Shorter Rules (Asceticon, Regulae brevius tractatae) preface–38 (Shorter Rules (Asceticon, Regulae brevius tractatae))

Basil of Caesarea

Shorter Rules (Asceticon, Regulae brevius tractatae) preface–38

Basil of Caesarea · Shorter Rules (Asceticon, Regulae brevius tractatae) · ca. 366-376 · Caesarea · 39 passages

Greek text: PG 31.English: Claude (claude-opus-5-5), public domain (CC0).

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Shorter Rules (Prooemium)

0PG 31:1079

Ὁ φιλάνθρωπος Θεὸς, ὁ διδάσκων ἄνθρωπον γνῶ σιν, τοῖς μὲν τὸ διδασκαλικὸν πεπιστευμένοις χάρισμα παραγγέλλει διὰ τοῦ ᾿Αποστόλου ἐμμένειν τῇ διδασκαλίᾳ, τοῖς δὲ χρήζουσι τῆς ἐκ τῶν θείων διδαγμά των οἰκοδομῆς διὰ Μωϋσέως παραινεῖ λέγων·· Ἐπερώ τησον τὸν πατέρα σου, καὶ ἀναγγελεῖ σοι· τοὺς πρεσβυτέρους σου, καὶ ἐροῦσί σοι. Διόπερ ἀνάγκη ἡμᾶς μὲν, τοὺς τὴν διακονίαν τοῦ λόγου πεπιστευ μένους, ἐν παντὶ καιρῷ προθύμους εἶναι πρὸς τὸν καταρτισμὸν τῶν ψυχῶν· καὶ τὰ μὲν ἐν κοινῷ τῇ Ἐκκλησίᾳ πάσῃ διαμαρτύρασθαι· τὰ δὲ ἰδίᾳ ἑκάστῳ τῶν προσιόντων παρέχειν ἑαυτοὺς κατ' ἐξουσίαν ἐπερωτᾷν, τὰ τε πρὸς ὑγείαν τῆς πίστεως καὶ ἀλήθειαν τῆς κατὰ τὸ Εὐαγγέλιον τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ πολιτείας, ἐξ ὧν ἀμφοτέρων ὁ τοῦ Θεοῦ ἄνθρωπος βεβαίως τελειοῦται· ὑμᾶς δὲ μηδὲν ἄκαρπον παριέναι, μηδὲν ἀργὸν ἑαυτοῖς, ἀλλὰ πρὸς οἷς ἐν τῷ κοινῷ μανθάνετε, καὶ ἰδίᾳ περὶ τῶν συμφερόντων ἐπερωτᾷν, καὶ πᾶσαν σχολὴν τοῦ βίου πρὸς τὸ χρήσιμον διατίθεσθαι. Εἰ οὖν εἰς τοῦτο συνήγαγεν ἡμᾶς ὁ Θεὸς, καὶ ἡσυχία πολλὴ ἀπὸ τῶν ἔξωθεν θορύβων ἐστὶ, μήτε πρὸς ἑτέραν τινὰ ἐργασίαν τρεπώμεθα, μήτε ὕπνῳ πάλιν παραδῶμεν τὰ σώματα, ἀλλ᾽ ἐν τῇ μερίμνῃ καὶ ἐξετάσει τῶν ἀναγκαίων τὸ λειπόμενον μέρος τῆς νυκτὸς διενέγκωμεν, πληροῦντες τὸ εἰρημένον ὑπὸ τοῦ μακαρίου Δαβίδ, ὅτι ἐν νόμῳ Κυρίου μελετήσει ἡμέρας καὶ νυκτός.

Ho philanthrōpos Theos, ho didaskōn anthrōpon gnō sin, tois men to didaskalikon pepisteumenois charisma parangellei dia tou ᾿Apostolou emmenein tę̄ didaskalią, tois de chrēzousi tēs ek tōn theiōn didagma tōn oikodomēs dia Mōÿseōs parainei legōn;; Eperō tēson ton patera sou, kai anangelei soi; tous presbyterous sou, kai erousi soi. Dioper anankē hēmas men, tous tēn diakonian tou logou pepisteu menous, en panti kairǭ prothymous einai pros ton katartismon tōn psychōn; kai ta men en koinǭ tę̄ Ekklēsią pasę̄ diamartyrasthai; ta de idią hekastǭ tōn prosiontōn parechein heautous kat' exousian eperōtąn, ta te pros hygeian tēs pisteōs kai alētheian tēs kata to Euangelion tou Kyriou hēmōn Iēsou Christou politeias, ex hōn amphoterōn ho tou Theou anthrōpos bebaiōs teleioutai; hymas de mēden akarpon parienai, mēden argon heautois, alla pros hois en tǭ koinǭ manthanete, kai idią peri tōn sympherontōn eperōtąn, kai pasan scholēn tou biou pros to chrēsimon diatithesthai. Ei oun eis touto synēgagen hēmas ho Theos, kai hēsychia pollē apo tōn exōthen thorybōn esti, mēte pros heteran tina ergasian trepōmetha, mēte hypnǭ palin paradōmen ta sōmata, all᾽ en tę̄ merimnę̄ kai exetasei tōn anankaiōn to leipomenon meros tēs nyktos dienenkōmen, plērountes to eirēmenon hypo tou makariou Dabid, hoti en nomǭ Kyriou meletēsei hēmeras kai nyktos.

God, who loves humankind and teaches man knowledge, commands those entrusted with the gift of teaching, through the Apostle, to continue in their teaching; and those who need the building up that comes from the divine teachings he exhorts through Moses, saying: “Ask your father, and he will declare it to you; your elders, and they will tell you.” It is therefore necessary that we, who have been entrusted with the ministry of the word, be at all times ready for the perfecting of souls: to testify some things publicly to the whole church, and to give ourselves privately to each of those who come to us, to ask freely about whatever concerns the soundness of faith and the truth of the way of life according to the Gospel of our Lord Jesus Christ, the two things by which the man of God is securely made perfect. And you, for your part, must let nothing pass without fruit, nothing be idle for you; but besides what you learn in common, you should also ask privately about what is profitable, and devote all the leisure of your life to what is useful. If, then, God has gathered us for this, and there is much quiet from the noise outside, let us neither turn to any other work nor give our bodies over to sleep again, but let us spend the remaining part of the night in care and examination of what is necessary, fulfilling what was said by the blessed David: “In the law of the Lord he will meditate day and night.”

Ps 94:10 (93:10 LXX) (allusion, medium confidence) · Rom 12:7 (allusion, medium confidence) · Deut 32:7 (quotation, high confidence) · 2 Tim 3:17 (allusion, medium confidence) · Ps 1:2 (quotation, high confidence)

Notes and citation

Summary: Basil's preface explains that teachers must be ready to answer questions privately and that the brothers should use the quiet of the night to ask about what is necessary.

This is the preface (prooemium) to the Shorter Rules. The title of the work, printed after it in the edition, has been removed from the passage by a logged correction.

Notes on the original text

Digital text corrected (the work's printed title (heading of the questions that follow), not part of the preface): ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΒΑΣΙΛΕΙΟΥ Αρχιεπισκόπου Καισαρείας Καππαδοκίας → .

Cite (SBL): Basil, Reg. brev. pref. (PG 31:1079; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/0). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/0

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 1

1PG 31:1079

Εἰ ἔξεστιν ἢ συμφέρει τινὶ ἑαυτῷ ἐπιτρέπειν, καὶ ποιεῖν ἢ λέγειν ἃ νομίζει καλὰ, ἄνευ τῆς μαρτυρίας τῶν θεοπνεύστων Γραφῶν. ΑΠΟΚΡΙΣΙΣ. Τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ λέγοντος περὶ μὲν τοῦ ἁγίου Πνεύματος· Οὐ γὰρ λαλήσει ἀφ' ἑαυτοῦ, ἀλλ᾽ ὅσα ἂν ἀκούσῃ, ταῦτα λαλήσει· περὶ δὲ ἑαυτοῦ· Οὐ δύναται ὁ Υἱὸς ποιεῖν ἀφ' ἑαυτοῦ οὐδὲν· καὶ πάλιν· ὅτι ἐγὼ ἐξ ἐμαυτοῦ οὐκ ἐλάλησα, ἀλλ' ὁ πέμψας με Πατήρ, αὐτός μοι ἐντολὴν ἔδωκε, τί εἴπω, καὶ τί λαλήσω· καὶ οἶδα, ὅτι ἡ ἐντολὴ αὐτοῦ ζωὴ αἰώνιός ἐστιν ἃ οὖν λαλῶ ἐγὼ, καθὼς εἴρηκέ μοι ὁ Πατήρ, οὕτω λαλῶ· τίς ἂν εἰς τοσαύτην ἐξέλθῃ μανίαν, ὥστε ἀφ' ἑαυτοῦ τολμῆσαί τι καὶ μέχρις ἐννοίας λαβεῖν, ὃς ὁδηγοῦ μὲν τοῦ ἁγίου καὶ ἀγαθοῦ Πνεύματος χρείαν ἔχει, ἵνα κατευθυνθῇ εἰς τὴν ὁδὸν τῆς ἀληθείας κατά τε νοῦν καὶ λόγον, καὶ πρᾶξιν, τυφλὸς δὲ καὶ ἐν σκότει διάγει, ἄνευ τοῦ ἡλίου τῆς δικαιοσύνης αὐτοῦ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τοῦ φωτίζοντος, ὥσπερ ἀκτῖσι, ταῖς ἑαυτοῦ ἐντολαῖς; Ἡ γὰρ ἐντολὴ Κυρίου, φησί, τηλαυγής, φωτίζουσα ὀφθαλμούς. Ἐπειδὴ δὲ τῶν ἐν ἡμῖν στρεφομένων πραγμάτων ἢ ῥημάτων τὰ μὲν ἐστιν ὑπὸ τῆς ἐντολῆς τοῦ Θεοῦ ἐν τῇ ἁγίᾳ Γραφῇ διεσταλμένα, τὰ δὲ σεσιωπημένα· περὶ μὲν τῶν γεγραμμένων οὐδεμία ἐξουσία δέδοται καθόλου οὐδενὶ, οὔτε ποιῆσαί τι τῶν κεκωλυμένων, οὔτε παραλείψαί τι τῶν προστεταγμένων, τοῦ Κυρίου ἅπαξ παραγγείλαντος, καὶ εἰπόντος· Καὶ φυλάξῃ τὸ ῥῆμα ὁ ἐντέλλομαί σοι σήμερον· οὐ προσθήσεις ἐπ' αὐτῷ, καὶ οὐκ ἀφελεῖς ἀπ᾿ αὐτοῦ. Φοβερὰ γάρ τις ἐκδοχή κρίσεως, καὶ πυρὸς ζῆλος ἐσθίειν μέλλοντος τοὺς τοιοῦτόν τι τολμῶντας· περὶ δὲ τῶν σεσιωπημένων κανόνα ἡμῖν ἐξέθετο ὁ ἀπόστολος Παῦλος εἰπών· Πάντα μοι ἔξεστιν, ἀλλ' οὐ πάντα οἰκοδομεῖ. Μηδεὶς τὸ ἑαυτοῦ ζητείτω, ἀλλὰ τὸ τοῦ ἑτέρου ἕκαστος. Ωστε παντὶ λόγῳ ἐπάναγκες ᾗ ἢ τῷ Θεῷ ὑποτάσσεσθαι κατὰ τὴν ἐντολὴν αὐτοῦ, ἢ ἄλλοις διὰ τὴν ἐντολὴν αὐτοῦ. Γέγραπται γάρ· Ὑποτασσόμενοι ἀλλήλοις ἐν φόβῳ Χριστοῦ. Καὶ ὁ Κύριός φησιν· Ὁ θέλων ἐν ὑμῖν εἶναι μέγας, ἔστω πάντων ἔσχατος, καὶ πάντων δοῦλος· ἀπηλλοτριωμένος δηλονότι τῶν ἰδίων θελημάτων κατὰ μίμησιν αὐτοῦ τοῦ Κυρίου λέγοντος· Καταβέβηκα ἐκ τοῦ οὐρανοῦ, οὐχ ἵνα ποιῶ τὸ θέλημα τὸ ἐμὸν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με Πατρός.

