἱ Ἰουδαῖοι ἀποκξεῖναι. Ἦν» δὲ ἐγγὺς ἡ ἑορτὴ τῶν Ἰουδαίων, ἡ Σχηνοπηγία. Εἶπον οὖν πρὸς αὐτὸν οἱ ἀδειῖφοὶ αὑτοῦ θεν, καὶ ὕπαγε εἷς τὴν Ἰουδαίαν, ἵνα καὶ οἱ μαθηταί σου θεωρήσωσι τὰ ἔργα ἃ ποιεῖς. Οὐδεὶς γὰρ ἐν κρυπτῷ ποιεῖ τι, καὶ ζητεῖ αὐτὸς ἐν παῤῥησίᾳ εἶναι. Εἰ ταῦτα ποιεῖς, ραγέρωσον σεαυτὸν τῷ κόσμῳ. Οὐδὲ γὰρ οἱ ἀδει:οὶ αὐτοῦ ἐπίστευον εἰς αὐτόν. Δέγει οὖν αὑτοῖς ὁ ᾿Ιησοῦς " Ὁ καιμαρτύριον ὑμῖν καὶ τὴν δριά δοδηπεπὶ βου , ἴδιά ὑβαμθ, ἐγὼ εἶπον ὑμῖν. ἀλλʼ ἐπὶ τῷ Θεῷ τῷ ἐγείροντι τοὺς νεκρούς. ἩΡΟΣ ΤΙΜ. β΄. Πάντες δὲ οἱ θέλοντες εὐσεβῶς ζῇν ἐν Χριστῷ Ἰησοῦ, φοὶ αὐτοῦ, τότε καὶ αὐτὸς ἀνέβη εἰς τὴν ἑορτὴν, τπὰ δαι ([πιε. Χχι, Τοπιαιίΐο νος ποι ρὸς ὁ ἐμὲς οὔπω πάρεστιν" ὁ δὲ καιρὸς ὁ ὑμέτερος πάντοτέ ἐστιν ἕτοιμος. Οὐ δύναται ὁ κόσμος μισεῖν ὑμᾶς " ἐμὲ δὲ μισεῖ, ὅτι ἐγὼ μαρτυρῶ περὶ αὐτοῦ, ὅτι τὰ ἔργα αὐτοῦ πονηρά ἐστιν. Ὑμεῖς ἀνάδητε εἰς τὴν ἑορτήν ἐγὼ οὔπω ἀναθαίνω εἰς τὴν ἑορτὴν ταύτην ὅτι ὁ καιρὸς ὁ ἐμὸς οὔπω πεπλήρωται. Ταῦτα δὲ εἰπὼν αὑτοῖς, ἔμεινεν ἐν τῇ Γαλιλαίᾳ. Ὡς δὲ ἀγνέδησων οἱ ἀδε(οὐ φανερῶς, ἀλ,ʼ ὡς ἐν κρυπτῷ ΛΟΥ͂ΚΑΣ, Ὅτι δεῖ κατὰ καιρὸν ὑπαναχωρεῖν τῶν ἐπιθου" λενόντων, συγχωρηθέντα μέντοι περιπεσεῖν πειρασμῷ, τὴν ἔχθασιν τοῦ δύνασθαι ὑπενεγκεῖν, καὶ τὸ θέλημα τοῦ Θεοῦ διὰ προσευχῇς αἰτεῖν. ΜΑΤΘΑΙ͂ΟΣ. Ὅταν διώχωσιν ὑμᾶς ἐν τῇ πόλει ταύτῃ, φεύγετε εἰς τὴν ἄλλην. Οἱ δὲ Φαρισαῖοι συμδούκιον» ἔλαθον κατʼ αὐτοῦ, ἐξελθόντες, ἔπως ρησεν ἐκεῖθεν. ἸΩΆΝΝΗΣ, ᾿Απ᾿ ἐκείνης οὖν τῆς ἡμέρας συγνεδου.εύσαγτο, ἵνα ἀποκτείνωσιν τόν. Ἰησοῦς οὖν οὐκέτι παῤῥησίᾳ περιεπάτει ἐν τοῖς Ἰουδαίοις. ΛΟΥ͂ΚΑΣ. Καὶ θεὶς τὰ γόνατα, προσηύχετο «1έγωγ" Πάτερ, εἰ βούλει τὸ ποτήριον τοῦτο ἀπʼ ἐμοῦ " πλὴν μὴ τὸ θέλημά μου, ἀ1ὰ τὸ σὸν γενέσθω ΠΡῸΣ ΚΟΡ. α΄. Πειρασμὸς ὑμᾶς οὐκ εἴληρεν εἰ μὴ ἀνθρώπινος" πιστὸς δὲ ὁ Θεὸς, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆγαι ὑπὲρ ὃ δύνασθε, ἀ.1.1ὰ ποιήσει σὺν τῷ πειρασμῷ καὶ τὴν ἔκβασιν, τοῦ δύνασθαι ὑκἄρτῳ μόνῳ ζήσεται ἄνθρωπος, τὴν ἑορτὴν ταύτην ἐγώ. τοριϊυς δεῖ κατὰ καιρόν. Ὗοχ κατά ἴῃ ὅταν διώξωσιν ὑμᾶς εἰς τὴν Ὅτι δεῖ τὸν Χριστιανὸν ἐν τοῖς πειρασμοῖς ἐφʼ ἐκάστῳ τῶν προσαγομένων αὐτῷ, μνημονεύοντα τῶν ἐν τῇ θεοπνεύστῳ Γραφῇ πρὸς τὸ εἰρημένων, οὕτως αὐτόν τε ἀνεπηρέαστον συντηρεῖν, καὶ τοὺς ἐναντίους χαταργεῖν. ΜΑΤΘΑΙ͂ΟΣ. Τότε ὁ Ἰησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ Πνεύματος, πειρωσθῆγαι ὑπὸ τοῦ διαβόλου. Καὶ νηστεύσας ἡμέρας τεσσαράκοντα, καὶ νύκτας τεσσαράκοντα, ὕστερον" ἐπείγασε. Καὶ προσελθὼν αὐτῷ ὁ πειράζων, εἶπεν Εἰ χὶὸς εἶ τοῦ Θεοῦ, εἰπὲ ἵγα οἱ «1έθοι οὗτοι ἄρτοι γένωνται. Ὁ Ὁ δὲ ἀποκριθεὶς εἶπε" Γέγραπται, ὅτε οὐχ ἐπʼ ἐπὶ παντὶ ῥήματι ἐχπορευομένῳ διὰ στόματος Θεοῦ (δ), καὶ τι οὐ δεῖ τὸν Χριστιανὸν φοβεῖσθαι, καὶ ἀγωνιᾶν ἐν ταῖς περιστάσεσι, μετεωριζόμενον ἀπὸ τῆς ἐν Θεῷ πεποιθήσεως θαῤῥεῖν δὲ, ὡς τοῦ Κυρίου τοῦ δύνασθαι ὑμᾶς ὑπενεγκεῖν. αὐτόν τε. ΑἸ ἀπο ἑαυτόν τε. λαμθάνει αὐτόν, εἰς., 5616 δά νος68 διηκόνουν αὐτῷ, πος Βορὶϊ ργίπηυ5. οἱ ἰοῦ τῆς ἐπὶ Θεὸν πεποιπρὸς πάντας ἐνδυναμοῦντος, καὶ τοῦ ἁγίου Πνεύματος διδάσκοντος μέχρι καὶ ἀποκρίσεως τῆς πρὸς ΜΑΤΘΑΙ͂ΟΣ. Μὴ φοβεῖσθε ἀπὸ τῶν των τὸ σῶμα, τὴν δὲ ψυχὴν ἀποκτεῖγαι δὲ μᾶλλον τὸν δυνάμενον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεένγῃ. Οὐχὶ δύο στρουθία ἀσσαρίου πωλεῖται; Καὶ ἕν ἐξ αὖτῶν οὐ πεσεῖται ἐπὶ τὴν γῆν ἄγευ τοῦ Πατρὸς ὑμῶν. Ὑμῶν δὲ καὶ αἱ τρίχες τῆς κεφαλῆς πᾶσαι εἰσίν. Μὴ οὖν φοβηθῆτε, πολλῶν στρουθίων διαφέρετε ὑμεῖς. ΝΟΥ̓́ΚΑΣ. Ὅταν παρόντος, καὶ τὰ κατʼ αὐτὸν οἴχονο κοῦυτος, καὶ προσφέρωσιν ὑμᾶς ἐπὶ τὰς συναγωγὰς, καὶ ποίϊιε δοι {οἰ 6586 τὰς ἀρχὰς, καὶ τὰς ἐξουσίας, μὴ μεριμνᾶτε πῶς ἣ τί ἀπολογήσησθε, ἣ τί εἴπητε" τὸ γὰρ ἅγιον Πνεῦμα διδάξει ὑμᾶς ἐν αὑτῇ τῇ ὥρᾳ, ἃ δεῖ εἰπεῖν. ΜΑΡΚΟΣ. Καὶ γίγνεται γάζη" τὰ δὲ κύματα ἐπέθδα.λ:1εν εἰς τὸ ὥστε αὑτὸ ἤδη γεμίζεσθαι. Καὶ ἦν αὑτὸς ἐπὶ τῇ πρύμνῃ ἐπὶ τὸ προσκεφάλαιον καθεύδων. Καὶ διεγείρουσιν αὐτὸν, καὶ 1έγουσιν αὑτῷ" Διδάσκαιἵϊε, οὐ μέλει σοι, ὅτι ἀπο.ϊλύμεθα; Καὶ διεγερθεὶς ἐπετίμησε τῷ ἀγέμῳ, καὶ εἶπε τῇ Σιώπα, περίμωσο. Καὶ ἐχόπασεν ὁ ἄνεμος, καὶ ἐγέγετο γαλήνη μεγάλη. Καὶ εἶπεν αὐτοῖς δειιῖοί ἐστε οὕτως ; Πῶς οὐκ ἔχετε πίστιν ; ΠΡΑΞΕΙΣ. Ἁγαστὰς δὲ ὁ ἀρχιερεὺς καὶ οἱ σὺν αὑτῷ (ἡ οὖσα αἵρεσις τῶν Σαδδουκαίων [89]} σθησαν ζήϊου" καὶ ἐπέθαιον τὰς χεῖρας αὐτῶν ἐπὶ τοὺς ἀποστόλους, καὶ ἔθεντο αὐτοὺς ἔν τηρήσει δημοσίᾳ. ἌΛγγειος δὲ Κυρίου διὰ τῆς γυχτὸς ἤνοιξε τὰς θύρας τῆς φυλακῆς, ἐξαγαγών τε αὖτοὺς, εἶπε Πορεύεσθε, καὶ σταθέγτες ἐγ τῷ ἱερῷ τῷ «ἰαῷ πάντα τὰ ῥήματα τῆς ζωὴς ταύτης. ᾿Αχούσαγτες δὲ εἰσῆλθον ὑπὸ τὸν ἔρθρον εἰς τὸ ἱερὸν, καὶ ἐδίδασκον. ΠΡῸΣ ΚΟΡ. β΄. οὐ γὰρ θέλομεν ὑμᾶς ἀγνοεῖν, ἀδεῖφοὶ, περὶ τῆς (Δεῖ. ν, 11-21)... Νοη ἐπι θλίψεως ἡμῶν, τῆς γενομένης ἡμῖν ἐν τῇ ᾿Ασίᾳ. Καὶ μετʼ ὀλίγα: Ὃς ἐκ τηλικούτου θανάτου ἐῤῥύσατο ἡμᾶς, καὶ ἐύεται" εἰς ὃν ἠλπίχαμεν, ὅτι(ϑ1) καὶ ἔτι ῥύσεται. ### English translation (Claude) That those who have believed in God and been baptized must at once prepare themselves for temptations, even from their own kin, even to death; for whoever is not so [prepared] is easily [overthrown] when trouble overtakes him. Matthew: “And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming upon him; and behold, a voice from the heavens said, ‘This is my beloved Son, with whom I am well pleased.’ Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil.” [Matthew]: “Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves. Beware of people, for they will deliver you over to councils and flog you in their synagogues, and you will be dragged before governors and kings for my sake, to bear witness before them and the Gentiles.” And a little later: “Brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death, and you will be hated by all for my name's sake. But the one who endures to the end will be saved.” … “And whoever does not take his cross and follow me is not worthy of me.” John: “I have said these things to you to keep you from falling away. They will put you out of the synagogues; indeed, the hour is coming when whoever kills you will think he is offering service to God. And they will do these things because they have not known the Father, nor me,” and what follows. Luke: “And the ones on the rock are those who, when they hear the word, receive it with joy; but these have no root; they believe for a while, and in time of testing fall away.” Second to the Corinthians: “For we do not want you to be unaware, brothers, of the affliction we experienced in Asia. For we were so utterly burdened beyond our strength that we despaired of life itself. Indeed, we felt that we had received the sentence of death, so that we should not rely on ourselves but on God who raises the dead.” Second to Timothy: “Indeed, all who desire to live a godly life in Christ Jesus [will be persecuted].” That one must not throw oneself into temptations before the time of God's permission, but must even pray not to fall into temptation. Matthew: “Pray then like this: Our Father in heaven, hallowed be your name, your kingdom come.” And a little later: “And lead us not into temptation, but deliver us from the evil one.” John: “After this Jesus went about in Galilee; he would not go about in Judea, because the Jews were seeking to kill him. Now the Jews' feast of Booths was at hand. So his brothers said to him, ‘Leave here and go to Judea, that your disciples also may see the works you are doing. For no one works in secret if he seeks to be known openly. If you do these things, show yourself to the world.’ For not even his brothers believed in him. Jesus said to them, ‘My time has not yet come, but your time is always here. The world cannot hate you, but it hates me because I testify about it that its works are evil. You go up to the feast. I am not going up to this feast, for my time has not yet fully come.’ After saying this, he remained in Galilee. But after his brothers had gone up to the feast, then he also went up, not publicly but in private.” That one must withdraw at the right time from those who plot against one; but when one has been allowed to fall into temptation, one must ask in prayer for the way out, so as to be able to bear it, and for the will of God. Matthew: “When they persecute you in this town, flee to the next.” … “But the Pharisees went out and conspired against him, how to destroy him. Jesus, aware of this, withdrew from there.” John: “So from that day on they made plans to put him to death. Jesus therefore no longer walked openly among the Jews.” 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.’” First to the Corinthians: “No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it.” That in temptations the Christian, remembering in each of the things brought against him what is said in the God-inspired Scripture in answer to it, must thereby keep himself unharmed and bring his adversaries to nothing. Matthew: “Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. And after fasting forty days and forty nights, he was hungry. And the tempter came and said to him, ‘If you are the Son of God, command these stones to become loaves of bread.’ But he answered, ‘It is written, Man shall not live by bread alone, but by every word that comes from the mouth of God,’” and what follows. [63] That the Christian must not be afraid or anxious in difficult circumstances, distracted from his trust in God, but take courage, since the Lord is present and arranging his affairs, strengthening him against all, and the Holy Spirit teaching him even what to answer to his adversaries. Matthew: “And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in Gehenna. Are not two sparrows sold for a penny? And not one of them will fall to the ground apart from your Father. But even the hairs of your head are all numbered. Fear not, therefore; you are of more value than many sparrows.” Luke: “And when they bring you before the synagogues and the rulers and the authorities, do not be anxious about how you should defend yourself or what you should say, for the Holy Spirit will teach you in that very hour what you ought to say.” Mark: “And a great windstorm arose, and the waves were breaking into the boat, so that the boat was already filling. But he was in the stern, asleep on the cushion. And they woke him and said to him, ‘Teacher, do you not care that we are perishing?’ And he awoke and rebuked the wind and said to the sea, ‘Peace! Be still!’ And the wind ceased, and there was a great calm. He said to them, ‘Why are you so afraid? How is it that you have no faith?’” Acts: “But the high priest rose up, and all who were with him (that is, the party of the Sadducees), and filled with jealousy they arrested the apostles and put them in the public prison. But during the night an angel of the Lord opened the prison doors and brought them out, and said, ‘Go and stand in the temple and speak to the people all the words of this Life.’ And when they heard this, they entered the temple at daybreak and began to teach.” Second to the Corinthians: “For we do not want you to be unaware, brothers, of the affliction we experienced in Asia.” And a little later: “He delivered us from such a deadly peril, and he delivers us; on him we have set our hope that he will deliver us again.” ### Scripture references - Matt 3:16–4:1: quotation, high confidence - Matt 10:16–18: quotation, high confidence - Matt 10:21–22: quotation, high confidence - Matt 10:38: quotation, high confidence - John 16:1–3: quotation, high confidence - Luke 8:13: quotation, high confidence - 2 Cor 1:8–9: quotation, high confidence - 2 Tim 3:12: quotation, high confidence - Matt 6:9–10: quotation, high confidence - Matt 6:13: quotation, high confidence - John 7:1–10: quotation, high confidence - Matt 10:23: quotation, high confidence - Matt 12:14–15: quotation, high confidence - John 11:53–54: quotation, high confidence - Luke 22:41–42: quotation, high confidence - 1 Cor 10:13: quotation, high confidence - Matt 4:1–4: quotation, high confidence - Deut 8:3: quotation, high confidence - Matt 10:28–31: quotation, high confidence - Luke 12:11–12: quotation, high confidence - Mark 4:37–40: quotation, high confidence - Acts 5:17–21: quotation, high confidence - 2 Cor 1:10: quotation, high confidence ### Translation notes - The scan's heading for Rule 63 could not be read; its text stands here, marked [63]. Rule 62 has four chapters, which run on here. The scan text is mixed with lines of Migne's Latin column and with displaced pieces of 2 Cor 1:9, 2 Tim 3:12, Matt 12:14–15 and Matt 4:4, which are put back where they belong; words lost in the scan are supplied in brackets. ### Citation (SBL) Basil, Reg. mor. 62 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/62). ## Moral Rules (Moralia) 64 - URL: https://sophiascriptura.com/fathers/basil-moralia/62/#p-64 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's sixty-fourth rule: Christians must rejoice to suffer anything, even death, for the Lord's name and commandments. ### Greek text “Ὅτι δεῖ χαίρειν πᾶν ὁτιοῦν πάσχοντα μέχρι θανάτου ἕνεκεν τοῦ ὀνόματος τοῦ Κυρίου καὶ τῶν ἐντολῶν ΜΑΤΘΑΙ͂ΟΣ. Μακάριοι οἱ δεδιωγμένγοι ἔνεκεν" δικαιοσύνης, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν. Μακάριοί ἐστε, ὅταν ὀνειδίσωσιν ὑμᾶς, καὶ διώξωσι, καὶ εἴπωσι πᾶν πονηρὸν ῥῆμω καθʼ πρὲς τοὺς ἐναντίους. Σαδδουκαίων. Μοχ ἔδορ. ρτίι8 τὰς χεῖρας ἐπί. εἶπε πρὸς αὐτούς. ύσατο ἡμᾶς, καὶ ῥύεται. Ἡλπίχαμεν δὲ ὅτι. ΕΓ Φαςμίίαί, αὶ ὑμῶν ψευδόμενοι, ἔνεκεν ἐμοῦ. Χαίρετε καὶ ἀγυλ“ιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐραγοῖς. ΛΟΥ͂ΚΑΣ. Μακάριοί ἐστε, ὅτων μισήσω. σιν ὑμᾶς οἱ ἄνθρωποι, καὶ ὅταν ἀφορίσωσιν ὑμᾶς, καὶ ὀνειδίσωσι, καὶ ἐχδάλωσι τὸ ὄνομα ὑμῶν ὡς πονηρὸν, ἔνεκεν τοῦ Υἱοῦ τοῦ ἀνθρώπου. Χάρητε ἐν ἐκείνῃ τῇ ἡμέρᾳ, καὶ σκχιρτήσατε" ἰδοὺ γὰρ ὁ μισθὸς ὑμῶν ποὺς ἐν τοῖς οὐραγοῖς ΠΡΆΞΕΙΣ. Καὶ προσκαμλεσάμενοι τοὺς ἀποστόλους, δείραντες παρήγγειλαν μὴ λαλεῖν ἐπὶ τῷ ὀγόματι τοῦ Ἰησοῦ, καὶ ἀπέλυσαν αὑτούς. Οἱ μὲν οὖν ἐπορεύοντο χαίροντες ἀπὸ προσώπου τοῦ συνεδρίου, ὅτι κατηξιώθησαν ὑπὲρ τοῦ ὀνόματος τοῦ Κυρίου ἀτιμασθῆναι. Πᾶσάν τε ἡμέραν ἐν τῷ ἱερῷ καὶ κατʼ οἴκον οὐκ ἐπαύοντο (θἈ) διδάσκοντες καὶ εὐαγγελιζόμενοι τὸν Χριστὸν Ἷησοῦν. ΠΡΟΣ ΚΟΛ. Οὗ ἐγενόμην ἐγὼ Παῦλος διά. κογος. Νὺν χαίρω ἐν τοῖς παθήμασί μου ὑπὲρ ὑμῶν, καὶ ἀνταγαπληρῶ τὰ ὑστερήματα τῶν θλίψεων τοῦ Χριστοῦ ἐν τῇ σαρκί μου ὑπὲρ τοῦ σύ: ματος αὐτοῦ, ὅ ἐστιν ἡ ### English translation (Claude) That one must rejoice in suffering anything whatever, even to death, for the sake of the name of the Lord and of his commandments. Matthew: “Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven. Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven.” Luke: “Blessed are you when people hate you and when they exclude you and revile you and spurn your name as evil, on account of the Son of Man! Rejoice in that day, and leap for joy, for behold, your reward is great in heaven.” Acts: “And when they had called in the apostles, they beat them and charged them not to speak in the name of Jesus, and let them go. Then they left the presence of the council, rejoicing that they had been counted worthy to suffer dishonour for the name [of the Lord]. And every day, in the temple and from house to house, they did not cease teaching and preaching that the Christ is Jesus.” To the Colossians: “Of this [gospel] I, Paul, became a minister. Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ's afflictions for the sake of his body, that is, the [church].” ### Scripture references - Matt 5:10–12: quotation, high confidence - Luke 6:22–23: quotation, high confidence - Acts 5:40–42: quotation, high confidence - Col 1:23–24: quotation, high confidence ### Translation notes - Lines of Migne's Latin column and of variant notes stand inside Matt 5:11 in the scan text and are left out; the scan breaks off at the end of Col 1:24. ### Citation (SBL) Basil, Reg. mor. 64 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/64). ## Moral Rules (Moralia) 65 - URL: https://sophiascriptura.com/fathers/basil-moralia/62/#p-65 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's sixty-fifth rule: one must pray fittingly even at the moment of death. ### Greek text Ὅτι δεῖ καὶ ἐν αὐτῇ τῇ ἐξόδῳ προσεύχεσθαι τὰ ΜΑΤΘΛΙ͂ΟΣ. Περὶ δὲ τὴν ἐννάτην ὥραν ἀνὁ Ἰησοῦς φωνῇ μεγάλῃ. μου, ἵνα τί με ἐγκατέλιπες ; Καὶ φωγήσας φωνῇ μεγάλῃ ὁ Ἱησοῦς εἶπε' Πάτερ, εἰς χεῖράς σου παρατίθημι τὸ πνεῦμά μου. Καὶ τοῦτο εἰπὼν, (, ἐξέπνευσεν. ΠΡΆΞΕΙΣ. Καὶ ἐλιθοδόλουν τὸν Στέοὐχ ἐπαύσαντο, ποῆ ἐπικαλούμενον, καὶ έγοντα Κύριε, μὴ στήσῃς αὐτοῖς τὴν ἁμαρτίαν ταύτην. Καὶ τοῦτο εἰπὼν», ἐκοιμήθη. ### English translation (Claude) That one must pray, even at the very moment of departure, for [fitting things]. Matthew: “And about the ninth hour Jesus cried out with a loud voice, [‘Eli, Eli, lema sabachthani?’ that is, ‘My God,] my God, why have you forsaken me?’” [Luke]: “Then Jesus, calling out with a loud voice, said, ‘Father, into your hands I commit my spirit!’ And having said this he breathed his last.” Acts: “And as they were stoning Stephen, he called out, saying, [‘Lord Jesus, receive my spirit.’ And falling to his knees he cried out with a loud voice,] ‘Lord, do not hold this sin against them.’ And when he had said this, he fell asleep.” ### Scripture references - Matt 27:46: quotation, high confidence - Luke 23:46: quotation, high confidence - Acts 7:59–60: quotation, high confidence ### Translation notes - The scan text loses part of Matt 27:46, the source name of Luke 23:46 and part of Acts 7:59–60 (supplied in brackets; some of the lost words of Acts stand displaced at the start of the next section). ### Citation (SBL) Basil, Reg. mor. 65 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/65). ## Moral Rules (Moralia) 67 - URL: https://sophiascriptura.com/fathers/basil-moralia/62/#p-67 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's sixty-sixth rule, that those who struggle for godliness must not be abandoned and must be prayed for, and his sixty-seventh, that those assured of the resurrection should not grieve over the dead. ### Greek text Ὅτ: οὐ δεῖ ἐγχαταλιμπάνειν τοὺς ὑπὲρ Ἀπεκρίθη αὑτοῖς ὅ Ἰησοῦς" πιστεύετε; Ἰδοὺ ἔρχεται ὥρα, καὶ γῦν ἐλήλυθεν, ἴγα σκορπισθῆτε ἕκαστος εἰς τὰ ἴδια, καὶ ἐμὲ μόνον ἀφῆτε. ΠΡῸΣ ΤΙΜ. β΄. Οἶδας τοῦτο, ἐν ἐστι Φύγε.1λος καὶ Ἑρμογένης. Δῴη ὁ Κύριος ἔλεος τῷ Ὀγνησιφόρου οἴκῳ" ὅτε ἀγέψυξε, καὶ τὴν ἄλυσίν μου οὐκ ἐπῃσχύνθη" ἀλλὰ γενόμενος ἐν ἹΡώμῃ, σπουδαίως ἐζήτησέ μιδ, καὶ εὗρε. Δῴη αὐτῷ ὁ Κύριος εὑρεῖν ἔλεος παρὰ Κυρίου ἐν ἐκείνῃ τῇ ἡμέρᾳ. Καὶ ὅσα ἐν πνεῦμά μου. ΤΠ δὲ τὰ γόνατα, ἔχραξε φωνῇ μεγάλῃ" Ἐφέσῳ διηχόνησε, βέλτιον σὺ γυυώσκεις. ΠΡῸΣ αὶ πιεα ΤΙΜ. β΄. Ἐν. τῇ πρώτῃ μου ἀποιλογίᾳ οὐδείς μοι Ὅτι δεῖ προσεύχεσθαι ὑπὲρ τῶν ἐν πειρασμοῖς ἐξΛΟΥ͂ΚΑΣ. Σίμων, Σίμων, ἰδοὺ ὁ Σαταγᾶς Ὠτήσατο ὑμᾶς, τοῦ σινιάσαι ὡς τὸν σῖτον" ἐγὼ δὲ ἐδεήθην περὶ σοῦ, ἵνα μὴ ἐκλίπῃ ἡ πίστις σου. ΠΡΆΞΕΙΣ. Ὁ μὲν οὖν Πέτρος ἐτηρεῖτο ἐν τῇ ὑπὸ τῆς Ἐκκλησίας πρὸς τὸν Θεὸν ὑπὲρ αὐὖὍτι τῶν πληροφορίαν ἐχόντων τῆς ἐκ νεκρῶν ἀναστάσεως, ἀλλότριον τὸ λυπεῖσθαι ἐπὶ τοῖς χεχοιδὲ αὐτῷ πολὺ πλῆθος τοῦ «ἰαοῦ, καὶ γυναικῶν, αἱ καὶ ἐκόπτοντο, καὶ ἐθρήγουν αὐτόν. Στραφεὶς δὲ εἶπε πρὸς αὐτάς" Θυγατέρες Ἱερουσαλὴμ, μὴ κιλαίετε ἐπ᾿ ἐμέ. ΠΡῸΣ ΘΕΣΣ. α΄. Περὶ δὲ τῶν θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοὶ, ἵνα μὴ τυπῆσθε καὶ οἱ “λοιποὶ, οἱ μὴ ἔχοντες ἐλπίδα. Εἰ γὰρ πιστεύομεν, ὅτε Ἰησοῦς ἀπέθανε, καὶ ἀνέστη" οὕτω καὶ ὁ Θεὸς τοὺς κοιμηθέγτας διὰ τοῦ Ἰησοῦ ἄξει ### English translation (Claude) [66] That one must not abandon those who [contend] for [godliness]. [John]: “Jesus answered them, ‘Do you now believe? Behold, the hour is coming, indeed it has come, when you will be scattered, each to his own home, and will leave me alone.’” Second to Timothy: “You are aware that [all who are in Asia turned away from me, among whom] are Phygelus and Hermogenes. May the Lord grant mercy to the household of Onesiphorus, for he often refreshed me and was not ashamed of my chains, but when he arrived in Rome he searched for me earnestly and found me; may the Lord grant him to find mercy from the Lord on that day; and you well know all the service he rendered at Ephesus.” Second to Timothy: “At my first defence no one [came to stand by] me …” That one must pray for those in temptations [with fervour]. Luke: “Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat, but I have prayed for you that your faith may not fail.” Acts: “So Peter was kept in prison, but earnest prayer for him was made to God by the church.” [67] That for those who have full assurance of the resurrection of the dead it is foreign to grieve over those who have fallen asleep. [Luke]: “And there followed him a great multitude of the people and of women who were mourning and lamenting for him. But turning to them Jesus said, ‘Daughters of Jerusalem, do not weep for me.’” First to the Thessalonians: “But we do not want you to be uninformed, brothers, about those who are asleep, that you may not grieve as others do who have no hope. For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep.” ### Scripture references - John 16:31–32: quotation, high confidence - 2 Tim 1:15–18: quotation, high confidence - 2 Tim 4:16: quotation, high confidence - Luke 22:31–32: quotation, high confidence - Acts 12:5: quotation, high confidence - Luke 23:27–28: quotation, high confidence - 1 Thess 4:13–14: quotation, high confidence ### Translation notes - The scan's numbering is off by one here: this section, numbered 67, begins with Basil's Rule 66 (marked [66]), whose heading is only partly readable, and continues with Rule 67, marked [67]. Words lost in the scan (parts of the headings, source names, part of 2 Tim 1:15 and 4:16) are supplied in brackets; a stray fragment of Acts 7:59–60 from Rule 65 is left out. ### Citation (SBL) Basil, Reg. mor. 67 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/67). ## Moral Rules (Moralia) 68 - URL: https://sophiascriptura.com/fathers/basil-moralia/62/#p-68 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's sixty-eighth rule: the life of the resurrection is angelic and free from need, and the Lord's coming will not be local or fleshly but in glory over the whole world at once. ### Greek text Ὅτι οὐ δεῖ τὰ ἰδιώματα τοῦ αἰῶνος τούτον καὶ μετὰ τὴν ἀνάστατιν προσδοκᾷν, ἀλλὰ ἀγγελικὸν καὶ ἀπροσδεῇ βίον εἰδέναι ἐν τῷ μέλλοντι αἰῶνι. ΛΟΥ͂ΚΑΣ. ᾿Αποχριθεὶς ὁ Ἰησοῦς εἶπεν αὖτοῖς δὶ υἱοὶ τοῦ αἰῶνος τούτου γαμοῦσι καὶ ἐχγαοἱ δὲ καταξιωθέντες τοῦ αἰῶνος τυχεῖν καὶ τῆς ἀναστάσεως τῆς ἐκ γεχρῶγν οὔτε γαμοῦσιν, οὔτε ἐχγαμίζογται. Οὔτε γὰρ ἀποθανεῖν" ἔτι δύνανται" ἰσάγγε.ϊοι γάρ εἰσι, καὶ υἱοί εἰσι τοῦ Θεοῦ, τῆς ἀναστάσεως υἱοὶ ὄντες. ΠΡῸΣ ΚΟΡ, α΄. ᾿Α.2:2ʼ ἐρεῖ τις" Πῶς ἐγείρονται οἱ νεκροί; ποίῳ δὲ σώματι ἔρχονται; Ἄφρον, σὺ ὃ σπείρεις, Ὦ φιοά δεπιΐπαδ, οὗ ζωοποιεῖται, ἐὰν μὴ ἀποθάνῃ πρῶτον. Καὶ δʼ οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις, ἀλλὰ γυμνὸν κόκκον, εἰ τύχοι σίτου, ἤ τινος τῶν «ἰοιπῶν. Ὁ δὲ Θεὸς δίδωσιν αὐτῷ σῶμα, καθὼς ἠθέλησε. Καὶ μετʼ ὀλίγα" Οὕτω καὶ ἡ ἀνάστασις τῶν γεχρῶν. Σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ. Σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ" σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει" σπείρεται σῶμα ψυχικὸν, ἐγείρεται σῶμα πγευΒες. ἰοτιῖο εἱ Μοββδη. Πιστὸς δὲ ὁ Θεός, οἷο , 5416 ΑΙἶβ ποι ἃ Ὅτι οὐ δεῖ τοπικὴν ἢ σαρκικὴν ἐκδέχεσθαι τὴν παρουσίαν τοῦ Κυρίον, ἀλλʼ ἐν τῇ δόξῃ τοῦ Πατρὸς κατὰ πάσης τῆς οἰκουμένης ἀθρόως προσδοκᾷν. “ΜΑΤΘΑΙ͂ΟΣ. Τότε, ἐάν εις ὑμῖν εἴπῃ" Ἰδοὺ ὧδε ὁ Χριστὸς, ἣ ὧδε, μὴ πιστεύσητε. ᾿Εγερθήσονται γὰρ ψευδόχριστοι καὶ ψευδοπροφῆται, καὶ δώσουσι σημεῖα μεγά.1α καὶ τέρατα, ὥστε πιϊανῆσαι, εἰ δυνατὸν, καὶ τοὺς ἐκλεκτούς (Δ). ΜΑΡΚΟΣ. Ὑμεῖς δὲ βιλέπετε ἰδοὺ, προείρηκα ὑμῖν πάντα. ἐν ἐκείναις ταῖς ἡμέραις μετὰ τὴν θ.