Ei exestin ē sympherei tini heautǭ epitrepein, kai poiein ē legein ha nomizei kala, aneu tēs martyrias tōn theopneustōn Graphōn. APOKRISIS. Tou Kyriou hēmōn Iēsou Christou legontos peri men tou hagiou Pneumatos; Ou gar lalēsei aph' heautou, all᾽ hosa an akousę̄, tauta lalēsei; peri de heautou; Ou dynatai ho Huios poiein aph' heautou ouden; kai palin; hoti egō ex emautou ouk elalēsa, all' ho pempsas me Patēr, autos moi entolēn edōke, ti eipō, kai ti lalēsō; kai oida, hoti hē entolē autou zōē aiōnios estin ha oun lalō egō, kathōs eirēke moi ho Patēr, houtō lalō; tis an eis tosautēn exelthę̄ manian, hōste aph' heautou tolmēsai ti kai mechris ennoias labein, hos hodēgou men tou hagiou kai agathou Pneumatos chreian echei, hina kateuthynthę̄ eis tēn hodon tēs alētheias kata te noun kai logon, kai praxin, typhlos de kai en skotei diagei, aneu tou hēliou tēs dikaiosynēs autou tou Kyriou hēmōn Iēsou Christou tou phōtizontos, hōsper aktisi, tais heautou entolais? Hē gar entolē Kyriou, phēsi, tēlaugēs, phōtizousa ophthalmous. Epeidē de tōn en hēmin strephomenōn pragmatōn ē rhēmatōn ta men estin hypo tēs entolēs tou Theou en tę̄ hagią Graphę̄ diestalmena, ta de sesiōpēmena; peri men tōn gegrammenōn oudemia exousia dedotai katholou oudeni, oute poiēsai ti tōn kekōlymenōn, oute paraleipsai ti tōn prostetagmenōn, tou Kyriou hapax parangeilantos, kai eipontos; Kai phylaxę̄ to rhēma ho entellomai soi sēmeron; ou prosthēseis ep' autǭ, kai ouk apheleis ap᾿ autou. Phobera gar tis ekdochē kriseōs, kai pyros zēlos esthiein mellontos tous toiouton ti tolmōntas; peri de tōn sesiōpēmenōn kanona hēmin exetheto ho apostolos Paulos eipōn; Panta moi exestin, all' ou panta oikodomei. Mēdeis to heautou zēteitō, alla to tou heterou hekastos. Ōste panti logǭ epanankes hę̄ ē tǭ Theǭ hypotassesthai kata tēn entolēn autou, ē allois dia tēn entolēn autou. Gegraptai gar; Hypotassomenoi allēlois en phobǭ Christou. Kai ho Kyrios phēsin; Ho thelōn en hymin einai megas, estō pantōn eschatos, kai pantōn doulos; apēllotriōmenos dēlonoti tōn idiōn thelēmatōn kata mimēsin autou tou Kyriou legontos; Katabebēka ek tou ouranou, ouch hina poiō to thelēma to emon, alla to thelēma tou pempsantos me Patros.

Question. Whether it is permitted or profitable for anyone to give himself leave to do or say what he thinks good without the testimony of the God-inspired Scriptures.

Answer. Since our Lord Jesus Christ says of the Holy Spirit, “For he will not speak on his own, but whatever he hears, that he will speak,” and of himself, “The Son can do nothing of himself,” and again, “I have not spoken from myself; but the Father who sent me, he gave me a commandment, what I should say and what I should speak; and I know that his commandment is eternal life. What I speak, therefore, I speak just as the Father has told me”: who could fall into such madness as to dare of himself to take up anything, even so far as a thought? For he needs the holy and good Spirit as a guide, so as to be directed into the way of truth in mind, word, and deed; and he is blind and lives in darkness without the sun of righteousness, our Lord Jesus Christ himself, who enlightens with his commandments as with rays. “For the commandment of the Lord,” it says, “is far-shining, enlightening the eyes.”

Now of the things and words that occupy us, some are distinctly laid down by God's commandment in holy Scripture, and others are passed over in silence. Concerning what is written, no authority at all is given to anyone either to do anything forbidden or to leave out anything commanded, since the Lord has charged once for all and said: “And you shall keep the word that I command you today; you shall not add to it, and you shall not take away from it.” For there is “a fearful expectation of judgment and a zeal of fire” that will devour those who dare anything of the kind. But concerning what is passed over in silence, the apostle Paul has set out a rule for us, saying: “All things are lawful for me, but not all things build up. Let no one seek his own, but each that of the other.” So in every respect it is necessary to be subject either to God according to his commandment, or to others because of his commandment. For it is written: “Being subject to one another in the fear of Christ.” And the Lord says: “Whoever wishes to be great among you, let him be last of all and servant of all”, being, that is, estranged from his own wishes, in imitation of the Lord himself, who says: “I have come down from heaven, not to do my own will, but the will of the Father who sent me.”

John 16:13 (quotation, high confidence) · John 5:19 (quotation, high confidence) · John 12:49–50 (quotation, high confidence) · Mal 4:2 (3:20 LXX) (allusion, medium confidence) · Ps 19:8 (18:9 LXX) (quotation, high confidence) · Deut 12:32 (13:1 LXX) (quotation, high confidence) · Heb 10:27 (quotation, high confidence) · 1 Cor 10:23–24 (quotation, high confidence) · Eph 5:21 (quotation, high confidence) · Mark 9:35 (quotation, medium confidence) · Mark 10:43–44 (allusion, medium confidence) · John 6:38 (quotation, high confidence)

Notes and citation

Summary: Nothing may be done or said on one's own authority: what Scripture commands or forbids must be kept exactly, and in matters it passes over one must seek what builds up others and be subject to one another.

Notes on the original text

Digital text corrected (OCR debris inside a word; column letter and debris inside a word; stray dash): Κυ. ΒB ρίου → Κυρίου; ἔξ-lus εστιν → ἔξεστιν; φόβῳ - Χριστοῦ → φόβῳ Χριστοῦ.

Topics: Scripture and canon, Ethics

Cite (SBL): Basil, Reg. brev. 1 (PG 31:1079; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/1

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 2

2PG 31:1081

Ποίαν ὁμολογίαν ἀπαιτεῖσθαι δεῖ παρ' ἀλλήλων τοὺς ἐπὶ τὸ αὐτὸ ζῇν κατὰ Θεὸν βουλομένους. ΑΠΟΚΡΙΣΙΣ. Τὴν ὑπὸ τοῦ Κυρίου παντὶ τῷ προσερχομένῳ προταθεῖσαν, εἰπόντος· Εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν, καὶ ἀράτω τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθείτω μοι. Τούτων δὲ ἕκαστον οἴαν ἔχει δύναμιν εἴρηται ἐν τῷ περὶ αὐτοῦ ἐρωτήματι.

Poian homologian apaiteisthai dei par' allēlōn tous epi to auto zę̄n kata Theon boulomenous. APOKRISIS. Tēn hypo tou Kyriou panti tǭ proserchomenǭ protatheisan, eipontos; Ei tis thelei opisō mou elthein, aparnēsasthō heauton, kai aratō ton stauron autou, kai akoloutheitō moi. Toutōn de hekaston oian echei dynamin eirētai en tǭ peri autou erōtēmati.

Question. What profession ought those who wish to live together according to God to require of one another?

Answer. The one set before everyone who comes by the Lord, who said: “If anyone wishes to come after me, let him deny himself, and take up his cross, and follow me.” What force each of these has has been stated in the question about it.

Luke 9:23 (quotation, high confidence) · Matt 16:24 (quotation, medium confidence)

Notes and citation

Summary: Those who live together for God should require of one another the profession the Lord asked of every disciple: self-denial, taking up the cross, and following him.

“The question about it”: probably the Longer Rules, questions 6–8, on renunciation and following Christ.

Notes on the original text

Digital text corrected (column letter inside a word; split word): προΑ ταθεῖσαν → προταθεῖσαν; ἐλ θεῖν → ἐλθεῖν.