ἰψριν ἐκείνην ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη δώσει τὸ φέγγος αὑτῆς, καὶ οἱ ἀστέρες τοῦ οὐρατοῖς οὐρανοῖς σαλευθήσονται. Καὶ τότε ὄψονται τὸν Υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν γνεφέμλαις μετὰ δυνάμεως καὶ δόξης πολιῆς. ΠΡΟΣ. ΘΕΣΣ. Τοῦτο γὰρ ὑμῖν “1έγομεν ἐν ᾿όγῳ Κυρίου, ὅτι ἡμεῖς οἱ ζῶντες, οἱ περιλειπόμενοι εἰς τὴν παρουσίαν τοῦ Κυρίου, οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας" ὅτι αὑτὸς ὁ Κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέϊλου, καὶ ἐν σάλπιγγι Θεοῦ καταθδήσεται ἀπ᾿ οὐρανοῦ, καὶ οἱ νεκροὶ ἐν Χριστῷ ### English translation (Claude) That one must not expect the characteristics of this age even after the resurrection, but must know that in the age to come life is angelic and free from need. Luke: “Jesus answered and said to them, ‘The sons of this age marry and are given in marriage; but those who are counted worthy to attain that age and the resurrection from the dead neither marry nor are given in marriage. For they can no longer die; for they are equal to angels, and are sons of God, being sons of the resurrection.’” First to the Corinthians: “But someone will say, ‘How are the dead raised? And with what kind of body do they come?’ Foolish man! What you sow is not made alive unless it dies first. And what you sow is not the body that is to be, but a bare grain, perhaps of wheat or of some other kind. But God gives it a body as he has willed.” And a little later: “So also is the resurrection of the dead. It is sown in corruption, it is raised in incorruption; it is sown in dishonour, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body.” … That one must not look for a local or fleshly coming of the Lord, but await it in the glory of the Father, over the whole inhabited world at once. Matthew: “Then, if anyone says to you, ‘Look, here is the Christ,’ or ‘There,’ do not believe it. For false christs and false prophets will arise, and will give great signs and wonders, so as to lead astray, if possible, even the elect.” Mark: “But you, take heed; behold, I have told you everything beforehand. … In those days, after that tribulation, the sun will be darkened, and the moon will [not] give its light, and the stars of heaven [will be falling, and the powers in the] heavens will be shaken. And then they will see the Son of Man coming in clouds with great power and glory.” To the Thessalonians: “For this we say to you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, shall by no means precede those who have fallen asleep; for the Lord himself, with a command, with the voice of an archangel, and with the trumpet of God, will descend from heaven, and the dead in Christ [will rise first] …” ### Scripture references - Luke 20:34–36: quotation, high confidence - 1 Cor 15:35–38: quotation, high confidence - 1 Cor 15:42–44: quotation, high confidence - Matt 24:23–24: quotation, high confidence - Mark 13:23–26: quotation, high confidence - 1 Thess 4:15–16: quotation, high confidence ### Translation notes - The scan text is broken here: after 1 Cor 15:44 it has only stray words (including “But God is faithful”, 1 Cor 10:13, apparently out of place) before the next chapter; Mark 13:23–25 has gaps (supplied in brackets; the OCR omits the “not” of 13:24); the section breaks off in 1 Thess 4:16. Bracketed words are supplied from the biblical text. ### Citation (SBL) Basil, Reg. mor. 68 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/68). ## Moral Rules (Moralia) 69 - URL: https://sophiascriptura.com/fathers/basil-moralia/62/#p-69 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's sixty-ninth rule sets out, in Scripture's own lists, the vices that are forbidden together and carry a sentence, and the virtues that are approved together and receive blessings. ### Greek text Ὅσα κατὰ συνάφειαν ἀπαγορεύονται, καὶ ἀπόφασιν μοπιϊεϊαϊα, ΜΑΤΘΛΙΟΣ. Ἐκ γὰρ τῆς καρδίας ἐξέρχονται ἰερὶ δεῖς πιὲ; ἡ{ἰα ([μιο. χχι, 54)... Εἰ εἰσι! ποῖ ρτοθαυέτιπ ἤδμηι τότε, ἐάν, δῖς., Υἱοῦ τοῦ ἀνθρώπου Μεββδηβηϑὶ, καὶ τότε ἐάν τις, οἴο., καὶ τοὺς ἐκλεκτούς, διαλογισμοὶ πονηροὶ, φόνοι, μοιχεῖαι, πορμίαι. Ταῦτά ἐστι τὰ κοινοῦντα τὸν ἄνθρωπον... Πορεύεσθε ἀπʼ ἐμοῦ, οἱ κατηραμένοι, εἰς τὸ πῦρ τὸ αἰώνιον τὸ ἡτοιμασμένον τῷ καὶ τοῖς ἀγγέλοις αὐτοῦ. ᾿Επείνασα γὰρ, καὶ οὐκ ἐδώκατέ μοι φαγεῖν" ἐδίψρησα, καὶ οὐκ ἐποτίσατέά μεʼ ξένος ἤμην, καὶ οὐ συνγηγάγετέ με. γυμνὸς, καὶ οὐχ ἑπεσκέψασθέ με. ΛΟΥ͂ΚΑΣ, Οὐαὶ ὑμῖν τοῖς πλουσίοις, ὅτι ἀπέχετε τὴν παράκλησιν ὑμῶν" οὐαὶ οἱ ἐμπεπλησμένοι, ὅτι οὐαὶ ὑμῖν οἱ γειϊῶντες νῦν, ὅτι πενθήσετε καὶ κλαύσετε" οὐαὶ ὅταν καλῶς εἴπωσιν ὑμᾶς πάνὉ τες οἱ ἄνθρωποι. Προσέχετε δὲ ἑαυτοῖς, μήποτε αρυνθῶσιν ὑμῶν αἱ καρδίαι ἐν κραιπάλῃ,, καὶ μέθῃ, καὶ μερίμναις βιωτικαῖς, καὶ αἰφνιδίως ἐπιστῇ ἐφʼ ὑμᾶς ἡ ἡμέρα ἐκείνη. ΠΡῸΣ ΡΩΜ. Μαὶ καθὼς οὐχ ἐδοκίμασαν τὸν Θεὸν ἔχει» ἐν ἐπιγνώσει, παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς ἀδόκιμον δος. ῥυυβ καὶ αἰφνίδιος, οἱ [ἴα Ια] τη κοινοῖ τὸν ἄνθρωπον, γοῦν, ποιεῖν τὰ μὴ καθήκοντα, πάσῃ ἀδικίᾳ, πορνείᾳ, πλεονεξίᾳ. κακίᾳ, καὶ τὰ ἑξῆς Τὸ γὰρ, Οὐ μοιχεύσεις, οὐ φονεύσεις, οὗ κλέψεις, οὐκ ἐπιθυμήσεις, καὶ εἴ τις ἑτέρα ἐντολὴ, καὶ τὰ ἑξῆς. ΠΡῸΣ ΚΟΡ, α΄. Μὴ πλανᾶσθε" οὔτε πόρνοι, οὔτε εἰδω.λολάτραι, οὔτε μοιχοὶ, ΚΟΡ. β΄. Μήπως ἔρις, ζήλοι, θυμοὶ, ἐριθεῖαι, κατα"λαλιαὶ, ψιθυρισμοὶ, φυσιώσεις, ἀκαταστασίαι. ΠΡῸΣ ΓΑΛ. Φανερὰ δέ ἐστι τὰ ἔργα τῆς σαρκὸς, ἄτινά ἐστι μοιχεία, πορνεία, ἀκαθαρσία, ὥμοι, θυμοὶ, ἐριθεῖαι, διχοστασίαι, αἱρέσεις, φθόνοι, φόνοι, μέθωι, κῶμοι, καὶ τὰ ὅμοια τούτοις, ἃ προ.έγω ὑμῖν», καθὼς καὶ προεῖπον, ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιμείαν Θεοῦ οὐ κληρονομήσουσιν. ΠΡῸΣ ΓΑΛ. Μὴ γενώμεθα κελοις φθονοῦντες. ΠΡῸΣ ΕΦΕΣ. Πᾶσα πικρία, καὶ θυμὸς, καὶ ὀργὴ, καὶ κραυγὴ, καὶ βλασφημία ἀρθήτω ἀ:" ὑμῶν σὺν πάσῃ κακίᾳ δὲ, καὶ πᾶσα ἀκαθαρσία, ἣ πιἱεογεξία, μηδὲ ὄνομαζέσθω ἐν ὑμῖν, καθὼς πρέπει ἁγίοις " καὶ αἱἤχοντα. ΠΡῸΣ ΚΟΛ. Νεκρώσατε οὖν τὰ μέλη ὑμῶν τὰ ἐπὶ τῆς γῆς " πορνείαν, ἀχαθαρσίων., πάθος, ἐπιθυμίαν κακὴν, καὶ τὴν πιλεονεξίαν,, ἥτις ἐστὶν εἰδω.λολατρεία" δι ἃ ἔρχεται ἡ ὀργὴ α τοῦ Θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας. Νυνὶ δὲ ἀπό)εσθε καὶ ὑμεῖς τὰ πάντα, ὀργὴν, θυμὸν, κακίαν, βλασφημίαν, αἰσχρολογίαν ἐκχ τοῦ στόματος ὑμῶν. Μὴ ψεύδεσθε εἰς δέσι, καὶ ἁμαρτωλοῖς, ἀνοσίοις, καὶ βεδή.ϊοις, καὶ εἴ τι ἕτερον τῇ ὑγιαινούσῃ διδαδόξης τοῦ μακαρίου Θεοῦ, ὃ ἐπιστεύθην ἐγώ. ΠΡῸΣ ΤΙΜ. α΄. Ἐν ὑστέροις καιροῖς ἀποστήσογταὶ τινες τῆς πίστεως, προσέχοντες πνεύμασι ἰδίαν συνείδησιν, κωλυόντων γαμεῖν, ἀπέχεσθωι ρίᾳ, καὶ τὰ ἑξῆς. σομῖγα, βογί μια δὰν [ΝΟ οὔτε κλέπται, ἀθδϑι οἱ ἴῃ δι ίοια μα ται! ἧγα θεῖ δι 4: Εὐεο Ραγὶβ. κακίᾳ. Καὶ μετʼ ὀλίγαʼ Πορνεία" καὶ μετʼ ὀλίγα, ἷπο Ξυδιυ εἷς. 5ῖ8ρ6 νὺχ ἀπείθεια ἰη ξεοιπάμπι ρίοίαίοπι ὁδί, α βρωμάτων, ἃ ὁ Θεὸς ἔκτισεν εἰς μετάληψιν μετʼ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσε τὴν ἀιλήθειαν. ΠΡῸΣ ΤΙΜ α΄. Εἴ τις ἑτεροδιδασκαλεῖ, καὶ μὴ προσέρχεται ὑγιαίνουσι λόγοις τοῖς τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, καὶ τῇ κατ' ζητήσεις καὶ Δογομαχίας, ἐξ ὧν γίνεται φθόνος, παρατριδαὶ διεφθαρμένων ἀνθρώπων τὸν γοῦν, καὶ ἀπεστερημένων τῆς ἀληθείας, νομιζόντων πορισμὸν εἶναι τὴν εὐσέβειαν. ᾿Αφίστασο ἀπὸ τῶν τοιούτων. ΠΡΟΣ ΤΙΜ. β'. Ἐν ἐσχάταις ἡμέραις ἐνστήσονται καιροὶ χαλεποί. "ἔσονται γὰρ οἱ ἄνθρωποι φίλαυτοι, φιλάργυροι, ἀλαζύνες, ὑπερήφανοι, γονεῦσιν ἀπειθεῖς, ἀχάριστοι, ἀνἥμεροι, ἀριλάγαθοι, προδόται, προπετεῖς, μένοι, φιλήδονοι μᾶλλον ἢ φιλόθεοι, ἔχοντες μόρφωσιν εὐσεβείας, τὴν δὲ δύναμι» αὑτῆς ἠρνημόνοι" καὶ τούτους ἀποτρέπου. ΠΡῸΣ ΤΙΤ, Ἧμεν γάρ ποτε καὶ ἡμεῖς ἀνόητοι, ἀπειθεῖς, πιιαγώμενοι δου«“εύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις, ἐν κακίᾳ καὶ ρθόνῳ διάγοντες, στυγητοὶ, μισοῦντες Ὅσα κατὰ συνάφειαν ἐγκρίνεται, ἧ καὶ εὐλογίας ὅτι αὑτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν. Μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παραχ.ιζηθήσονται. φιοπῖαπι Σ Μακάριοι οἱ πραεῖς, ὅτι αὑτοὶ κληρονομήσουσι ΑΙΝ ἀπο βλασφημίαι. τὴν γῆν. Μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσογνται. Μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσογτα;. Μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν Θεὸν ὄψονται. Μακάριοι οἱ εἰρηνοποιοὶ, ὅτε αὑτοὶ υἱοὶ Θεοῦ κληθήσονται. Μακάριοι οἱ δεδιωγμένοε ἔνεκεν" δικαιοσύνης, ὅτι αὑτῶν ἐστι" ἡ βασιλεία τῶν οὐριῶν. Μακάριοί ἐστε, ὅταν ἐγειδίσωσιν ὑμᾶς, καὶ διώξωσι, καὶ εἴπωσι πᾶν πονηρὸν ῥῆμα καθ' ὑμῶν ψευδόμενοι, ἔνεκεν ἐμοῦ. Χαρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν ποιϊὺς ἐν τοῖς οὐρανοῖς. ΜΑΤΘΑΙ͂ΟΣ. Δεῦτε, οἱ εὐ,ογημέγοι τοῦ Πατρός μου, κληρονομήσατε τὴν ἡτοιὑμῖν βασιλείαν ἀπὸ σμου. ᾿ΕἘπείνασα γὰρ, καὶ ἐδώκατέ μοι φαγεῖν" ἐδίψησα, καὶ ἐποτίσατέ μεʼ ξένος ἤμην, καὶ με᾿ γυμνὸς, καὶ ἠσθένησα, καὶ ἐπεσκέψασθέ με" ἐν φυλακῇ ἤμη»", καὶ ἤϊθετε πρὸς μό. ΠΡῸΣ ῬΩΜ. Εἴτε ὅ ἐν τῇ διακονίᾳ, εἴτε ὁ διδάσκων ἐν γος ἐν σπουδῇ, ὁ ἐξιἰεῶν ἐν ἱλαρότητι, ἡ ἀγάμενοι" τῇ σπουδῇ μὴ ὀχνηροῖ" τῷ νεύματι αὶ εἰ ποίϊίε τιαϊεαΐεοτε. Οανάείς οἰην φαμαφηιἶϑας,, προσκαρτεροῦντες " ταῖς χρείαις τῶν ἀγίων κοι«Ἰογεῖτε τοὺς διώκοντας ὑμᾶς " εὐλογεῖτε, καὶ μὴ καξαρῶσθε. Χαίρειν μετὰ χαιρόντων, καὶ κιλαίειν' μετὰ κλαιόντων. Τὸ αὐτὸ εἰς ἀ..1ήἡλους φρονοῦντες μὴ τὰ ὑψηιἸὰ φρονοῦντες, ἀ.1..ὰ τοῖς ταπειἑαυτοῖς " μηδενὶ κακὸν ἀντὶ κακοῦ ἀποδιδύγτες " καλὰ ἐνώπιον πάντων ἀνθρώπων. Εἰ δυνατὸν, τὸ ἐξ ὑμῶν, μετὰ πάντων ἀνθρώπων εἰρηνεύοντες" μὴ ἑαυτοὺς ἐκδικοῦντες, ἀγαπητοὶ, ἀ.λλὰ δότε τόπον τῇ ὀργῇ γέγραπται γάρ' Ἐμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω, ,έγει Κύριος. ᾿Αλλὰ ἰπ (τἰϑμαιϊοπίϑι, δὰν πεινᾷ ὁ ἐχθρός σου, ψώμιζε αὐτόν" ἐὰν δὲ διψᾷ πότιζε αὑτόν. Μὴ νικῶ ὑπὸ τοῦ κακοῦ, νίκα ἐν τῷ ἀγαθῷ τὸ κακόν. ΠΡΟΣ ΚΟΡ. β΄. ἈΙηδεμίαν ἐν μηδενὶ διδόντες προσχοπὴν, ἵνα μὴ μωμηθῇ ἡ διακονία" ἀ.λ.1ʼ ἐν παντὶ τες ἑαυτοὺς, ὡς Θεοῦ διάκονοι, ἐν ὑπομονῇ ἀγνότητι, ἐν γνώσει, ἐν μακροθυμίᾳ, ἐν χρηστότητι, ἐν Πνεύματι ἁγίῳ, ἐν ἀγάπῃ ἀνυποχρίτῳ, ἐν λόγῳ ἀληθείας, ἐν δυνάμει Θεοῦ, διὰ τῶν ὅπλων τῆς δικαιοσύνης, τῶν δεξιῶν καὶ ἀριστερῶν, διὰ δόξης καὶ ἀτιμίας, διὰ δυσφημίας καὶ εὐφημίας, ὡς πιιάγοι, καὶ ἀληθεῖς" ὡς καὶ ἰδοὺ ζῶμεν ὡς παιδευόμενοι, καὶ μὴ θαγαὡς λυπούμενοι, ἀεὶ δὲ χαίροντες πτωχοὶ, πο.ϊ ἰοὺς δὲ πλουτίζοντες: ὡς μηδὲν ἔχοντες, καὶ πάντα κατέχοντες. ΠΡΟΣ ΚΟΡ. β'. Λοιπὸν, ἀδελφοὶ, χαίρετε, καταρτίζεσθε, παραΠΡΟΣ ΓΑΛ. Ὁ δὲ καρπὸς τοῦ Πνεύματός ἐστι» ἀγάπη, χαρὰ, εἰρήνη, μωχροθυμία, χρηστότης, ἀγαθοσύνη, πίστις, πραότης, ἐγκράτεια, ἀ; »εία δέσμιος ἐν Κυρίῳ ἀξίως περιπατῆσαι τῆς κιλήσεως ἧς ἐχιιήθητε, μετὰ πάσης καὶ πραότητος, μετὰ μακροθυμίας ἀνεχόμενοι ἀλλήλων ἐν ἀγάπῃ, σπουδάζοντες τηρεῖν τὴν εἰρήνης. “ΕΡἦ σῶμα καὶ ἕν Πνεῦμα, καθὼς καὶ ἐχλήθητϑε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν. ΠΡῸΣ ΕΦΕΣ. Γίνεσθε οὖν εἰς ἀλλήλους χρηστοὶ, εὔ σπλαγχγοι, χαριζόμενοι ἑαυτοῖς, καθὼς καὶ ὁ Θεὸς ἐν Χριστῷ ἐχαρίσατο ὑμῖν. Γίνεσθε οὖν μιμηταὶ τοῦ Θεοῦ, ὡς τέκνα ἀγαπητὰ, καὶ περιπατεῖτε ἐν ἀγάπῃ, καθὼς καὶ ὁ Χριστὸς ἠγάπησεν ἡμᾶς, καὶ παρέδωκεν ἑαυτὸν ὑπὲρ ἡμῶν ταῖς χρείαις τῶν ἁγίων χοίνωαρὶϊε (ΡΑΠΐρρ. τν, προσφορὰν καὶ θυσίαν τῷ Θεῷ εἰς ὀσμὴν εὐσιν ὁεῖ ἐπ ἀόχίοτα θεῖ ὡδίας. ΠΡῸΣ ΦΙΛ. Εἴ. τις οὖν παράκλησις ἐν Χριστῷ, εἴ τι παραμύθιον ἀγάπης εἴ τις κοινωνία πγεύματος, εἴ τινα σπλάγχνα καὶ οἰκτιρμοὶ, πιιηρώσατέ μου τὴν χαρὰν, ἵγα τὸ αὑτὸ φ᾿ρον ἣτϑ πάντες, τὴν αὐτὴν ἀγάπην ἔχοντες, σύμψυχοι, τὸ ἕν φρονοῦντες, μηδὲν κατʼ ἐριθείαν,, ἢ κενοδοξίαν. ΠΡῸΣ ΦΙΛ. Τὸ «“οιπὸν, ἀδελφοὶ, ὅσα ἐστὶν ἀληθῆ, ὅσα σεμνὰ, ὅσα δίκαια, ὅσα ἀννὰ, ὅσα προσφιλῆ, ὅσα εὔφημα, εἴ τις ἀρετὴ, καὶ εἴ τις ἔπαινος, ταῦτα «.ογίζεσθε. Ἃ καὶ ἐμάθετε, καὶ παρελάβετε, καὶ ἠκούσατε. καὶ εἴδετε ἐν ἐμοὶ, ταῦτα πράσσετε. ΠΡῸΣ ΚΟλ. Εἰ οὖν συνηγέρθητε τῷ Χριστῷ, τὰ ἄνω ζητεῖτε, οὗ ὁ Χριστός ἐστιν ἐν δεξιᾷ τοῦ Θεοῦ καθήμενος " τὰ ἄγω φρονεῖτε, μὴ τὰ ἐπὶ τῆς γῆς. Ἀπεθάνετε γὰρ, καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν τῷ Χριστῷ ἐν τῷ Θεῷ. οὖν, ὡς ἐχιλεκτοὶ τοῦ Θεοῦ, καὶ ἠγαπημένοι, σπλάγχνα οἰκτιρμῶν, χρηστότητα, ταπεινο:-ροσύγην, πραότητα, μακροθυμίαν ΠΡῸΣ ΘΕΣΣ. α΄. Νουθετεῖτε τοὺς ἀτακτους, παραμυθεῖσθε τοὺς ὀλιγοψύχους, ἀντέχεσθε τῶν ἀσθενῶν, μαχροθυμεῖτε πρὺς πάντας. Ὁρᾶτε μή τις κακὸν ἀντὶ κακοῦ τινι ἀποδῷ, ἀλλὰ πάντοτε τὸ ἀγαθὸν διώκετε καὶ εἰς λους καὶ εἰς πάντας. Πάντοτε χαίρετε, ἀδια,λείστως προσεύχεσθε. Ἐν παγτὶ εὐχαριστεῖτε" τοῦτο γὰρ θέλημα Θεοῦ ἐν Χριστῷ "Ιησοῦ, εἰς ὑμᾶς Τὸ Πνεῦμα μὴ σδένγνυτε, προφητείας μὴ ἐξουθεγεῖτε. Πάντα δὲ δοκιμάζοντες τὸ κα.ιὸν καταἷς πιαηθαι : ἐϊοα ἔχετε: ἀπὸ παντὸς εἴδους πονηροῦ ἀπέχεσθε. ὑγιαίνοντας τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ. Πρεσβύτιδας ὡσαύτως. ἐν καταστήματι γίζωσι τὰς νέας, φιλάνδρους εἶναι, ςιΔοτέχγους, τοῦ Θεοῦ βιλασ:ημῆται. ΠΡῸΣ αὐτοὺς ἀρχαῖς καὶ ἐξουσίαις ὑποτάσσεσθαι, πειθαρχεῖν, πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους εἶναι, μηδένα βλασφημεῖν, ἀμάχους εἶναι, ἐπιεικεῖς, πᾶσαν ἐνδεικνυμένους πραότητα πρὸς πάντας ἀνθρώπους. ΠΡῸΣ ΕΒΡ. Ἡ ριιαδελ»ία μενέτω, τῆς φιΔοξεγίας μὴ ἐπιλαγθάγεσθε" διὰ ταύτης γὰρ ἔλαθόν τινες ξενίισαγτες ἀγγέλους. Μιμγήσχεσθε τῶν δεσμίων, ὡς συνδεδεμένοι, τῶν κα" κουχουμέγων, ὡς καὶ αὑτοὶ ὄντες ἐν σώματι. Τίμιος ὁ γάμος ἐν πᾶσι, καὶ ἡ κοίτη ἀμίαντος" πόργνους δὲ καὶ μοιχοὺς κρινεῖ ὁ Θεός. ᾿ἀφιλάργυρος ὁ τρόπος " ἀρχκούμεροι τοῖς παροῦσιν. πρὸς πάντας ἀνθρώπους, ### English translation (Claude) The things that are forbidden in a connected series, and carry a sentence [of punishment]. Matthew: “For out of the heart come evil thoughts, murders, adulteries, sexual immorality, [thefts, false witness, blasphemies]. These are what defile a man.” … “Depart from me, you cursed, into the eternal fire prepared for the [devil] and his angels. For I was hungry and you did not give me to eat; I was thirsty and you did not give me drink; I was a stranger and you did not take me in; naked, [and you did not clothe me; sick and in prison,] and you did not visit me.” Luke: “Woe to you who are rich, for you have received your consolation. Woe to you who are full [now], for [you will hunger]. Woe to you who laugh now, for you will mourn and weep. Woe when all men speak well of you.” “But take heed to yourselves, lest your hearts be weighed down with dissipation and drunkenness and the cares of life, and that day come upon you suddenly.” To the Romans: “And since they did not see fit to hold God in knowledge, God gave them up to an unfit mind, to do what is not proper, [filled] with all unrighteousness, sexual immorality, covetousness, malice,” and so on. “For ‘You shall not commit adultery, you shall not murder, you shall not steal, you shall not covet,’ and any other commandment,” and so on. First to the Corinthians: “Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, [… nor thieves …].” Second to the Corinthians: “lest perhaps there be strife, jealousy, outbursts of anger, rivalries, slanders, whisperings, conceit, disorders.” To the Galatians: “Now the works of the flesh are plain, which are adultery, sexual immorality, impurity, [licentiousness, idolatry, sorcery, enmities, strife, jealousy,] outbursts of anger, rivalries, dissensions, factions, envyings, murders, drunkenness, carousings, and things like these, of which I warn you beforehand, as I also warned you before, that those who do such things will not inherit the kingdom of God.” To the Galatians: “Let us not become conceited, [provoking one another,] envying one another.” To the Ephesians: “Let all bitterness and wrath and anger and clamour and slander be put away from you, with all malice.” [And:] “But sexual immorality and all impurity or covetousness must not even be named among you, as is fitting for saints; [nor filthiness, nor foolish talk, nor coarse jesting,] which are not fitting.” To the Colossians: “Put to death therefore your members that are on the earth: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry; on account of which the wrath of God comes upon the sons of disobedience. But now you too put them all away: anger, wrath, malice, slander, obscene talk from your mouth. Do not lie to one another.” [First to Timothy: “… for the ungodly] and sinners, for the unholy and profane, … and whatever else is contrary to sound teaching, according to the gospel of the glory of the blessed God, with which I was entrusted.” First to Timothy: “In later times some will depart from the faith, giving heed to [deceitful] spirits [and teachings of demons, through the hypocrisy of liars seared in] their own conscience, who forbid marriage [and command] abstinence from foods which God created to be received with thanksgiving by those who believe and know the truth.” First to Timothy: “If anyone teaches otherwise and does not agree with the sound words of our Lord Jesus Christ and with the teaching that accords with godliness, [he is puffed up, understanding nothing, but has a sickly craving for] disputes and quarrels about words, from which come envy, [strife, slanders, evil suspicions,] constant friction among men corrupted in mind and deprived of the truth, who suppose that godliness is a means of gain. Keep away from such men.” Second to Timothy: “In the last days difficult times will come. For men will be lovers of self, lovers of money, boastful, arrogant, [blasphemers,] disobedient to parents, ungrateful, [unholy, unloving, irreconcilable, slanderers, without self-control,] savage, not loving the good, treacherous, reckless, [conceited,] lovers of pleasure rather than lovers of God, having a form of godliness but having denied its power; turn away from these too.” To Titus: “For we too were once foolish, disobedient, led astray, slaves to various desires and pleasures, passing our days in malice and envy, hateful, hating [one another].” The things that are approved in a connected series, and [receive] blessings. [Matthew: “Blessed are the poor in spirit,] for theirs is the kingdom of heaven. Blessed are those who mourn, for they shall be comforted. Blessed are the meek, for they shall inherit the earth. Blessed are those who hunger and thirst for righteousness, for they shall be satisfied. Blessed are the merciful, for they shall obtain mercy. Blessed are the pure in heart, for they shall see God. Blessed are the peacemakers, for they shall be called sons of God. Blessed are those who have been persecuted for righteousness' sake, for theirs is the kingdom of heaven. Blessed are you when they revile you and persecute you and say every evil word against you falsely on my account. Rejoice and be glad, for your reward is great in heaven.” Matthew: “Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me to eat; I was thirsty and you gave me drink; I was a stranger and you [took] me [in]; naked, [and you clothed me;] I was sick, and you visited me; I was in prison, and you came to me.” To the Romans: “[if service,] in serving; or he who teaches, in teaching; [he who exhorts, in exhortation; he who gives, in simplicity; he who leads,] with diligence; he who shows mercy, with cheerfulness. … Not slothful in zeal, [fervent in spirit, serving the Lord, rejoicing in hope, patient in tribulation,] persevering [in prayer]; sharing in the needs of the saints, [pursuing hospitality]. Bless those who persecute you; bless and do not curse. Rejoice with those who rejoice, and weep with those who weep. Be of the same mind toward one another; do not set your mind on lofty things, but associate with the lowly. [Do not be wise in your own eyes.] Repay no one evil for evil; [take thought for] what is honourable in the sight of all men. If possible, so far as it depends on you, live at peace with all men. Do not avenge yourselves, beloved, but give place to wrath; for it is written: ‘Vengeance is mine, I will repay, says the Lord.’ But if your enemy is hungry, feed him; if he is thirsty, give him drink. Do not be overcome by evil, but overcome evil with good.” Second to the Corinthians: “giving no offence in anything, so that the ministry may not be blamed; but in everything [commending] ourselves as ministers of God: in [much] endurance, … in purity, in knowledge, in long-suffering, in kindness, in the Holy Spirit, in love without hypocrisy, in the word of truth, in the power of God; with the weapons of righteousness for the right hand and for the left; through glory and dishonour, through ill report and good report; as deceivers, and yet true; as [unknown, and yet well known; as dying,] and behold, we live; as disciplined, and yet not put to death; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.” Second to the Corinthians: “Finally, brothers, rejoice, be restored, [be comforted …].” To the Galatians: “But the fruit of the Spirit is love, joy, peace, long-suffering, kindness, goodness, faithfulness, meekness, self-control; [against such things there is no law].” [To the Ephesians: “I therefore,] the prisoner in the Lord, [urge you] to walk worthily of the calling with which you were called, with all [humility] and meekness, with long-suffering, bearing with one another in love, being eager to keep the [unity of the Spirit in the bond of] peace. There is one body and one Spirit, just as you also were called in one hope of your calling.” To the Ephesians: “Be kind to one another, tender-hearted, forgiving one another, as God in Christ also forgave you. Be imitators of God, therefore, as beloved children, and walk in love, as Christ also loved us and gave himself up for us, an offering and sacrifice to God for a fragrant aroma.” To the Philippians: “If then there is any encouragement in Christ, any consolation of love, any fellowship of the Spirit, any affection and compassion, complete my joy by being of the same mind, having the same love, being of one soul, minding one thing, doing nothing out of rivalry or vainglory.” To the Philippians: “Finally, brothers, whatever is true, whatever is honourable, whatever is just, whatever is pure, whatever is lovely, whatever is of good report, if there is any virtue and if anything worthy of praise, think on these things. What you have learned and received and heard and seen in me, do these things.” To the Colossians: “If then you were raised with Christ, seek the things above, where Christ is, seated at the right hand of God; set your mind on the things above, not on the things on the earth. For you died, and your life is hidden with Christ in God.” [And:] “[Put on,] then, as God's elect, [holy] and beloved, a heart of compassion, kindness, humility, meekness, long-suffering …” First to the Thessalonians: “Admonish the disorderly, comfort the faint-hearted, support the weak, be long-suffering toward all. See that no one repays anyone evil for evil, but always pursue what is good, both toward one another and toward all. Rejoice always, pray without ceasing, give thanks in everything; for this is the will of God in Christ Jesus for you. Do not quench the Spirit, do not despise prophecies; but test all things, hold fast what is good; abstain from every form of evil.” [To Titus: “… that the older men be sober, …] sound in faith, in love, in endurance. Older women likewise, reverent in behaviour, [… so that they may] train the young women to love their husbands, to love their children, [… so that] the word of God may not be blasphemed.” [To Titus: “Remind] them to be subject to rulers and authorities, to obey, to be ready for every good work, to speak evil of no one, to be peaceable, gentle, showing all meekness toward all men.” To the Hebrews: “Let brotherly love continue. Do not neglect hospitality, for through it some have entertained angels without knowing it. Remember those in bonds as though bound with them, and those who are ill-treated, as being yourselves also in the body. Let marriage be held in honour among all, and the marriage bed undefiled; for God will judge the sexually immoral and adulterers. Let your way of life be free from the love of money, being content with what you have.” … toward all men. ### Scripture references - Matt 15:19–20: quotation, high confidence - Matt 25:41–43: quotation, high confidence - Luke 6:24–26: quotation, high confidence - Luke 21:34: quotation, high confidence - Rom 1:28–29: quotation, high confidence - Rom 13:9: quotation, high confidence - 1 Cor 6:9–10: quotation, high confidence - 2 Cor 12:20: quotation, high confidence - Gal 5:19–21: quotation, high confidence - Gal 5:26: quotation, high confidence - Eph 4:31: quotation, high confidence - Eph 5:3–4: quotation, high confidence - Col 3:5–9: quotation, high confidence - 1 Tim 1:9–11: quotation, high confidence - 1 Tim 4:1–3: quotation, high confidence - 1 Tim 6:3–5: quotation, high confidence - 2 Tim 3:1–5: quotation, high confidence - Titus 3:3: quotation, high confidence - Matt 5:3–12: quotation, high confidence - Matt 25:34–36: quotation, high confidence - Rom 12:7–21: quotation, high confidence - 2 Cor 6:3–10: quotation, high confidence - 2 Cor 13:11: quotation, high confidence - Gal 5:22–23: quotation, high confidence - Eph 4:1–4: quotation, high confidence - Eph 4:32–5:2: quotation, high confidence - Phil 2:1–3: quotation, high confidence - Phil 4:8–9: quotation, high confidence - Col 3:1–3: quotation, high confidence - Col 3:12: quotation, high confidence - 1 Thess 5:14–22: quotation, high confidence - Titus 2:2–5: quotation, high confidence - Titus 3:1–2: quotation, high confidence - Heb 13:1–5: quotation, high confidence ### Translation notes - The scan text of this rule is badly broken: the two columns of the page are run together, words of Migne's Latin version and a few phrases of the preceding chapter on the Lord's coming are mixed in (left out), and many lines are lost. Words supplied from the biblical text are in brackets; “…” marks lost passages that could not be supplied with confidence. The source label for some quotations is lost (supplied in brackets). ### Citation (SBL) Basil, Reg. mor. 69 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/69). ## Moral Rules (Moralia) 70 - URL: https://sophiascriptura.com/fathers/basil-moralia/70/#p-70 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's seventieth rule, in thirty-seven chapters, on those entrusted with preaching the word: how they are to be appointed, what and how they must teach, and how they are to care for, lead and, when necessary, leave those entrusted to them. ### Greek text Ὅτι δεῖ τοὺς ἐγχεχειρισμένους τὸ κήρυγμα τοῦ Εὺαγγελίου μετὰ δεήσεως καὶ εὐχῆς χαθέστασθαι, εἴτε διακόνους, εἴτε καὶ δοκίμους τὸν πρότερον βίον. φιλάνδρους εἶνα:. ον αἰτἰμλὰ ἀεαπὶ ἰπ θα οπὰ ΜΑΤΘΑΙΟΣ. Τότε «"2έγει τοῖς μαθηταῖς αὐτοῦ" Ὁ μὲν θερισμὸς πολὺς, οἱ δὲ ἐργάται ὀλίγοι. Δεήθητε οὖν τοῦ Κυρίου τοῦ θερισμοῦ, ὅπως ἐκβάλῃ ἐργάτας εἰς τὸν θερισμόν. ΛΟΥ͂ΚΑΣ. Καὶ ὅτε ἐγένετο ἡμέρα, προσεφώνησε τοὺς μαθητὰς αὐτοῦ, καὶ ἐκλεξάμενος ἀπʼ αὐτῶν δώδεκα, οὗς καὶ ἀποστόλους ὠνόμασε, Σίμωνα, ὃν καὶ ὡνόμασε Πέτρον, καὶ ᾿Αγδρέαν τὸν ἀδελφὸν αὐτοῦ, καὶ Ἰάκωβον καὶ Ἰωάννην, Φίλιππον, καὶ Βαρθοιλομαῖο», καὶ Ματθαῖον, καὶ Θωμᾶν, Ἰάκωβον τὸν τοῦ Ἀ11;»αίου, καὶ Σίμωνα τὸν καιούμεΨῸΡ Ζηωτὴν, καὶ Ἰούδαν Ἰακώβου, καὶ Ἰούδαν Ἰσκαριώτην, ὃς καὶ ἐγένετο προδότης. ΛΟΥΚΑΣ. Ἀετὰ δὲ ταῦτα ἀνέδειξεν ὁ Κύριος καὶ ἑτέρους ἑβδομήκοντα, καὶ ἀπέστειεν αὐτοὺς ἀνὰ δύο σρὸ προσώπου αὑτοῦ, εἰς πᾶσαν πόλιν καὶ τόπον, οὗ ἔμελλεν αὐτὸς ἔρχεσθαι. Ἔ.16γεν οὖν πρὸς αὐτούς Ὁ μὲν θερισμὸς πολὺς, οἱ δὲ ἐργάται Τοι. Δεήθητε οὖν τοῦ Κυρίου τοῦ θερισμοῦ, ὅπως ἐκβάλῃ ἐργάτας εἰς τὸν θερισμὸν αὑτοῦ. ΠΡΆΞΕΙΣ, Τὸν μὲν πρῶτον «1όγον ἐποιησάμην περὶ πάντων, ϑεόριλε, ὧν ἤρξατο ὁ Ἰησοῦς ποιεῖν τε καὶ διδάσκειν, ἄχρι ἧς ἡμέρας ἐντειλάμενος τοῖς ἀποστόλοις διὰ Πνεύματος ἁγίου, οὖς ἐξελέξατο, ἀνεϊήφθη. ΠΡΑΞΕΙΣ. Καὶ ἔστησαν δύο, ᾿Ιωσὴ στος, καὶ Ματθίαν. Καὶ προσευξάμεγοι εἶπον" Σὺ, Κύριε, καρδιογγῶστα πάντων. ἀνάδειξον ὃν ἐξελέξω ἐκ τούτων τῶν δύο ἕνα, λαθεῖν τὸν ρον τῆς διακονίας ταύτης καὶ ἀποστολῆς, ἀφʼ Π ἧς παρέθη Ἰούδας πορευθῆναι εἰς τὸν τόπον τὸν ἴδιον. Καὶ ἔδωκαν κλήρους αὐτῶν, καὶ ἔπεσεν ὁ κλῆρος ἐπὶ Ματθίαν, καὶ συγκχατεψηςίσθη μετὰ τῶν ἔνγδεκα ἀποστόλων. ΠΡΟΣ ΤΙΜ. αʼ. ΕἸ τις ἐπισκοπῆς ὀρέγεται, καλοῦ ἔργου ἐπιθυμεῖ. Δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίληπτον εἶναι, “μᾶς γυναικὸς ἄνδρω, νηξράλιον, σώφρονα, κόπλήχτην, μὴ αἰσχροχερδῆ ἀ.1.1 ἐπιεικῆ, ἄμαχον, ἀξφιλάργυρον, τοῦ ἰδίου οἴκου καλῶς προϊστάμενον, τέκνα ἔχοντα. ἐν ὑποταγῇ μετὰ πάσης σεμνότητος " (εἰ δέ τις τοῦ ἰδίου οἵἴχουπροστῆναι οὐκ οἶδε, πῶς Ἐχχλησίας Θεοῦ ἐπιἵνα. μὴ τυφωθεὶς εἰς πρῖμα ἐμπέσῃ καὶ παγίδα τοῦ διαβόλου Δεῖ δὲ αὐτὸν καὶ μαρτυρίαν χωλὴν ἔχειν ἀπὸ τῶν ἔξωθεν, ἵνα μὴ εἰς ὀνειδισμὸν ἐμπέσῃ καὶ παγίδα τοῦ διαβόλου. Διακόνους ὡσαύτως, σε“νοὺς, μὴ διλόγους, μὴ οἴνῳ πολλῷ προσέχοντας, ἔχοντας τὸ μυστήριον τῆς πίστεως ἐν καθορᾷ συνειδήσει. Καὶ οὗτοι δὲ ΠΡῸΣ ΤΙΤ. Τούτου χάριν ἀπο Ἰ τὶ ἀδελφὸν αὐτοῦ, μετὰ τῶν δώδεκα, ἐπ αἴδια φια ργιοὶρίοιιδ αροσιγά δἀϊιϊο ρου πᾶθ οἱ εἰς κρῖμα ἐμπέσῃ τοῦ διαβόλου, εἰς: κρῖμα ἐμπέσῃ καὶ παγίδα τοὺ διαβόλου... κατέλιπόν σὲ ἐν Κρήτῃ, ἵνα τὰ ἐπιδιορθώσῃ, καὶ καταστήσῃς κατὰ πόλιν, ὡς ἐγώ σοι διεταξάμην. Εἴ τίς ἐστιν ἀνέγκλητος, μιᾶς γυναικὸς ἀγὴρ, τέκνα ἔχωνγ πιστὰ, μὴ ἐν κατηγορίᾳ ἀσωτίας, ἣ Δεῖ γὰρ τὸν ἐπίσκοπον ἀγέγκιλητον εἶναι, ὡς Θεοῦ οἰκονόμον, μὴ αὐθάδη μὴ ὀργίλον, πιλήκτην, μὴ αἱσχροχερδῆ, ἀ.11ὰ φιμέξεγον, φιλάγαθον, σώφρονα, δίκαιον, ὅσιον, ἐγχρατῆ, ἀντεχόμενγον τοῦ κατὰ τὴν διδαχὴν πιστοῦ όγου, ἵνα δυνατὸς ἣ καὶ παρακα“εἴν ἐν τῇ ὑγιαινούσῃ διδασκαλίᾳ, καὶ τοὺς ἀντικέγογντας ἐλέγχειν. “Ὅτι οὐ δεῖ περὶ τὰς χειροτονίας εὐχερῆ εἶναι, οὔτε ἀπερισκέπτως ἐπʼ αὐτὰς ἔρχεσθαι οὐ γὰρ ἀκίνδυνον τὸ ἀδόκιμον “ τὸν δὲ ἁλόντα ἐπί τινι φανεροῦν, ἵνα μήτε αὐτὸς κοινωνήσῃ τῇ ἁμαρτίᾳ, μῆτε οἱ λοιποὶ προσχόπτωσιν, ἀλλὰ μᾶλλον ΡΟΣ ΤΙΜ. α΄. Χεῖρας ταχέως μηδετὶ ἐπιτί θει, μηδὲ κοινώγνει ἁμαρτίαις ἀ.1λοτρίαις. ΠΡῸΣ ΤΙΜ. α΄. Κατὰ πρεσθδυτέρου κατηγορίαν μὴ παρα» δέχου, ἐκτὸς εἰ μὴ ἐπὶ δύο ἣ τριῶν μαρτύρων. “Ὅτι οὐ δεῖ τὸν ἐχλεγέντα, ἀφʼ ἑαυτοῦ παρεῖναι ἐπὶ Θεοῦ εὐδοκίας, καὶ ἄρχεσθαι μὲν τοῦ κηρύγματος ὅταν ἐπιτραπῇ, κηρύσσειν δὲ ἐκείνοις πρὸς οὖς ἂν ΜΑΤΘΑΙ͂ΟΣ. Τούτους τοὺς δώδεκα ἀπέστειζεν ὁ Ἰησοῦς, παραγγείλας αὑτοῖς, λέγων" Εἰς ὁδὸν ἐθνῶν μὴ ἀπέλθητε, καὶ εἰς πόλιν Σαμαρειτῶγν μὴ εἰσέλθητε" πορεύεσθε δὲ μᾶ.1.10ν» πρὸς τὰ πρόβατα τὰ ἀπολωλότα οἴκου ᾿Ισραήλ. ΜΑΤΘΔΙΟΣ. Καὶ ἰδοὺ γυνὴ Χαναναία, ἀπὸ τῶν ὁρίων ἐκείνων ἐξελθοῦσα, ἐκραύγασεν, αὐτῷ Ἐλέησόν με, Κύριε, υἱὸς Δαβίδ" ἡ θυγάτηρ μου κακῶς δαιμονίζεται" ὁ δὲ οὐκ ἀπεκρίθη αὐτῇ «“όγον. Καὶ προσελθόντες οἱ μαθηταὶ αὑτοῦ, ἡἠρώτων αὐτὸν «λέγοντες" ᾿Απόλυσον» αὐτὴν» ὅτε κράζει ὄπισθεν ἡμῶν. Ὁ δὲ ἀποκριθεὶς εἶπεν" Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ ἀότα οἴκου Ἰσραή,λ. ἸΏΛΝΝΗΣ. Ἐγὼ γὰρ ἐκ τοῦ θεοῦ ἐξῆϊθον καὶ ἤκω" οὔτε γὰρ ἀπ' ἐμαυτοῦ ἐλήλυθα, ἀ.1.1' ἐκεῖνός με ἀπέστειλεν. ΠΡᾺΞΕΙ͂Σ. Οἱ μὲν οὖν διασπαρέντες ἀπὸ τῆς ψεως τῆς γενομένης ἐπὶ Στεφάνῳ, διῆλθον ἕως Φοινίκης καὶ Κύπρου καὶ ᾿Αγτιοχείας, μηδενὶ Δαλοῦντες τὸν «λόγον, εἰ μὴ μόνον Ιουδαίοις. ΠΡῸΣ ΡΩΜ. Παΐῦ,λος δοῦλος Ἰησοῦ Χριστοῦ, χιλητὸς ἀπόστολος, ἀφωρισμένος εἰς Εὐαγγέλιον Θεοῦ. ΠΡῸΣ ῬΩΜ. Πῶς δὲ ἀκούσονται χωρὶς ϑαίταίοτίςε ποδιτί, εἰ Οἰιγίειϊ δοθι ἐρεῖ ποείτα ; πῶς δὲ κηρύξουσιν, ἐὰν μὴ ἀποσταλῶσιν; ΠΡΟΣ ΤΙΜ. α΄. Παῦλος ἀπόστοιϊος Ἰησοῦ Χριστοῦ κατʼ ἐπιταγὴν Θεοῦ Σωτῆρος ἡμῶν, καὶ Χριστοῦ Ἰησοῦ τῆς ἐλπίδος ἡμῶν. Ὅτι δεῖ τὸν κληθέντα εἰς τὸ κήρυγμα τοῦ Εὐαγγελίου εὐθὺς ὑπακούειν, καὶ μὴ ἀναθάλλεσθαι. ΛΟΥ͂ΚΑΣ. Εἶπε δὲ πρὸς ἕτερον" ᾿Ακοιλούθειε μοι. Ὁ δὲ εἶπε" Κύριε, ἐπίτρεψόν μοι ἀπελθόντι πρῶτον θάψαι τὸν πατέρα μου, Εἶπε δὲ αὐτῷ ὁ Κύριος Ἄφες τοὺς γεχροὺς θάψαι τοὺς ἑαυτῶν σὺ δὲ ἀπελθὼν, διάγγε.1..15 τὴν βασι«Ἰείαν τοῦ Θεοῦ. ΠΡΟΣ ΓΑΛ. Ὅτε δὲ εὐδόκησεν ὁ Θεὸς ὁ ἀφορίσας με ἐκ κοιλίας μητρός μου, καὶ καλέσας με διὰ τῆς χάριτος αὑτοῦ, ἀποκα«ἰύγραι τὸν Υἱὸν αὑτοῦ ἐγ ἐμοὶ, ἵνα εὐαγγελίζωμαι αὐτὸν ἐν τοῖς ἔθνεσιν" εὐθέως οὐ προσαγεθέμην σαρκὶ καὶ αἵματι, οὐδὲ ἀπῆλθον εἰς Ἱεροσόίζυμα πρὸς τοὺς πρὸ ἐμοῦ ἀποστόλους" εἰς ᾿Αραδίαν, καὶ πάλιν» ὑπέστρεψα εἰς ΔαὍτι οὐ δεῖ ἑτεροδιδασχαλεῖν. ΙΏΑΝΝΗ͂Σ. ᾿Αμὴν ἀμὴν «ἐγὼ ὑμῖν, ὁ μὴ εἰσἐρχόμενος διὰ τῆς θύρας εἰς τὴν αὐϊὴν τῶν κλέπτης ἐστὶ καὶ λῃστής. Ὃ δὲ εἰσερχόμενος πιο, εἰ νοφαυὶΐ πιὲ μὲν διὰ τῆς θύρας, ποιμήν ἐστι τῶν προβάτων. Καὶ Ο οειΐμπι οτἴαπι. μετʼ ὀλίγα: Ἐγώ εἰμι ἡ θύρα τῶν προξάτων. Πάντες ὅσοι ἦλθον, κλέπται εἰσὶ καὶ οὐκ ἤκουσαν αὑτῶν τὰ πρόθατα. ΠΡῸΣ ΓΑΛ. ᾿Α.2λὰ καὶ ἐὰν ἡμεῖς ἣ ἄγγελος ἐξ οὐραἀνάθεμα ἕστω. Ὡς προειρήκαμεν καὶ ἄρτι πάλι» 1έγωΕἴ τις ὑμᾶς εὐαγγελίζεται παρ' ὃ παρελάβετε, ἀνάθεμα ἔστω. ΠΡῸΣ ΤΙΜ. α΄. Εἴ τίς ἑτεροδιδασκχαλεῖ, καὶ μὴ προσέρχεται ὑγιαί γουσι «1όγοις τοῖς τοῦ Μυρίου ἡμῶν Ἰησοῦ τύφωται, μηδὲν ἐπιστάμενος, καὶ τὰ ἑξῆς. Ὅτι δεῖ πάντα τὰ προστεταγμένα ὑπὸ τοῦ Κυρίου ἐν τῷ Εὐαγγελίῳ καὶ διὰ τῶν ἀποστόλων διδάσκεῖν τοὺς πεπιστευμένους, καὶ ὅσα τούτοις ἀχόΜΑΤΘΑΙ͂ΟΣ. Πορευθέντες, μαθητεύσατε πάντα ἔθνη, βαπείζογτες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πγεύματος, διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐγετειὑμῖν. ΠΡΑΞΕΙΣ. Ὡς δὲ διεπορεύοντο τὰς πόλεις, παρεδίδουν αὐτοῖς φυλάσσειν τὰ δόγματα τὰ κχεχριμένωα ὑπὸ τῶν ἀποστόλων καὶ ὡς προείρηκα, αἱ απο αἰχὶ, Μοχ Νεά σοὶ πο8 αμί Χριστοῦ, καὶ τῇ κατʼ εὐσέβειαν διδασκαλίᾳ, τδ' ἐν ᾿Ιερουσαλήμ ΠΡῸΣ ΤΊΜ. α΄. Βοος. ἰογε1:8 ἤτοι ἀπό. Ταῦτα δίδασκε, καὶ παρακάλει. ΠΡῸΣ ΤΙΤ. δὲ λάλει ἃ πρέπει τῇ ὑγιαινούσῃ διδασκαλίᾳ. Ὅτι ὁ πιστευθεὶς τὸν λόγον τῆς τοῦ Κυρίου διδασκαλίας, ἐὰν σιωπήσῃ τι τῶν ἀναγκαίων εἰς τὴν πρὸς Θεὸν εὐαρέστησιν, ἔνοχός ἔστι τοῦ αἴματος τῶν κινδυνευόντων, ἤτοι ὑπὸ τῆς ἐργασίας τῶν ἀπηγορευμένων, ἣ καὶ ὑπὲρ τῆς ἐλλείψεως τῶν χατορθωθῆναι ὀφειλόντων, ᾿ ΑΟΥ͂ΚΑΣ. Οὐαὶ ὑμῖν τοῖς νομικοῖς, ὅτε ἤρατε τὴ» κλεῖδα τῆς γνώσεως" αὑτοὶ οὐχ εἰσήϊθετε, καὶ τοὺς εἰσερχομένους ἐκωλύσατε. ΠΡΑΞΕΙ͂Σ, ἀπὸ τῆς Μακεδονίας ὅ τε Σίκαὶ ὁ Τιμόθεος, συνείχετο τῷ Παῦλος, διαμαρτυρόμενος τοῖς Ἰουδαίοις τὸν Χριστὸν Ἰησοῦν. τιον εἶπε πρὸς αὑτούς " Τὸ αἷμα ὑμῶν ἐπὶ τὴν κεφαλὴν ὑμῶν" καθαρὸς ἐγώ" ἀπὸ τοῦ νῦν εἷς τὰ ἔθνη πορεύσομαι. ΠΡΑΞΕΙ͂Σ. Διὸ μαρτύῥομαι ὑμῖν ἐν' τῇ σήμερον ἡμέρᾳ, ὅτι καθαρός εἶμι ἀπὸ τοῦ αἵματος ὑμῶν. Οὐ γὰρ μὴν τοῦ μὴ ἀναγγεῖλαι ὑμῖν πᾶσαν τὴν βου.ϊὴν Ὅτι δεῖ καὶ ἐπὶ τῶν μὴ κατʼ ἐπιταγὴν ὑπὸ τῆς Γραφῆς ὡρισμένων προτρέπειν ἕκαστον πρὸς τὰ ΜΑΤΘΑΙ͂ΟΣ. Εἰσὶν εὐνοῦχοι, οἵτινες ἐκ κοιλίας “ητρὸς ἐγεννήθησαν οὕτως " καὶ εἰσὶν εὐνοῦχοι, οἵτινες εὐγρουχίσθησαν ὑπὸ τῶν ἀνθρώπων " καὶ εἰσὶν εὐνοῦχοι, οἵτινες εὐνούχισαν' ἑαυτοὺς διὰ. τὴν βασιλείαν τῶν οὐρανῶν. Ὁ δυνάμενος χωρεῖν, χωρείτω. ΠΡΟΣ ΚΟΡ. α΄. Περὶ δὲ τῶν» παρθένων ἐπιταγὴν Κυρίου οὐκ ἔχω". γνώμην δὲ δίδωμι, ὡς ἡλεημένος ὑπὸ Κυρίου πιστὸς εἶναι. Νομίζω οὖν τοῦτο καιϊὸν ὑπάρχειν διὰ τὴν ἐνεστῶσαν ἀνγάγχην, ὅτι καλὸν ἀνθρώπῳ τὸ οὕτως εἶναι. Δέδεσαι γυναικί; μὴ ζήτει λύσιν. Λέλυσας ἀπὸ γυναικός ; μὴ ζήτει γυναῖκα,, καὶ τὰ ἑξῆς. Ὅτι οὐχ ἔξεστιν ἑτέροις ἀνάγκην ἐπιτιθέναι ὧν αὖΛΟΥ͂ΚΑΣ. Καὶ ὑμῖν τοῖς νομικοῖς οὐαὶ, ὅτι φορτοὺς ἀνθρώπους φορτία καὶ αὐτοὶ ἐνὶ τῶν δακτύϊωγν ὑμῶν οὐ προσψαύετε Ὅτι δεῖ τὸν προεστῶτα τοῦ λόγου τύπον προχεῖσθας ποῖς ἄλλοις παντὸς καλοῦ, χατορθηῦντα πρόφορτία βαρέα καὶ δἰπὰ νόου !α χαΐ ποι να]άς δἀπιοάση) ῥίδοοτοὶ ΜΑΤΘΑΙ͂ΟΣ. Δεῦτε πρὸς μὲ, πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς. Ἄρατε τὸν ζυγόν μου ἐφʼ ὑμᾶς, καὶ μάθετε ἀπ' ἐμοῦ, ὅτι πρᾶός εἶμι, καὶ ταπεινὸς τῇ καρδίᾳ. ΙΏΑΝΝΗΣ. Ὅτε οὖν ἔνγιψε τοὺς πόδας τῶν μαθητῶν αὐτοῦ. καὶ ἔλαβε τὰ ἱμάτια αὑτοῦ, ἀναπεσὼν πάλιν εἶπεν αὐτοῖς " Γινώσκετε τί πεποίηκα ὑμῖν; Ὑμεῖς φωνεῖτέ με, ὁ Διδάσκαλος, καὶ ὁ Κύριος, καὶ καλῶς «“έγετε, εἰμὶ γάρ. Εἰ οὖν ἐγὼ ἔνγιψα ὑμῶν τοὺς πόδας, ὁ Κύριος, καὶ ὁ Διδάκαὶ ὑμεῖς ὀφείλετε τοὺς πόδας. Ὑπόδειγμα γὰρ ἔδωκα ὑμῖν, ἵνα, καθὼς ἐγὼ ἐποίησα ὑμῖν, καὶ ὑμεῖς ποιῆτε "λήλοις. ΠΡΑΞΕΙ͂Σ. Πάντα ὑπέδειξω ὑμῖν, ὅτι οὕτω κοπιῶντας δεῖ ἀντιϊαμθδάγεσθαι τῶν ἀσθεὶ εἰ γούντων. ΠΡΟΣ ΚΟΡ. α΄. Μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ. ΠΡῸΣ 1ΙΜ. α΄. Μηδείς σου Ὅτι δεῖ τὸν προεστῶτα τοῦ λόγου μὴ τοῖς ἑαυτοῦ κατορθώμασιν ἐπαμεριμνεῖν ἴδιον δὲ καὶ ρετον τῆς ἐγχειρισθείση: αὐτῷ φροντίδος ἔργον εἰδέναι τὴν τῶν πεπιστευμένων βελτίωσιν. ΜΑΤΘΑΙ͂ΟΣ. Ὑμεῖς ἐστε τὸ ἅἄϊας τῆς γῆς. ἸΈὰν δὲ τὸ ἄλας μωρανθῇ,, ἐν τίνι ἁλισθήσεται; Εἰς οὐδὲν ἰσχύει ἔτι, εἰ μὴ βιἰιηθῆναι ἔξω, καὶ καταπατεῖσθαι ὑπὸ τῶν ἀνθρώπων. ἸΩΆΝΝΗΣ. Πᾶν ὃ δίδωσί μοι ὁ Πατὴρ, πρὸς ἐμὲ ἥξει, καὶ Εὖὺν ἐρχόμενον πρὸς μὲ οὐ μὴ ἐχθάλω ἔξω. Ὅτι καταδέθηχα ἐκ του οὐραγοῦ, οὐχ ἵνα ποιῶ τὸ θέ«ἴημα τὸ ἐμὸν, ἀ.1.1ὰ τὸ θέλημα τοῦ πέμψαντός μὲ Πατρός. Τοῦτο δέ ἐστι τὸ θέλημα τοῦ πέμψαντός με ἵνα πᾶς ὁ θεωρῶν τὸν Υἱὸν καὶ πιστεύων εἰς αὑτὸν ἔχῃ ζωὴν αἰώνιον. ΠΡῸΣ ΘΕΣΣ. α΄. Τίς γὰρ ἡμῶν ἐιιπὶς, ἣ χαρὰ, ἣ στέξαγος καυχήσεως ; ἣ οὐχὶ καὶ ὑμεῖς ἔμπροσθε» τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐν τῇ αὐτοῦ παρουσίᾳ; Ὑμεῖς γάρ ἐστε ἡ δόξα ἡμῶν καὶ ἡ χωρά. Ὅτι δεῖ τὸν προεστῶτα τοῦ λόγου περιά:ειν τὰς κώμας καὶ τὰς πόλεις πάσας τὰς ἐγχεχειρισμέΜΑΤΘΑΙ͂ΟΣ. Καὶ περιῆγεν ὅλην τὴν Γαλιλαίαν ὁ Ἰησοῦς, διδάσκων ἐν ταῖς συναγωγαῖς, καὶ κηρύσσων τὸ Εὐαγγέλιον τῆς βασιλείας, καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαιϊαχίαν. ΛΟΥ͂ΚΑΣ. Καὶ αὐτὸς διώδευς κατὰ πόλιν κῶ κὠμην κηρύσσων τὴν βασιλείαν τοῦ Θεοῦ, καὶ εὐαγγελιζόμενος " καὶ οἱ δώδεκα σὺν αὐτῷ. Ὅτι δεῖ πάντας προσκαλεῖσθαι πρὸς ὑπακοὴν. τοῦ ἔος. ἰοτγιῖ5 ἐν ἀναστροφῇ, ἐν ἀγάπη, ἐν πίστει, ἐν ἁγνεῖα, ὅτι, ἱπ τῶν πιστῶν ἐν λόγῳ, ἐν ἀναστροφῇ καὶ εἶχε ηκὶ πιξδὶ! πιὸ, Ραιτὶδ. Η αἷς ἐμπὶ ἱ{|0 ([κις. γὰν, αντός με Πατρὸς, ἵνα. Εὐαγγελίον, καὶ μετὰ πάσης παῤῥησίας χκαταγγέλλειν τὸν λόγον, καὶ μαρτυρεῖν τῇ ἀληθείᾳ, κἄν τινες χωλύωσι, καὶ διώκωσιν οἵῳ δήποτε τρόπν ΜΑΤΘΑΙ͂ΟΣ. Ὃ «1Ἰέγω ὑμῖν ἐν τῇ σκοτίᾳ, εἴπατε ἐν τῷ φωτί καὶ ὃ πρὸς τὸ οὗς ἠκούσατε, κηρύ. ξατε ἐπὶ τῶν δωμάτων. Καὶ μὴ φοβεῖσθε ἀπὸ τῶν ἀποκτεινόντων τὸ σῶμα,, τὴν δὲ ψυχὴν μὴ δυναμένων ἀποκχτεῖγαι. ΜΑΤΘΑΙ͂ΟΣ. Ὁ μὲν γάμος ἕτοιμός ἐστιν, οἱ δὲ κεχιϊημένοι οὐκ ἦσω ἄξιοι. Πορεύεσθε οὖν ἐπὶ τὰς διεξόδους τῶν ὁδῶν, καὶ ὅσους ἂν εὕρητε, καλέσατε εἰς τοὺς γάμους. ΙΏΑΝΝΗΣ. ᾿Απεχρίθη αὐτῷ ὁ Ἰησοῦς " Ἐγὼ παῤοσεμίίο ἰοΒ ῥησίᾳ ἐλάλησα τῷ κόσμῳ " ἐγὼ πάντοτε ἐδίδαξα στα θεὶ (Αοι. χχ, ἐν τῇ συναγωγῇ καὶ ἐν τῷ ἱερῷ, ὅπου πάντες οἱ Ἰουδαῖοι συνέρχονται καὶ ἐν κρυπτῷ ἐλάἄησα οὐδέν. ΠΡΑΞΕΙ͂Σ. ᾿Αγαγόντες δὲ αὐτοὺς ἔστησαν ἐν τῷ συνεδρίῳ, καὶ ἐπηρώτησεν αὐτοὺς αμεν ὑμῖν μὴ διδάσκειν ἐπὶ τῷ ὀνόματι τούτῳ; Καὶ ἰδοὺ πεπιληρώκατε τὴν Ἱερουσαλὴμ τῆς διδαχῆς ὑμῶν, καὶ βούλεσθε ἐπαγαγεῖν ἐφʼ ἡμᾶς τὸ αἷμα τοῦ ἀνθρώπου τούτου. ᾿Ἀποχριθεὶς δὲ Πέτρος καὶ οἱ ἀπόστο.ῖοι εἶπον" Πειθαρχεῖν δεῖ μᾶλλον Θεῷ ἣ ἀνθρώποις. ΠΡΑΞΕΙΣ. Πλὴν ὅτι τὸ Πνεῦμά μοι τὸ ἅγιον κατὰ πόλιν διαμαρτύρεται, “λέγον, ὅτι δεσμὰ καὶ θλίψεις μὲ μένουσιν. Ἁ.11ʼ οὐδενὸς 16γον ποιοῦμαι, οὐδὲ ἔχω τὴν ψυχήν μου τιμίαν ἐμαυτῷ, ὡς τελειῶσαι τὸν δρόμον μου μετὰ χαρᾶς, καὶ τὴν διακονίαν ἔλαβον παρὰ τοῦ Κυρίου Ἰησοῦ, διαμαρτὺ» ρασθαι τὸ Εὐαγγέλιον τῆς χάριτος τοῦ θεοῦ. ΠΡῸΣ ΘΕΣΣ. α΄. Αὐτοὶ γὰρ οἴδατε, ἀδελ:οὶ, τὴν εἴσοδον ἡμῶν τὴν πρὸς ὑμᾶς,, ὅτι οὐ κενὴ γέγογεν" ἀλλὰ προπαθέντες καὶ ὑδρισθέγτες, καθὼς οἴδατε, ἐν Φιλίπποις, ἐπαῤῥησιασάμεθα Θεῷ ἡμῶν λαλῆσαι πρὸς ὑμᾶς τὸ Εὐαγγέλιον τοῦ Θεοῦ ἡμῶν ἐν πολλῷ ἀγῶνι. Ὅτι δεῖ προσεύχεσθα: ὑπὲρ τῆς προκοπῆς (Ὁ) τῶν πεπιστευκότων, καὶ ἐπʼ αὐτῇ εὐχαριστεῖν. ΙΩΑΝΝΗΣ. Οὐ περὶ τούτων δὲ ἐρωτῶ μόνοΥ, ἀλλὰ καὶ περὶ τῶν πιστευόντων διὰ τοῦ αὑτῶν εἰς ἐμὲ, ἵνα πάντες ἕν ὦσι, καθὼς σὺ, Πάτερ, ἐν ἐμοὶ, κἀγὼ ἐν σοὶ, ἵγα καὶ αὐτοὶ ἐγ ἡμῖν ἕν ὦσι. Καὶ πάλιν Πάτερ, οὖς δέδωκάς μοι, θέλω ἵνα ὅπου εἰμὶ ἐγὼ, κἀκεῖνοι ὦσι μετ' ἐμοῦ. ΛΟΥ͂ΚΑΣ. Ἐν αὐτῇ τῇ ὥρᾳ ἠγαλλιάσατο τῷ πνεύματι ὁ Ἰησοῦς, καὶ εἶπεν" ᾿Εξομοίογοῦμαί σοι, Πάτερ, Κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνγυρίο πδροῖ ὑμῖν. Μοχ πἴγάψι6 οαΐεο θέλω ὅπου εἰμὶ ἐγὼ, ἵνα. ἐτῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις. Ναὶ, ὁ φωίάσπι σταίἷαε Πατὴρ, ὅτι οὕτως ἐγένετο εὐδοκία ἔμπροσθέν σου. ΠΡῸΣ ΡΩΜ. Πρῶτον μὲν εὐχαριστῶ τῷ Θεῷ μὴυ διὰ Ἰησοῦ Χριστοῦ ὑπὲρ πάντων ὑμῶν, ὅτι ἡ πίστις ὑμῶν καταγγέ.λλεται ἐν βίῳ τῷ κόσμῳ. Μάρτυς γάρ μού ἐστιν ὁ Θεὰὲς, πνεύματί μου, ἐν τῷ Εὐαγγελίῳ τοῦ Υἱοῦ αὐτοῦ, ὡς ἀδιαλείπτως μνείαν ὑμῶν ποιοῦμαι ἐπὶ τῶν προσευχῶν μου. ΠΡῸΣ ΦΙΛ. Μάρτυς γάρ μού ἐστιν ὁ Θεὸς, ὡς ἐπιποθῶ πάντας ὑμᾶς ἐν εὐχομαι, ἵγα ἡ ἀγάπη ὑμῶν ἔτι μᾶ.λῖον καὶ «ἴον περισσεύῃ ἐν ἐπιγνώσει καὶ πάσῃ αἰσθήσει, εἰς τὸ δοκιμάζειν ὑμᾶς τὰ διωξέροντα,, ἵγα ἦτε εἰλικρινεῖς καὶ ἀπρόσκχοποι εἰς ἡμέραν Χριστοῦ, πεπληρωμένοι καρπῶν δικαιοσύνης τῶν διὰ Ἰησοῦ Χριστοῦ εἰς δέξαν καὶ ἔπαινον θεοῦ. Ὅτι δεῖ τὰ Θεοῦ χάριτι κατορθούμενα, γνώριμα φυοά δὰ υὰ τεοῖθ (λεία 8ηὶ ρὲῦ Θεοὶ βγδίίδῃ), ποιεῖν καὶ ἑτέροις εἰς δόξαν Θεοῦ. ΛΟΥ͂ΚΑΣ. Καὶ ὑποστρέψαντες οἱ ἀπόστολοι διηγήσαντο αὐτῷ, ὅσα ἐποίησαν. ΠΡΆΞΕΙΣ. Παἀπήγγειιαν ὅσα ὁ Θεὸς ἐποίησε μετʼ αὑτῶν. ΠΡῸΣ ΕΦΕΣ. Ἴνα δὲ εἰδῆτε καὶ ὑμεῖς τὰ κατ' ἁμὲ, τί πράσσω, πάντα ὑμῖν γνωρίσει Τυχικὸς Κυρίῳ, ὃν ἔπεμψα πρὸς ὑμᾶς εἰς αὐτὸ τοῦτο, Ὅτι δεῖ μὴ μόνον τῶν παρόντων ἐπιμελεῖσθαι, ἀλλὰ καὶ τῶν ἀπόντων" καὶ πάντα ποιεῖν ὡς ἂν αὶ ἀπαιτῇ ἡ χρεία τῆς οἰκοδομῆς. ΙΩΑΝΝΗΣ. Καὶ ἄ.11α πρόξατα ἔχω, ἃ οὐκ ἔστιν ἂχ τῆς αὐλῆς ταύτης" κἀκεῖνά μὲ δεῖ ἀγαγεῖν" καὶ τῆς φωτῆς μου ἀκούσουσι' καὶ γενήσεται μία ποίμνη, εἷς ποιμήν. ΠΡῸΣ ΘΕΣΣ. α΄. Διὸ μηλχέτι ναις μόνοι, καὶ ἐπέμψαμεν τὸν ἀδελφρὲν ἡμῶν Τιμόθεον, καὶ διάκονον τοῦ Θεοῦ ἐν τῷ Εὐαγγε«“Ἕῳ τοῦ Χριστοῦ, εἰς τὸ στηρίξαι ὑμᾶς καὶ παραχαζέσαει ὑπὲρ τῆς πίστεως ὑμῶν. Ὅτ: δεξ τῶν προσχαλουμένων ἐπʼ εὐργεσίᾳ ΜΑΤΘΑΙ͂ΟΣ. Ταῦτα αὑτοῦ «αοῦντος, ἰδοὺ ἄρχων εἰσελθὼν προσεκύνει αὑτῷ, «ἰέγων, ὅτι ϑθυγάτηρ μου ἄρτι ἐτελεύτησεν" ἀ.1.1ὰ ἐλθὼν, ἐπίθες τὴν χεῖρά σου ἐπʼ αὐτὴν, καὶ ζήσεται. Καὶ ἐγερθεὶς ὁ Ἰησοῦς, ἠκολούθησεν αὐτῷ. ΠΡΑΞΕΙΣ. ᾿Εγγὺς δὲ οὔσης Λύδδης τῇ ᾿Ιόππῃ., οἱ μαθηταὶ ἀκούσαντες ὅτι Πέτρος ἐστὶν ἐν αὑτῇ, ἀπέστειΤοῖυπι ᾿Πυὰ, Ἵνα δέ, εἰς., πρῇ τ ρου (Αεἰ. χιν, 26)... ὅτι ἀμίφηι οἱ τὸς ἐπὶ κεἰ εἶς γαίῃ) ιν θη ἃ νοὶ δὰ Ἰογίθῃ) ὑδᾷ αἰ σὶς πιὸ ρμίιις Πὶς ἢ Ἅων δύο ἄνδρας πρὸς αὐτὸν, παρακαλοῦντες, μὴ διελθεῖν ἕως αὐτῶν. Ὅτι δεῖ τοὺς ὑποδεχομένους τὸν λόγον τῆς ἀληθείας ΠΡΑΞΕΙ͂Σ. Μετὰ δέτιγας ἡμέρας εἶπε Παῦλος πρὸς Βαργνάδαγ' Ἐπιστρέψαντες δὴ ἐπισκεψώμεθα τοὺς ἀδειςοὺς ἡμῶν κατὰ πᾶσαν πόλιν, ἐν αἷς κατηγγείαμεν τὸν “λόγον τοῦ Κυρίου, πῶς ἔχουσιν. ΠΡῸΣ ΘΕΣΣ. α΄. Ἡμεῖς δὲ, ἀδελφοὶ, .ἀπορφαγισθέντες ἀφʼ ὑμῶν πρὸς καιρὸν ὥρας, οὐ καρδίᾳ, περισσοτέρως ἐσπουδάσαμὲν τὸ πρόσωπον ὑμῶν ἰδεῖν ἐν πολλῇ ἐπιθυμίᾳ. Διὸ ἐθελήσαμεν ἐλθεῖν πρὸς ὑμᾶς. ἐγὼ μὲν Παῦ«ῖος, καὶ ἅπαξ καὶ δὶς, καὶ ἐνγέχοψεν ἡμᾶς ὁ Σααὶ μετʼ ὀλίγχ' Διὸ μηκέτι ἠὐδοχήσαμεν καταλειφθῆναι ἐν ᾿Αθήναις μόνοι καὶ ἐπέμψαμεν Τιμόθεον τὸν ἀδελφὸν ἡμῶν, καὶ διάκονον τοῦ Θεοῦ ἐν τῷ Εὐαγγελίῳ τοῦ Χρι» στοῦ, εἰς τὸ στηρίξαι ὑμᾶς καὶ παρακαλέσαι ὑπὲρ τῆς πίστεως ὑμῶν, τὸ μηδένα σαίνεσθαι ἐν ταῖς θλίψεσι ταύταις" αὐτοὶ γὰρ οἴδατε, ὅτι εἰς τοῦτο Ὅτι ἴδιον τοῦ ἀγαπῶντος τὸν Κύριον τὸ, ἐν πολλῇ φιλοστοργίᾳ, τῇ περὶ τοὺς διδασκομένους, μετὰ πάσης σπουδῆς ἐπιμελεῖσθαι αὐτῶν παντὶ τρόπῳ, κἂν μέχρι θανάτου δέῃ προσχαρτεροῦντα τῇ διδασκαλίᾳ ἕν τε τῷ κοινῷ καὶ κατʼ ἰδίαν. ΙΏΑΝΝΗΣ. Ὁ ποιμὴν ὁ καλὸς τὴν ψυχὴν αὖτοῦ τίθησιν ὑπὲρ τῶν προβάτων. ἸΏΑΝΝ, Ὅτε ἠρίστησαν, «“έγει τῷ Σίμωνι Πέτρῳ ὁ Ἰησοῦς" Σίμων Ἰωνᾶ, ἀγαπᾷς μὲ πλεῖον τούτων ; Λέγει αὐτῷ" Ναὶ, Κύριε: σὺ οἵδας ὅτι φιΔῶ αὐτῷ: Βόσκε τὰ ἀργία μου. Λέγει αὐτῷ πάλι δεύτερον" Σίμων ᾿Ιωνᾶ, ἀγαπᾶς με; Λέγει αὑτῷ" Ναὶ, Κύριε: σὺ οἷδας ὅτι φιλῶ σε. Λέγει αὐτῷ" Ποίμαινε τὰ πρόθατά μου. Λέγει αὑτῷ τὸ τρίτον" Σίμων ᾿Ιωνᾶ, «ιλεῖς μὲ; Ἑλυπήθη ὁ Πέτρος, ὅτι εἶπεν αὑτῷ τὸ τρίτον (59): Φιλεῖς με; καὶ εἶχεν αὐτῷ" Κύριε, σὺ πάντα οἵδας" σὺ γινώσκεις ὅτι φιλῶ σε. Λέγει αὑτῷ ὁ Ἰησοῦς" Βόσκε μου. ΠΡΆΞΕΙΣ. Ἐν δὲ τῇ μιᾷ τῶν Σαββάτων, συνηγμένων τῶν μαθητῶν κλάσαι ἄρτον, ὁ Πανῦ«ἴος διελέγετο αὑτοῖς, μέλλων ἐξιέναι τῇ ἐπαύριον" παρέτεινε δὲ τὸν λόγον μέχρι μεσονυκτίου. Καὶ μετʼ ὀλίγα" ᾿Αγαδὰς δὲ, καὶ κιλάσας ἄρτον, καὶ γευσάμενος, ἐφʼ ἱκανόν τε ὁμιλήσας μέχρις αὐγῆς, ἐξῆλθεν... Ὡς οὐδὲν ὑπεστει.άμην τὰν συμφερόντων τοῦ μὴ ἀναγγεΐλαι ὑμῖν, καὶ διδά» ξαι ὑμᾶς δημοσίᾳ καὶ κατʼ οἴκους, διαμαρτυρόμενος Ιουδαίοις τε καὶ Ἕλλησι τὴ» εἰς τὸν Θεὸν μετάνοιαν, καὶ πίστιν τὴν εἰς τὸν Κύριοῦ πεν " φιοὰ παι ἢ]πὶ ἀεὶ ες τὸν Θεόν, ἡμῶν Ἰησοῦν... Διὸ γρηγορεῖτε, μνημονεύοντες καὶ πιοπδῆς μπιπιημεπιηιε ὅτι τριετίαν νύκτα καὶ ἡμέραν οὐκ ἐπαυσάμην μετὰ δακρύων νουθετῶν ἔνα ἔκαστον ὑμῶν. ἘΡΟΣ ΘῈΕΣΣ. α΄. Αὐτοὶ γὰρ οἵδατε, ἀδελφοὶ, τὸν κόπον ἡμῶν, καὶ τὸν μόχθον" νυκτὸς καὶ ἡμέρας ἐργαζόμενοι πρὸς τὸ μὴ ἐπιξαρῆσαϊί τινα ὑμῶν, ἐχηρύξαμεν τὸ Εὐαγγέλιον τοῦ Θεοῦ, καὶ τὰ ἑξῆς. τι δεῖ τὸν προεστῶτα τοῦ λόγου ἐλεήμονα καὶ εὔσπλαγχνον εἶναι, καὶ μάλιστα ἐπὶ τῶν χεχαχωμένων τὰς ψυχάς. ΜΑΤΘΑΙ͂ΟΣ. Καὶ ἰδόντες οἱ Φαρισαῖοι, εἶπον τοῖς μαθηταῖς αὐτοῦ" Διὰ τί μετὰ τῶν τειϊωνγῶν καὶ ἁμαρτωλῶν ἐσθίει ὁ διδάσκαλος ὑμῶν; Ὃ δὲ ᾿Ιησοῦς ἀκούσας, εἵπεν" Οὐ χρείαν ἔχουσιν οἱ ὑγιαίνοντες ἰατροῦ, ἀ.1.1ʼ οἱ κακῶς ἔχοντες. Πορευθέντες δὲ, μάθετε τί ἐστιν" Ἔ1εον θέλω, καὶ οὐ θυσίαν" οὐ γὰρ ἦλθον καλέσαι δικαίους, ἀλλὰ ἁμαρτωμλοὺς εἰς μετάνοιαν. ΜΑΤΘΑΙ͂ΟΣ. ᾿Ιδὼν δὲ τοὺς ὄχλους, εὐσπιλαγχγίσθη περὶ αὐτῶν, ὅτι “Ὅτι δεῖ καὶ ἐν ταῖς τοῦ σώματος χρείαις σπλαγχνυίζεσθαι ἐπὶ τοῖς πεπιστευμένοις, καὶ φροντίζειν ΜΑΤΘΑΙ͂ΟΣ. Σπιλαγχνίζομαι ἐπὶ τὸν ὄχιῖον, ὅτι ἤδη ἡμέραι ἐρεῖς προσμέγουσί μοι, καὶ οὐκ ἔχουσι τί φάγωσι, καὶ ἀπολῦσαι αὐτοὺς νήστεις οὐ θέϊω, μήποτε ἐκιλυθῶσιν ἐν τῇ ὁδῷ. ΜΑΡΚΟΣ. Καὶ ἔρχεται πρὸς αὐτὸν “τῶν αὐτὸν, καὶ γονυπετῶν αὑτὸν, καὶ τῷ, ὅτι ᾿Εὰν θέλῃς, δύνασαί με καθαρίσαι. Ὃ δὲ ᾿Ιησοὺς σαπιλαγχγισθεὶς, ἐκτείνας τὴν χεῖρα αὖτοῦ, ἥψατο αὐτοῦ, καὶ λέγει αὐτῷ (.02}: Θέλω, καθαρίσθητι. ΠΡΆΞΕΙΣ. Ἐν δὲ ταῖς ἡμέραις ταύταις αιληθυνγόντων τῶν μαθητῶν, ἐγένετο γογγυσμὸς τῶν ᾿Ελ1ηνιστῶν πρ'ς τοὺς ἙΘδραίους, ὅτι παρχῆραι αὐτῶν. Προσκαλεσάμενοι δὲ οἱ δώδεκα τὸ πλῆθος τῶν μαθητῶν, εἶπον" Οὐκ ἀρεστόν ἐστι καταλιπόντας ἡμᾶς τὸν (1όγοὸν τοῦ Θεοῦ, διακονεῖν ταῖς τραπέζαις. Ἐπισκέψασθε, ἄνδρας ἐξ ὑμῶν μαρτυρουμέγους ἑπτὰ, πιιήρεις Πνεύματος ἁγίου καὶ σοφίας, οὗς καταστήσομεν ἐπι τῆς χρείας ταύτης. Ὅτι οὐ δεῖ τὸν προξστῶτα τοῦ λόγου ἐν τοῖς ἐλάτὉ εὐἱ εοπογοάϊην τογθυπὶ Ποὶ, φιλοτιμούμενον τῆς ὀφειλομένης πλῆθος τῶν μαθητῶν, εἴπον" Οὐκ ἀρεστόν ἐστι καταλιπόντας ἡμᾶς τὸν «16γον τοῦ Θεοῦ, διακονεῖν τραπέζαις. Καὶ μετʼ ὀλίγα' Ἡμεῖς δὲ τῇ προσευχῇ καὶ τῇ διακονίᾳ τοῦ λόγου προσκαρτερήνυχτὸς γὰρ καί. : Νοη ἐδι ασημεηι πὸς ἀετοί πηιονῷ Δες. ἰογιυ5 καὶ τῆς Ουοά πους δὰ οϑίδπίϑιίομοπι, ΠΘ4Β6 δὰ φυξβίυη Ὅτι οὐ δεῖ ἐπιδειχτιᾷν, οὐδὲ ἐμπορεύεσθαι τὸν λόγον τῆς διδασκαλίας ἐν κολακείᾳ τῶν ἀκουόντων, εἰς πληροφορίαν τῶν ἰδίων ἡδονῶν, ἧτοι χρειῶν" ἀλλὰ τοιούτους εἶναι, ὡς εἰς δόξαν Θεοῦ ἐνΜΑΤΘΑΙ͂ΟΣ. Πάντα δὲ τὰ ἔργα αὐτῶν ποιοῦσι πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις" πιλατύνουσι τὰ φυλακτήρια αὐτῶν, καὶ μεγαλύνγουσι τὰ κράσπεδα τῶν ἱματίων αὑτῶν" φιλοῦσί τε τὰς πρωτοχιισίας ἐν τοῖς δείπνοις, καὶ τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς, καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς, καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων, εἷς γάρ ἐστιν ὑμῶν ὁ καθηγητής" πάντες δὲ ὑμεῖς ἀδεῖφροί ἐστε. Καὶ πατέρα μὴ χαϊέσητε ὑμῶν ἐπὶ τῆς γῆς" εἷς γάρ ἐστιν ὁ Πατὴρ ὑμῶν, ὁ ἐν τοῖς οὐρανοῖς. Μηδὲ κληθῆτε καθηγηταί" εἷς γάρ ἐστιν ὁ καθηγητὴς ὑμῶν, ὁ Χριστός. ἸΩΆΝΝΗΣ. Ἡ ἐμὴ διδαχὴ οὐκ ἔστιν ἐμὴ, ἀλλὰ τοῦ πέμφεαντός με. ἀν τις τὸ θέϊημα αὐτοῦ ποιῇ, γνώσεται περὶ τῆς διδαχῆς, πότερον ἐκ τοῦ Θεοῦ ἐστιν, ἣ ἐγὼ ἀπ᾿ ἐμαυτοῦ λαλῶ. ʼὋ ἀφʼ ἑαυτοῦ «λαλῶν, τὴν δόξαν τὴν ἰδίαν ξητεῖ' ὁ δὲ ζητῶν τὴν δόξαν τοῦ πέμψαντος αὐτὸν, οὗτος ἀληθής ἐστιν, καὶ ἀδικία ἐν αὐτῷ οὐκ ἔστι". ΠΡῸΣ ΚΟΡ. β'. Οὐ γάρ ἐσμεν, ὡς οἱ “το..