Cite (SBL): Basil, Reg. brev. 2 (PG 31:1081; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/2

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 3

3PG 31:1083

Τὸν ἁμαρτάνοντα πῶς ἐπιστρέψομεν, ἢ μὴ ἐπιστρέφοντα πῶς ἔχειν χρή. ΑΠΟΚΡΙΣΙΣ. Ὡς προστετάγμεθα ὑπὸ τοῦ Κυρίου εἰπόντος· Ἐὰν ἁμάρτῃ ὁ ἀδελφός σου, ὕπαγε, ἔλεγξον αὐτὸν μεταξὺ σοῦ καὶ αὐτοῦ μόνου. Ἐάν σου ἀκούσῃ, ἐκέρδησας τὸν ἀδελφόν σου· ἐὰν δὲ μὴ ἀκούσῃ, παράλαβε μετὰ σοῦ ἔτι ἕνα ἢ δύο, ἵνα ἐπὶ στόματος δύο μαρτύρων ἢ τριῶν σταθῇ πᾶν ῥῆμα. Ἐὰν δὲ παρακούσῃ αὐτῶν εἰπὲ τῇ Ἐκκλησίᾳ ἐὰν δὲ καὶ τῆς Ἐκκλησίας παρακούσῃ, ἔστω σοι ὡς ὁ ἐθνικὸς καὶ ὁ τελώνης. Ἐὰν ἄρα γένηται τοῦτο, Ἀρκετὸν τῷ τοιούτῳ ἡ ἐπιτιμία αὕτη ἡ ὑπὸ τῶν πλειόνων, τοῦ ᾿Αποστόλου γράψαντος· Ἔλεγξον, ἐπιτίμησον, παρακάλεσον ἐν πάσῃ μακροθυμία, καὶ διδαχῇ· καὶ πάλιν· Εἰ δὲ τις οὐχ ὑπακούει τῷ λόγῳ ἡμῶν, διὰ τῆς ἐπιστολῆς τοῦτον σημειοῦσθε· καὶ μὴ συναναμίγνυσθε αὐτῷ, ἵνα ἐντραπῇ.

Ton hamartanonta pōs epistrepsomen, ē mē epistrephonta pōs echein chrē. APOKRISIS. Hōs prostetagmetha hypo tou Kyriou eipontos; Ean hamartę̄ ho adelphos sou, hypage, elenxon auton metaxy sou kai autou monou. Ean sou akousę̄, ekerdēsas ton adelphon sou; ean de mē akousę̄, paralabe meta sou eti hena ē dyo, hina epi stomatos dyo martyrōn ē triōn stathę̄ pan rhēma. Ean de parakousę̄ autōn eipe tę̄ Ekklēsią ean de kai tēs Ekklēsias parakousę̄, estō soi hōs ho ethnikos kai ho telōnēs. Ean ara genētai touto, Arketon tǭ toioutǭ hē epitimia hautē hē hypo tōn pleionōn, tou ᾿Apostolou grapsantos; Elenxon, epitimēson, parakaleson en pasę̄ makrothymia, kai didachę̄; kai palin; Ei de tis ouch hypakouei tǭ logǭ hēmōn, dia tēs epistolēs touton sēmeiousthe; kai mē synanamignysthe autǭ, hina entrapę̄.

Question. How shall we turn back one who sins, or how should we treat one who does not turn back?

Answer. As we have been commanded by the Lord, who said: “If your brother sins, go, rebuke him between you and him alone. If he listens to you, you have gained your brother; but if he does not listen, take with you one or two more, so that by the mouth of two or three witnesses every word may be established. 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 the Gentile and the tax collector.” If this happens, then, “this rebuke by the majority is enough for such a one”, as the Apostle wrote; and: “Reprove, rebuke, exhort, with all patience and teaching”; and again: “If anyone does not obey our word through this letter, mark that man, and do not mix with him, so that he may be ashamed.”

Matt 18:15–17 (quotation, high confidence) · 2 Cor 2:6 (quotation, high confidence) · 2 Tim 4:2 (quotation, high confidence) · 2 Thess 3:14 (quotation, high confidence)

Notes and citation

Summary: A sinning brother is to be rebuked in the stages the Lord laid down (alone, before witnesses, before the church), and one who will not listen is to be avoided so that he may be ashamed.

Notes on the original text

Digital text corrected (split word): ἐπι στρέφοντα → ἐπιστρέφοντα.

Topics: Ethics

Cite (SBL): Basil, Reg. brev. 3 (PG 31:1083; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/3

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 4

4PG 31:1083

Ἐὰν τις καὶ εἰς τὰ μικρὰ ἁμαρτήματα στενοχωρῇ τοὺς ἀδελφοὺς, λέγων, ὅτι Οφείλετε μετανοήσαι, μήποτε καὶ αὐτὸς ἄσπλαγχνός ἐστι, καὶ τὴν ἀγάπην καταλύει. ΑΠΟΚΡΙΣΙΣ. Τοῦ Κυρίου διαβεβαιωσαμένου μὲν, ὅτι ἰῶτα ἓν ἢ μία κεραία οὐ μὴ παρέλθῃ ἀπὸ τοῦ νόμου, ἕως ἂν πάντα γένηται, ἀποφηναμένου δὲ, ὅτι Πᾶν ῥῆμα ἀργὸν, ὁ ἐὰν λαλήσωσιν οἱ ἄνθρωποι, ἀποδώσουσι περὶ αὐτοῦ λόγον ἐν ἡμέρᾳ κρίσεως· οὐδενὸς δεῖ καταφρονεῖν ὡς μικροῦ. Ὁ γὰρ καταφρονῶν πράγματος, φησί, καταφρονηθήσεται ὑπ' αὐτοῦ. Ἄλλως τε ποῖον ἁμάρτημα μικρὸν τολμήσει τις εἰπεῖν, τοῦ ᾿Αποστόλου ἀποφηναμένου, ὅτι Διὰ τῆς παραβάσεως τοῦ νόμου τὸν Θεὸν ἀτιμάζεις; Εἰ δὲ τὸ κέντρον τοῦ θανάτου ἡ ἁμαρτία, οὐχ ἥδε ἢ ἥδε, ἀλλὰ τῷ ἀδιορίστῳ δηλονότι πᾶσα ἁμαρτία, ἄσπλαγχνός ἐστιν ὁ ἐφησυχάζων, οὐχ ὁ ἐλέγχων· ὥσπερ ὁ τὸν ἱὸν ἐναφεὶς τῷ δηχθέντι ὑπὸ ἰοβόλου, οὐχ ὁ ἐξαίρων. Καὶ τὴν ἀγάπην δὲ οὗτος καταλύει Γέγραπται γάρ· Ὃς φείδεται τῆς βακτηρίας, μισεῖ τὸν ἑαυτοῦ υἱόν· ὁ δὲ ἀγαπῶν ἐπιμελῶς παιδεύει.

Ean tis kai eis ta mikra hamartēmata stenochōrę̄ tous adelphous, legōn, hoti Opheilete metanoēsai, mēpote kai autos asplanchnos esti, kai tēn agapēn katalyei. APOKRISIS. Tou Kyriou diabebaiōsamenou men, hoti iōta hen ē mia keraia ou mē parelthę̄ apo tou nomou, heōs an panta genētai, apophēnamenou de, hoti Pan rhēma argon, ho ean lalēsōsin hoi anthrōpoi, apodōsousi peri autou logon en hēmerą kriseōs; oudenos dei kataphronein hōs mikrou. Ho gar kataphronōn pragmatos, phēsi, kataphronēthēsetai hyp' autou. Allōs te poion hamartēma mikron tolmēsei tis eipein, tou ᾿Apostolou apophēnamenou, hoti Dia tēs parabaseōs tou nomou ton Theon atimazeis? Ei de to kentron tou thanatou hē hamartia, ouch hēde ē hēde, alla tǭ adioristǭ dēlonoti pasa hamartia, asplanchnos estin ho ephēsychazōn, ouch ho elenchōn; hōsper ho ton hion enapheis tǭ dēchthenti hypo iobolou, ouch ho exairōn. Kai tēn agapēn de houtos katalyei Gegraptai gar; Hos pheidetai tēs baktērias, misei ton heautou huion; ho de agapōn epimelōs paideuei.

Question. If someone presses the brothers hard even over small sins, saying, “You must repent,” is he not himself without compassion, and does he not destroy love?

Answer. Since the Lord has firmly declared that “not one iota or one stroke will pass from the law until all is accomplished,” and has pronounced that “for every idle word that men speak they will give account on the day of judgment,” nothing should be despised as small. “For he who despises a thing,” it says, “will be despised by it.” Besides, what sin will anyone dare to call small, when the Apostle has pronounced that “through the transgression of the law you dishonour God”? And if “the sting of death is sin”, not this sin or that, but plainly, without distinction, every sin, then it is the one who keeps quiet who is without compassion, not the one who reproves; just as it is the one who leaves the poison in a man bitten by a venomous creature, not the one who draws it out. And it is he who destroys love. For it is written: “He who spares the rod hates his son; but he who loves him disciplines him diligently.”

Textual problem in this passage: see the notes.

Matt 5:18 (quotation, high confidence) · Matt 12:36 (quotation, high confidence) · Prov 13:13 (quotation, high confidence) · Rom 2:23 (quotation, high confidence) · 1 Cor 15:56 (quotation, high confidence) · Prov 13:24 (quotation, high confidence)

Notes and citation

Summary: No sin is small, so one who rebukes even small faults is not harsh; the one who keeps silent is the one without compassion, like a man who leaves poison in a wound.

The digital text has lines of apparatus or variant readings run into the comparison of the poison (words belonging to question 1); they are removed by a logged correction.

Notes on the original text

Digital text corrected (apparatus/variant lines run into the text; joined words): οὐχ ὁ ἐπάναγκες, ἢ τῷ Θεῷ ὑποτάσσεσθαι καὶ ὡς παραδέδοται ὑπὸ τοῦ ᾿Απ. γρ. κατ' ἐντολήν κατ' ἐντολὴν αὐτοῦ· γέγραπται. ἐξαίρων → οὐχ ὁ ἐξαίρων; μικρὸντολμήσει → μικρὸν τολμήσει.

Topics: Ethics

Cite (SBL): Basil, Reg. brev. 4 (PG 31:1083; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/4

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 5

5PG 31:1085

Πῶς ὀφείλει τις μετανοῆσαι ἐφ᾽ ἑκάστῳ ἁμαρτήματι, καὶ ποίους ἐπιδείξασθαι καρποὺς ἀξίους τῆς μετανοίας. ΑΠΟΚΡΙΣΙΣ. Τὴν διάθεσιν ἀναλαβὼν τοῦ εἰπόντος, Ἀδικίαν ἐμίσησα, καὶ ἐβδελυξάμην. Καὶ ποιήσας τὰ ἐν τῷ ἔκτῳ ψαλμῷ, καὶ ἐν πολλοῖς ἄλλοις εἰρημένα, καὶ τὰ ὑπὸ τοῦ Ἀποστόλου ὑπὲρ ἄλλου ἡμαρτηκότος μεμαρτυρημένα τοῖς κατὰ Θεὸν λυπηθεῖσιν. Ἰδοὺ γὰρ, φησὶ, τὸ κατὰ Θεὸν λυπηθῆναι, πόσην κατειργάσατο ὑμῖν σπουδὴν, ἀλλὰ ἀπολογίαν, ἀλλὰ ἀγανάκτησιν, ἀλλὰ φόβον, ἀλλὰ ἐπιπόθησιν, ἀλλὰ ἐκδίκησιν, ἀλλὰ ζῆλον. Ἐν παντὶ συνεστήσατε ἑαυτοὺς ἀγνοὺς εἶναι ἐν τῷ πράγματι. Καὶ πολυπλασιάσας τὸ ἀντίθετον κατόρθωμα, ὡς ὁ Ζακχαῖος.

Pōs opheilei tis metanoēsai eph᾽ hekastǭ hamartēmati, kai poious epideixasthai karpous axious tēs metanoias. APOKRISIS. Tēn diathesin analabōn tou eipontos, Adikian emisēsa, kai ebdelyxamēn. Kai poiēsas ta en tǭ ektǭ psalmǭ, kai en pollois allois eirēmena, kai ta hypo tou Apostolou hyper allou hēmartēkotos memartyrēmena tois kata Theon lypētheisin. Idou gar, phēsi, to kata Theon lypēthēnai, posēn kateirgasato hymin spoudēn, alla apologian, alla aganaktēsin, alla phobon, alla epipothēsin, alla ekdikēsin, alla zēlon. En panti synestēsate heautous agnous einai en tǭ pragmati. Kai polyplasiasas to antitheton katorthōma, hōs ho Zakchaios.

Question. How ought one to repent of each sin, and what fruits worthy of repentance should one show?

Answer. By taking up the disposition of him who said, “I have hated and abhorred unrighteousness”; and by doing what is said in the sixth psalm and in many other places, and what the Apostle testifies of those who grieved in a godly way over another who had sinned: “For see,” he says, “what earnestness this godly grief has produced in you, what defence, what indignation, what fear, what longing, what punishment, what zeal! In everything you have shown yourselves to be pure in the matter.” And by multiplying the opposite good deed, as Zacchaeus did.

Matt 3:8 (allusion, medium confidence) · Ps 119:163 (118:163 LXX) (quotation, high confidence) · Ps 6:1–10 (allusion, high confidence) · 2 Cor 7:11 (quotation, high confidence) · Luke 19:8 (allusion, high confidence)

Notes and citation

Summary: True repentance hates the sin, mourns as in Psalm 6, shows the earnestness Paul praised in the Corinthians, and repays many times over with the opposite good deed, like Zacchaeus.

Notes on the original text

Digital text corrected (column letter; joined words): ἀλλὰ Β ἀγανάκτησιν → ἀλλὰ ἀγανάκτησιν; παντὶσυνεστήσατε → παντὶ συνεστήσατε.

Topics: Ethics

Cite (SBL): Basil, Reg. brev. 5 (PG 31:1085; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/5

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 6

6PG 31:1085

Ὁ λόγῳ ὁμολογῶν μετανοεῖν, τὸ δὲ ἁμάρτημα μὴ διορθούμενος, τίς ἐστιν ΑΠΟΚΡΙΣΙΣ. Περὶ τοῦ τοιούτου γεγράφθαι λογίζομαι· Εάν σου δέηται ὁ ἐχθρὸς μεγάλῃ τῇ φωνῇ, μὴ πεισθῆς αὐτῷ· ἑπτὰ γάρ εἰσι πονηρίαι ἐν τῇ ψυχῇ αὐτοῦ· καὶ ἀλλαχοῦ· Ὥσπερ κύων ὅταν ἐπέλθῃ ἐπὶ τὸν ἑαυτοῦ ἐμετὸν, καὶ μισητὸς γένηται, οὕτως ἄνθρωπος τῇ ἰδίᾳ κακίᾳ ἀναστρέψας ἐπὶ τὴν ἑαυτοῦ ἁμαρτίαν.

Ho logǭ homologōn metanoein, to de hamartēma mē diorthoumenos, tis estin APOKRISIS. Peri tou toioutou gegraphthai logizomai; Ean sou deētai ho echthros megalę̄ tę̄ phōnę̄, mē peisthēs autǭ; hepta gar eisi ponēriai en tę̄ psychę̄ autou; kai allachou; Hōsper kyōn hotan epelthę̄ epi ton heautou emeton, kai misētos genētai, houtōs anthrōpos tę̄ idią kakią anastrepsas epi tēn heautou hamartian.

Question. Who is he who confesses in word that he repents, but does not correct his sin?

Answer. Of such a one I reckon it is written: “If your enemy entreats you with a loud voice, do not be persuaded by him; for there are seven wickednesses in his soul”; and elsewhere: “As a dog when it returns to its own vomit becomes hateful, so is a man who by his own wickedness has turned back to his own sin.”

Prov 26:25 (quotation, high confidence) · Prov 26:11 (quotation, high confidence)

Notes and citation

Summary: One who says he repents but does not mend his sin is the enemy Proverbs warns against, the dog returning to its vomit.

Topics: Ethics

Cite (SBL): Basil, Reg. brev. 6 (PG 31:1085; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/6

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 7

7PG 31:1085

Τι τὸ κρῖμα τῶν ἐκδικούντων τοὺς ἁμαρτάνοντας. ΑΠΟΚΡΙΣΙΣ. Βαρύτερον ἐκείνου οἶμαι, περὶ οὗ εἴρηται ὅτι Συμφέρει αὐτῷ, ἵνα κρεμασθῇ μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ, καὶ ῥιφῇ εἰς τὴν θάλασσαν, ἢ ἵνα σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων. Οὐκέτι γὰρ τὴν ἐπιτίμησιν εἰς διόρθωσιν, ἀλλὰ τὴν ἐκδίκησιν εἰς βεβαίωσιν τοῦ ἁμαρτήματος ὁ ἁμαρτήσας λαμβάνει, καὶ ἄλλους εἰς τὰ ὅμοια πάθη προτρέπει, ὡς ἐφαρμόσαι τῷ ἐκδικοῦντι, εἰ μὴ ἐπιδεῖξηται καρποὺς ἀξίους τῆς μετανοίας, τὸ ὑπὸ τοῦ Κυρίου εἰρημένον, ὅτι Ἐὰν ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζῃ σε, ἔξελε αὐτὸν, καὶ βάλε ἀπὸ σοῦ. Συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου, καὶ μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς τὴν γέενναν.

Ti to krima tōn ekdikountōn tous hamartanontas. APOKRISIS. Baryteron ekeinou oimai, peri hou eirētai hoti Sympherei autǭ, hina kremasthę̄ mylos onikos peri ton trachēlon autou, kai rhiphę̄ eis tēn thalassan, ē hina skandalisę̄ hena tōn mikrōn toutōn. Ouketi gar tēn epitimēsin eis diorthōsin, alla tēn ekdikēsin eis bebaiōsin tou hamartēmatos ho hamartēsas lambanei, kai allous eis ta homoia pathē protrepei, hōs epharmosai tǭ ekdikounti, ei mē epideixētai karpous axious tēs metanoias, to hypo tou Kyriou eirēmenon, hoti Ean ho ophthalmos sou ho dexios skandalizę̄ se, exele auton, kai bale apo sou. Sympherei gar soi hina apolētai hen tōn melōn sou, kai mē holon to sōma sou blēthę̄ eis tēn geennan.

Question. What is the judgment on those who take the part of sinners?

Answer. Heavier, I think, than that of him of whom it is said: “It is better for him that a donkey's millstone be hung around his neck and he be thrown into the sea, than that he should cause one of these little ones to stumble.” For the one who has sinned no longer receives rebuke for his correction, but support for the confirming of his sin, and he urges others on to the same passions. So that to the one who takes his part, unless he shows fruits worthy of repentance, the Lord's saying applies: “If your right eye causes you to stumble, pluck it out and throw it from you. For it is better for you that one of your members perish, than that your whole body be thrown into hell.”

Matt 18:6 (quotation, high confidence) · Luke 17:2 (allusion, medium confidence) · Matt 3:8 (allusion, medium confidence) · Matt 5:29 (quotation, high confidence)

Notes and citation

Summary: Those who defend sinners against correction confirm them in sin and lead others astray, and fall under a judgment heavier than the millstone of Matthew 18.

ἐκδικεῖν here means to take a sinner's part against those who correct him (so the answer: he receives “support” instead of rebuke).

Topics: Ethics

Cite (SBL): Basil, Reg. brev. 7 (PG 31:1085; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/7

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 8

8PG 31:1087

Τὸν μετανοοῦντα γνησίως πῶς προσδέχεσθαι χρή. ΑΠΟΚΡΙΣΙΣ. Ὡς ὁ Κύριος ἐδίδαξεν, εἰπὼν, ὅτι Συγκαλεῖται τοὺς φίλους καὶ τοὺς γείτονας λέγων· Συγχάρητέ μοι, ὅτι εὗρον τὸ πρόβατόν μου, τὸ ἀπολωλός.

Ton metanoounta gnēsiōs pōs prosdechesthai chrē. APOKRISIS. Hōs ho Kyrios edidaxen, eipōn, hoti Synkaleitai tous philous kai tous geitonas legōn; Syncharēte moi, hoti heuron to probaton mou, to apolōlos.

Question. How should one who truly repents be received?

Answer. As the Lord taught, saying: “He calls together his friends and neighbours, saying, Rejoice with me, for I have found my sheep that was lost.”

Luke 15:6 (quotation, high confidence)

Notes and citation

Summary: One who truly repents is to be received with joy, like the lost sheep found again.

Cite (SBL): Basil, Reg. brev. 8 (PG 31:1087; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/8

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-basil-regulae-brevius-8) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 9

9PG 31:1087

Πρὸς τὸν ἀμετανόητα ἁμαρτάνοντα πῶς διατεθῶμεν. ΑΠΟΚΡΙΣΙΣ. Ὡς ὁ Κύριος προσέταξεν, εἰπών· Ἐὰν δε καὶ τῆς Ἐκκλησίας παρακούσῃ, ἔστω σοι ὡς δ ἐθνικὸς καὶ ὁ τελώνης· καὶ ὡς ὁ Ἀπόστολος ἐδίδαξε, γράψας· Στέλλεσθαι ὑμᾶς ἀπὸ παντὸς ἀδελφοῦ ἀτάκτως περιπατοῦντος, καὶ μὴ κατὰ τὴν παράδοσιν ἣν παρέλαβον παρ' ἡμῶν.