λοὶ, καπηλεύοντες τὸν τοῦ Θεοῦ, ἀ.11ʼ ὡς ἐξ εἰλικρινείας, ἐκ Θεοῦ, κατενώπιον Θεοῦ ἐν Χριστῷ «Σαλοῦμεν. ( ΠΡῸΣ ΘΕΣΣ. α΄. Ἢ γὰρ παράκλησις ἡμῶν οὐκ ἐκ αρμὰ υος, εἰσι! πλάνης, οὐδὲ ἐξ ἀκαθαρσίας, οὐδὲ ἐν δόλῳ" ἀλλὰ καθὼς δεδοχιμάσμεθα ὑπὸ τοῦ Θεοῦ πιστευθῆναι τὸ Εὐαγγέλιον, οὕτω λαλοῦμεν " οὐχ ὡς ἀνθρώποις ἀρέσκοντες, ἀλλὰ τῷ Θεῷ τῷ δοκχιμάζοντι τὰς καρδίας ἡμῶν, Οὔτε γάρ ποτε ἐν «᾿όγῳ κο.λακείας ἐγερήθημεν πρὸς ὑμᾶς, καθὼς οἴδατε, οὔτε προφάσει πλεονεξίας, Θεὸς μάρτυς, οὔτε ζητοῦντες ἐξ ἀνθρώπων δόξαν, οὔτε ἀφʼ ὑμῶν, οὔτε ἀπὸ ἄλλων, δυνάμενοι ἐν βάρει εἶναι, ὡς Χριστοῦ ἀπόστολοι. δ ΡῸΥ [απιϊί ἴα νι δα απι, τ ἀδέ {{{18 ὡς δόξαν. Αἱ πι|55. ἀν εἰς δόξαν. τὴν ἰδίαν δόξαν. Αἱ Ὅτι οὐ δεῖ τὸν προεστῶτα τοῦ λόγου εἰς τὴν κατὰ τῶν ὑποκειμένων ὕβριν ἀποχεχρῆσθαι τῇ ἐξουσίᾳ " οὐ μὴν οὐδὲ χατεπαίρεσθαι αὐτῶν" ἀλλὰ μᾶλλον ὑπόθεσιν τῆς πρὸς αὐτοὺς ταπεινοφροσύνης τὸν ΜΑΤΘΑΙ͂ΟΣ. Τίς ἄρα ἐστὶν ὁ πιστὸς δοῦλος καὶ φρόνιμος, ὃν κατέστησεν ὁ κύριος ἐπὶ τῆς οἰκίας αὑτοῦ τοῦ δοῦναι αὑτοῖς ἐν καιρῷ τὴν τρο:-ἡν, Μακάριος ὁ δοῦνϊος ἐκεῖνος, ὃν ἐλθὼν ὁ κύριος αὐτοῦ εὑρήσει ποιοῦντα οὕτως. μὴν «Ἰέγω ὑμῖν, ὅτι ἐπὶ πᾶσι τοῖς ὑπάρχουσιν αὑτοῦ κατα. στήσει αὐτόν. Ἐὰν δὲ εἴπῃ ὁ κακὸς δοῦϊος ἐκεῖ γὸς ἐν τῇ καρδίᾳ αὑτοῦ Χρονίζει ὁ κύριός μου ἔρχεσθαι, καὶ ἄρξηται τύπτειν τοὺς συγδούζλους αὐτοῦ (0θ), ἐσθίῃ τε καὶ πίνῃ μετὰ τῶν μεθυὸν Μοχ προσδοχᾷ καὶ διχοτομήσει. Αἰὲτων" ἥξει ὁ κύριος τοῦ δούϊλου ἐκείνου ἐν ἡμέρᾳ αὶ δι, ατίεπισιιε ἡ οὐ προσδοχᾷ,, καὶ ἐν ὥρᾳ ἦ οὐ γυώσκει" καὶ διχοτομήσει αὐτὸν, καὶ τὸ μέρος αὐτοῦ μετὰ τῶν 81).... γὸς υοσαιἷς πιὸ, Ῥονιῖνδ, ὑποκριτῶν θήσει. ʼΕκεῖ ἔσται ὁ κλαυθμὸς, καὶ ὁ εἰ τυοτο αἰεὶ δ ; βρυγμὸς τῶν ὀδόντων. ἸΩΆΝΝΗΣ. Ὑμεῖς φωνεῖτέ 4“, ὁ Κύριος, καὶ ὁ Διδάσκαδλος, καὶ ἀληθῶς .1ὲ-ὀ ιἰς αἰϊδγ γετε " εἰμὶ γάρ. Εἰ οὖν ἐγὼ ἔνιψα τοὺς πόδας Βαεία δεῖ απίοπι εἰ σοπίοπιϊο ἐπε ν ὑμῶν, ὁ Κύριος, καὶ ὁ Διδάσκαλος, καὶ ὑμεῖς ὀξείυἱάθγοίι αἀμίθηι αἰαὶ! εἰς ; ἀλιήϊλουν νίπτειν τοὺς πόδας. ΛΟΥ͂ΚΑΣ. φομίϊιηι ἀοηιϊπαμίμῦγ οἶδ, εἰ φμὶ ροι(δδίαίθπι ᾿Εγέγετο δὲ καὶ φιλονεικία ἐνʼ αὐτοῖς, τὸ, τίς αὐδΊΡΟΥ τῶν μείζων δοκεῖ εἶναι. Ὃ δὲ Ἰησοῦς εἶπεν αὖὐδεά φμὶ πιαὶοῦ εοὶ ἐπ υοὐὶς, δαι τοῖς Οἱ βασι.ἱεῖς τῶν ἐθνῶν κυριεύουσιν αὐτῶν, ργαξοδδον ἐπί, δἴγι πιϊπίδίγαίογ. καὶ οἱ ἐξουσιάζοντες αὐτῶν εὐεργέται καϊοῦνγται" δεξί, ὑμεῖς δὲ οὐχ οὕτως " ἀ.1.1 ὁ μείζων ἐν ὑμῖν γενέτεσπηιῦῖ ἔσο απίδηι σθω ὡς νεώτερος, καὶ ὁ ἡγούμενος, ὡς ὁ διαπονῶν. δἷσαί φαὶ πιριϊδίγαί ([κις. χχυ, Τίς γὰρ μείζων, ὁ ἀνακείμενος ἣ ὁ διακονῶν; Β. χμίοια Οὐχ ὁ (θ8) ἀγαχείμεγος; Ἐγὼ δὲ εἰμι ἐν μέσῳ οεἰοδὶα : ὑμῶν, ὡς ὁ διακονῶν. ΠΡΑΞΕΙΣ, ᾿Απὸ δὲ τῆς εοἰϊἷ5, α ρτίπια αἷδ χια ἱηργοδδιιδ διηι Μιλήτου πέμψας εἰς τοὺς πρεσβυτέρους τῆς Ἐκκλησίας " ὡς δὲ παρτ΄δης Ῥοπιῖπο ἐγένοντο πρὸς αὐτὸν, εἶπεν αὐτοῖς" Ὑμεῖς ἐπογῃπιὶς ἔστασθε, ἀπὸ πρώτης ἡμέρας ἀφʼ ἧς ἐπέξην εἰαϊὶς ἀκα οτιιι εἰς τὴν ᾿Ασίαν, πῶς μεθʼ ὑμῶν τὸν πάντα χρόδι γΟΥ ἐγεγέμην, δουλεύων τῷ Κυρίῳ μετὰ πάσης εἰἰϊποιὶς οπῖπι, ταπεινοφροσύνης, καὶ πολλῶν δακρύων καὶ πειδἱ γιιὶς ἀφυθταί, τῶν συμθδάντων μοι ἐν ταῖς τῶν Ἰουδαίων. ΠΡῸΣ ΚΟΡ. β', Ἡδέως γὰρ ἀνπο5 ἰηβγηιὶ [πετῖπιιδ ἰπ ασ ματι έχεσθε τῶν ἀφρόνων», φρόνιμοι ὄντες. ᾿Αγέχεσθε γὰρ, εἴ τις ὑμᾶς καταδου.1οῖ, εἴ τις κατεσθίει, εἴ τις «ωμδάνει, εἴ τις ἑπαίρεται, εἴ τις εἰς πρόσωπον ὑμᾶς δέρει. Κατὰ ἀτιμίαν λέγω, ὡς ὅτι ἡμεῖς Ὅτι οὐ δεῖ κατʼ ἔριν, ἢ φθόνον, ἣ φιλονεικίαν τὴν (, πρός τινας κηρύσσειν τὸ Εὐαγγέλιον. ἰοπιἰοπθηι, ΜΑΤΘΑΙ͂ΟΣ. Ἰδοὺ ὁ παῖς μου, ὃν ἡἠρέτισα, ἁἀγαπητές μου, εἰς ὃν ηὐδόκησεν ἡ ψυχή μου. φιο εἰδὲ ϑεπε σοπιρίασιϊ Θήσω τὸ Πνεῦμά μου ἐπ᾿ αὐτὸν, καὶ κρίσιν τοῖς τίίμπι πιοιπὶ ἔθνεσιν ἀπαγγελεῖ. Οὐχ ἐρίσει, οὐδὲ κραυγάσει οὐδὲ ἀκούσει τις ἐν ταῖς πλατείαις τὴν αἰεὶ αἰϊφιιὶδ φωνὴν» αὐτοῦ. ΠΡΟΣ ΦΙΛΙΠΠ. Τινὲς μὲν καὶ διὰ 19)..... φθόνον καὶ ἔριν, τινὲς δὲ καὶ δὲ εὐδοκίαν τὸν εἰ εοπίοπίϊοποπι, σιίάαηι Χριστὸν κηρύσσουσιν" οἱ μὲν ἐξ ἀγάπης, εἰδότες νυοἰμπίαίοπι Οἰιτὶδίμπι ὅτι εἰς ἀποιλογίαν τοῦ Εὐαγγε.λίου κεῖμαι" οἱ δὲ ἐξ ἐριθείας τὸν Χριστὸν καταγγέλλουσιν, οὐχ ἀγγῶς, οἱόμενγοι θλίψιν" ἐπιφέρειν τοῖς δεσμοῖς αππμπίΐαπί, ποπ Ὅτι οὐ δεῖ τοῖς ἀνθρωπίνοις πλεονεκτήμασι χεχρῇθιυοά ποῆ οροτίεί Βυπιδηΐβ σθαι εἰς τὸ κήρυγμα τοῦ Εὐαγγελίου, ἵνα μὴ ἐγδὰ ΜΑΤΘΑΙ͂ΟΣ. Ἑξομοιλογοῦμαί σοι, Πάτερ, Κύριε Οοηβίοον τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα αδδοοπαϊδιὶ λέγετε. ΑΙ ἄυο πι58. καὶ καλῶς λέγετε, δέπε ἀϊ(10) ἴεν. ἰογιΐ5 τὴν πρός τινα, αἀυεῦξῖς χιιοπιϊπα ἴμπνεγϑο ὁ Διδάσκαλος καὶ ὁ 1188, οὐδὲ κραυγάσει, δάἀάϊιυπι 85).... Νοη ἐπίπι ἃ ἀπὸ συρῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ ΔΙ μεν εἰς ἐπ υἷα, τὴν εὐοδίαν τοῦ ΠΡῸΣ ΚΟΡ. α΄. Οὐ γὰρ Χριστὸς βαπτίζειν, ἀ.λ..ʼ εὑαγγελίζεσθαι" οὐκ ἕν σοφίᾳ 1όγου, ἵνα μὴ κεγωθῇ ὁ σταυρὸς τοῦ Χρε στοῦ, Κἀγὼ ἐλθὼν πρὸς ὑμᾶς, ἀδε.λ οἱ, ἦλθον οὗ καθʼ ὑπεροχὴν «1ύγου, ἣ σοφίας, καταγγέλλων ὑμῖν τὸ μαρτύριον τοῦ Θεοῦ. Οὗ γὰρ ἔχριγά εἰδέναι ἐν ὑμῖν, εἰ μὴ Ἰησοῦν Χριστὸν. καὶ τοῦτον ἐσταυρωμένον. Κἀγὼ ἐν ἀσθενείᾳ, καὶ ἐν τρόμῳ ποιλιλῷ ἐ εγόμην πρὸς ὑμᾶς " καὶ ὁ “μον, καὶ τὸ χἠρυγμώ μου οὐχ ἐν πιθανοῖς ἀγθρωσπίγης σοφίας 1ύγοις, ἀλ.ʼ ἐν ἀποδείξει Πνεύματος καὶ δυνάμεως ἵνα ἡ πίστις ἡμῶν Ὅτι οὐ δεζ οἴεσθαι τὴν εὐοδίαν τοῦ ἐν ἰδίαι; ἐπινοίαις χατεργάζεσθϑαι τὸ ὃξ ὅλον ἐπὶ ΠΡΟΣ ΚΟΡ. β'. Πεποίθησιν δὲ τοιαύτην ἔχομεν διὰ τοῦ Χριστοῦ πρὸς τὸν Θεὶν, οὐχ ὅτι ἱκανοί ἐσμεν ἀφʼ ἑαυτῶν ἱκανότης ἡμῶν ἐκ τοῦ Θεοῦ, ὃς καὶ ἰκάνωσεν ἡμᾶς γεγέσθαι διακόνους καινῆς διαθήκης. ΠΡῸΣ ΚΟΡ. β'. Ἔχομεν δὲ τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις σκεύεσιν, ἵνα ἡ ὑτερθολὴ ςῆς δυνάμεως ἢ τοῦ Θεοῦ, κἀὶ μὴ ἐξ ἡμῶν. Ὅτι οὐ δεῖ τὸν ἐγκεχειρισμένον τὸ κήρυγμα τοῦ Εὐαγγελίου κτᾶσθαί τι πλέον τῶν πρὸς τὴν παρʼ αὑτοῦ ΜΑΤΘΑΙ͂ΟΣ. Μὴ χτήσησῦε χρυσὸν μήτε ἄργυρον, μήτε χαλκὸν εἰς τὰς ζώνας ὑμῶν πήραν εἰς ὁδὸν, μηδὲ δύο χιτῶνας, μηδὲ ὑποδήματα μηδὲ ῥάβδον " ἄξιος γὰρ ὁ ἐργάτης τῆς τρο:ῆς αὐτοῦ ἐστι. ΛΟΥ͂ΚΑΣ. Μηδὲν αἴρετε εἰς ὁδὸν, μήτε ῥάβδους, μήτε πήραν μήτε ἄρτον, μήτε ἀργύριον, μήτε ἀνὰ δύο χιτῶνας ἔχει». ΠΡΑΞΕΙΣ, ᾿Αργυρίου ἣ χρυσίου ἣ ἱματισμοῦ οὐδενὸς ἐπεθύμησα, αὐτοὶ γιγώσχδτε. ΠΡῸΣ ΤΙΜ. δ΄. Οὐδεἷς στρατευόμενος ἐμπιλέχεται ταῖς τοῦ βίου Ὅτι οὐ δεῖ χιχρᾷν ἑαυτὸν εἰς τὴν περὶ τῶν βιωτικῶν φροντίδα τοῖς κατὰ προσπάθειαν περὶ ταῦτα ΛΟΥ͂ΚΑΣ. Εἶπε δέ τις αὑτῷ ἐκ τοῦ ὄχλου " δάσκχαλε, εἰπὲ τῷ ἀδεϊιρῷ μου μερίσασθαι μετʼ ἐμοὺ τὴν κιληρονομίαν. Ὁ δὲ εἶπεν" Ἄνθρωπε, εἰς με κατέστησε δικαστὴν ἣ μεριστὴν ἐ;ʼ ὑμᾶς; ΠΡΟΣ ΤΙΜ. βʼ΄. Οὐδεὶς στρατευόμενος ἐμπλέκεεαι ταῖς τοῦ βίου πραγματείαις, καὶ τὰ ἑξῆς. χρυσίον μήτε ἀργύριον. Ὃτ: οἱ διὰ τὴν πρὸς τοὺς ἀκούοντας ἀρέσκειαν ἀμεΑ Ουοὰ λοῦντες τῆς παῤῥησίας τῶν τοῦ Θεοῦ θελημάτων, ἐκείνοις ἑαυτοὺς δουλοῦντες, οἷς ἀρέσκειν θέλουσι, τῆς τοῦ Κυρίου δεσποτείας ἐκπίπτουσιν. ἸΩΆΝΝΗΣ. Πῶς δύνασθε ὑμεῖς πιστεύειν, δόξαν παρὰ ἀ.1.λήλων αμδάνοντες, καὶ τὴν δόξαν τὴν παρὰ τοῦ μόνου Θεοῦ οὐ ζητοῦντες ; ΠΡῸΣ ΓΑΔ. Εἰ ἔτι ἀνθρώποις ἤρεσκον, Χριστοῦ Ὅτ: δεῖ σκοπὸν προχεῖσθαι τῷ διδάσκοντι, πάντας μὲν εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ καταρτίσαι, ἕκαστον δὲ ἐν ΜΑΤΘΑΙΟΣ. ᾿Ἔσεσθε οὖν ὑμεῖς τέλειοι, ὥσπερ ὁ Πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς τέλειός ἐστιν. ἸΏΑΝΝΗΣ. Οὐ περὶ τούτων δὲ ἐρωτῶ μόνον, ἀλλὰ καὶ περὶ τῶν πιστευόντων διὰ τοῦ αὑτῶν εἰς ἐμέ" ἵνα πάντες ὃν ὦσιν, καθὼς σὺ, Πάτερ, ἐν ἐμοὶ, κἀγὼ ἐν σοὶ, ἵνα καὶ αὐτοὶ ἐν ἡμῖν ὃν ὦσιν ΠΡΟΣ ΕΦΕΣ. Καὶ αὐτὸς ἔδωκε τοὺς μὲν ἀποστόλους; τοὺς δὲ προφήτας, τοὺς δὲ ποιμένας καὶ διδασκάλους πρὸς τὸν καταρτισμὸν τῶν ἁγίων, εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ Χριστοῦ, μέχρι καταντήσωμεν δὲ πάντες εἰς τὴν ἑνότητα τῆς πίστεως, καὶ τῆς ἐπιγνώσεως τοῦ Υἱοῦ τοῦ Θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ ΧριὍτι δεῖ ἐν ἀνεξικακίᾳ καὶ πραότητι παιδεύειν τοὺς ἀντιδιατιθεμένους, προσδοχῶντα αὐτῶν τὴν μετάνοιαν, ἕως ἂν πληρώσῃ τὸ μέτρον τῆς εἰς ΜΑΤΘΑΙ͂ΟΣ. Οὐχ ἐρίσει, οὐδὲ κραυγάσει, οὔτε ἀκούσει τις ἐν ταῖς πλατείαις τὴν φωγὴν αὐτοῦ. Κάλαμον συντετριμμένον οὐ κατεάξει, καὶ τυφόμενον οὐ σβέσει, ἕως ἂν ἐκβάλῃ εἰς νῖκος τὴν κρίσιν. ΠΡΟΣ ΤΙΜ. β΄. Δοῦ,1ον δὲ Κυρίου οὗ δεῖ μάχεσθαι, ἃ.1.1ʼ ἥπιον εἶναι πρὸς πάντας, ἀνεξίκακον, ἐν πραύτητι παιδεύοντα τοὺς ἀντιδιατιθεμένους" μήποτε δῷ αὐτοῖς ὁ Θεὸς [εις ρμογ[εοιιι5 οεἰ (Μαιἢ. ν, μετάνοιαν εἰς ἐπίγγωσι» ἀληθείας, καὶ ἀγαὮ ἀεἰ ἐκ τῆς τοῦ διαβόλου παγίδος. Ὅτι δεῖ τοῖς διὰ φόβον καὶ εὐλάθειαν παραιτουμέγοῖς τὴν παρουσίαν τοῦ κηρύσσοντος τὸν λόγον εἴκειν, καὶ μὴ φιλονείκως ἐγκεῖσθαι. ΛΟΥ͂ΚΑΣ. Καὶ ἠρώτησαν αὑτὸν ἅπαν τὸ πιλῆθος τῆς περιχώρου τῶν Γαδαρηνῶν, ἀπελθεῖν ἀπ' αὐτῶν, ὅτε φόβῳ μεγάλῳ συνείχοντο. Αὐτὸς εἰς τὸ πλοῖον, ὑπέστρεψεν. στρά δάϊεϊο οὐ ζητοῦντες. Δες. ἐν ἐμοὶ καὶ ἐγὼ ἰὰ Ὅτι δεῖ καὶ τῶν διὰ ἀγνωμοσύνην μὴ χαταδεχομένων τὸ κήρυγμα τοῦ Εὐαγγελίου ἀναχωρεῖν, μηδὲ τὰ πρὸς τὴν ἀναγκαίαν τοῦ σώματος χρείαν παρ' αὑτῶν εὐεργετηθῆναι ἀνεχομένους ΜΑΤΘΑΙ͂ΟΣ. Καὶ ὃς ἂν μὴ δέξηται ὑμᾶς, μηδὲ ἀκούσῃ τῶν «“όγων ὑμῶν, ἐξερχόμενοι τῆς οἰκίας ἣ τῆς πόλεως, ἐκειγάξατε τὸν τὸν ἀπὸ τῶν ποδῶν ὑμῶν. ΛΟΥ͂ΚΑΣ. Εἰς ἣν δʼ ἂν πόλιν εἰσέρχησθε, καὶ μὴ δέξωνται ὑμᾶς, ἐξελθόντες εἰς τὰς πλατείας αὑτῆς, εἴπατε" Καὶ τὸν κονιορτὸν τὸν κολληθέντα ἡμῖν ἀπὸ τῆς πόλεως ὑμῶν ἀποματτόμεθα ὑμῖν" πλὴν τοῦτο γιγνώσκετε, ὅτι ἤγγικεν ἐφ ὑμᾶς ἡ βασιλεία τοῦ Θεοῦ. ΠΡΑΞΕΙΣ. Ὡς δὲ κατῆλθον ἀπὸ τῆς Μα ὅ τε Σίλας καὶ ὁ Τιμόθεος, τῷ λόγῳ ὁ Παῦλος, διαμαρτυρόμενος τοῖς Ἶουδαίοις εἶναι τὸν Χριστὸν ᾿Ιησοῦν. Ἄντν δὲ αὐτῶν, καὶ βλασφημούντων, ἐχτιναξάμενος τὰ ἱμάτια, εἶπε πρὸς αὐτούς" Τὸ αἷμα ὑμῶν ἐπὶ τὴν κεραϊὴν ὑμῶν " ἀθῶος ἐγώ" ἀπὸ τοῦ νῦν εἰς τὰ ξθγη πορεύσομαι. εος ἐεμὺ αἰας δας, δὲ ἀφίεται ὁ οἶκος ὑμῖν ἔρημος. υαἰτααυο οἀἰιῖο εἰ ἀπο π|55. ὑμῖν οὖν ἀναγκαῖον. Ὅτι δεῖ τῶν μετὰ τὸ πληριυθῆνα! εἰς αὐτοὺς πάντα τοόπον ἐπιμελείας ἀπειθούντων ἀναχωρεῖν. τοὺς προφήτας, καὶ τοὺς ἀπεσταλμένους πρὸς αὐτὴν, ποσάκις ἡἠθέτὰ τέκνα σου, δʼ τρόπον ἑαυτῆς ὑπὸ τὰς πτέρυγας αὑτῆς καὶ οὐκ ἠθελήσατε! ᾿Ιδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος. ΠΡΆΞΕΙΣ. Ὑμῖν ἣν ἀναγκαῖον λαληθῆναι τὸν λόγον τοῦ Θεοῦ" ἐπειδὴ δὲ ἀπωθεῖσθε αὐτὸν, καὶ οὐκ ἀξίους κρίνετε ἑαυτοὺς τῆς αἰωνίου ζωῆς, ἰδοὺ στρερόμεθα εἰς τὰ ἔθνη. Οὕτω γὰρ ἐντέταίϊται ἡμῖν ὁ Κύριος Τέθεικά σε εἰς φῶς ἐθνῶν, τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς ΠΡῸΣ ΤΙΤ. Αἱρετικὸν ἄνθρωπον μετὼ μίαν καὶ δευτέραν νουθεσίαν παραιτοῦ, εἰδὼς, ὅτι ἐξὍτι πρὸς πάντας ἐν παντὶ πράγματι φυλάσσειν δεῖ τὴν ἀκρίβειαν τῶν τοῦ Κυρίου ῥημάτων, μηδν ποιοῦντα κατὰ πρόσκλισιν ΠΡῸΣ ΤΙΜ. α΄. Διαμαρτύρομαι ἐνώπιον τοῦ Θεοῦ καὶ Χριστοῦ Ἰησοῦ, καὶ τῶν ἐκλεκτῶν ἀγγέλων, ἵνα ταῦτα φυμάξῃς χωρὶς προκρίματος, μηδὲν ποιῶν κατὰ Ὅτι δεῖ τὸν προεστῶτα τοῦ λόγου μετὰ περισχέ" ψεὼως καὶ δοχιμασίας πολλῆς, κατὰ σκοπὸν τῇς πρὸς Θεὸν εὐαρεστήσεως, ἕκαστον ποιεῖν τε καὶ λέγειν, ὡς ὀφείλοντα καὶ ὑπʼ αὐτῶν τῶν πεπι-Α αὐτῷ δοχιμάξεσθαί τε καὶ μαρτυΠΡΑΞΕΙ͂Σ. Ὑμεῖς ἐπίστασθε ἀπὸ πρώτης ἡμέρας, ἀφ' ἧς ἐπέβην εἰς τὴν Ἀσίαν, πῶς μεθʼ ὑμῶν τὸν πάντα χρόνον ἐγενόμην, δουκδύων τῷ Κυρίῳ μετὰ πάσης ταπεινοφροσύνης, καὶ “τολι.λῶν δακρύων καὶ πειρασμῶν. Καὶ μετʼ ὀλίγα" ᾿Αργυρίου, ἣ χρυσίου, ἣ ἱματισμοῦ οὐδενὸς ἐπεθύμησα. Αὐτοὶ γιγνώσκετε, ὅτι ταῖς χρείαις μου καὶ τοῖς οὖσι μετʼ ἐμοῦ ὑπηρέτησαν αἱ χεῖρες. αὗται. ΠΡῸΣ ΘΕΣΣ. α΄. Ὑμεῖς μάρτυρες, καὶ ὁ Θεὸς, ὡς ὁσίως, καὶ δικαίως, καὶ ἀμέμπτως ὑμῖν τοῖς πιστεύουσιν ἐγενήθημεν, καθάπερ ὑμεῖς ### English translation (Claude) That those entrusted with the preaching of the Gospel must, with supplication and prayer, appoint deacons or [presbyters], men also approved in their former life. Matthew: “Then he says to his disciples, ‘The harvest is great, but the workers are few. Pray therefore the Lord of the harvest to send out workers into the harvest.’” Luke: “And when day came, he called his disciples, and chose from them twelve, whom he also named apostles: Simon, whom he also named Peter, and Andrew his brother, and James and John, Philip and Bartholomew, and Matthew and Thomas, James the son of Alphaeus, and Simon who was called the Zealot, and Judas son of James, and Judas Iscariot, who also became a traitor.” Luke: “After these things the Lord appointed seventy others also, and sent them two by two before his face into every city and place where he himself was about to come. He said to them, ‘The harvest is great, but the workers are few. Pray therefore the Lord of the harvest to send out workers into his harvest.’” Acts: “The first account I made, O Theophilus, concerning all that Jesus began both to do and to teach, until the day when he was taken up, after he had given commands through the Holy Spirit to the apostles whom he had chosen.” Acts: “And they put forward two, Joseph [called Barsabbas, who was surnamed Ju]stus, and Matthias. And they prayed and said, ‘You, Lord, who know the hearts of all, show which one of these two you have chosen to take the place of this ministry and apostleship, from which Judas turned aside to go to his own place.’ And they cast lots for them, and the lot fell on Matthias, and he was numbered with the eleven apostles.” First to Timothy: “If anyone aspires to the office of bishop, he desires a good work. A bishop then must be above reproach, the husband of one wife, sober, self-controlled, [orderly, hospitable, apt to teach, not given to wine,] not violent, not greedy for shameful gain, but gentle, not quarrelsome, not a lover of money, managing his own household well, having children in subjection with all dignity (for if someone does not know how to manage his own household, how will he care for the church of God?); [not a recent convert,] lest, being puffed up, he fall into the condemnation of the devil. He must also have a good testimony from those outside, so that he may not fall into reproach and the snare of the devil. Deacons likewise must be dignified, not double-tongued, not addicted to much wine, [not greedy for shameful gain,] holding the mystery of the faith with a pure conscience. And let these also [first be tested] …” To Titus: “For this reason I left you in Crete, that you might set in order what remains and appoint [presbyters] in every city, as I directed you: if anyone is blameless, the husband of one wife, having believing children, not accused of debauchery or [insubordination]. For a bishop must be blameless, as God's steward, not self-willed, not quick-tempered, [not given to wine,] not violent, not greedy for shameful gain, but hospitable, a lover of good, self-controlled, just, holy, disciplined, holding fast to the trustworthy word as taught, so that he may be able both to exhort in sound teaching and to refute those who contradict.” That one must not be hasty about ordinations, nor come to them without due consideration (for what is unproven is not without danger), and that one who is caught in something must be exposed, so that one may not oneself share in the sin, and the others may not stumble, but rather [fear]. First to Timothy: “Lay hands hastily on no one, and do not share in the sins of others.” First to Timothy: “Do not receive an accusation against a presbyter except on the word of two or three witnesses. [Those who sin, rebuke before all, so that the rest also may have fear.]” That the one chosen must not come forward of himself, [but wait] for God's good pleasure, and must begin to preach when it is entrusted to him, and preach to those to whom he [is sent]. Matthew: “These twelve Jesus sent out, charging them, saying, ‘Do not go into the way of the Gentiles, and do not enter a city of the Samaritans; but go rather to the lost sheep of the house of Israel.’” Matthew: “And behold, a Canaanite woman came out from those regions and cried out to him, ‘Have mercy on me, Lord, son of David; my daughter is badly demon-possessed.’ But he did not answer her a word. And his disciples came and asked him, saying, ‘Send her away, for she cries out after us.’ But he answered and said, ‘I was sent only to the lost sheep of the house of Israel.’” John: “For I came forth from God and have come; for I have not come of myself, but he sent me.” Acts: “Now those who were scattered because of the persecution that arose over Stephen travelled as far as Phoenicia and Cyprus and Antioch, speaking the word to no one except Jews only.” To the Romans: “Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God.” To the Romans: “And how will they hear without someone preaching? And how will they preach unless they are sent?” First to Timothy: “Paul, an apostle of Jesus Christ by command of God our Saviour and of Christ Jesus our hope.” That the one called to the preaching of the Gospel must obey at once and not put it off. Luke: “He said to another, ‘Follow me.’ But he said, ‘Lord, permit me first to go and bury my father.’ But the Lord said to him, ‘Let the dead bury their own dead; but you go and proclaim the kingdom of God.’” To the Galatians: “But when it pleased God, who set me apart from my mother's womb and called me by his grace, to reveal his Son in me, that I might preach him among the Gentiles, I did not immediately consult with flesh and blood, nor did I go up to Jerusalem to those who were apostles before me, [but I went away] into Arabia, and again returned to Damascus.” That one must not teach otherwise. John: “Truly, truly, I say to you, he who does not enter the sheepfold by the door [but climbs in by another way] is a thief and a robber. But he who enters by the door is the shepherd of the sheep.” And a little later: “I am the door of the sheep. All who came [before me] are thieves [and robbers], and the sheep did not listen to them.” To the Galatians: “But even if we or an angel from heaven [should preach to you a gospel contrary to what we preached to you,] let him be anathema. As we have said before, so now I say again: if anyone preaches to you a gospel contrary to what you received, let him be anathema.” First to Timothy: “If anyone teaches otherwise and does not agree with the sound words of our Lord Jesus [Christ and with the teaching that accords with godliness, he] is puffed up, understanding nothing,” and so on. That one must teach those entrusted to one all that has been commanded by the Lord in the Gospel and through the apostles, and whatever follows from these. Matthew: “Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you.” Acts: “As they went through the cities, they delivered to them, to keep, the decrees decided by the apostles and [presbyters] who were in Jerusalem.” First to Timothy: “These things teach and exhort.” To Titus: “[But you,] speak the things that befit sound teaching.” That one who has been entrusted with the word of the Lord's teaching, if he keeps silent about any of the things necessary for pleasing God, is guilty of the blood of those who are in danger, whether through doing what is forbidden or through falling short of what ought to be accomplished. Luke: “Woe to you lawyers, for you have taken away the key of knowledge; you yourselves did not enter, and you hindered those who were entering.” Acts: “[When] Silas and Timothy [came down] from Macedonia, Paul was occupied [with the word], testifying to the Jews that Jesus was the Christ. [And when they opposed him and blasphemed, he shook out his garments and] said to them, ‘Your blood be on your own heads; I am clean; from now on I will go to the Gentiles.’” Acts: “Therefore I testify to you this day that I am clean of the blood of [all of] you. For I did not shrink from declaring to you the whole counsel [of God].” That even in matters not laid down by Scripture as a command, one must urge each person toward the [better]. Matthew: “There are eunuchs who were born so from their mother's womb; and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the sake of the kingdom of heaven. He who is able to receive it, let him receive it.” First to the Corinthians: “Now concerning virgins I have no command of the Lord, but I give my opinion as one who by the Lord's mercy is trustworthy. I think then that this is good because of the present necessity, that it is good for a man to remain as he is. Are you bound to a wife? Do not seek release. Are you released from a wife? Do not seek a wife,” and so on. That it is not permitted to impose on others what [one does not do oneself]. Luke: “And woe to you lawyers too, for you load men with burdens hard to bear, and you yourselves do not touch the burdens with one of your fingers.” That the one who presides over the word must set himself before the others as a model of every good thing, first accomplishing [what he teaches]. Matthew: “Come to me, all you who labour and are heavy laden, and I will give you rest. Take my yoke upon you and learn from me, for I am meek and lowly in heart.” John: “So when he had washed the feet of his disciples and taken his garments and reclined again, he said to them, ‘Do you know what I have done to you? You call me Teacher and Lord, and you say well, for so I am. If then I, the Lord and the Teacher, have washed your feet, you also ought to wash [one another's] feet. For I have given you an example, that as I have done to you, you also should do to one another.’” Acts: “In all things I showed you that by labouring thus one must help the weak.” First to the Corinthians: “Be imitators of me, as I also am of Christ.” First to Timothy: “Let no one [despise your youth, but be an example] to the believers in word, in conduct, in love, in faith, in purity.” That the one who presides over the word must not rest content with his own achievements, but must know that the proper and special work of the care entrusted to him is the improvement of those entrusted to him. Matthew: “You are the salt of the earth. But if the salt has lost its savour, with what will it be salted? It is no longer good for anything except to be thrown out and trampled underfoot by men.” John: “All that the Father gives me will come to me, and him who comes to me I will by no means cast out. For I have come down from heaven, not to do my own will, but the will of the Father who sent me. And this is the will of him who sent me, that everyone who sees the Son and believes in him should have eternal life.” First to the Thessalonians: “For what is our hope, or joy, or crown of boasting? Is it not you also, before our Lord Jesus Christ at his coming? For you are our glory and joy.” That the one who presides over the word must go round all the villages and cities entrusted [to him]. Matthew: “And Jesus went about all Galilee, teaching in the synagogues and preaching the gospel of the kingdom and healing every disease and every infirmity.” Luke: “And he went on through city and village, preaching and proclaiming the good news of the kingdom of God, and the twelve with him.” That one must call all to the obedience of the Gospel, and proclaim the word with all boldness, and bear witness to the truth, even if some hinder and persecute in whatever way [even unto death]. Matthew: “What I tell you in the darkness, speak in the light; and what you hear whispered in the ear, proclaim on the housetops. And do not fear those who kill the body but cannot kill the soul.” Matthew: “The wedding is ready, but those who were invited were not worthy. Go therefore to the crossroads, and invite to the wedding as many as you find.” John: “Jesus answered him, ‘I have spoken openly to the world; I always taught in the synagogue and in the temple, where all the Jews come together, and I spoke nothing in secret.’” Acts: “And when they had brought them, they set them before the council. And [the high priest] questioned them, [saying, ‘Did we not strictly] charge you not to teach in this name? And behold, you have filled Jerusalem with your teaching, and you intend to bring this man's blood upon us.’ But Peter and the apostles answered and said, ‘We must obey God rather than men.’” Acts: “except that the Holy Spirit testifies to me in every city, saying that bonds and afflictions await me. But I make account of nothing, nor do I hold my life dear to myself, so that I may finish my course with joy, and the ministry which I received from the Lord Jesus, to testify to the gospel of the grace of God.” First to the Thessalonians: “For you yourselves know, brothers, that our coming to you was not in vain; but though we had already suffered and been shamefully treated at Philippi, as you know, we were bold in our God to speak to you the gospel of God in much conflict.” That one must pray for the progress of those who have believed, and give thanks for it. John: “I do not ask for these only, but also for those who believe in me through their word, that all may be one, as you, Father, are in me and I in you, that they also may be one in us.” And again: “Father, those whom you have given me, I want them to be with me where I am.” Luke: “In that same hour Jesus rejoiced in the spirit and said, ‘I give you thanks, Father, Lord of heaven and earth, that you hid these things from the wise and understanding and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight.’” To the Romans: “First, I thank my God through Jesus Christ for all of you, because your faith is proclaimed in the whole world. For God is my witness, whom I serve in my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers.” To the Philippians: “For God is my witness how I long for all of you in [the affection of Christ Jesus. And this] I pray, that your love may abound still more and more in knowledge and all discernment, so that you may approve what is excellent, that you may be sincere and without offence for the day of Christ, filled with the fruits of righteousness which come through Jesus Christ, to the glory and praise of God.” That one must make known to others also, for the glory of God, the things accomplished by God's grace. Luke: “And the apostles returned and told him all that they had done.” Acts: “They reported all that God had done with them.” To the Ephesians: “So that you also may know my affairs, how I am doing, Tychicus, [the beloved brother and faithful minister] in the Lord, will make all things known to you; I have sent him to you for this very purpose.” That one must care not only for those who are present but also for those who are absent, and do everything as the need of edification may require. John: “And I have other sheep, which are not of this fold; those too I must bring, and they will hear my voice, and there will be one flock, one shepherd.” First to the Thessalonians: “Therefore, when we could bear it no longer, [we thought it good to be left at Athens] alone, and we sent Timothy, our brother and God's minister in the gospel of Christ, to establish you and to exhort you concerning your faith.” That one must [answer the call of] those who call one to do them a kindness. Matthew: “While he was saying these things to them, behold, a ruler came in and knelt before him, saying, ‘My daughter has just died; but come and lay your hand on her, and she will live.’ And Jesus rose and followed him.” Acts: “Since Lydda was near Joppa, the disciples, hearing that Peter was there, sent two men to him, urging him not to delay in coming to them.” That those who receive the word of truth must [be strengthened by visits]. Acts: “After some days Paul said to Barnabas, ‘Let us return and visit our brothers in every city in which we proclaimed the word of the Lord, and see how they are.’” First to the Thessalonians: “But we, brothers, having been torn away from you for a short time, in presence, not in heart, endeavoured the more eagerly and with great desire to see your face. Therefore we wanted to come to you — I Paul, once and again — but Satan hindered us.” And a little later: “Therefore, when we could bear it no longer, we thought it good to be left at Athens alone, and we sent Timothy our brother and God's minister in the gospel of Christ, to establish you and to exhort you concerning your faith, that no one be shaken by these afflictions; for you yourselves know that we are appointed for this.” That it is the mark of one who loves the Lord to care for those being taught, with great affection for them and with all zeal, in every way, persevering in teaching both in public and in private, even if it should be necessary unto death. John: “The good shepherd lays down his life for the sheep.” John: “When they had breakfasted, Jesus said to Simon Peter, ‘Simon son of Jonah, do you love me more than these?’ He said to him, ‘Yes, Lord, you know that I love you.’ He said to him, ‘Feed my lambs.’ He said to him again a second time, ‘Simon son of Jonah, do you love me?’ He said to him, ‘Yes, Lord, you know that I love you.’ He said to him, ‘Shepherd my sheep.’ He said to him the third time, ‘Simon son of Jonah, do you love me?’ Peter was grieved because he said to him the third time, ‘Do you love me?’ And he said to him, ‘Lord, you know all things; you know that I love you.’ Jesus said to him, ‘Feed my [sheep].’” Acts: “On the first day of the week, when the disciples were gathered to break bread, Paul talked with them, intending to depart the next day, and he prolonged his speech until midnight.” And a little later: “And when he had gone up and broken bread and eaten, and had talked with them a long while, until daybreak, he departed.” … “how I kept back nothing that was profitable, but declared it to you and taught you publicly and from house to house, testifying both to Jews and to Greeks repentance toward God and faith in our Lord Jesus.” … “Therefore be watchful, remembering that for three years I did not cease night and day to admonish each one with tears.” First to the Thessalonians: “For you remember, brothers, our labour and toil: working night and day so as not to be a burden to any of you, we preached to you the gospel of God,” and so on. That the one who presides over the word must be merciful and compassionate, especially toward those whose souls are in a bad state. Matthew: “And when the Pharisees saw it, they said to his disciples, ‘Why does your teacher eat with tax collectors and sinners?’ But when Jesus heard it, he said, ‘Those who are well have no need of a physician, but those who are sick. Go and learn what this means: I desire mercy, and not sacrifice. For I came not to call the righteous but sinners to repentance.’” Matthew: “Seeing the crowds, he had compassion on them, because [they were harassed and helpless, like sheep without a shepherd] …” That one must also have compassion on those entrusted to one in the needs of the body, and take care [of them]. Matthew: “I have compassion on the crowd, because they have now remained with me three days and have nothing to eat; and I do not want to send them away hungry, lest they faint on the way.” Mark: “And a leper came to him, beseeching him and kneeling before him and saying to him, ‘If you will, you can make me clean.’ And Jesus, moved with compassion, stretched out his hand and touched him, and said to him, ‘I will; be clean.’” Acts: “In these days, when the disciples were multiplying, there arose a murmuring of the Hellenists against the Hebrews, because their widows [were being overlooked in the daily service]. And the twelve summoned the multitude of the disciples and said, ‘It is not right that we should leave the word of God to serve tables. Look out, [brothers,] seven men from among you of good repute, full of the Holy Spirit and of wisdom, whom we may appoint over this need.’” That the one who presides over the word must not, through eagerness about the lesser things, [slacken] the zeal due [to the greater]. [Acts: “The twelve summoned] the multitude of the disciples and said, ‘It is not right that we should leave the word of God to serve tables.’” And a little later: “But we will devote ourselves to prayer and to the ministry of the word.” That one must not make a display, nor traffic in the word of teaching by flattering the hearers, for the satisfaction of one's own pleasures or needs; but [we must] be such as [speak] for the glory of God. Matthew: “But they do all their works to be seen by men; they make broad their phylacteries and enlarge the fringes of their garments; they love the place of honour at feasts and the chief seats in the synagogues, and greetings in the market places, and being called by men [Rabbi. But you, do not be called Rabbi,] for one is your teacher, and you are all brothers. And call no one on earth your father, for one is your Father, who is in heaven. Nor be called leaders, for one is your leader, the Christ.” John: “My teaching is not mine, but his who sent me. If anyone wills to do his will, he will know about the teaching, whether it is from God or whether I speak from myself. He who speaks from himself seeks his own glory; but he who seeks the glory of him who sent him is true, and in him there is no unrighteousness.” Second to the Corinthians: “For we are not, like the many, peddlers of the word of God; but as from sincerity, as from God, before God we speak in Christ.” First to the Thessalonians: “For our exhortation is not from error, nor from impurity, nor in guile; but as we have been approved by God to be entrusted with the gospel, so we speak, not as pleasing men, but God who tests our hearts. For we never came with a word of flattery, as you know, nor with a pretext for greed — God is witness — nor seeking glory from men, either from you or from others, though we could have been a burden as apostles of Christ.” That the one who presides over the word must not use his authority to insult those under him, nor exalt himself over them, but rather make [his rank] an occasion of humility toward them. Matthew: “Who then is the faithful and wise servant, whom his master has set over his household, to give them their food in due season? Blessed is that servant whom his master, when he comes, will find so doing. Truly I say to you, he will set him over all his possessions. But if that wicked servant says in his heart, ‘My master is delaying his coming,’ and begins to beat his fellow servants, and eats and drinks with the drunkards, the master of that servant will come on a day when he does not expect him and at an hour he does not know, and will cut him in two and put his portion with the hypocrites. There will be weeping and gnashing of teeth.” John: “You call me Lord and Teacher, and truly you say so, for so I am. If then I, the Lord and the Teacher, have washed your feet, you also ought to wash one another's feet.” Luke: “A dispute also arose among them as to which of them seemed to be the greatest. But Jesus said to them, ‘The kings of the Gentiles lord it over them, and those who have authority over them are called benefactors. But not so with you; rather let the greatest among you become as the youngest, and the leader as one who serves. For who is greater, the one who reclines at table or the one who serves? Is it not the one who reclines? But I am among you as the one who serves.’” Acts: “From Miletus he sent [to Ephesus] for the presbyters of the church. And when they had come to him, he said to them, ‘You yourselves know, from the first day that I set foot in Asia, how I was with you all the time, serving the Lord with all humility and with many tears and trials that befell me through the plots of the Jews.’” Second to the Corinthians: “For you gladly bear with fools, being wise yourselves. For you bear it if someone enslaves you, if someone devours you, if someone takes from you, if someone exalts himself, if someone strikes you in the face. To my shame I say that we [were too weak for that].” That one must not preach the Gospel out of strife or envy or rivalry toward anyone. Matthew: “Behold my servant whom I have chosen, my beloved, in whom my soul is well pleased. I will put my Spirit upon him, and he will proclaim judgment to the Gentiles. He will not quarrel, nor cry out, nor will anyone hear his voice in the streets.” To the Philippians: “Some indeed preach Christ even from envy and strife, but others from good will; the latter from love, knowing that I am appointed for the defence of the gospel; but the former proclaim Christ from rivalry, not sincerely, thinking to add affliction to my bonds.” That one must not make use of human advantages for the preaching of the Gospel, lest [the grace of God be obscured]. Matthew: “I give you thanks, Father, Lord of heaven and earth, that you hid these things from the wise and understanding and revealed them to little children.” First to the Corinthians: “For Christ did not send me to baptize but to preach the gospel, not in wisdom of word, lest the cross of Christ be made empty.” “And I, when I came to you, brothers, did not come with superiority of word or of wisdom, proclaiming to you the testimony of God. For I decided to know nothing among you except Jesus Christ and him crucified. And I was with you in weakness and in fear and in much trembling; and my word and my preaching were not in persuasive words of human wisdom, but in demonstration of the Spirit and of power, so that your faith [might not rest in the wisdom of men but in the power of God].” That one must not think that success [in the work] is accomplished by one's own devices, but [must place] the whole [hope] in God. Second to the Corinthians: “Such is the confidence that we have through Christ toward God. Not that we are sufficient of ourselves [to account anything as coming from ourselves,] but our sufficiency is from God, who also made us sufficient to be ministers of a new covenant.” Second to the Corinthians: “But we have this treasure in earthen vessels, so that the surpassing greatness of the power may be of God and not from us.” That the one entrusted with the preaching of the Gospel must not acquire anything beyond what is [necessary] for his own [use]. Matthew: “Acquire neither gold nor silver nor copper for your belts, no bag for the road, nor two tunics, nor sandals, nor a staff; for the worker is worthy of his food.” Luke: “Take nothing for the road, neither staffs nor bag nor bread nor money, nor have two tunics apiece.” Acts: “I coveted no one's silver or gold or clothing; you yourselves know.” [Second] to Timothy: “No one serving as a soldier entangles himself in the affairs of this life …” That one must not lend oneself to the care of worldly affairs for the sake of those who are passionately attached to them. Luke: “Someone in the crowd said to him, ‘Teacher, tell my brother to divide the inheritance with me.’ But he said, ‘Man, who made me a judge or arbitrator over you?’” Second to Timothy: “No one serving as a soldier entangles himself in the affairs of this life,” and so on. That those who, to please their hearers, neglect boldness about the will of God enslave themselves to those whom they wish to please, and fall away from the lordship of the Lord. John: “How can you believe, who receive glory from one another and do not seek the glory that comes from the only God?” To the Galatians: “If I were still pleasing men, [I would not be a servant] of Christ.” That the one who teaches must set before himself the aim of bringing all to mature manhood, to the measure of the stature of the fullness of Christ, and each in his own [order]. Matthew: “You therefore shall be perfect, as your Father who is in heaven is perfect.” John: “I do not ask for these only, but also for those who believe in me through their word, that all may be one, as you, Father, are in me and I in you, that they also may be one in us.” To the Ephesians: “And he gave some as apostles, some as prophets, [some as evangelists,] some as shepherds and teachers, for the equipping of the saints, for the work of ministry, for the building up of the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ.” That one must instruct those who oppose with forbearance and meekness, awaiting their repentance until the measure of [care] toward [them] is fulfilled. Matthew: “He will not quarrel, nor cry out, nor will anyone hear his voice in the streets. A bruised reed he will not break, and a smouldering wick he will not quench, until he brings justice to victory.” Second to Timothy: “The Lord's servant must not quarrel, but be gentle toward all, forbearing, correcting those who oppose with meekness, if perhaps God may grant them repentance leading to the knowledge of the truth, and they may come back to their senses out of the snare of the devil.” That one must give way to those who, out of fear and reverence, decline the presence of the one who preaches the word, and not press upon them contentiously. Luke: “And all the people of the surrounding region of the Gadarenes asked him to depart from them, for they were seized with great fear. And he got into the boat and returned.” That one must withdraw from those who through ingratitude do not receive the preaching of the Gospel, not even consenting to be benefited by them in what is necessary for the body. Matthew: “And whoever does not receive you nor listen to your words, as you go out of that house or city, shake off the dust from your feet.” Luke: “But whatever city you enter and they do not receive you, go out into its streets and say, ‘Even the dust of your city that clings to us we wipe off against you; nevertheless know this, that the kingdom of God has come near you.’” Acts: “When Silas and Timothy came down from Macedonia, Paul was occupied with the word, testifying to the Jews that Jesus was the Christ. And when they opposed him and blasphemed, he shook out his garments and said to them, ‘Your blood be on your own heads; I am innocent; from now on I will go to the Gentiles.’” That one must withdraw from those who disobey after every kind of care has been spent on them. [Matthew: “Jerusalem, Jerusalem, who kills] the prophets and stones those who are sent to her, how often I wanted to gather your children, as a hen [gathers her brood] under her wings, and you would not! Behold, your house is left to you desolate.” Acts: “It was necessary that the word of God be spoken to you [first]; but since you thrust it from you and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles. For so the Lord has commanded us: I have set you as a light for the Gentiles, that you may be for salvation to the end of the earth.” To Titus: “Avoid a factious man after a first and a second admonition, knowing that such a man [is perverted and sins, being self-condemned].” That toward all and in every matter one must keep the exactness of the Lord's words, doing nothing out of partiality. First to Timothy: “I solemnly charge you before God and Christ Jesus and the elect angels that you keep these things without prejudice, doing nothing out of partiality.” That the one who presides over the word must do and say each thing with circumspection and much testing, with the aim of pleasing God, as one who must be tested and attested by those very people who are entrusted to him. Acts: “You yourselves know, from the first day that I set foot in Asia, how I was with you all the time, serving the Lord with all humility and with many tears and trials.” And a little later: “I coveted no one's silver or gold or clothing. You yourselves know that these hands ministered to my needs and to those who were with me.” First to the Thessalonians: “You are witnesses, and God also, how holily and justly and blamelessly we behaved toward you who believe, just as you [know] …” ### Scripture references - Matt 9:37–38: quotation, high confidence - Luke 6:13–16: quotation, high confidence - Luke 10:1–2: quotation, high confidence - Acts 1:1–2: quotation, high confidence - Acts 1:23–26: quotation, high confidence - 1 Tim 3:1–10: quotation, high confidence - Titus 1:5–9: quotation, high confidence - 1 Tim 5:22: quotation, high confidence - 1 Tim 5:19–20: quotation, high confidence - Matt 10:5–6: quotation, high confidence - Matt 15:22–24: quotation, high confidence - John 8:42: quotation, high confidence - Acts 11:19: quotation, high confidence - Rom 1:1: quotation, high confidence - Rom 10:14–15: quotation, high confidence - 1 Tim 1:1: quotation, high confidence - Luke 9:59–60: quotation, high confidence - Gal 1:15–17: quotation, high confidence - John 10:1–2: quotation, high confidence - John 10:7–8: quotation, high confidence - Gal 1:8–9: quotation, high confidence - 1 Tim 6:3–4: quotation, high confidence - Matt 28:19–20: quotation, high confidence - Acts 16:4: quotation, high confidence - 1 Tim 6:2: quotation, high confidence - Titus 2:1: quotation, high confidence - Luke 11:52: quotation, high confidence - Acts 18:5–6: quotation, high confidence - Acts 20:26–27: quotation, high confidence - Matt 19:12: quotation, high confidence - 1 Cor 7:25–27: quotation, high confidence - Luke 11:46: quotation, high confidence - Matt 11:28–29: quotation, high confidence - John 13:12–15: quotation, high confidence - Acts 20:35: quotation, high confidence - 1 Cor 11:1: quotation, high confidence - 1 Tim 4:12: quotation, high confidence - Matt 5:13: quotation, high confidence - John 6:37–40: quotation, high confidence - 1 Thess 2:19–20: quotation, high confidence - Matt 4:23: quotation, high confidence - Luke 8:1: quotation, high confidence - Matt 10:27–28: quotation, high confidence - Matt 22:8–9: quotation, high confidence - John 18:20: quotation, high confidence - Acts 5:27–29: quotation, high confidence - Acts 20:23–24: quotation, high confidence - 1 Thess 2:1–2: quotation, high confidence - John 17:20–21: quotation, high confidence - John 17:24: quotation, high confidence - Luke 10:21: quotation, high