Pros ton ametanoēta hamartanonta pōs diatethōmen. APOKRISIS. Hōs ho Kyrios prosetaxen, eipōn; Ean de kai tēs Ekklēsias parakousę̄, estō soi hōs d ethnikos kai ho telōnēs; kai hōs ho Apostolos edidaxe, grapsas; Stellesthai hymas apo pantos adelphou ataktōs peripatountos, kai mē kata tēn paradosin hēn parelabon par' hēmōn.

Question. How should we be disposed toward one who sins without repenting?

Answer. As the Lord commanded, saying: “If he refuses to listen even to the church, let him be to you as the Gentile and the tax collector”; and as the Apostle taught, writing: “that you keep away from every brother who walks disorderly and not according to the tradition which they received from us.”

Matt 18:17 (quotation, high confidence) · 2 Thess 3:6 (quotation, high confidence)

Notes and citation

Summary: One who sins without repenting is to be treated as the Lord and Paul command: as a Gentile and tax collector, kept away from.

Notes on the original text

Digital text corrected (split word): ἀδελ φοῦ → ἀδελφοῦ.

Topics: Ethics

Cite (SBL): Basil, Reg. brev. 9 (PG 31:1087; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/9

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-basil-regulae-brevius-9) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 10

10PG 31:1087

Ψυχὴ ἐν ἁμαρτίαις πολλαῖς ταλαιπωρήσασα μετὰ ποταποῦ φόβου καὶ ποταπῶν δακρύων ὀφείλει ἀναχωρῆσαι τῶν ἁμαρτημάτων· καὶ. μετὰ ποίας ἐλπίδος καὶ διαθέσεως προσελθεῖν τῷ Θεῷ. ΑΠΟΚΡΙΣΙΣ. Πρῶτον μὲν ὀφείλει μισῆσαι τὸν κατεγνωσμένον ἑαυτῆς πρότερον βίον, καὶ τὴν μνήμην αὐτὴν σικχαίνουσα καὶ βδελυσσομένη· γέγραπται γάρ· ᾿Αδικίαν ἐμίσησα καὶ ἐβδελυξάμην, τὸν δὲ νόμον σου ἠγάπησα· ἔπειτα δὲ φόβου μὲν διδάσκαλον καὶ κολάσεως, δακρύων δὲ καιρὸν γνωρίζειν τὸν καιρὸν τῆς μετανοίας, ὡς ἐδίδαξεν ὁ Δαβὶδ ἐν τῷ ἕκτῳ ψαλμῷ· πληροφορηθεῖσα τὸν καθαρισμὸν τῶν ἁμαρτημάτων διὰ τοῦ αἵματος τοῦ Χριστοῦ ἐν τῷ μεγέθει τοῦ ἐλέους καὶ τῷ πλήθει τῶν οἰκτιρμῶν τοῦ Θεοῦ, τοῦ εἰπόντος, ὅτι Ἐὰν ὦσιν αἱ ἁμαρτίαι ὑμῶν ὡς φοινικοῦν, ὡς χιόνα λευκανῶ· ἐὰν δὲ ὦσιν ὡς κόκκινον, ὡσεὶ ἔριον λευκανῶ. Τότε τὴν ἐξουσίαν καὶ τὴν δύναμιν λαβοῦσα τῆς πρὸς Θεὸν εὐαρεστήσεως, λέγει· Τὸ ἐσπέρας αὐλισθήσεται κλαυθμὸς, καὶ εἰς τὸ πρωὶ ἀγαλλίασις ῎Εστρεψας τὸν κοπετόν μου εἰς χαρὰν ἐμοὶ, διέρρηξας τὸν σάκκον μου, καὶ περιέζωσάς με εὐφροσύνην, ὅπως ἂν ψάλῃ σοι ἡ δόξα μου. Καὶ οὕτω προσελθοῦσα, ψάλλει τῷ Θεῷ, λέγουσα· Ὑψώσω σε, Κύριε, ὅτι ὑπέλαβές με, καὶ οὐκ εὐφρανας τοὺς ἐχθρούς μου ἐπ' ἐμέ.

Psychē en hamartiais pollais talaipōrēsasa meta potapou phobou kai potapōn dakryōn opheilei anachōrēsai tōn hamartēmatōn; kai. meta poias elpidos kai diatheseōs proselthein tǭ Theǭ. APOKRISIS. Prōton men opheilei misēsai ton kategnōsmenon heautēs proteron bion, kai tēn mnēmēn autēn sikchainousa kai bdelyssomenē; gegraptai gar; ᾿Adikian emisēsa kai ebdelyxamēn, ton de nomon sou ēgapēsa; epeita de phobou men didaskalon kai kolaseōs, dakryōn de kairon gnōrizein ton kairon tēs metanoias, hōs edidaxen ho Dabid en tǭ hektǭ psalmǭ; plērophorētheisa ton katharismon tōn hamartēmatōn dia tou haimatos tou Christou en tǭ megethei tou eleous kai tǭ plēthei tōn oiktirmōn tou Theou, tou eipontos, hoti Ean ōsin hai hamartiai hymōn hōs phoinikoun, hōs chiona leukanō; ean de ōsin hōs kokkinon, hōsei erion leukanō. Tote tēn exousian kai tēn dynamin labousa tēs pros Theon euarestēseōs, legei; To esperas aulisthēsetai klauthmos, kai eis to prōi agalliasis ᾿Estrepsas ton kopeton mou eis charan emoi, dierrēxas ton sakkon mou, kai periezōsas me euphrosynēn, hopōs an psalę̄ soi hē doxa mou. Kai houtō proselthousa, psallei tǭ Theǭ, legousa; Hypsōsō se, Kyrie, hoti hypelabes me, kai ouk euphranas tous echthrous mou ep' eme.

Question. With what kind of fear and what kind of tears ought a soul that has been wretched in many sins to withdraw from its sins, and with what hope and disposition should it come to God?

Answer. First, it ought to hate its former life, now condemned, loathing and abhorring the very memory of it; for it is written: “I have hated and abhorred unrighteousness, but your law I have loved.” Next, it should recognize the time of repentance as the teacher of fear and of punishment, and as the time for tears, as David taught in the sixth psalm; being fully assured of the cleansing of sins through the blood of Christ, in the greatness of the mercy and the multitude of the compassions of God, who said: “Though your sins be as scarlet, I will make them white as snow; and though they be as crimson, I will make them white as wool.” Then, having received the freedom and the strength to be well-pleasing to God, it says: “Weeping will lodge in the evening, and in the morning gladness. You turned my mourning into joy for me; you tore off my sackcloth and girded me with gladness, so that my glory may sing to you.” And coming forward in this way, it sings to God, saying: “I will exalt you, O Lord, for you have taken me up, and have not made my enemies rejoice over me.”

Ps 119:163 (118:163 LXX) (quotation, high confidence) · Ps 6:1–10 (allusion, high confidence) · Isa 1:18 (quotation, high confidence) · Ps 30:5 (29:6 LXX) (quotation, high confidence) · Ps 30:11–12 (29:12-Ps LXX) (quotation, high confidence) · Ps 30:1 (29:2 LXX) (quotation, high confidence)

Notes and citation

Summary: A soul turning from many sins must first hate its past life, then weep in fear as in Psalm 6 while trusting in cleansing by Christ's blood, and so come to God rejoicing.

Cite (SBL): Basil, Reg. brev. 10 (PG 31:1087; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/10). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/10

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 11

11PG 31:1089

Πῶς κατορθοῖ τις τὸ μῖσος πρὸς τὰ ἁμαρτήματα. ΑΠΟΚΡΙΣΙΣ ᾿Αεὶ ἐκ τοῦ ἀηδοῦς καὶ λυπηροῦ ἀποτελέσματος τὸ μίῖσος πρὸς τοὺς αἰτίους τῶν τοιούτων ἐγγίνεται. Ἐὰν οὖν τις πληροφορηθῇ ὅσων καὶ ἡλίκων· κακῶν γίνεται αἴτια τὰ ἁμαρτήματα, αὐτομάτως καὶ ἐνδιαθέτως πάσχει τὸ πρὸς αὐτὰ μῖσος, οἷον ἔδειξεν ὁ εἰπών· ᾿Αδικίαν ἐμίσησα καὶ ἑβδελυξάμην.

Pōs katorthoi tis to misos pros ta hamartēmata. APOKRISIS ᾿Aei ek tou aēdous kai lypērou apotelesmatos to miisos pros tous aitious tōn toioutōn enginetai. Ean oun tis plērophorēthę̄ hosōn kai hēlikōn; kakōn ginetai aitia ta hamartēmata, automatōs kai endiathetōs paschei to pros auta misos, hoion edeixen ho eipōn; ᾿Adikian emisēsa kai hebdelyxamēn.

Question. How does one achieve hatred of sins?

Answer. Hatred of the causes of such things always arises from an unpleasant and painful result. If, then, someone is fully convinced how many and how great are the evils of which sins are the cause, of his own accord and from the heart he comes to feel hatred of them, such as he showed who said: “I have hated and abhorred unrighteousness.”

Ps 119:163 (118:163 LXX) (quotation, high confidence)

Notes and citation

Summary: Hatred of sin comes from being fully convinced of how many and great evils sins cause.