confidence - Rom 1:8–9: quotation, high confidence - Phil 1:8–11: quotation, high confidence - Luke 9:10: quotation, high confidence - Acts 14:27: quotation, high confidence - Eph 6:21–22: quotation, high confidence - John 10:16: quotation, high confidence - 1 Thess 3:1–3: quotation, high confidence - Matt 9:18–19: quotation, high confidence - Acts 9:38: quotation, high confidence - Acts 15:36: quotation, high confidence - 1 Thess 2:17–18: quotation, high confidence - John 10:11: quotation, high confidence - John 21:15–17: quotation, high confidence - Acts 20:7: quotation, high confidence - Acts 20:11: quotation, high confidence - Acts 20:20–21: quotation, high confidence - Acts 20:31: quotation, high confidence - 1 Thess 2:9: quotation, high confidence - Matt 9:11–13: quotation, high confidence - Matt 9:36: quotation, high confidence - Matt 15:32: quotation, high confidence - Mark 1:40–41: quotation, high confidence - Acts 6:1–4: quotation, high confidence - Matt 23:5–10: quotation, high confidence - John 7:16–18: quotation, high confidence - 2 Cor 2:17: quotation, high confidence - 1 Thess 2:3–6: quotation, high confidence - Matt 24:45–51: quotation, high confidence - John 13:13–14: quotation, high confidence - Luke 22:24–27: quotation, high confidence - Acts 20:17–19: quotation, high confidence - 2 Cor 11:19–21: quotation, high confidence - Matt 12:18–20: quotation, high confidence - Phil 1:15–17: quotation, high confidence - Matt 11:25: quotation, high confidence - 1 Cor 1:17: quotation, high confidence - 1 Cor 2:1–5: quotation, high confidence - 2 Cor 3:4–6: quotation, high confidence - 2 Cor 4:7: quotation, high confidence - Matt 10:9–10: quotation, high confidence - Luke 9:3: quotation, high confidence - Acts 20:33–34: quotation, high confidence - 2 Tim 2:4: quotation, high confidence - Luke 12:13–14: quotation, high confidence - John 5:44: quotation, high confidence - Gal 1:10: quotation, high confidence - Matt 5:48: quotation, high confidence - Eph 4:11–13: quotation, high confidence - 2 Tim 2:24–26: quotation, high confidence - Luke 8:37: quotation, high confidence - Matt 10:14: quotation, high confidence - Luke 10:10–11: quotation, high confidence - Matt 23:37–38: quotation, high confidence - Acts 13:46–47: quotation, high confidence - Titus 3:10–11: quotation, high confidence - 1 Tim 5:21: quotation, high confidence - 1 Thess 2:10: quotation, high confidence ### Translation notes - The scan text of this long rule is badly broken: the page columns are run together, words of Migne's Latin version are mixed in (left out), several chapter headings are cut short, and many lines are lost. Words supplied from the biblical text, or in headings by sense, are in brackets; “…” marks lost passages. The chapters are separated by paragraph breaks. In chapter 1 the Greek has “deacons or …” with the second office lost; “presbyters” is supplied by sense. - Chapter 8 (on matters not laid down as a command) cites Matt 19:12 and 1 Cor 7:25–27 on celibacy; chapter 1 cites the qualifications of bishops and deacons (1 Tim 3; Titus 1). ### Citation (SBL) Basil, Reg. mor. 70 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/70). ## Moral Rules (Moralia) 71 - URL: https://sophiascriptura.com/fathers/basil-moralia/71/#p-71 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's seventy-first rule gathers the precepts of Scripture on bishops and presbyters, and on deacons. ### Greek text “Ὅσα κατὰ συνάφειαν εἴρηται περὶ ἐπισκόπων καὶ ΠΡῸΣ ΤΙΜ. α΄. Εἴ τις ἐπισκοπῆς ὀρέγεται, «καλοῦ ἔργου ἐπιθυμεῖ. ᾿Α.1.λὰ δεῖ τὸν ἐπίσκοπον ἀνεπίληπτον εἶναι, καὶ τὰ ἑξῆς. ΠΡῸΣ ΤΙΜ. α΄. ἁγνείᾳ. ΠΡῸΣ ΤΙΜ. β΄. Τὰς δὲ νεωτερικὰς ἐπιθυμίας φεῦγε, δίωχε δὲ δικαιοσύψην, πίστιν, ἀγάπην, εἰρήνην μετὰ τῶν ἐπικαλουμένων τὸν ρεὶ δοϊ εἶδ Κύριον ἐκ καθαρᾶς καρδίας. Τὰς δὲ μωρὰς καὶ α ἰα, δεῖϊεης φιῖα ἀπαιδεύτους ζητήσεις παραιτοῦ, εἰδὼς, ὅτι γενγῶσε μάχης. Δοῦ,1ον δὲ Κυρίου οὐ δεῖ μάχεσθαι, ἥπιον εἶναι πρὸς πάντας, καὶ τὰ ἑξῆς. ΠΡῸΣ ΤΙΜ. β'. Σὺ δὲ παρηκολούθηκάς μου τῇ τῇ διδασκαλίᾳ, τῇ ἀγωγῇ, τῇ προθέσει, τῇ ὑπομονῇ, τοῖς διωγμοῖς, τοῖς παθήμασιν. ΠΡῸΣ ΤΙΤ. Τούτου χάριν κατέλιπόν στήσῃς κατὰ πόλιν πρεσθυτέρους, ὡς ἐγώ σοι διεταξάμην, εἴ τις ἐστὶν ἀνέγκλητος, καὶ Κεφάλ. β'. --Περὶ διακόνων. ΠΡΆΞΕΙΣ. Καὶ ἐξελέξαντο πιαήρη πίστεως καὶ Πγεύματος ἁγίου, καὶ Φίλιππον, καὶ Πρόχορον, καὶ Νικάνορα, καὶ τοὺς «αοἰποὺς, οὖς ἔστησαν ἐνώπιον τῶν ἀποστόλων " καί προσευξάμενοι ἐπέθηκαν αὐτοῖς τὰς χεῖρας. ΠΡΟΣ ΤΙΜ. α΄. Διαχόγνους ὡσαύτως σεμνοὺς, μὴ διλόγους, μὴ οἴνῳ πολλῷ προσέχοντας, μὴ αἰσχροχερδεῖς, καὶ τὰ ἑξῆς. ### English translation (Claude) The things said in a connected series about bishops and [presbyters]. First to Timothy: “If anyone aspires to the office of bishop, he desires a good work. A bishop then must be above reproach,” and so on. First to Timothy: “[Do not rebuke an older man, but exhort him as a father; younger men as brothers; older women as mothers; younger women as sisters,] in all purity.” Second to Timothy: “Flee youthful desires, and pursue righteousness, faith, love, peace, with those who call on the Lord from a pure heart. Refuse foolish and ignorant questionings, knowing that they breed quarrels. The Lord's servant must not quarrel, but be gentle toward all,” and so on. Second to Timothy: “But you have closely followed my teaching, conduct, purpose, [faith, long-suffering, love,] endurance, persecutions, sufferings.” To Titus: “For this reason I left you [in Crete, that you might set in order what remains and] appoint presbyters in every city, as I directed you: if anyone is blameless,” and so on. Chapter 2. On deacons. Acts: “And they chose [Stephen, a man] full of faith and of the Holy Spirit, and Philip and Prochorus and Nicanor and the rest, whom they set before the apostles; and they prayed and laid their hands on them.” First to Timothy: “Deacons likewise must be dignified, not double-tongued, not addicted to much wine, not greedy for shameful gain,” and so on. ### Scripture references - 1 Tim 3:1–2: quotation, high confidence - 1 Tim 5:1–2: quotation, high confidence - 2 Tim 2:22–24: quotation, high confidence - 2 Tim 3:10–11: quotation, high confidence - Titus 1:5–6: quotation, high confidence - Acts 6:5–6: quotation, high confidence - 1 Tim 3:8: quotation, high confidence ### Translation notes - The scan text loses part of the heading (“presbyters” supplied) and several lines of the quotations, including all of 1 Tim 5:1–2 except its last words; bracketed words are supplied from the biblical text. ### Citation (SBL) Basil, Reg. mor. 71 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/71). ## Moral Rules (Moralia) 72 - URL: https://sophiascriptura.com/fathers/basil-moralia/71/#p-72 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's seventy-second rule, on hearers: they are to test teachers by the Scriptures or by the fruits of the Spirit, receive true teachers as the Lord, and accept the commandments and reproof as the way to life. ### Greek text Ὅτι δεῖ τῶν ἀκροατῶν τοὺς πεπαιδευμένους τὰς Γραφὰς, δοκιμάζειν τὰ παρὰ τῶν διδασκάλων λεόμενα" καὶ τὰ μὲν σύμφωνα ταῖς Γραφαῖς δέχεσθαι, τὰ δὲ ἀλλότρια ἀποβάλλειν " καὶ τοὺς τοιούτοις διδάγμασιν ἐπιμένοντας ἀποστρέφεσθαι ΜΑΤΘΑΙΟΣ, Οὐαὶ τῷ ἀνθρώπῳ ἐκείνῳ, δι οὗ τὸ σκάνδαλον ἔρχεται. Καὶ εἰ ὁ ὀρθαῖμός σου σκανδαλίζει σε, ἔξελε αὐτόν " ὁμοίως καὶ περὶ χειρὸς καὶ ποδός. ἸΩΑΝΝΗΣ. Ἀμὴν ἀμὴν «λέγω ὑμῖν" ὁ μὴ εἰσερχόμενος διὰ τῆς θύρας εἰς τὴν αὐλὴν τῶν προβάτων, ἀλλὰ χόθεν, ἐκεῖνος κλέπτης ἐστὶ καὶ λῃστής. Καὶ σιν ἀλλὰ φεύξονται ἀπʼ αὑτοῦ, ὅτι οὐχ οἵδασι τῶν ἀ1λοτρίων τὴν φωνήν. ΠΡῸΣ ΓΑΛ. ᾿Αλλὰ καὶ ἐὰν ἡμεῖς, ἢ ἄγγελος ἐξ οὐραγοῦ ὑμῖν παρʼ ὃ παρε.Ἰάδετε, ἀνάθεμα ἔστω. ΠΡῸΣ ΘΕΙ͂ΣΣ. α΄. Προφητείας μὴ ἐξουθεγεῖτε. Πάντα δοκιμάζετε τὸ καλὸν κατέχετε. ᾿Ἀπὸ παντὸς εἴδους πονηροῦ ἀπέχεσθε. Ουοά ᾿ΐἱ φαΐ ποη πιυϊυπὶ οι!]6 πὶ ϑογίρίυγαθ, ἀ6Β Ὅτι δεῖ τοὺς μὴ πολλὴν ἔχοντας τὴν τῶν Γραφῶν καὶ τοῖς τοιούτοις. καὶ τοὺς τοιούτους. γνῶσιν, ἐν τοῖς καρποῖς τοῦ Πνεύματος γνωρίξειν τὸν χαρακτῆρα τῶν ἁγίων" καὶ τοὺς μὲν τοιούτους δέχεσθαι, τοὺς δὲ ἄλλως ἔχοντας ἀποστρέφεΜΑΤΘΑΙ͂ΟΣ. Προσέχετε δὲ ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἔρχονται πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων, ἔσωθεν δέ εἰσι λύκοι ἅρπαγες. Ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὑτούς. ΠΡῸΣ μου γίνεσθε, ἀδειϊφοὶ, καὶ σκοπεῖτε τοὺς οὕτω περιπατοῦντας, καθὼς ἔχετε τιδεξ τῶν ὀρθοτομούντων τὸν λόγον τῆς ἀληθείας οὔτως ἀνέχεσθαι, ὡς τοῦ Κυρίου, εἰς δόξαν αὐτοῦ τοῦ ἀποστείλαντος Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν. ΜΑΤΘΑΙ͂ΟΣ. Ὁ δεχόμενος ὑμᾶς, ἐμὲ δέχεται. ΙΩΑΝ. Ὁ αμδάνων ἐάν τινα πέμψω, ἐμὲ βάνει. ΛΟΥ͂ΚΑΣ. Ὁ ἀκούων ὑμῶν, ἐμοῦ ἀκούει. ΠΡΟΣ ΓΑΛ. Καὶ τὸν πειρασμὸν, τὸν ἐν τῇ σαρκέ μου, οὐκ ἐξουθεγήσατε, οὐδὲ ἐξεπτύσατε, ὡς ἄγγειλον Θεοῦ ἐδέξασθέ με, ὡς Χριστὸν Ὅτι οἱ ἀπειθοῦντες τοῖς παρὰ τοῦ Κυρίου ἀποστελλομένοις, τὴν ἀτιμίαν οὐ μέχρι τούτων ἱστῶσιν, ἀλλὰ ἀνάγουσιν ἐπὶ τὸν ἀποστείλαντα, καὶ χρῆμα ἑαυτοῖς χεῖρον τῶν ἐν Σοδόμοις καὶ Γομόῤῥοις ἔπιΜΑΤΘΑΙ͂ΟΣ. Καὶ ὃς ἂν μὴ δέξηται ὑμᾶς, μηδὲ ἀκούσῃ τοὺς 1όγους ὑμῶν, ἐξερχόμενοι τῆς πόλεως ἣ τῆς οἰκίας ἐκείνης, ἐκτινάξατε τὰν κονιορτὸν τῶν ποδῶν ὑμῶν. ᾿Αμὴν λέγω ὑμῖν, ἀνἐχτότερον ἔσται γῇ Σοδόμων καὶ Γομόῤῥας ἐν ἡμέρᾳ κρίσεως, ἣ τῇ πόλει ἐκείνῃ ΛΟΥΚΑΣ. ἀϑξξων ὑμᾶς, ἐμὲ ἀθετεῖ. ΠΡΟΣ ΘΕΣΣ. α΄. ΤοιΑ γαροῦν ὁ ἀθετῶν, οὐκ ἄνθρωπον ἀθετεῖ, ἀ..ὰ τὸν Θεὸν, τὸν καὶ δόντα τὸ Πνεῦμα αὐτοῦ τὸ ἅγιον Ὅτι δεῖ τὴν διδασκαλίαν τῶν ἐντολῶν τοῦ Κυρίου οὕτως δέχεσθαι, ὡς ζωῆς αἰωνίου καὶ βασιλείας οὐρανῶν περιποιητιχήν " καὶ προθύμως ἐνεργεῖν αὐτὴν, κἂν ἐπίπονος εἶναι δοκῇ. : ἸΩΆΝΝΗΣ. ᾿Αμὴν ἀμὴν λέγω ὑμῖν, ὅτι ὁ τὸν “όγον μου ἀκούων, καὶ πιστεύων τῷ πέμψαντί με, ἔχει ζωὴν αἰώνιον, καὶ εἰς κρίσιν οὐχ ἔρχεται, ἀλλὰ μεταδέδηκχεν ἐκ τοῦ θαγάτου εἰς τὴν ζωήν. ΠΡΆΞΕΙΣ. Εὐαγγελισάμεγοί τε τὴν πόλιν ἐκείγαγν εἰς τὴν Λύστραν, καὶ Ἰκόνιον, καὶ ᾿Αντιόχειαν, ἐπιστηρίζοντες τὰς ψυχὰς τῶν μαθητῶν, παρακα.λοῦντες ἐμμένειν τῇ πίστει" καὶ ὅτι διὰ πολλῶν 8.1ἰψεων δεῖ ἡμᾶς εἰσε.Ἰθεῖν εἰς τὴν βωπε δεῖ τὸν ἔλεγχον καὶ τὴν ἐπιτίμησιν οὕτως δέχεσθαι, ὡς φάρμακον ἀναιρετιχὸν πάθους, καὶ ὑγείας χατασχευαστιχόν. Ἐξ οὗ δῆλόν ἔστιν, ὅτι οἱ ἐν πάθει ἀνθρωπαρεσκείας ἐπιείκειαν ὑποκρινόμενοι, καὶ μὴ ἐλέγχοντες τοὺς ἁμαρτάνοντας, τὸ ὅλον ζημιοῦσι, καὶ εἰς αὐτὴν τὴν ἀληθινὴν ζωὴν ἐπιΜΑΤΘΑΙ͂ΟΣ. Ἐὰν δὲ ἁμάρτῃ εἰς σὲ ἀδειρός σου, ὕπαγε, ἔλεγξον αὑτὸν μεταξὺ σοῦ καὶ αὐτοῦ μόνου" ἐάν σου ἀκούσῃ, ἐκέρδησας τὸν ἀδελφόν σου. ΠΡῸΣ ΚΟΡ, α'. Συναχθέντων ὑμῶν καὶ τοῦ ἐμοῦ πνεύματος σὺν τῇ δυνάμει τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, παραδοῦναι τὸν τοιοῦτον Σατανᾷ εἰς δλεθρον τῆς σαρκὸς, ἵνα τὸ πνεῦμα σωθῇ ἐν τῇ ἡμέρᾳ τοῦ Κυρίου Ἰησοῦ. ΠΡῸΣ ΚΟΡ. β'. Ὅτι ἡ ἐπιστοιλὴ ἐκείνη, εἰ καὶ πρὸς ὥραν ἐλύπησεν ὑμᾶς, νῦν χαίρω, οὐχ ὅτι ἐλυπήθητε, ὅτι ἐλυπήθητε εἰς μετάνοιαν. Ἐ1υπήθητϑ γὰρ κατὰ Θεὸν, ἵνα ἐν μηδενὶ ζημιωθῆτε ἐξ ἡμῶν. Ἡ γὰρ κατὰ Θεὸν 1ύπη μετάνοιαν εἰς σωτηρίαν ἀμεκατεργάζεται. ΠΡΟΣ ΤΙΤ. Διʼ ἣν αἰτίαν ἔλεγχε αὑτοὺς ἀποτόμως, ἵνα ὑγιαίνωσιν ἐν τῇ Ὁ ### English translation (Claude) That those hearers who are trained in the Scriptures must test what is said by the teachers, and accept what agrees with the Scriptures but reject what is foreign to them, and turn away from those who persist in such teachings. Matthew: “Woe to that man through whom the stumbling block comes. And if your eye causes you to stumble, pluck it out”; and likewise about hand and foot. John: “Truly, truly, I say to you, he who does not enter the sheepfold by the door, but climbs in from elsewhere, that one is a thief and a robber.” And [a little later: “A stranger they will not follow,] but will flee from him, because they do not know the voice of strangers.” To the Galatians: “But even if we or an angel from heaven [should preach a gospel] to you contrary to what you received, let him be anathema.” First to the Thessalonians: “Do not despise prophecies. Test all things; hold fast what is good. Abstain from every form of evil.” That those who do not have much knowledge of the Scriptures must recognize the character of the saints by the fruits of the Spirit, and receive such men, but turn away from those who are otherwise. Matthew: “Beware of the false prophets, who come to you in sheep's clothing, but inwardly are ravenous wolves. By their fruits you will know them.” To [the Philippians]: “[Be imitators] of me, brothers, and observe those who walk so, as you have us for an example.” That those who rightly handle the word of truth must be received as the Lord, to the glory of him who sent them, Jesus Christ our Lord. Matthew: “He who receives you receives me.” John: “He who receives whomever I send receives me.” Luke: “He who hears you hears me.” To the Galatians: “And my trial which was in my flesh you did not despise nor spit out, but received me as an angel of God, as Christ [Jesus].” That those who disobey those sent by the Lord do not stop their dishonour at them, but carry it up to the one who sent them, and bring upon themselves a judgment worse than that of Sodom and Gomorrah. Matthew: “And whoever does not receive you nor hear your words, as you go out of that city or house, shake off the dust of your feet. Truly I say to you, it will be more tolerable for the land of Sodom and Gomorrah on the day of judgment than for that city.” Luke: “He who rejects you rejects me.” First to the Thessalonians: “Therefore he who rejects this rejects not man but God, who also gives his Holy Spirit [to you].” That one must receive the teaching of the Lord's commandments as that which wins eternal life and the kingdom of heaven, and put it into practice readily, even if it seems laborious. John: “Truly, truly, I say to you, he who hears my word and believes him who sent me has eternal life, and does not come into judgment, but has passed from death into life.” Acts: “And when they had preached the gospel to that city [and made many disciples, they returned] to Lystra and Iconium and Antioch, strengthening the souls of the disciples, exhorting them to continue in the faith, and saying that through many afflictions we must enter the kingdom [of God].” That one must receive reproof and rebuke as a medicine that destroys passion and restores health. From this it is clear that those who, in the passion of pleasing men, put on a show of gentleness and do not reprove those who sin, do harm to the whole, and [plot] against the true life itself. Matthew: “If your brother sins against you, go, reprove him between you and him alone; if he listens to you, you have gained your brother.” First to the Corinthians: “When you are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such a one to Satan for the destruction of the flesh, so that the spirit may be saved in the day of the Lord Jesus.” Second to the Corinthians: “For even if I grieved you with that letter, … now I rejoice, not that you were grieved, but that you were grieved unto repentance. For you were grieved according to God, so that you suffered loss from us in nothing. For godly grief produces repentance unto salvation, not to be regretted.” To Titus: “For this reason reprove them sharply, so that they may be sound in the [faith].” ### Scripture references - Matt 18:7–9: quotation, high confidence - John 10:1: quotation, high confidence - John 10:5: quotation, high confidence - Gal 1:8: quotation, high confidence - 1 Thess 5:20–22: quotation, high confidence - Matt 7:15–16: quotation, high confidence - Phil 3:17: quotation, high confidence - Matt 10:40: quotation, high confidence - John 13:20: quotation, high confidence - Luke 10:16: quotation, high confidence - Gal 4:14: quotation, high confidence - Matt 10:14–15: quotation, high confidence - 1 Thess 4:8: quotation, high confidence - John 5:24: quotation, high confidence - Acts 14:21–22: quotation, high confidence - Matt 18:15: quotation, high confidence - 1 Cor 5:4–5: quotation, high confidence - 2 Cor 7:8–10: quotation, high confidence - Titus 1:13: quotation, high confidence ### Translation notes - The scan text runs the six chapters together, loses parts of several headings and quotations, and has a few words of Migne's Latin and a duplicated heading mixed in (left out). Bracketed words are supplied from the biblical text or by sense; “…” marks lost words. Chapters are separated by paragraph breaks. ### Citation (SBL) Basil, Reg. mor. 72 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/72). ## Moralia 73.73.1 - URL: https://sophiascriptura.com/fathers/basil-moralia/73-1/#p-73-1 - Source: PG 31:849 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's rule that husband and wife may not separate except for sexual immorality or a hindrance to godliness, supported from Matthew, Luke and Paul. ### Greek text Ὅτι οὐ δεῖ ἄνδρα ἀπὸ γυναικὸς, ἢ γυναῖκα ἀπὸ ἀνδρὸς χωρίζεσθαι, εἰ μή τις ἂν ἐπὶ πορνείᾳ ἁλῷ, ἢ εἰς τὴν θεοσέβειαν ΜΑΤΘΑΙ͂ΟΣ. Ἐῤῥήθη δὲ, ὅτι ὃς ἂν ἀπολύσῃ δὲ λέγω ὑμῖν, ὅτι ὃς ἐὰν ἀπολύσῃ τὴν γυναῖκα αὑτοῦ, παρεκτὸς λόγου πορνείας, ποιεῖ αὐτὴν μήσῃ, μοιχᾶται. ΛΟΥ͂ΚΑΣ. Εἴ τις ἔρχεται πρός με, καὶ οὐ μισεῖ τὸν πατέρα, καὶ τὴν μητέρα, καὶ τὴν γυναῖκα, καὶ τὰ τέκνα, καὶ τοὺς ἀδελφοὺς, καὶ τὰς ἀδελφὰς, ἔτι δὲ καὶ τὴν ἑαυτοῦ ψυχὴν, οὐ δύναταί μου εἶναι μαθητής. ΜΑΤΘΑΙ͂ΟΣ. Λέγω δὲ ὑμῖν, ὅτι ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὑτοῦ, εἰ μὴ ἐπὶ πορνείᾳ, καὶ γαμήσῃ ἄλλην, μοιχᾶται" καὶ ὁ ἀπολελυμένην γαμήσας, μοιχᾶται. οὐκ ἐγὼ, ἀλλ' ὁ Κύριος, γυναῖκα ἀπὸ ἀνδρὸς μὴ χωρίζεσθαι" ἐὰν δὲ καὶ χωρισθῇ, μενέτω ἄγαμος, ἣ τῷ ἀνδρὶ καταλλαγήτω· καὶ ἄνδρα γυναῖκα μὴ ἀφιέναι. ### English translation (Claude) That a husband must not be separated from his wife, nor a wife from her husband, unless one of them is caught in sexual immorality, or [is hindered] with regard to godliness … Matthew: “It was said: Whoever puts away …” … “But I say to you that whoever puts away his wife, except on the ground of sexual immorality, makes her … marries, commits adultery.” Luke: “If anyone comes to me and does not hate his father and mother and wife and children and brothers and sisters, and even his own life, he cannot be my disciple.” Matthew: “And I say to you: whoever puts away his wife, except for sexual immorality, and marries another, commits adultery; and he who marries a woman who has been put away commits adultery.” … “not I, but the Lord: that a wife is not to be separated from her husband; but if she is in fact separated, let her remain unmarried or be reconciled to her husband; and that a husband is not to send away his wife.” ### Scripture references - Matt 5:31: quotation, high confidence - Matt 5:32: quotation, high confidence - Luke 14:26: quotation, high confidence - Matt 19:9: quotation, high confidence - 1 Cor 7:10–11: quotation, high confidence ### Translation notes - The scan's OCR has lost several lines here, marked “…”: the end of the rule's heading (the words in brackets are supplied by sense: the heading appears to name a second ground, a hindrance to godliness), the rest of Matt 5:31 and the middle of Matt 5:32 (“to commit adultery; and whoever marries a woman who has been put away”), and the heading and opening of 1 Cor 7:10. Fragments of Migne's Latin column and notes that leaked into the Greek were removed by logged corrections. “Put away” renders ἀπολύειν; in the Pauline quotation the wife is “separated” (χωρίζεσθαι) and the husband is not to “send away” (ἀφιέναι) his wife. The pairing of Luke 14:26 with the divorce sayings ties the second ground (godliness) to Christ's call to put him before family. Quotations: Matt 5:31–32; Luke 14:26; Matt 19:9; 1 Cor 7:10–11. ### Citation (SBL) Basil, Reg. mor. 73.1 (PG 31:849; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/73-1). ## Moralia 73.73.2 - URL: https://sophiascriptura.com/fathers/basil-moralia/73-1/#p-73-2 - Source: PG 31:851 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's rule that neither the husband who puts away his wife nor the woman put away may marry again, supported by Matt 19:9. ### Greek text Ὅτι οὐκ ἔξεστι τῷ ἀπολύσαντι τὴν ἑαυτοῦ γυναῖκα, γαμεῖν ἄλλην, οὔτε τὴν ἀπολελυμένην ἀπὸ ἀνδρὸς, ἑτέρῳ γαμεῖσθαι. ΜΑΤΘΑΙ͂ΟΣ. Λέγω δὲ ὑμῖν, ὅτι ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὑτοῦ, εἰ μὴ ἐπὶ πορνείᾳ, καὶ γαμήσῃ ἄλλην, μοιχᾶται" καὶ ὁ ἀπολελυμένην γαμήσας, μοιχᾶται. ### English translation (Claude) That one who has put away his own wife may not marry another, nor may a woman who has been put away by her husband be married to another. Matthew: “And I say to you: whoever puts away his wife, except for sexual immorality, and marries another, commits adultery; and he who marries a woman who has been put away commits adultery.” ### Scripture references - Matt 19:9: quotation, high confidence ### Translation notes - The rule's heading states no exception, while the verse quoted in its support contains “except for sexual immorality”; Basil does not comment on the relation between the two. “Put away” renders ἀπολύειν. ### Citation (SBL) Basil, Reg. mor. 73.2 (PG 31:851; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/73-2). ## Moralia 73.73.3 - URL: https://sophiascriptura.com/fathers/basil-moralia/73-1/#p-73-3 - Source: PG 31:851 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's rule that husbands must love their wives as Christ loved the church, from Ephesians 5. ### Greek text Ὅτι δεῖ τοὺς ἄνδρας ἀγαπᾷν τὰς ἑαυτῶν γυναῖκας, ἀγάπην ἣν ὁ Χριστὸς ἠγάπησε τὴν Ἐκκλησίαν, παραδοὺς ἑαυτὸν ὑπὲρ αὑτῆς, ἵνα αὐτὴν ἁγιάσῃ. ἑαυτῶν, καθὼς καὶ ὁ Χριστὸς τὴν Ἐκκλησίαν ἠγάπησε, καὶ ἑαυτὸν παρέδωκεν ὑπὲρ αὑτῆς, ἵνα αὐτὴν ἁγιάσῃ, καθαρίσας τῷ λουτρῷ τοῦ ὕδατος ἐν ῥήματι. Καὶ μετ᾽ ὀλίγα" Οὕτως ὀφείλουσιν οἱ ἄνδρες ἀγαπᾷν τὰς ἑαυτῶν γυναῖκας, ὡς τὰ ἕαυτῶν σώματα, καὶ τὰ ἑξῆς. ### English translation (Claude) That husbands must love their wives with the love with which Christ loved the church, giving himself up for it, that he might sanctify it. … their own [wives], just as Christ also loved the church and gave himself up for it, that he might sanctify it, having cleansed it by the washing of water with the word.” And a little later: “So husbands ought to love their own wives as their own bodies,” and so on. ### Scripture references - Eph 5:25–26: quotation, high confidence - Eph 5:28: quotation, high confidence ### Translation notes - The opening of the quotation (the heading “Apostle” and “Husbands, love your wives”, Eph 5:25) is lost in the scan's OCR, marked “…”. Quotations: Eph 5:25–26, 28. ### Citation (SBL) Basil, Reg. mor. 73.3 (PG 31:851; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/73-3). ## Moralia 73.73.4 - URL: https://sophiascriptura.com/fathers/basil-moralia/73-1/#p-73-4 - Source: PG 31:851 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's rule that wives must be subject to their husbands as the church is to Christ, from Ephesians 5 and Titus 2. ### Greek text Ὅτι δεῖ τὰς γυναῖκας ὑποτάσσεσθαι τοῖς ἰδίοις ἀνδράσιν, ὡς καὶ ἡ Ἐκκλησία τῷ Χριστῷ, ποιούσας τὸ θέλημα τοῦ Θεοῦ. ὑποτασσέσθωσαν, ὡς τῷ Κυρίῳ" ὅτι ὁ ἀνὴρ κεφαλὴ ἐστι τῆς γυναικὸς, ὡς καὶ ὁ Χριστὸς κεφαλὴ τῆς Ἐκκλησίας" καὶ αὐτός ἐστιν ὁ σωτὴρ τοῦ σώματος. Ἀλλ' ὥσπερ ἡ Ἐκκλησία ὑποτάσσεται τῷ Χριστῷ, οὕτω αἱ γυναῖκες τοῖς ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦ Θεοῦ βλασφημῆται. ### English translation (Claude) That wives must be subject to their own husbands, as the church is to Christ, doing the will of God. … be subject [to your own husbands] as to the Lord; for the husband is the head of the wife, as Christ also is the head of the church, and he himself is the Saviour of the body. But as the church is subject to Christ, so also are wives to their husbands” … “that the word of God may not be blasphemed.” ### Scripture references - Eph 5:22–24: quotation, high confidence - Titus 2:5: quotation, high confidence ### Translation notes - The heading and opening of Eph 5:22 and the opening of the quotation of Titus 2:3–5 are lost in the scan's OCR, marked “…”; the bracketed words are supplied from the verse. A variant note from Migne's apparatus that leaked into the Greek was removed by a logged correction. Quotations: Eph 5:22–24; Titus 2:5. ### Citation (SBL) Basil, Reg. mor. 73.4 (PG 31:851; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/73-4). ## Moralia 73.73.5 - URL: https://sophiascriptura.com/fathers/basil-moralia/73-1/#p-73-5 - Source: PG 31:851 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's rule that women should adorn themselves with good works rather than finery, from 1 Timothy 2. ### Greek text Ὅτι οὐ δεῖ τὰς γυναῖκας πρὸς ὡραϊσμὸν κοσμεῖσθαι, ἀλλὰ τὴν πᾶσαν σπουδὴν καὶ μέριμναν ἔχειν περὶ τὰ ἀγαθὰ ἔργα, καὶ τοῦτον ἡγεῖσθαι ἀληθῇ καὶ στολῇ κοσμίῳ μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτάς" μὴ ἐν πλέγμασιν, ἢ χρυσῷ, ἣ μαργαρίταις, ἣ ἱματισμῷ πολυτελεῖ, ἀλλ', ὃ πρέδι ἔργων ἀγαθῶν. ### English translation (Claude) That women must not adorn themselves for show, but must have all their zeal and care for good works, and consider this the true [adornment]. … in seemly dress, to adorn themselves with modesty and self-control, not with braided hair or gold or pearls or costly clothing, but, as befits … with good works.” ### Scripture references - 1 Tim 2:9–10: quotation, high confidence ### Translation notes - The end of the heading (probably “adornment”, supplied in brackets) and the opening of the quotation of 1 Tim 2:9 are lost in the scan's OCR, as is part of 2:10 (“women who profess godliness”), marked “…”. A leaked fragment of Migne's Latin heading was removed by a logged correction. Quotation: 1 Tim 2:9–10. ### Citation (SBL) Basil, Reg. mor. 73.5 (PG 31:851; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/73-5). ## Moralia 73.73.6 - URL: https://sophiascriptura.com/fathers/basil-moralia/73-1/#p-73-6 - Source: PG 31:851 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's rule that women should be silent in church and learn at home, from 1 Corinthians 14 and 1 Timothy 2. ### Greek text Ὅτι δεῖ τὰς γυναῖκας σιγᾷν ἐν ἐκκλησίᾳ, κατ᾿ οἶκον δὲ σπουδαιολογεῖσθαι περὶ τῆς εἰς Θεὸν εὐαρεστήσεως. ἐκκλησίαις σιγάτωσαν" οὐ γὰρ ἐπιτέτραπται αὐταῖς λαλεῖν, ἀλλ᾽ ὑποτάσσεσθαι. Εἰ δέ τι μαθεῖν θέλουσιν, ἐν οἴκῳ τοὺς ἰδίους ἄνδρας ἐπερωτάτωσαν. Αἰσχρὸν γάρ ἐστι γυναιξὶν ἐν ἐκκλησίᾳ γέτω ἐν πάσῃ ὑποταγῇ. Διδάσκειν δὲ γυναικὶ οὖχ ἐπιτρέπω, οὐδὲ αὐθεντεῖν ἀνδρὸς, ἀλλ᾽ εἶναι ἐν ἡσυχίᾳ. ᾿Αδὰμ γὰρ πρῶτος ἐπλάσθη, εἶτα Εὔα. Καὶ ὁ ᾿Αδὰμ οὐκ ἠπατήθη, ἡ δὲ γυνὴ ἐξαπατηϑεῖσα ἐν παραβάσει γέγονε. Σωθήσεται δὲ διὰ τῆς τεκνογονίας, ἐὰν μείνωσιν ἐν τῇ πίστει, καὶ ἀγάπῃ, καὶ ἁγιασμῷ, μετὰ σωφροσύνης. ### English translation (Claude) That women must keep silent in church, but at home converse earnestly about pleasing God. … keep silent in the churches; for it is not permitted to them to speak, but to be subject. And if they wish to learn anything, let them ask their own husbands at home; for it is shameful for women [to speak] in church.” … “Let [a woman] learn in quietness with all subjection. I do not permit a woman to teach, nor to have authority over a man, but to be in quietness. For Adam was formed first, then Eve; and Adam was not deceived, but the woman, being thoroughly deceived, fell into transgression. Yet she will be saved through childbearing, if they remain in faith and love and holiness, with self-control.” ### Scripture references - 1 Cor 14:34–35: quotation, high confidence - 1 Tim 2:11–15: quotation, high confidence ### Translation notes - The scan's OCR has lost the opening of 1 Cor 14:34 and the words between 14:35 and 1 Tim 2:11, marked “…”; bracketed words are supplied from the verses. Quotations: 1 Cor 14:34–35; 1 Tim 2:11–15. ### Citation (SBL) Basil, Reg. mor. 73.6 (PG 31:851; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/73-6). ## Moral Rules (Moralia) 74 - URL: https://sophiascriptura.com/fathers/basil-moralia/73-1/#p-74 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: This section holds Basil's rules 74–76: on widows, on slaves and masters, and on children and parents. ### Greek text Ὅτι δεῖ τὴν χήραν, τὴν ἰσχυροτέρῳ τῷ σώματι χρωμένην, ἐν φροντίδι καὶ σπουδῇ διάγειν, μεμνη μένὴν τῶν ὑπὸ τοῦ ᾿Αποστόλου εἰρημένων, καὶ τῇ ΠΡΆΞΕΙΣ. Ἐν Ἰόππῃ δέ τις ἦν μαθήτρια, ὀνόΑὕτη ἦν πλήρης ἔργων ἀγαθῶν καὶ ἐλεημοσυνῶν ὧν ἐποίει. Καὶ μετ᾿ ὀλίγα" Καὶ περιέστησαν αὑτῷ πᾶσαι αἱ χῆραι κλαίουσαι, καὶ ἐπιδεικνύμεναι χιτῶνας καὶ ἱμάτια ὅσα ἐποίει μετʼ αὐτῶν οὖσα ἡ Δορκάς. ΠΡῸΣ ΤΙΜ. α'. Χήρα καταιῖεγέσθω, μὴ ἐλάττων ἑτῶν ἑξήκοντα, γεγονυῖα αμὶ ἀπτο, αὶ πιατρατὶ ἴδ, υεἱ ἑνὸς ἀνδρὸς γυγήʼ ἐν ἔργοις καλοῖς μαρτυρουἢ) τίϑιις ϑοπὶς ἁγίων πόδας ἔνιψεν, εἰ θλιδομένοις ἐπήρκεσεν, Ὅτι δεῖ τὴν χήραν τὴν εὐδοχιμήσασαν ἐν τοῖς ὑπὰ τοῦ ᾿Αποστόλου εἰρημένοις κατορθώμασι, καὶ φθάσασαν εἷς τὸ τάγμα τῶν ὄντως χηρῶν, προσκαρτερεῖν ταῖς δεήσεσι καὶ ταῖς προσευχαῖς μετὰ νηνυχτὸς καὶ ἡμέρας. ΛΟΥ͂ΚΑΣ. Καὶ ἦν Ἄννα προφῆτις, θυγάτηρ ἐκ φυλῆς Ἀσήρ" αὕτη ἡμέραις ποιιλαῖς, ζήύσασα μετὰ ἀνδρὸς ἔτη ἑπτὰ ἀλλʼ ὡς πρέπει, πεὶ ἅμα μεῆιιε αὐ ἀππο8 οοἰορίπίἃ σμαίιιοτ: μα; ποη αἷ6Α ἀπὸ τῆς παρθενίας αὐτῆς. Καὶ αὕτη χήρα ὡς ὁμῷ αἀμίοπι τογευϊάμα τοῦ ἱεροῦ, νηστείαις καὶ δεήσεσι «λατρεύουσα οὐδειγαιογύχτα καὶ ἡμέραν. ΠΡῸΣ ΤΙΜ. α΄. Ἡ δὲ ὄντως ἀθίχήρα καὶ μεμογωμένη ὑεο ἐπὶ τὸν Θεὸν, καὶ ξοά δουλευέτωσων, ὅτι πιστοί εἰσι καὶ ἀγαπητοὶ, οἱ φναίοτὶδ ποεῖτὶ Πεὶ ογποπί ἱπ οπιπίϑιις (Τίς, αν, Ο Δούλους ἰδίοις δεσπόταις ὑποτάσσεσθαι, ἐν πᾶσιν εὐαρέστους εἶναι, μὴ ἀντιλέγοντας, μὴ γοσφιζομέγους, ἀλλὰ πᾶσαν πίστιν ἐπιδεικνυμένους ἀγαθήν" ἵγα τὴν διδασκαλίαν τοῦ Σωτῆρος ἡμῶν Θεοῦ κοσμῶσιν ἐν πᾶσιν. Ὅτι χρὴ τοὺς δούλους ὑπακούειν τοῖς κατὰ σάρκα κυρίοις εἰς δόξαν Θεοῦ μετὰ πάστς εὐνοίαʼ ἐν οἷἂν ἐντολὴ Θεοῦ οὐ λύηται. ΠΡΟΣ ΕΦΕΣ. Οἱ δοῖ.1οι, ὑπακούετε τοῖς κατὰ σάρκα κυρίοις μετὰ φόβου καὶ τρόμου ἐν ἀπλότητι καρδίας ὑμῶν, ὡς τῷ Χριστῷ" μὴ κατ δοῦλοι Χριστοῦ, ποιοῦντες τὸ θέλημα τοῦ θεοῦ ἐκ ψυχῆς, μετʼ εὐνοίας δουλεύοντες, ὡς τῷ Κυρίῳ, καὶ οὐκ ἀνθρώποις " εἰδότες, ὅτι ἕκαστος ὃ ἐὰν ποιήσῃ ἀγαθὸν, τοῦτο κομιεῖται παρὰ τοῦ Κυρίου εἴτε δοῦλος, εἴτε ἐλεύθερος. ΠΡῸΣ ΤΙΜ. α΄. Ὅσοι εἰσὶν ὑπὸ ζυγὸν δοῦ.ῖοι, τοὺς ἰδίους δεσπότας πάσης τιμῆς ἀξίους ἡγείσθωσαν, ἵνα μὴ τὸ ὄνομα τοῦ Θεοῦ καὶ ἡ διδασκαλία βιλασφη: μῆται. Οἱ δὲ πιστοὺς ἔχοντες δεσπότας, μὴ κα: Ὅτι δεῖ τοὺς κυρίους" μνημονεύοντας τοῦ ἀληθινοῦ Κυρίου, ὧν ἂν ἀπολαύσωσι παρὰ τῶν δούλων, ταῦτα καὶ ποιεῖν αὐτοῖς κατὰ δύναμιν, ἐν φόβῳ Θεοῦ καὶ ἐπιεικείᾳ τῇ πρὸς αὐτοὺς, κατὰ μίμησιν ΙΩΑΝΝΗΣ. Εἰδὼς ὁ Ἱησοῦς, ὅτι πάντα δόδωκεν (Π) αὐτῷ ὁ Πατὴρ εἰς τὰς χεῖρας, καὶ ὅτι ἀπὸ Θεοῦ ἐξῆλθε, καὶ πρὸς τὸν Θεὸν ὑπάγει, ἐγείρεται ἐκ τοῦ δείπνου, καὶ τίθησι τὰ ἱμάτια αὑτοῦ καὶ 1λαβὼν λέντιον, διέζωσεν ἑαυτόν. ἐται γγαοίποίις (Φοαπ. και, ὅ-8). Ετ ρᾷμ]ο ροβὶ : Ὁ Εἶτα βάλλει ὕδωρ εἰς τὸν νιπτῆρα, καὶ ἤρξατο πιο, Ἡ αρί βίον οἱ νίπτειν τοὺς πόδας τῶν μαθητῶν, καὶ ἐκμάσσειν τῷ λεντίῳ ᾧ ἣν διεζωσμένος. Καὶ μετʼ, ὀλίγα" Ὑμεῖς φωνεῖτέ με, ὁ διδάσκαλος, καὶ ὁ Κύριος, καὶ καλῶς «Ἰέγετε" εἰμὶ γάρ. Εἰ οὖν ἐγὼ ἔνιψα ὑμῶν τοὺς πόδας ὁ Κύριος καὶ ὁ διδάσκαϊῖος, καὶ ὑμεῖς ὀφείλετε ἀλλήλων νίπτειν τοὺς πόδας. Ὑπόδειγμα γὰρ δέδωκα ὑμῖν, ἵνα, καθὼς ἐποίησα ὑμῖν, καὶ ὑμεῖς ποιῆτε. ΠΡῸΣ ΕΦΕΣ. Οἱ κύριοι, τὰ αὐτὰ ποιεῖτε πρὸς αὐτοὺς, ἀνιέντες τὴν ἀπειλήν" εἰδότες, ὅτι καὶ ὑμῶν αὐτῶν Κύριός ἐστιν ἐν οὐρανοῖς, καὶ προσωποληψία οὐκ ἔστι παρʼ αὐτῷ. . ΒοΡ. ῥτίπνιιβ κομιεῖται παρὰ τοῦ Θεοῦ, τεεῖρίει ὅτι καὶ ὑμῶν αὐτῶν. [δἱάδιη ορ. ρτίπιι5 ἐν οὐρανῷ. Ὅτι δεῖ τὰ τέκνα τιμᾷν τοὺς γονεῖς, καὶ ὑπακούειν ἐν εὑρῇ αὐτοῖς, ἐν οἷς ἂν ἐντολὴ θεοῦ μὴ ἐμποδίΛΟΥ͂ΚΑΣ. Καὶ πρὸς αὐτὸν ἡ μήτηρ αὐτοῦ εἶπε" Τέάχγον, τί ἐποίησας ἡμῖν οὕτως ; ᾿Ιδοὺ ὁ πατήρ σου κἀγὼ ὀδυνώμενοι ἐζητοῦμεν σε. Καὶ μετʼ ἐλίγα" Καὶ μετέβη μετʼ αὑτῶν, καὶ ἥ.1θεν εἰς Νωζαρὲτ, καὶ ἦν ὑποτασσόμενος αὑτοῖς. ΠΡΟΣ ΕΦΕΣ. Τὰ τέκνα, ὑπαλούετε τοῖς γονεῦσιν ὑμῶν ἐν Κυρίῳ" τοῦτο γάρ ἐστι δίκαιον. Τίμα τὸν πᾶὰτέρα καὶ τὴν μητέρα, ἥτις ἐστὶν ἐντολὴ πρώτη ἐν ἐπαγγε.λίαις, ἵνα εὖ σοι γένηται, καὶ ἔσῃ μαἐπὶ τῆς γῆς. “Ὅτι δεῖ τοὺς γονεῖς ἐν παιδείᾳ καὶ νουθεσίχ Κυρίου " ἐκτρέφειν τὰ τέκνα μετὰ πραότητος καὶ μακροθυμίας, μηδεμίαν δὲ πρόφασιν, τὸ ὅσον ἐπʼ αὐτοῖς, διδόναι ὀργῆς καὶ λύπης. ΠΡΟΣ ΕΦΕΣ. Καὶ οἱ πατέρες, μὴ τὰ τέκνα ὑμῶν, ἀ.1.11ʼ ἐκτρέξετε αὐτὰ ἐν παιδείᾳ καὶ νουθεσίᾳ Κυρίου. ΠΡῸΣ ΚΟΛ. Οἱ πατέες, μὴ ἐρεθίζετε τὰ τέκρωα ὑμῶν, ἵνα μὴ ἀθυ- ### English translation (Claude) That a widow who has a stronger body must spend her life in care and diligence, mindful of what was said by the apostle and [of the example of Dorcas]. Acts: “Now there was at Joppa a certain disciple named [Tabitha, which translated is Dorcas]. She was full of good works and of the acts of mercy which she did.” And a little later: “And all the widows stood by him weeping, and showing tunics and garments which Dorcas used to make while she was with them.” First to Timothy: “Let a widow be enrolled who is not less than sixty years old, having been the wife of one man, well attested for good works: if she has brought up children, if she has shown hospitality, if she has washed the saints' feet, if she has relieved the afflicted, [if she has devoted herself to every good work].” That the widow who has been approved in the achievements spoken of by the apostle, and has attained to the order of those who are truly widows, must persevere in supplications and prayers, with fastings, night and day. Luke: “And there was Anna, a prophetess, a daughter [of Phanuel], of the tribe of Asher; she was advanced in many days, having lived with a husband seven years from her virginity. And she was a widow of about [eighty-four years], who did not depart from the temple, serving with fastings and supplications night and day.” First to Timothy: “She who is truly a widow and left alone has set her hope on God, and [continues in supplications and prayers night and day] …” [75] That slaves must obey their masters according to the flesh for the glory of God, with all good will, in things in which the commandment of God is not broken. To the Ephesians: “Slaves, obey your masters according to the flesh with fear and trembling, in singleness of your heart, as to Christ; not [by way of eye-service, as men-pleasers, but] as slaves of Christ, doing the will of God from the soul, serving with good will as to the Lord and not to men, knowing that whatever good each one does, this he will receive from the Lord, whether he is slave or free.” First to Timothy: “Let all who are under the yoke as slaves regard their own masters as worthy of all honour, so that the name of God and the teaching may not be blasphemed. And those who have believing masters, let them not despise [them because they are brothers, but rather] let them serve them, because those who receive the benefit are believers and beloved.” [To Titus: “Exhort] slaves to be subject to their own masters, to be well-pleasing in all things, not contradicting, not pilfering, but showing all good faithfulness, so that they may adorn the teaching of God our Saviour in all things.” That masters, mindful of the true Lord, must also do for their slaves, as far as they can, the things they enjoy from them, in the fear of God and with gentleness toward them, in imitation [of the Lord]. John: “Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going to God, rose from supper, and laid aside his garments, and taking a towel girded himself. Then he poured water into the basin, and began to wash the disciples' feet and to wipe them with the towel with which he was girded.” And a little later: “You call me Teacher and Lord, and you say well, for so I am. If then I, the Lord and the Teacher, have washed your feet, you also ought to wash one another's feet. For I have given you an example, that as I have done to you, you also should do.” To the Ephesians: “And masters, do the same things to them, giving up threatening, knowing that both their Lord and yours is in heaven, and there is no partiality with him.” [76] That children must honour their parents and obey them in [all things] in which the commandment of God is not hindered. Luke: “And his mother said to him, ‘Child, why have you treated us so? Behold, your father and I have been seeking you in sorrow.’” And a little later: “And he went down with them and came to Nazareth, and was subject to them.” To the Ephesians: “Children, obey your parents in the Lord, for this is right. ‘Honour your father and mother,’ which is the first commandment with a promise, ‘that it may be well with you and that you may live long on the earth.’” That parents must bring up their children in the discipline and admonition of the Lord with meekness and long-suffering, and give them no occasion of anger or grief, so far as it lies with them. To the Ephesians: “And fathers, do not provoke your children [to anger], but bring them up in the discipline and admonition of the Lord.” To the Colossians: “Fathers, do not provoke your children, lest they lose heart.” ### Scripture references - Acts 9:36: quotation, high confidence - Acts 9:39: quotation, high confidence - 1 Tim 5:9–10: quotation, high confidence - Luke 2:36–37: quotation, high confidence - 1 Tim 5:5: quotation, high confidence - Eph 6:5–8: quotation, high confidence - 1 Tim 6:1–2: quotation, high confidence - Titus 2:9–10: quotation, high confidence - John 13:3–5: quotation, high confidence - John 13:13–15: quotation, high confidence - Eph 6:9: quotation, high confidence - Luke 2:48: quotation, high confidence - Luke 2:51: quotation, high confidence - Eph 6:1–3: quotation, high confidence - Eph 6:4: quotation, high confidence - Col 3:21: quotation, high confidence ### Translation notes - The section holds rules 74, 75 and 76 (two chapters each); [75] and [76] mark where those rules begin. The scan text runs the columns together and loses many words (supplied in brackets from the biblical text or by sense); a displaced passage (the end of 1 Tim 6:2 and Titus 2:9–10) stands before the heading of rule 75 in the scan and is put back after 1 Tim 6:1–2, where it belongs. Words of Migne's Latin version are left out. - Basil's precepts on slaves and masters are translated as written. ### Citation (SBL) Basil, Reg. mor. 74 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/74). ## Moral Rules (Moralia) 77 - URL: https://sophiascriptura.com/fathers/basil-moralia/73-1/#p-77 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's seventy-seventh rule: virgins should be free of worldly cares so as to serve God undistracted in mind and body. ### Greek text Ὅτι δεῖ τὰς παρθένους ἀπηλλάχθαι πάσης μερίμνης τοῦ ἐνεστῶτος αἰῶνος, πρὸς τὸ δύνασθαι ἀπερισπάστως τῷ Θεῷ εὐχαριστεῖν κατά τε νοῦν καὶ σῶμα, ἐπʼ ἐλπίδι τῆς βασιλείας τῶν οὐρααὶ ΜΑΤΘΑΙ͂ΟΣ. Εἰσὶν εὐνοῦχοι, σαν ἑαυτοὺς διὰ τὴν βασιζείαν' τῶν οὐρανῶν. δυνάμενος χωρεῖν, χωρείτω. ΠΡΟΣ ΚΟΡ. α΄. Θέλω δὲ ὑμᾶς ἁμερίμνους εἶναι, Ο ἄγαμος μεριμνᾷ τὰ τοῦ Κυρίου πῶς ἀρέσει τῷ Κυρίῳ ὁ δὲ γαμήσας μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσει τῇ γυγναιχί. Μεμέρισται καὶ ἡγυγὴ καὶ ἡ παρθένος. Ἡ ἄγαμος μεριμνᾷ τὰ τοῦ Κυρίου, ἵνα ἦ ἁγία καὶ τῷ σώματι καὶ τῷ πνεύματι. Ἡ δὲ γαμήσασα μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσει τῷ ἀνδρί. Τοῦτο δὲ πρὸς τὸ ὑμῶν αὐτῶν συμφέρον λέγω" οὐχ ἵνα βρόχον ὑμῖν ἐπιδάζλωι, ἀ.1.1ὰ πρὸς τὸ εὔσχημον καὶ εὐπάρεδρον τῷ Κυρίῳ ἁπερι- ### English translation (Claude) That virgins must be freed from every care of the present age, so as to be able to give thanks to God without distraction both in mind and in body, in hope of the kingdom of heaven. Matthew: “There are eunuchs [who made themselves eunuchs] for the sake of the kingdom of heaven. He who is able to receive it, let him receive it.” First to the Corinthians: “I want you to be free from care. The unmarried man cares for the things of the Lord, how he may please the Lord; but the married man cares for the things of the world, how he may please his wife. There is a difference also between the wife and the virgin. The unmarried woman cares for the things of the Lord, that she may be holy both in body and in spirit; but the married woman cares for the things of the world, how she may please her husband. And this I say for your own profit, not to put a noose upon you, but for what is seemly and for devotion to the Lord without distraction.” ### Scripture references - Matt 19:12: quotation, high confidence - 1 Cor 7:32–35: quotation, high confidence ### Translation notes - The scan text loses part of Matt 19:12 (supplied in brackets) and cuts off the last word of 1 Cor 7:35. ### Citation (SBL) Basil, Reg. mor. 77 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/77). ## Moral Rules (Moralia) 78 - URL: https://sophiascriptura.com/fathers/basil-moralia/73-1/#p-78 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's seventy-eighth rule: soldiers must not use violence to extort or bring false accusations. ### Greek text Ὅτι οὐχ ἕξεστι τοῖς στρατευομένοις διασείειν ΛΟΥΚΑΣ. Ἐπηρώτων δὲ αὐτὸν καὶ στρατευό“μενοι, «όγογτες " Καὶ ἡμεῖς τί ποιήσομεν (14); ουπίφηιὶ Καὶ εἶπε πρὸς αὐτούς Μηδένα διασείσητε, κηξὲ καὶ ἀρκεῖσθε τοῖς ὀψωνίοις ### English translation (Claude) That those who serve as soldiers may not extort [nor accuse falsely]. Luke: “Soldiers also asked him, saying, ‘And we, what shall we do?’ And he said to them, ‘Extort from no one [by violence, nor accuse anyone falsely,] and be content with your wages.’” ### Scripture references - Luke 3:14: quotation, high confidence ### Translation notes - The scan text loses part of the heading and of Luke 3:14 (supplied in brackets). ### Citation (SBL) Basil, Reg. mor. 78 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/78). ## Moral Rules (Moralia) 79 - URL: https://sophiascriptura.com/fathers/basil-moralia/73-1/#p-79 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's seventy-ninth rule: rulers are avengers of God's ordinances, and one must obey them in everything that does not break God's commandment. ### Greek text Ὅτι δεῖ τοὺς ἀρχοντας ἐχδίχους εἶναι τῶν δικαιωμάτων τοῦ Θεοῦ. ΠΡΟΣ ΡΩΜ. Οἱ γὰρ ἄρχοντες οὐκ εἰσὶ φόδες τῶν ἀγαθῶν ἔργων, ἀ,.ὰ τῶν κακῶν. Θέλεις δὲ φοβεῖσθαι. τὴν ἐξουσίαν; τὸ ἀγαθὸν ποίει" καὶ ἔξεις ἔπαινον ἐξ αὐτῆς. Θεοῦ γὰρ διάκονγός ἐστί σοι εἰς τὸ ἀγαθόν. Ἑὰν δὲ τὸ κακὸν ποιῇς, φοβοῦ" οὐ γὰρ εἰκῆ τὴν μάχαιραν φορεῖ. Θεοῦ γὰρ διάκονός ἐστιν, ἔκδικος εἰς ὀργὴν τῷ τὸ καβυραγεπιπεπείθυϑ ἢ} Ὅτι δεῖ ἐξουσίαις ὑπερεχούσαις ὑποτάσσεσθαι ἐν καὶ πειθαρχεῖν. γοοι] καί ἤθε. ἰογιΐυ5 ἀκολουθοῦντας ἀεί, αἷς ἂν ἐντολὴ Θεοῦ μὴ ΠΡῸΣ ΡΩΜ. Πᾶσα Ψυχὴ ἐξουσίαις ὑπερεχούσαις ὑποτασσέσθω. Οὐ γάρ ἐστιν ἐξουσία εἰ μὴ ὑπὸ Θεοῦ" αἱ δὲ οὖσαι ἐξουσίαι ὑπὸ τοῦ θεοῦ τεταγμέναι εἰσίν. Ὥστε ὁ τῇ ἐξουσίᾳ, τῇ τοῦ Θεοῦ διαταγῇ ἀνθέστηκεν" οἱ δὲ ἀνθεστηκότες ἑαυτοῖς κρῖμα γὰρ ἄρχοντες οὐκ εἰσὶ φόβος τῶν ἀγαθῶν ἔργων, τῶν κακῶν, καὶ τὰ ἑξῆς. ΠΡΑΞΕῚΣ. Πειθαρχεῖν δεῖ Θεῷ μᾶλλον ἣ ἀνθρώποις. ΠΡΟΣ Ὑπομίμγησκε αὐτοὺς ἀρχαῖς καὶ ἐξουσίαις ὑπο» τάσσεσθαι, πειθαρχεῖν πρὸς πᾶν ἔργον ἀγαθὰν ἑτοίμους εἶναι. ### English translation (Claude) That rulers must be avengers of the ordinances of God. To the Romans: “For rulers are not a terror to good works but to evil. Do you wish not to fear the authority? Do what is good, and you will have praise from it. For it is God's minister to you for good. But if you do evil, be afraid; for it does not bear the sword in vain. For it is God's minister, an avenger for wrath on him who does evil.” That one must be subject to the higher authorities and obey them in all things in which the commandment of God is not [hindered]. To the Romans: “Let every soul be subject to the higher authorities. For there is no authority except from God, and those that exist have been appointed by God. So he who [resists] the authority has resisted the ordinance of God; and those who have resisted will receive judgment on themselves. For rulers are not a terror to good works but to evil,” and so on. Acts: “We must obey God rather than men.” To [Titus]: “Remind them to be subject to rulers and authorities, to obey, to be ready for every good work.” ### Scripture references - Rom 13:3–4: quotation, high confidence - Rom 13:1–3: quotation, high confidence - Acts 5:29: quotation, high confidence - Titus 3:1: quotation, high confidence ### Translation notes - The scan text loses parts of the second heading and of Rom 13:2–4 and has a few words of Migne's Latin mixed in (left out); bracketed words are supplied from the biblical text or by sense. ### Citation (SBL) Basil, Reg. mor. 79 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/79). ## Moral Rules (Moralia) 80 - URL: https://sophiascriptura.com/fathers/basil-moralia/73-1/#p-80 - Source: PG 31 31 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Basil's eightieth and last rule: what the word wants Christians, and those entrusted with preaching, to be, ending with his summary of the marks of a Christian. ### Greek text Ποταποὺς εἶναι βούλεται ὁ λόγος τοὺς Χριστιανοὺς, ὡς μαθητὰς Χριστοῦ, πρὸς μόνα τυπουμένους, βλέπουσιν ἐν αὑτῷ, ἢ ἀκούουσι παρʼ αὐτοῦ. ΜΑΤΘΑΙΟΣ. “Ἄρατε τὸν ζυγόν μου ἐφʼ ὑμᾶς, καὶ μάθετε ἀπ' ἐμοῦ. ἸΩΑΝΝΙΙΣ. Ὑμεῖς φωνεῖτέ με, ὁ διδάσκαλος, καὶ ὁ Κύριος " καὶ καιϊῶς .16γετε " εἰμὶ γάρ. Εἰ οὖν ἐγὼ ἔγιῥα ὑμῶν τοὺς πόξας ὁ Κύριος καὶ ὁ διδάσκαιϊος, καὶ ὑμεῖς ὀφείλετε ἀ.λήλων νίπτειν τοὺς πόδας. Ὑπόδειγμα γὰρ δέδωκα ὑμῖν, ἵνα καθὼς ἐγὼ ἐποίησα ὑμῖν, καὶ πρόέξατα Χριστοῦ τῆς φωνῆς τοῦ ἰδίου ποιμένος ἀκούοντα μόνον, καὶ αὐτῷ ἀκολουθοῦντας ἸΩΆΝΝΗΣ. Τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούει, κἀγὼ γινώσκω αὐτὰ, καὶ ἀχοιϊουμοι. Καὶ ἀνωτέρω: ἀχολουθήσωσιν, ἀ.1.1ὰ φεύξονται ἀπʼ αὐτοῦ, ὅτι οὐχ οἴδασι τῶν ἀ.1.