Cite (SBL): Basil, Reg. brev. 11 (PG 31:1089; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/11

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 12

12PG 31:1089

Πῶς πληροφορηθῇ ἡ ψυχὴ, ὅτι ἀφῆκεν αὐτῇ ὁ Θεὸς τὰ ἁμαρτήματα ΑΠΟΚΡΙΣΙΣ, Ἐὰν θεωρήσῃ ἑαυτὴν ἐν τῇ διαθέσει τοῦ εἰπόντος· Αδικίαν ἐμίσησα καὶ ἐβδελυξάμην. ῾Ο γὰρ Θεὸς, ὑπὲρ τῆς ἀφέσεως τῶν ἡμετέρων ἁμαρτημάτων καταπέμψας τὸν μονογενῆ αὐτοῦ Υἱὸν, τὸ ὅσον ἐφ᾽ ἑαυτῷ προλαβὼν πᾶσιν ἀφῆκεν. Ἐπειδὴ δὲ ἔλεον καὶ κρίσιν ἄδει ὁ ἅγιος Δαβὶδ, καὶ μαρτυρεῖ, ὅτι ὁ Θεὸς ἐλεήμων ἐστὶ καὶ δίκαιος, ἀνάγκη τὰ εἰρημένα ὑπό τε τῶν προφητῶν καὶ τῶν ἀποστόλων εἰς τοὺς περὶ μετανοίας τόπους παρ᾿ ἡμῶν γίνεσθαι, ἵνα τὰ κρίματα τῆς δικαιοσύνης τοῦ Θεοῦ ἀναδειχθῇ, καὶ τὸ ἔλεος αὐτοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν τελειωθῇ.

Pōs plērophorēthę̄ hē psychē, hoti aphēken autę̄ ho Theos ta hamartēmata APOKRISIS, Ean theōrēsę̄ heautēn en tę̄ diathesei tou eipontos; Adikian emisēsa kai ebdelyxamēn. ῾O gar Theos, hyper tēs apheseōs tōn hēmeterōn hamartēmatōn katapempsas ton monogenē autou Huion, to hoson eph᾽ heautǭ prolabōn pasin aphēken. Epeidē de eleon kai krisin adei ho hagios Dabid, kai martyrei, hoti ho Theos eleēmōn esti kai dikaios, anankē ta eirēmena hypo te tōn prophētōn kai tōn apostolōn eis tous peri metanoias topous par᾿ hēmōn ginesthai, hina ta krimata tēs dikaiosynēs tou Theou anadeichthę̄, kai to eleos autou eis aphesin tōn hamartiōn teleiōthę̄.

Question. How may the soul be fully assured that God has forgiven it its sins?

Answer. If it sees itself in the disposition of him who said: “I have hated and abhorred unrighteousness.” For God, who sent his only-begotten Son for the forgiveness of our sins, has for his part forgiven all beforehand. But since holy David sings of mercy and judgment, and testifies that God is merciful and just, it is necessary that what has been said by the prophets and the apostles in the passages on repentance be done by us, so that the judgments of God's righteousness may be shown and his mercy be brought to completion in the forgiveness of sins.

Ps 119:163 (118:163 LXX) (quotation, high confidence) · Ps 101:1 (100:1 LXX) (allusion, high confidence) · Ps 116:5 (114:5 LXX) (allusion, medium confidence)

Notes and citation

Summary: A soul may be sure of forgiveness when it hates its sin; God has offered forgiveness to all in his Son, but since he is just as well as merciful, repentance as Scripture describes must be carried out.

Topics: Christology

Cite (SBL): Basil, Reg. brev. 12 (PG 31:1089; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/12

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 13

13PG 31:1089

Εἰ χρὴ τὸν μετὰ τὸ βάπτισμα ἐξαμαρτήσαντα ΑΠΟΚΡΙΣΙΣ. Εἰ πλῆθος οἰκτιρμῶν Θεοῦ ἀριθμῆσαι, καὶ μέγεθος ἐλέους Θεοῦ μετρῆσαι δυνατὸν, ἐν συγκρίσει πλήθους καὶ μεγέθους ἁμαρτημάτων ἡ ἀπόγνωσις γινέσθω. Εἰ δὲ ταῦτα μὲν, ὡς εἰκὸς, καὶ μέτρῳ ὑποβάλλεσθαι, καὶ ἀριθμητὰ εἶναι συμβαίνει, Θεοῦ δὲ ἔλεος μετρῆσαι καὶ οἰκτιρμοὺς ἀριθμῆσαι ἀδύνατον· οὐκ ἀπογνώσεως καιρὸς, ἀλλ᾽ ἐπιγνώσεως ἐλέους καὶ καταγνώσεως ἁμαρτημάτων, ὧν ἡ ἄφεσις πρόκειται ἐν τῷ αἵματι τοῦ Χριστοῦ, καθὼς γέγραπται. Ὅτι δὲ οὐ χρὴ ἀπογινώσκειν, διδασκόμεθα πολλαχοῦ μὲν καὶ πολυτρόπως, μάλιστα δὲ ἐκ τῆς παραβολῆς τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τῆς ἐπὶ τοῦ υἱοῦ τοῦ λαβόντος τὴν τοῦ πατρὸς οὐσίαν καὶ καταναλώσαντος εἰς ἁμαρτήματα. Οὗ ἡ μετάνοια οἴας καὶ ὅσης ἑορτῆς ἀξία γέγονεν, ἐξ αὐτῶν τῶν ῥημάτων τοῦ Κυρίου μανθάνομεν. Καὶ διὰ Ἡσαΐου δέ φησιν ὁ Θεός· Ἐὰν ὦσιν αἱ ἁμαρτίαι ὑμῶν ὡς φοινικοῦν, ὡς χιόνα λευκανῶ· ἐὰν δὲ ὦσιν ὡς κόκκινον, ὡς ἔριον λευκανώ. Ὅπερ ὀφείλομεν εἰδέναι ἀληθὲς μόνον, ἐὰν ὁ τρόπος τῆς μετανοίας ἐκ διαθέσεως βδελυσσομένης τὴν ἁμαρτίαν ἀξιόλογος γένηται, καθὼς γέγραπται ἔν τε Παλαιᾷ καὶ Καινῇ Διαθήκῃ· καὶ ὁ καρπὸς ἄξιος, καθὼς εἴρηται ἐν τῷ περὶ τούτου ἐπερωτήματι.

Ei chrē ton meta to baptisma examartēsanta APOKRISIS. Ei plēthos oiktirmōn Theou arithmēsai, kai megethos eleous Theou metrēsai dynaton, en synkrisei plēthous kai megethous hamartēmatōn hē apognōsis ginesthō. Ei de tauta men, hōs eikos, kai metrǭ hypoballesthai, kai arithmēta einai symbainei, Theou de eleos metrēsai kai oiktirmous arithmēsai adynaton; ouk apognōseōs kairos, all᾽ epignōseōs eleous kai katagnōseōs hamartēmatōn, hōn hē aphesis prokeitai en tǭ haimati tou Christou, kathōs gegraptai. Hoti de ou chrē apoginōskein, didaskometha pollachou men kai polytropōs, malista de ek tēs parabolēs tou Kyriou hēmōn Iēsou Christou tēs epi tou huiou tou labontos tēn tou patros ousian kai katanalōsantos eis hamartēmata. Hou hē metanoia oias kai hosēs heortēs axia gegonen, ex autōn tōn rhēmatōn tou Kyriou manthanomen. Kai dia Hēsaïou de phēsin ho Theos; Ean ōsin hai hamartiai hymōn hōs phoinikoun, hōs chiona leukanō; ean de ōsin hōs kokkinon, hōs erion leukanō. Hoper opheilomen eidenai alēthes monon, ean ho tropos tēs metanoias ek diatheseōs bdelyssomenēs tēn hamartian axiologos genētai, kathōs gegraptai en te Palaią kai Kainę̄ Diathēkę̄; kai ho karpos axios, kathōs eirētai en tǭ peri toutou eperōtēmati.

Question. Whether one who has sinned after baptism ought [to despair …]

Answer. If it were possible to count the multitude of God's compassions and to measure the greatness of God's mercy, then let there be despair in comparison with the multitude and greatness of our sins. But if sins, as is likely, can be measured and numbered, while it is impossible to measure God's mercy or to number his compassions, then it is not a time for despair, but for recognizing mercy and condemning sins, whose forgiveness is set before us in the blood of Christ, as it is written. That we ought not to despair we are taught in many places and in many ways, but especially by the parable of our Lord Jesus Christ about the son who took his father's property and squandered it on sins. What a feast, and how great, his repentance was worthy of, we learn from the Lord's own words. And through Isaiah God says: “Though your sins be as scarlet, I will make them white as snow; and though they be as crimson, I will make them white as wool.” This, we ought to know, is true only if the manner of repentance, coming from a disposition that abhors sin, is worthy of note, as is written in both the Old and the New Testament, and the fruit is worthy, as has been said in the question on this.

Textual problem in this passage: see the notes.

Eph 1:7 (allusion, low confidence) · Luke 15:11–32 (allusion, high confidence) · Isa 1:18 (quotation, high confidence) · Matt 3:8 (allusion, medium confidence)

Notes and citation

Summary: One who has sinned after baptism must not despair, since God's mercy cannot be measured as sins can, as the parable of the prodigal son and Isaiah show; but repentance must truly abhor the sin and bear fruit.

The end of the question is lost in the scan text (it broke off after “who has sinned after baptism”); the sense, from the answer, is “ought to despair”. The text also ends with a stray “Ει”, removed.

Notes on the original text

Digital text corrected (OCR debris inside a word; column letter; split word; stray letters at the end of the section): μέγε θος → μέγεθος; διδασκό-cata, μεθα → διδασκόμεθα; Οὗ ἡ Α μετάνοια → Οὗ ἡ μετάνοια; ἁμαρ τίαι → ἁμαρτίαι; και θὼς → καθὼς; ἐπερωτήματι. Ει → ἐπερωτήματι..

Topics: Baptism

Cite (SBL): Basil, Reg. brev. 13 (PG 31:1089; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/13

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 14

14PG 31:1091

Ἐκ ποίων καρπῶν ὀφείλει δοκιμάζεσθαι ἡ ἀληθὴς μετάνοια ΑΠΟΚΡΙΣΙΣ. Ὁ τρόπος τῶν μετανοούντων καὶ ἡ διάθεσις τῶν ἀναχωρούντων τοῦ ἁμαρτήματος, καὶ ἡ σπουδή τῶν ἀξίων καρπῶν τῆς μετανοίας εἴρηται ἐν τοῖς ἰδίοις τόποις

Ek poiōn karpōn opheilei dokimazesthai hē alēthēs metanoia APOKRISIS. Ho tropos tōn metanoountōn kai hē diathesis tōn anachōrountōn tou hamartēmatos, kai hē spoudē tōn axiōn karpōn tēs metanoias eirētai en tois idiois topois

Question. By what fruits ought true repentance to be tested?

Answer. The manner of those who repent, the disposition of those who withdraw from sin, and the zeal for fruits worthy of repentance have been stated in their own places.

Matt 3:8 (allusion, medium confidence)

Notes and citation

Summary: Basil refers back to the earlier answers on the manner, disposition, and fruits of true repentance.

Cite (SBL): Basil, Reg. brev. 14 (PG 31:1091; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/14

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 15

15PG 31:1091

Τί ἐστι τὸ, « Ποσάκις ἁμάρτη εἰς ἐμὲ ὁ ἀδελφός μου καὶ ἀφήσω αὐτῷ; › Καὶ ἐπὶ ποίοις ἐμόν ἐστιν ἀφιέναι. ΑΠΟΚΡΙΣΙΣ. Ἡ ἐξουσία τοῦ ἀφιέναι οὐκ ἀπολύτως δέδοται· ἀλλ' ἐν ὑπακοῇ τοῦ μετανοοῦντος, καὶ συμφωνίᾳ πρὸς τὸν ἐπιμελούμενον αὐτοῦ τῆς ψυχῆς. Γέγραπται γὰρ ἐπὶ τῶν τοιούτων, ὅτι Ἐὰν δύο ὑμῶν συμφωνήσωσιν ἐπὶ τῆς γῆς, περὶ παντὸς πράγματος οὗ ἐὰν αἰτήσωνται, γενήσεται αὐτοῖς παρὰ τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς. Τὸ δὲ ἐπὶ ποίοις οὐδὲ ἐρωτᾶν ἐστι, τῆς Καινῆς Διαθήκης διαφορὰν ἡμῖν μηδεμίαν δηλωσάσης, πάσης δὲ ἁμαρτίας τὴν ἄφεσιν τοῖς ἀξιολόγως μετανοοῦσιν ἐπαγγελλομένης· καὶ μάλιστα τοῦ Κυρίου ἐξ ἰδίου προσώπου ἐπαγγειλαμένου περὶ παντὸς πρά-

Ti esti to, « Posakis hamartē eis eme ho adelphos mou kai aphēsō autǭ? › Kai epi poiois emon estin aphienai. APOKRISIS. Hē exousia tou aphienai ouk apolytōs dedotai; all' en hypakoę̄ tou metanoountos, kai symphōnią pros ton epimeloumenon autou tēs psychēs. Gegraptai gar epi tōn toioutōn, hoti Ean dyo hymōn symphōnēsōsin epi tēs gēs, peri pantos pragmatos hou ean aitēsōntai, genēsetai autois para tou Patros mou tou en ouranois. To de epi poiois oude erōtan esti, tēs Kainēs Diathēkēs diaphoran hēmin mēdemian dēlōsasēs, pasēs de hamartias tēn aphesin tois axiologōs metanoousin epangellomenēs; kai malista tou Kyriou ex idiou prosōpou epangeilamenou peri pantos pra-

Question. What is the meaning of “How often shall my brother sin against me and I forgive him?” And in what matters is it mine to forgive?

Answer. The authority to forgive is not given absolutely, but in the obedience of the one who repents and in agreement with the one who cares for his soul. For it is written of such cases: “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.” As for “in what matters”, there is no need even to ask, since the New Testament has shown us no distinction, but promises forgiveness of every sin to those who repent in a worthy manner; and above all the Lord has promised in his own person concerning every …

Textual problem in this passage: see the notes.

Matt 18:21 (quotation, high confidence) · Matt 18:19 (quotation, high confidence)

Notes and citation

Summary: Forgiveness is granted not absolutely but where the penitent obeys and agrees with the one who has care of his soul, and the New Testament promises forgiveness of every sin to those who truly repent.

The end of the answer is lost in the scan text; it breaks off mid-word (“concerning every mat-”).

Notes on the original text

Digital text corrected (stray letter): ὑμῶν Ο συμφωνήσωσιν → ὑμῶν συμφωνήσωσιν.

Cite (SBL): Basil, Reg. brev. 15 (PG 31:1091; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/15). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/15

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-basil-regulae-brevius-15) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 16

16PG 31:1091

Διὰ τί ποτὲ μὲν ἡ ψυχὴ καὶ μὴ σπουδάζουσα, αὐτομάτως σχεδὸν ὡς ἐμπεσόντος πόνου, κατανύσσεται· ποτὲ δὲ ἄπονος οὕτως ἐστὶν, ὡς καὶ βιαζομένη κατανυγῆναι μὴ δύνασθαι. ΑΠΟΚΡΙΣΙΣ. Ἡ μὲν τοιαύτη κατάνυξις Θεοῦ ἐστι δῶρον, ἢ εἰς ἐρεθισμὸν τῆς ἐπιθυμίας, ἵνα γευσαμένη ἡ ψυχή τῆς γλυκύτητος τοῦ τοιούτου πόνου, σπουδάσῃ τοῦτον ἐξομαλίσαι· ἢ εἰς ἀπόδειξιν τοῦ δύνασθαι τὴν ψυχὴν διὰ σπουδαιοτέρας ἐπιμελείας ἐν κατανύξει εἶναι πάντοτε, πρὸς τὸ ἀναπολόγητον τῶν διὰ ῥαθυμίας ταύτην ἀποβαλόντων· τὸ δὲ βιάζεσθαι καὶ μὴ δύνασθαι, ἅμα μὲν ἔλεγχος τῆς ἐν τῷ ἄλλῳ χρόνῳ ἀμελείας ἡμῶν (οὐ γὰρ δυνατὸν ἄνευ μελέτης καὶ συγγυμνασίας πλείονος καὶ συνεχοῦς, ἐξαίφνης ἐπί τι παρελθόντα, περιγενέσθαι αὐτοῦ)· ἅμα δὲ δείκνυσι τὴν ψυχὴν ὑφ᾽ ἑτέρων παθῶν κυριευομένην, καὶ ὑπ᾽ ἐκείνων οὐδὲ πρὸς ἃ βούλεται, ἐλευθεριάζειν ἐπιτρεπομένην, κατὰ τὸ ὑπὸ τοῦ Ἀποστόλου είρημένον θεώρημα, εἰπόντος· Ἐγὼ δὲ σαρκικός εἰμι, πεπραμένος ὑπὸ τὴν ἁμαρτίαν. Οὐ γὰρ ὃ θέλω, τοῦτο πράσσω, ἀλλ' ὃ μισῶ, τοῦτο ποιῶ· καὶ πάλιν· Νῦν δὲ οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ, ἀλλ᾿ ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία· τοῦ Θεοῦ καὶ τοῦτο συμβαίνειν ἡμῖν εἰς ἀγαθὸν συγχωρήσαντος, ἐὰν ἄρα δι' ὧν ἀκουσίως πάσχει ἡ ψυχὴ, εἰς αἴσθησιν ἔλθοι τοῦ κρατοῦντος, καὶ γνωρίσασα ἑαυτὴν ἐν οἷς ἀκουσίως δουλεύει τῇ ἁμαρτίᾳ, ἀνανήψῃ ἐκ τῆς τοῦ διαβόλου παγίδος, ἕτοιμον εὑρίσκουσα τὸ ἔλεος τοῦ Θεοῦ εἰς ἀντίληψιν τῶν γνησίως μετανοούντων.

Dia ti pote men hē psychē kai mē spoudazousa, automatōs schedon hōs empesontos ponou, katanyssetai; pote de aponos houtōs estin, hōs kai biazomenē katanygēnai mē dynasthai. APOKRISIS. Hē men toiautē katanyxis Theou esti dōron, ē eis erethismon tēs epithymias, hina geusamenē hē psychē tēs glykytētos tou toioutou ponou, spoudasę̄ touton exomalisai; ē eis apodeixin tou dynasthai tēn psychēn dia spoudaioteras epimeleias en katanyxei einai pantote, pros to anapologēton tōn dia rhathymias tautēn apobalontōn; to de biazesthai kai mē dynasthai, hama men elenchos tēs en tǭ allǭ chronǭ ameleias hēmōn (ou gar dynaton aneu meletēs kai syngymnasias pleionos kai synechous, exaiphnēs epi ti parelthonta, perigenesthai autou); hama de deiknysi tēn psychēn hyph᾽ heterōn pathōn kyrieuomenēn, kai hyp᾽ ekeinōn oude pros ha bouletai, eleutheriazein epitrepomenēn, kata to hypo tou Apostolou eirēmenon theōrēma, eipontos; Egō de sarkikos eimi, pepramenos hypo tēn hamartian. Ou gar ho thelō, touto prassō, all' ho misō, touto poiō; kai palin; Nyn de ouketi egō katergazomai auto, all᾿ hē oikousa en emoi hamartia; tou Theou kai touto symbainein hēmin eis agathon synchōrēsantos, ean ara di' hōn akousiōs paschei hē psychē, eis aisthēsin elthoi tou kratountos, kai gnōrisasa heautēn en hois akousiōs douleuei tę̄ hamartią, ananēpsę̄ ek tēs tou diabolou pagidos, hetoimon heuriskousa to eleos tou Theou eis antilēpsin tōn gnēsiōs metanoountōn.

Question. Why is it that sometimes the soul, even without making an effort, is pierced with compunction almost of itself, as if pain had fallen on it, and at other times is so without feeling that even when it forces itself it cannot be pierced?

Answer. Such compunction is a gift of God: either to stir up desire, so that the soul, having tasted the sweetness of such pain, may be eager to make it habitual; or to show that by more earnest care the soul can be in compunction always, so that those who have lost it through negligence have no excuse. But forcing oneself and being unable is at once a proof of our negligence at other times (for it is not possible, without practice and much and continual exercise, to master something suddenly on coming to it), and at the same time it shows that the soul is ruled by other passions and is not allowed by them to be free even for what it wishes, according to the observation stated by the Apostle, who says: “But I am carnal, sold under sin. For what I wish, that I do not do; but what I hate, that I do”; and again: “But now it is no longer I who do it, but the sin that dwells in me.” God permits this too to happen to us for our good, so that perhaps, through what it suffers against its will, the soul may come to perceive what masters it, and recognizing itself in the things in which it serves sin unwillingly, may return to its senses out of the snare of the devil, finding God's mercy ready for the help of those who truly repent.

Rom 7:14–15 (quotation, high confidence) · Rom 7:17 (quotation, high confidence) · Rom 8:28 (allusion, low confidence) · 2 Tim 2:26 (allusion, high confidence)

Notes and citation

Summary: Unbidden compunction is God's gift to awaken desire for it or to show it can be constant; inability to feel it reveals past negligence and the rule of other passions, which God permits so that the soul may wake and repent.