λοτρίων τὴν φωνήν. τῆς φωνῆς τῆς ἐμῆς Ὡς κλήματα Χριστοῦ, ἐν αὐτῷ ἐῤῥιζωμένονς, καὶ ἐν αὐτῷ καρποφοροῦντας, καὶ πᾶν ὁτιοῦν οἰκεῖον αὐτοῦ καὶ ἄξιον ποιοῦντας καὶ ἔχοντας. ἸΏΑΝΝΗΣ. Ἐγώ εἰμι ἡ ἄμπελος, ὑμεῖς τὰ κλήὭς μέλη Χριστοῦ, ἐν πάσῃ ἐνεργείᾳ τῶν ἐντολῶν τοῦ Κυρίου, ἣ τῶν χαρισμάτων τοῦ ἁγίου Πνεύματος κατηρτισμένους πρὸς ἀξίαν τῆς κεφαλῆς, ἥτις ΠΡῸΣ ΚΟΡ. α΄. Οὐχ οἴδατε, ὅτι τὰ σώματα ὑμῶν μέλη Χριστοῦ ἐστιν; ΠΡῸΣ ΕΦ, θεύοντες δὲ ἐν ἀγάπῃ, αὐξήσωμεν εἰς αὐτὸν τὰ ἢ πάντα, ὅς ἐστιν ἡ κεραλὴ, Χριστός" ἐξ οὗ πᾶν διὰ πάσης ἁφῆς τῆς ἐπιχορητγίας, κατʼ ἐνέργειαν' ἐν μέτρῳ ἑνὸς ἑκάστου μέρους τὴν αὔξησιν τοῦ σώματος ποιεῖται εἰς οἰκοδομὴν ἑαυτοῦ Ὡς νύμφην Χριστοῦ φυλάσσουσαν τὸ ἁγνὸν, ἐν τῷ μόνοις τοῖς θελήμασι τοῦ νυμφίου στοιχεῖν. ἸΩΑΝΝΗ͂Σ. Ὁ ἔχων τὴν νύμφην νυμφίος ἐστίν. ΠΡῸΣ ΚΟΡ. β΄. Ἡρμοσάμην γὰρ ὑμᾶς ἐνὶ ἀνδρὶ, Ὡς ναοὺς Θεοῦ ἁγίους, καθαροὺς, καὶ μόνων ( πεπληρωμένους τῶν πρὸς λατρείαν Θεοῦ. ΤΏΛΝΝΗΣ. Ἐάν τις ἀγαπᾷ με, τὸν «1όγον μου τηρήσῃ, καὶ ὁ Πατήρ μου ἀγαπήσει αὐτόν" καὶ πρὸς αὑτὸν ἐλευσόμεθα, καὶ μονὴν παρ αὐτῷ ποιήσομεν. ΠΡῸΣ ΚΟΡ. β΄. Ὑμεῖς γὰρ ναὸς Θεοῦ ἔστε ζῶντος. Λέγει γὰρ ἡ Γραφὴ, ὅτι ᾿Ενοικήσω ἐν αὑτοῖς, καὶ ἐμπεριπατήσω, καὶ ἔσομαι αὐτῶν Ὥ; θυσίαν Θεοῦ ἄμωμον καὶ ἀλώδητον, παντι μέλει καὶ μέρει τῆς θεοσεβείας τὸ ὑγιὲς διασώἯΡΟΣ ΡΩΜ. Παρακαλῶ ὑμᾶς τῶν οἰκτιρμῶν τοῦ Θεοῦ, παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν, ἁγίαν, εὐάρεστον τῷ Θεῷ, τὴν λογικὴν λατρείαν ὑμῶν. Ὥς τέκνα Θεοῦ, μεμορφωμενους προς τὴν εἰκόνα τοῦ Θεοῦ, κατὰ τὸ μέτρον τὸ ἀνθρώποις χεχαριΒΏΑΝΝΗΣ. Τεκχνία, ἔτι μικρὸν μεθ' ὑμῶν ναούς. Μοχ οὐἀϊο Ῥωγὶβ. λόγον μον τηρήσει, δέτυα Ῥοις Οοτ. νιν 16; δεν. ἀδελφοὶ, διὰ Ὁ Ὠδθέοτο υοε, [Γαἱτάδ., ΡΕῚ πιϊδετίεοτάϊας μικρὸν χρόνον. Ὀοεδί ΥῸΣ α]εὶῬΓ βοη ἃ ΤΟΙ Π ΟΔΕ ΟΠ δ πὶ ρθη γογὸβ Υἱἱθ Ῥατίιτίο., εἶμι. ΠΡῸΣ ΓΑΛ. Τεκνια μου, οὖς πάλιν ὠδίνω, ἄχρις οὗ μορρωθῇ Χριστὸς ἐν ὑμῖν. Ὡς φῶς ἐν κόσμῳ, ὥστε αὐτούς τε εἶναι ἀνεπιδέχτους κακίας, καὶ τοὺς πλησιάζοντας αὐτοῖς φωτίζειν εἰς ἐπίγνωσιν τῆς ἀληθείας, πρὸς τὸ γενέσθαι ὃ δεῖ, ἣ ἐλέγχειν ὅ εἰσιν. ΜΑΤΘΑΙ͂ΟΣ. Ὑμεῖς ἐστε τὸ φὥς τοῦ κόσμου. Ἐν οἷς φαίνεσθε ὡς φωστῆρες Ὡς ἅλας ἐν γῇ, ὥστε τοὺς κοινωνοῦντας αὐτοῖς ἀνανεοῦσθαι τῷ πνεύματι πρὸς ἀφθαρσίαν. ΜΑΤΘΑΙ͂ΟΣ. Ὑμεῖς ἐστε τὸ ἅλας τῆς γῆς. Ὡς λόγον ζωῆς τῇ πρὸς τὰ παρόντα νεκρώσει πιστωμένους τὴν ἐλπίδα τῆς ὄντως ζωῆς. ΠΡΟΣ ΦΙΛΙΠΠ. Ἐν οἷς φαίνεσθε ὡς φωστῆρες ἐν κόσμῳ, “λόγον ζωῆς ἐπέχοντες, εἰς καύχημα ἐμοὶ εἰς ἡμέραν Χριστοῦ. Ποταποὺς βούλεται εἶναι ὁ λόγος τοὺς πιστευομένους τὸ κήρυγμα τοῦ Εὐαγγελίου ὡς ἀποστόλους. καὶ ὑπηρέτας Χριστοῦ, καὶ οἰκονόμους πιστοὺς μυστηρίων Θεοῦ, μόνα τὰ διατεταγμένα ὑπὸ τοῦ Κυρίου ἀπαραλείπτως ἔργῳ καὶ λόγῳ ΜΑΤΘΑΙΟΣ. ᾿Ιδοὸὺ ἐγὼ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἕν μέσῳ λύκων. Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη. ΠΡΟΣ ΚΟΡ. «α΄. Οὕτως ἡμᾶς “ογιζέσθω ἄνθρωπος, ὡς ὑπηρέτας Χριστοῦ, καὶ οἰκονόμους μυστηρίων Θεοῦ" ὃ δὲ οιπὸν,, ζητεῖται ἐν τοῖς οἰκονόμοις, ἵνα πιστός εἰς εὑρεθῇ. Ὡς κήρυκας βασιλείας οὐρανῶν ἐπὶ καταλύσει τοῦ ἔχοντος τὸ κράτος τοῦ θανάτου ἐν τῇ ἁμαρτίᾳ. ΜΑΤΘΑΙ͂ΟΣ. Πορευόμενοι δὲ κηρύσσετε τες" Ὅτι ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν. ΠΡΟΣ ΤΙΜ. β΄. Διαμαρτύρομαι ἐγὼ ἐνώπιον τοῦ Θεοῦ καὶ Ἰησοῦ Χριστοῦ, τοῦ μέλλοντος κρίνειν Ὁ ζῶντας καὶ νεκροὺς κατὰ τὴν ἐπιφάνειαν αὐτοῦ καὶ τὴν βασιλείαν αὐτοῦ" κήρυξον τὸν «Ἰόγον Ὡς τύπον ἣ κανόνα τῆς εὐσεβείας εἷς κατόρθωσιν μὲν τῆς ἐν πᾶσιν εὐθύτητος τῶν ἀκολουθούντων τῷ Κυρίῳ, ἔλεγχον δὲ τῆς διαστροφῆς τῶν ἐν οἷῳμέν. Ἧοχ Θεοῦ, αυξ γος, τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος, κατὰ σχοΑὶ φια δ ρτίοτα ὀχ θμάθη5 πιεῖρεμηι, γαῖα δοοριηι πὸν διώχω ἐπὶ τὸ βραβεῖον τῆς ἄγω κλήσεως Θεοῦ ἂν Χριστῷ Ἰησοῦ. Ὅσοι οὖν τέλειοι, τοῦτο φρονῶμεν" καὶ εἴ τι ἑτέρως φρονεῖτε, καὶ τοῦτο ὁ Θεὸς ὑμῖν ἀποκαλύψει. Πι1ὴν εἰς ὃ ἐφθάσαμεν τῷ αὐτῷ στοιχεῖν κανόνι, τὸ αὐτὸ φρονεῖν. ΠΡΟΣ ΤΙΜ. α΄. Τύπος γίγου τῶν πιστῶν ἐν «“όνῳ, ἐν ἀναστροφῇ, ἐν ἀγάπῃ, ἐν πίστει, ἐν ἀγνείᾳ. ΠΡῸΣ ΤΙΜ. β'. Σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῷ Θεῷ" ἐργάτην ἀνεπαίσχυντον, ὀρθοτομοῦντα τὸν Ὡς ὀφθαλμὸν ἐν σώματι, διαχριτιχοὺς μὲν τὼν ἀγαθῶν καὶ τῶν φαύλων, κατευθύνοντας δὲ τὰ μέλη τοῦ Χριστοῦ, πρὸς τὰ ἑκάστῳ ἐπιβάλλοντα ΜΑΤΘΑΙ͂ΟΣ. :Ὃ «λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός" ἐὰν οὖν ἡ ὁ ὀρθαῖμός σου ἁπλοῦς, ὅλον τὸ σῶμά σου φωτεινὸν ἔσται. ᾿ Ὡς ποιμένας προβάτων Χριστοῦ, μηδὲ τὴν ψυχὴν ὑπὲρ αὐτῶν θεῖναι ἐν χαιρῷ παραιτουμένους, ὑπὲρ τοῦ μεταδοῦναι αὐτοῖς τὸ Εὐαγγέλιον τοῦ Θεοῦ. ΙΩΑΝΝΗΣ. Ὁ ποιμὴν ὁ καλὸς την ψυχὴν αὖτοῦ τίθησιν ὑπὲρ τῶν προβάτων. ΠΡΆΞΕΙΣ. Προσἔχετε οὖν ἑαυτοῖς καὶ παντὶ τῷ ποιμνίῳ, ἐν ᾧ ὑμᾶς τὸ Πνεῦμα τὸ ἅγιον ἔθετο ἐπισκόπους, ποιτὴν Ἐχκχλησίαν τοῦ Θεοῦ. Ὡς ἰατροὺς, ἐν πολλῇ εὐσπλαγχνιᾳ κατʼ ἐπιστήμην ( τῆς τοῦ Κυρίου διδασκαλίας θεραπεύοντας τὰ πάθη τῶν ψυχῶν, εἰς περιποίησιν τῆς ἐν Χριστῷ ὑγείας ΜΑΤΘΑΙ͂ΟΣ. Οὑ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ, ἀ.1.1) οἱ κακῶς ἔχοντες. ΠΡΟΣ ΡΩΜ. ᾿Οφείἰομεν δὲ ἡμεῖς οἱ δυνατοὶ τὰ ἀσθεγήματα τῶν Ὡς πατερᾶς και τροφοὺς ἰδίων τέχνων, ἐν πολλῇ διαθέσει τῆς ἐν Χριστῷ ἀγάπης εὐδοχοῦντας μεταδοῦναι αὐτοῖς οὐ μόνον τὸ Εὐαγγέλιον τοῦ Θεοῦ, ἀλλὰ καὶ τὰς ἑαυτῶν ψυχάς. ΙΏΑΝΝΗΣ. Τεκνία, ἔτι μικρὸν χρόνον μεθʼ ὑμῶν εἶμι. ΠΡῸΣ ΚΟΡ. α΄. Ἐν γὰρ Χριστῷ ᾿Ἰησοῦ διὰ τοῦ Εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα. ΠΡΟΣ ΘΕΣΣ. α΄. Ὡς ἐὰν τροφὸς θάλπῃτὰ ἑαυτῆς τέκνα, οὕτως ἱμειρόμδενοι ὑμῶν, εὐδοκοῦμεν μεταξοῦγναι ὑμῖν οὐ μόνον τὸ Εὐαγγέλιον τοῦ Θεοῦ, καὶ τὰς ἑαυτῶν ψυχὰς, διότι ἀγαπητοὶ Ὡς Θεοῦ συνεργοὺς, πρὸς μόνα τὰ ἄξια τοῦ Θεοῦ ἔργα ὅλους ἑαυτοὺς ἀποδεδωκότα: ὑπὲρ τῆς Ἐκ ποιμένα, ΑἸ οοάδτ Δος. ποιμενας. ΠΡῸΣ ΚΟΡ. α΄. Θεοῦ γάρ ἐσμεν συνεργοί" Θεοῦ γεώργιον, Θεοῦ οἱκοδομή ἐστε. φυτευτὰς χλημάτων Θεοῦ, ἀλλότριον μὲν οὐδὲν τῆς ἀμπέλου, ἥτις ἐστὶν ὁ Χριστὸς, οὔτε μὴν ἄκαρπον ἐναφιέντας τὰ δὲ οἰκεῖα καὶ διὰ πάσης ἐπιμελείας ΜΑΤΘΑΙ͂ΟΣ. ᾿Εγώ εἰμι ἡ ἄμπελος ἡ ἀληθινὴ, καὶ ὁ Πατὴρ μου ὁ γεωργός ἐστι. Πᾶν κλῆμα, ἐμοὶ μὴ φέρον καρπὸν, αἴρει αὐτὸ, καὶ πᾶν, τὸ καρπὸν φέρον, καθαίρει αὐτὸ, ἵνα πλείονα καρσὸν φέρῃ. ΠΡῸΣ ΚΟΡ. α΄. ᾿Εγὼ ἐφύτευσα, ᾿Απολ«ὼς ἐπότισεν" ἀ.1. ὁ Θεὸς ηὔξανεν. Ὡς οἰκοδόμους ναοῦ Θεοῦ, καταρτίζοντας τὴν φοὺς ναοῦ, μεὶ αὐπιϊπὶςἰγαίοτες ἰεπιοί!. Βοαὶ! ὈΓὶ πιὰ ἐκάστου ψυχὴν, εἰς τὸ συναρμολογηθῆναι τῶ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν. ΠΡΟΣ ΚΟΡ. α΄. Κατὰ τὴν χάριν τοῦ Θεοῦ, τὴν δοθεῖσάν μοι, ὡς σοφὸς ἀρχιτέκτων, θεμέλιον τὰθεικα" ἄλλος δὲ ἐποικοδομεῖ. “Ἕκαστος δὲ πέτω πῶς ἐποικοδομεῖ. Θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς Χριστός ΠΡΟΣ ΕΦΕΣ."Ἄρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι, ἀ.1λὰ συμπολῖται τῶν ἁγίων, καὶ οἰκεῖοι τοῦ Θεοῦ, ἐποιχοδομηθέντες ἐπ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ἔντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ ᾿Ιησοῦ πᾶσα οἰκοδομὴ συναρμο.ἰογουμένη αὔξει εἰς ναὸν ἅγιον ἐν Κυρίῳ, ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον Θεοῦ ἐν Τί ἴδιον Χριστιανοῦ; Πίστις διʼ ἀγάπης ἐνεργουμένη. Τί ἴδιον πίστεως ; ᾿Αδιάχριτος πληροφορία τῆς ἀληθείας τῶν θεοπνεύστων ῥημάτων, οὐδενὶ λογισμῷ, οὔτε ὑπὸ φυσικῆς ἀνάγκης εἰσαγομένῳ, οὔτε πρὸς πιστοῦ ; Τὸ ἐν τοιαύτῃ πληροφορίᾳ συνδιατίθεσθαι τῇ δυνάμει τῶν εἰρημένων, καὶ μηδὲν τολμᾷν ἀθετεῖν, ἣ ἐπιδιατάσσεσθαι. Εἰ γὰρ πᾶν ὃ οὐχ ἐκ πίτεως, ἁμαρτία ἐστὶν, ὥς φησιν ὁ ᾿Απόστολος, ἡ δὲ πίστις ἐξ ἀκοῆς, ἡ δὲ ἀκοὴ διὰ ῥήματος Θεοῦ" πᾶν τὸ ἐκτὸς τῆς θεοπνεύστου Γραφῆς οὐχ ἐκ πίστεως ὃν, ἁμαρτία ἐστίν. Τί ἴδιον τῆς πρὸς Θεὸν ἀγάπης; Τὸ τηρεῖν τὰς ἐντολὰς αὐτοῦ κατὰ σχυπὸν τῆς αὑτοῦ δόξης. Τί ἴδιον τῆς πρὸς τὸν πλησίον ἀγάπης; Τὸ μὴ ζητεῖν τὰ ἑαυτοῦ, ἀλλὰ τὰ τοῦ ἀγαπωμένου πρὸς τὸ συμφέρον τῇ τε ψυχῇ καὶ τῷ σώματι. Τί ἴδιον Χριστιανοῦ ; Τὸ διὰ τοῦ βαπτίσματος ἐξ ὕδατος καὶ Πνεύματος γεννηθῆναι ἄνωθεν. Τί ἴδιον τοῦ γενντθέντος ἐξ ὕδατος ; Τὸ, καθὼς ὁ Χριστὸς ἀπέθανε τῷ ἁμαρτίᾳ ἐφάπαξ, οὕτω καὶ αὐτὸν νεκρὸν εἶναι καὶ ὅ ἔστι Χριστός. γείεγεα. ἀπο ἢ Ὀτΐ ὅς ἐστι Χριστός. ΑἸτυ5 ὅς ἐστιν Ἰησοῦς Χριστός. Χριστοῦ τοῦ Κυρίου ἡμῶν. Η βαπτίσματος τοῦ ἐξ ὕδατος. ἀκίνητον πρὸς πᾶσαν ἁμαρτίαν, κατὰ τὸ γεγραμμένον, ὅτι Ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν Ἰησοῦν, εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν. Συνετάφημὲν οὖν αὑτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάγατον, τοῦτο γιγνώσκοντες, ὅτι ὁ παλαιὸς ἡμῶν ἄντοῦ μηκέτι δουμεύειν ἡμᾶς τῇ ἁμαρτίᾳ. Τί ἴδιον τοῦ γεννηθέντος ἐκ Πνεύματος ; γενέαθαι ἐκεῖνο κατὰ τὸ διδόμενον μέτρον, ὅπερ ἐστὶ τὸ ἐξ οὗ ἐγεννήθη, καθὼς γέγραπται. ὅτι Τὸ γεγεννημένον ἐκ τῆς σαρκὸς, σάρξ ἐστι" καὶ τὸ γεον ἐκ τοῦ πνεύματος, πνεῦμά ἐστιν. Τί ἴδιον τοῦ ἄνωθεν γεννηθέντος ; Τὸ ἀπεκδύσασθαι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ καὶ ταῖς ἐπιθυμίαις, καὶ ἐνδύσασθαι τὸν νέον τὸν ἀναχαινούμένον εἰς ἐπίγνωσιν κατʼ εἰκόνα τοῦ κτίσαντος αὑ«ʼν, κατὰ τὸ εἰρημένον, ὅτι Ὅσοι εἰς Χριστὸν ἐδαΧριστὸν ἐνεδύσασθε. Τί ἴδιον Χριστιανοῦ ; Τὸ καθαρισθῆναι μὲν ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος ἐν τῷ αἵματι τοῦ Χριστοῦ, ἐπιτελεῖν δὲ ἁγιωσύνην ἐν φόβῳ Θεοῦ καὶ ἀγάπῃ τοῦ Χριστοῦ, καὶ μὴ ἔχειν σπῖλον ἣ ῥυτίδα, ἢ τι τῶν τοιούτων, ἀλλʼ εἶναι ἅγιον καὶ ἄμωμον, καὶ οὕτως ἐξθέειν τὸ σῶμα τοῦ Χριστοῦ, καὶ πίνειν τὸ αἷμα. Ὃ γὰρ ἐσθίων καὶ πίνων ἀναξίως, κρῖμα ἑαυτῷ ἐσθίει καὶ πίνει. Τί ἴδιον τῶν ἐσθιόντων τὸν ἄρτον, καὶ πινόντων τὸ ποτήριον τοῦ Κυρίου ; Τὸ τὴν μνήμην φυλάσσειν διηνεχῇ τοῦ ὑπὲρ ἡ μῶν ἀποθανόνπος καὶ ἐγερθέντος. Τί ἴδιον τῶν φυλασσόντων τὴν τοιαύτην μνήμην; Τὸ μηκέτι ἑαυτοῖς ζῇν, ὑπὲρ αὐτῶν ἀποθανόντι καὶ ἐγερθέντι. Τί α ἴδιον Χριστιανοῦ ; Τὸ περισσεύειν αὐτοῦ τὴν δικαιοούνην ἐν παντὶ, πλέον τῶν γραμματέων καὶ Φαρισαίων, κατὰ τὸ μέτρον τῆς κατὰ τὸ Εὐαγγέλιον τοῦ Τί ἴδιον Χριστιανοῦ ; Τὸ ἀγαπᾷν ἀλλήλους καθὼς καὶ ὁ Χριστὸς ἢγάπησεν ἡμᾶς. Τί ἴδιον Χριστιανοῦ ; Τὸ προορᾶσθαι τὸν Κύριον ἐνὠπίον αὐτοῦ διὰ παντός. Τί ἴδιον Χριστιανοῦ ; Τὸ ἐφʼ ἑκάστης ἡμέρας καὶ ὥρας γρηγορεῖν, καὶ ἐν τῇ τελειότητι τῆς πρὸς Θεὸν εὐαρεστήσεως ἕτοιμον εἶναι, εἰδότα, ὅτι ἧ ὥρᾳ οὐ δοκεῖ, ὁ Κύριος ἔρχεται. Ομγίβιὶ, δ ρου σοῦ βδησιπιοηΐαπι ἢ {ἰπποι Βοΐ ### English translation (Claude) What sort of people the word wants Christians to be: as disciples of Christ, formed only by what they see in him or hear from him. Matthew: “Take my yoke upon you and learn from me.” John: “You call me Teacher and Lord, and you say well, for so I am. If then I, the Lord and the Teacher, have washed your feet, you also ought to wash one another's feet. For I have given you an example, that as I have done to you, you also [should do].” As sheep of Christ, hearing only the voice of their own shepherd and following him. John: “My sheep hear my voice, and I know them, and they follow me.” And earlier: “[A stranger they will not] follow, but will flee from him, because they do not know the voice of strangers.” As branches of Christ, rooted in him and bearing fruit in him, and doing and having whatever is proper to him and worthy of him. John: “I am the vine, you are the branches …” As members of Christ, made complete in every working of the Lord's commandments or of the gifts of the Holy Spirit, in a manner worthy of the head, who is [Christ]. First to the Corinthians: “Do you not know that your bodies are members of Christ?” To the Ephesians: “But speaking the truth in love, let us grow up in all things into him who is the head, Christ, from whom the whole body, [joined and held together] by every joint of supply, according to the working in measure of each single part, makes the growth of the body for the building up of itself [in love].” As a bride of Christ, guarding her purity by walking only by the will of the bridegroom. John: “He who has the bride is the bridegroom.” Second to the Corinthians: “For I betrothed you to one husband, [to present you as a pure virgin to Christ].” As holy temples of God, pure, and filled only with what belongs to the worship of God. John: “If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our dwelling with him.” Second to the Corinthians: “For you are the temple of the living God. For Scripture says: I will dwell in them and walk among them, and I will be their [God].” As a sacrifice to God, unblemished and spotless, preserving soundness in every member and part of godliness. To the Romans: “I exhort you, by the mercies of God, to present your bodies a living sacrifice, holy, well-pleasing to God, which is your spiritual worship.” As children of God, formed after the image of God according to the measure granted to men. John: “Little children, yet a little while I am with you.” To the Galatians: “My little children, for whom I am again in travail until Christ is formed in you.” As light in the world, so that they themselves admit no evil and enlighten those who come near them to the knowledge of the truth, so that these either become what they ought to be or are shown up for what they are. Matthew: “You are the light of the world.” [To the Philippians:] “among whom you shine as lights …” As salt in the earth, so that those who share their life are renewed in spirit unto incorruption. Matthew: “You are the salt of the earth.” As a word of life, confirming the hope of the true life by being dead to present things. To the Philippians: “among whom you shine as lights in the world, holding forth the word of life, so that I may boast on the day of Christ.” What sort of people the word wants those to be who are entrusted with the preaching of the Gospel: as apostles and ministers of Christ and faithful stewards of the mysteries of God, accomplishing in deed and word only what has been ordained by the Lord, omitting nothing. Matthew: “Behold, I send you out as sheep in the midst of wolves.” “Go and make disciples of all nations.” First to the Corinthians: “Let a man regard us so, as ministers of Christ and stewards of the mysteries of God. Moreover, it is required in stewards that one be found faithful.” As heralds of the kingdom of heaven, for the overthrow of him who holds the power of death through sin. Matthew: “As you go, preach, saying, ‘The kingdom of heaven has come near.’” Second to Timothy: “I solemnly charge you before God and Christ Jesus, who is to judge the living and the dead, by his appearing and his kingdom: preach the word …” As a model or rule of godliness, for setting right in every respect the uprightness of those who follow the Lord, and for exposing the perversity of those who [are otherwise disposed]. [To the Philippians: “… forgetting what lies behind] and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus. Let as many of us as are mature think this; and if in anything you think otherwise, God will reveal this also to you. Only, to the point we have reached, let us walk by the same rule, let us think the same thing.” First to Timothy: “Be an example to the believers in word, in conduct, in love, in faith, in purity.” Second to Timothy: “Be diligent to present yourself approved to God, a workman who need not be ashamed, rightly handling the [word of truth].” As an eye in the body, discerning good and bad, and directing the members of Christ toward what befits each. Matthew: “The lamp of the body is the eye; if then your eye is sound, your whole body will be full of light.” As shepherds of the sheep of Christ, not refusing even to lay down their lives for them when the time comes, so as to impart to them the gospel of God. John: “The good shepherd lays down his life for the sheep.” Acts: “Take heed therefore to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to shepherd the church of God.” As physicians, healing the passions of souls with great compassion and with the skill of the Lord's teaching, so as to win the health that is in Christ. Matthew: “Those who are strong have no need of a physician, but those who are sick.” To the Romans: “We who are strong ought to bear the infirmities of the [weak].” As fathers and nurses of their own children, with a great disposition of love in Christ, glad to impart to them not only the gospel of God but also their own souls. John: “Little children, yet a little while I am with you.” First to the Corinthians: “For in Christ Jesus I begot you through the gospel.” First to the Thessalonians: “As a nurse cherishes her own children, so, yearning for you, we were glad to impart to you not only the gospel of God but also our own souls, because you had become beloved [to us].” As God's fellow workers, who have given themselves wholly to works worthy of God alone, on behalf of the [church]. First to the Corinthians: “For we are God's fellow workers; you are God's field, God's building.” As planters of God's branches, setting in nothing foreign to the vine, which is Christ, and nothing fruitless, but [tending] what belongs to it with all care. [John]: “I am the true vine, and my Father is the vinedresser. Every branch in me that does not bear fruit he takes away; and every one that bears fruit he prunes, that it may bear more fruit.” First to the Corinthians: “I planted, Apollos watered, but God gave the growth.” As builders of God's temple, fitting each one's soul to be joined to the foundation of the apostles and prophets. First to the Corinthians: “According to the grace of God given to me, as a wise master builder I laid a foundation, and another builds on it. But let each take heed how he builds on it. For no one can lay another foundation than the one that is laid, which is Jesus Christ.” To the Ephesians: “So then you are no longer strangers and sojourners, but fellow citizens with the saints and members of the household of God, built upon the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole building, fitted together, grows into a holy temple in the Lord, in whom you also are built together into a dwelling place of God in [the Spirit].” What is the mark of a Christian? Faith working through love. What is the mark of faith? An unhesitating full assurance of the truth of the inspired words, [not to be shaken] by any reasoning, whether brought in by natural necessity or [put forward under a show of piety. What is the mark of a] believer? To be disposed, in such full assurance, according to the force of what has been said, and not to dare to reject anything or to add anything. For if “whatever is not of faith is sin,” as the apostle says, and “faith comes from hearing, and hearing through the word of God,” everything outside the inspired Scripture, not being of faith, is sin. What is the mark of love toward God? To keep his commandments with his glory as the aim. What is the mark of love toward one's neighbour? Not to seek one's own good, but the good of the one loved, both for soul and for body. What is the mark of a Christian? To be born from above through baptism, of water and the Spirit. What is the mark of one born of water? That, as Christ died to sin once for all, so he too should be dead and unmoved toward every sin, according to what is written: “All of us who were baptized into Christ Jesus were baptized into his death. We were buried therefore with him through baptism into death, knowing this, that our old man [was crucified with him, so that the body of sin might be done away with, that] we should no longer be slaves to sin.” What is the mark of one born of the Spirit? To become, according to the measure given, that very thing from which he was born, as it is written: “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.” What is the mark of one born from above? To put off the old man with his deeds and desires, and to put on the new man, who is being renewed in knowledge after the image of the one who created him, according to what is said: “As many of you as were baptized into Christ have put on Christ.” What is the mark of a Christian? To be cleansed from every defilement of flesh and spirit in the blood of Christ, and to bring holiness to completion in the fear of God and the love of Christ, and to have no spot or wrinkle or any such thing, but to be holy and blameless, and so to eat the body of Christ and drink the blood. For “he who eats and drinks unworthily eats and drinks judgment to himself.” What is the mark of those who eat the bread and drink the cup of the Lord? To keep unceasing remembrance of him who died and rose for us. What is the mark of those who keep such remembrance? To live no longer for themselves, but for him who died and rose for them. What is the mark of a Christian? That his righteousness should abound in everything, more than that of the scribes and Pharisees, according to the measure of the teaching of the Lord in the Gospel. What is the mark of a Christian? To love one another as Christ also loved us. What is the mark of a Christian? To see the Lord always before him. What is the mark of a Christian? To keep watch every day and every hour, and to be ready in the perfection of pleasing God, knowing that the Lord comes at an hour that he does not expect. ### Scripture references - Matt 11:29: quotation, high confidence - John 13:13–15: quotation, high confidence - John 10:27: quotation, high confidence - John 10:5: quotation, high confidence - John 15:5: quotation, high confidence - 1 Cor 6:15: quotation, high confidence - Eph 4:15–16: quotation, high confidence - John 3:29: quotation, high confidence - 2 Cor 11:2: quotation, high confidence - John 14:23: quotation, high confidence - 2 Cor 6:16: quotation, high confidence - Rom 12:1: quotation, high confidence - John 13:33: quotation, high confidence - Gal 4:19: quotation, high confidence - Matt 5:14: quotation, high confidence - Phil 2:15–16: quotation, high confidence - Matt 5:13: quotation, high confidence - Matt 10:16: quotation, high confidence - Matt 28:19: quotation, high confidence - 1 Cor 4:1–2: quotation, high confidence - Heb 2:14: allusion, medium confidence - Matt 10:7: quotation, high confidence - 2 Tim 4:1–2: quotation, high confidence - Phil 3:13–16: quotation, high confidence - 1 Tim 4:12: quotation, high confidence - 2 Tim 2:15: quotation, high confidence - Matt 6:22: quotation, high confidence - John 10:11: quotation, high confidence - Acts 20:28: quotation, high confidence - Matt 9:12: quotation, high confidence - Rom 15:1: quotation, high confidence - 1 Cor 4:15: quotation, high confidence - 1 Thess 2:7–8: quotation, high confidence - 1 Cor 3:9: quotation, high confidence - John 15:1–2: quotation, high confidence - 1 Cor 3:6: quotation, high confidence - 1 Cor 3:10–11: quotation, high confidence - Eph 2:19–22: quotation, high confidence - Gal 5:6: allusion, high confidence - Rom 14:23: quotation, high confidence - Rom 10:17: quotation, high confidence - 1 Cor 13:5: allusion, medium confidence - John 3:5: allusion, high confidence - Rom 6:10: allusion, high confidence - Rom 6:3–6: quotation, high confidence - John 3:6: quotation, high confidence - Col 3:9–10: allusion, high confidence - Gal 3:27: quotation, high confidence - 2 Cor 7:1: allusion, high confidence - Eph 5:27: allusion, high confidence - 1 Cor 11:29: quotation, high confidence - 1 Cor 11:26: allusion, medium confidence - 2 Cor 5:15: allusion, high confidence - Matt 5:20: allusion, high confidence - John 13:34: allusion, high confidence - Ps 16:8 (15:8 LXX): allusion, high confidence - Luke 12:40: allusion, high confidence ### Translation notes - The scan text of this rule loses many lines and parts of several headings and quotations, and has words of Migne's Latin version and notes mixed in (left out). Words supplied from the biblical text or by sense are in brackets; “…” marks lost passages. The chapters are separated by paragraph breaks. In the planters' chapter the scan labels John 15:1–2 “Matthew”. The Moralia ends with the last question (“… at an hour that he does not expect”). - The final chapter states Basil's principle that “everything outside the inspired Scripture, not being of faith, is sin” (Rom 14:23; 10:17), and describes baptism as birth from above of water and the Spirit and the eating of Christ's body and blood; it is translated as written. ### Citation (SBL) Basil, Reg. mor. 80 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/80).