Notes on the original text

Digital text corrected (OCR letter; column letter inside a word): υὐκέτι → οὐκέτι; ἑαυ- Β τὴν → ἑαυτὴν.

Cite (SBL): Basil, Reg. brev. 16 (PG 31:1091; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/16). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/16

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 17

17PG 31:1093

Ἐὰν τις κατὰ νοῦν μνημονεύσῃ τοῦ φαγεῖν, εἶτα καταγνῷ ἑαυτοῦ, εἰ καὶ οὗτος ὡς μεριμνήσας ἐγκληθήσεται. ΑΠΟΚΡΙΣΙΣ. Εἰ μὲν, της φύσεως μὴ ἐνοχλούσης, πρὸ καιροῦ τῆς πείνης ἡ μνήμη γίνεται, πρόδηλος μὲν ὁ μετεωρισμὸς τῆς ψυχῆς, κατηγορῶν αὐτῆς τὴν τε περὶ τὰ παρόντα προσπάθειαν καὶ τὴν περὶ τὰ ἀρέσκοντα Θεῷ ῥαθυμίαν· ἕτοιμον δὲ καὶ οὕτως τὸ τοῦ Θεοῦ ἔλεος. Καταγνοὺς γάρ τις ἑαυτοῦ, τῷ λόγῳ τῆς μετανοίας ἀπολέλυται τοῦ ἐγκλήματος, καὶ ἐὰν φυλάξηται τοῦ λοιποῦ τὸν ὄλισθον, μνημονεύων τοῦ Κυρίου εἰπόντος: Ἴδε ὑγιὴς γέγονας, μηκέτι ἀμάρτανε, ἵνα μὴ χεῖρόν τι σοι γένηται. Εἰ δὲ, τῆς φύσεως ἀναγκαζούσης, καὶ τῆς πείνης κρατούσης, ἡ μὲν αἴσθησις τὴν μνήμην κινεῖ, νικᾷ δὲ ὁ λογισμὸς τῇ περὶ τὰ κρείττονα σπουδῇ τε καὶ σχολῇ, οὐχ ἡ μνήμη καταγνώσεως ἀξία, ἀλλ᾽ ἡ νίκη ἐπαίνου.

Ean tis kata noun mnēmoneusę̄ tou phagein, eita katagnǭ heautou, ei kai houtos hōs merimnēsas enklēthēsetai. APOKRISIS. Ei men, tēs physeōs mē enochlousēs, pro kairou tēs peinēs hē mnēmē ginetai, prodēlos men ho meteōrismos tēs psychēs, katēgorōn autēs tēn te peri ta paronta prospatheian kai tēn peri ta areskonta Theǭ rhathymian; hetoimon de kai houtōs to tou Theou eleos. Katagnous gar tis heautou, tǭ logǭ tēs metanoias apolelytai tou enklēmatos, kai ean phylaxētai tou loipou ton olisthon, mnēmoneuōn tou Kyriou eipontos: Ide hygiēs gegonas, mēketi amartane, hina mē cheiron ti soi genētai. Ei de, tēs physeōs anankazousēs, kai tēs peinēs kratousēs, hē men aisthēsis tēn mnēmēn kinei, niką de ho logismos tę̄ peri ta kreittona spoudę̄ te kai scholę̄, ouch hē mnēmē katagnōseōs axia, all᾽ hē nikē epainou.

Question. If someone thinks in his mind about eating, and then condemns himself, will he too be charged as one who was anxious?

Answer. If the thought comes before the time of hunger, when nature is not troubling him, the distraction of the soul is plain, and it accuses the soul both of attachment to present things and of negligence about what pleases God. Yet even so God's mercy is ready. For whoever condemns himself is released from the charge by the word of repentance, if he guards against the slip in future, remembering the Lord who said: “See, you have been made well; sin no more, so that nothing worse happens to you.” But if, when nature compels and hunger prevails, sensation stirs the thought, but reason conquers by its zeal and leisure for better things, then the thought does not deserve condemnation, but the victory deserves praise.

Matt 6:25 (allusion, low confidence) · John 5:14 (quotation, high confidence)

Notes and citation

Summary: Thinking of food before hunger shows a distracted soul, which is forgiven if it repents and guards itself; but when real hunger prompts the thought and reason overcomes it, the victory deserves praise.

Topics: Fasting

Cite (SBL): Basil, Reg. brev. 17 (PG 31:1093; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/17). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/17

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 18

18PG 31:1093

Εἰ χρὴ ἐν ἀδελφότητι τῷ ἐξαμαρτήσαντί ποτε φροντίδα τινὰ ἐγχειρίζειν μετὰ πολλὴν ἄσκησιν· καὶ εἰ χρὴ, ποίαν ταύτην. ΑΠΟΚΡΙΣΙΣ, Μνημονεύοντες τοῦ ᾿Αποστόλου λέγοντος, ᾿Απρόσκοποι γίνεσθε καὶ Ἰουδαίοις, καὶ "Ελλησι, καὶ τῇ Ἐκκλησίᾳ τοῦ Θεοῦ, καθὼς κἀγὼ πάντα πᾶσιν ἀρέσκω, μὴ ζητῶν τὸ ἐμαυτοῦ συμφέρον, ἀλλὰ τὸ τῶν πολλῶν, ἵνα σωθῶσι, πολλὴν φροντίδα ἔχειν ὀφείλομεν, ὅπως μὴ ἐγκοπήν τινα δῶμεν τῷ Εὐαγγελίῳ τοῦ Χριστοῦ, καὶ ὅπως μὴ πρόσκομμα γενώμεθα τοῖς ἀσθενοῦσι, μήτε μὴν οἰκοδομήσωμέν τινας εἰς κακίαν. Διόπερ ἀναγκαῖον καὶ ἐπὶ τῶν τοιούτων σκοπεῖν καὶ δοκιμάζειν τὸ πρὸς οἰκοδομὴν τῆς πίστεως, καὶ προκοπὴν πάσης ἀρετῆς ἐν Χριστῷ.

Ei chrē en adelphotēti tǭ examartēsanti pote phrontida tina encheirizein meta pollēn askēsin; kai ei chrē, poian tautēn. APOKRISIS, Mnēmoneuontes tou ᾿Apostolou legontos, ᾿Aproskopoi ginesthe kai Ioudaiois, kai "Ellēsi, kai tę̄ Ekklēsią tou Theou, kathōs kagō panta pasin areskō, mē zētōn to emautou sympheron, alla to tōn pollōn, hina sōthōsi, pollēn phrontida echein opheilomen, hopōs mē enkopēn tina dōmen tǭ Euangeliǭ tou Christou, kai hopōs mē proskomma genōmetha tois asthenousi, mēte mēn oikodomēsōmen tinas eis kakian. Dioper anankaion kai epi tōn toioutōn skopein kai dokimazein to pros oikodomēn tēs pisteōs, kai prokopēn pasēs aretēs en Christǭ.

Question. Whether, in a brotherhood, one who once sinned should be entrusted with some charge after much ascetic training; and if so, what kind.

Answer. Remembering the Apostle, who says: “Give no offence to Jews or to Greeks or to the church of God, just as I also please all men in all things, not seeking my own advantage but that of the many, so that they may be saved,” we ought to take great care that we put no hindrance in the way of the Gospel of Christ, and that we do not become a stumbling block to the weak, nor build anyone up toward evil. Therefore in such cases too it is necessary to consider and test what serves the building up of faith and the progress of every virtue in Christ.

1 Cor 10:32–33 (quotation, high confidence) · 1 Cor 9:12 (allusion, high confidence) · 1 Cor 8:9–10 (allusion, medium confidence)

Notes and citation

Summary: Whether one who once sinned may be given a charge must be decided by what gives no offence and builds up faith and virtue in others.

Topics: Ethics

Cite (SBL): Basil, Reg. brev. 18 (PG 31:1093; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/18). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/18

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 19

19PG 31:1095

Ἐὰν τις ὑποπτεύηται ἐπὶ ἁμαρτήματι, προφανῶς δὲ τοῦτο μὴ ποιῇ, εἰ δεῖ αὐτῷ ἐπιτηρεῖν ἵνα καὶ ἐφευρεθῇ ὁ ὑποπτεύεται. ΑΠΟΚΡΙΣΙΣ Αἱ μὲν πονηραι ὑπόνοιαι καὶ ἀπὸ προαιρέσεως ἐθελοκάκου γινόμεναι κατηγοροῦνται ὑπὸ τοῦ ᾿Αποστόλου· ἐπιτηρεῖν δὲ χρὴ τοῖς πᾶσιν ἐν ἀγάπῃ Χριστοῦ, καὶ ἐν ἐπιθυμίᾳ θεραπείας τοῦ ὑποπτευομένου τὸν ἐπιτεταγμένον τὴν πάντων ἐπιμέλειαν, ὅπως γένηται τὸ εἰρημένον ὑπὸ τοῦ ᾿Αποστόλου· Ἵνα παραστήσωμεν πάντα ἄνθρωπον τέλειον ἐν Χριστῷ Ἰησοῦ.

Ean tis hypopteuētai epi hamartēmati, prophanōs de touto mē poię̄, ei dei autǭ epitērein hina kai epheurethę̄ ho hypopteuetai. APOKRISIS Hai men ponērai hyponoiai kai apo proaireseōs ethelokakou ginomenai katēgorountai hypo tou ᾿Apostolou; epitērein de chrē tois pasin en agapę̄ Christou, kai en epithymią therapeias tou hypopteuomenou ton epitetagmenon tēn pantōn epimeleian, hopōs genētai to eirēmenon hypo tou ᾿Apostolou; Hina parastēsōmen panta anthrōpon teleion en Christǭ Iēsou.

Question. If someone is suspected of a sin but does not commit it openly, should he be watched so that what he is suspected of may be found out?

Answer. Evil suspicions, those that come from a choice that delights in evil, are condemned by the Apostle. But the one entrusted with the care of all ought to watch over everyone in the love of Christ and with the desire to heal the one suspected, so that what the Apostle said may come about: “That we may present every man perfect in Christ Jesus.”

1 Tim 6:4 (allusion, high confidence) · Col 1:28 (quotation, high confidence)

Notes and citation

Summary: Malicious suspicion is condemned, but the superior should watch over everyone in love, wishing to heal the one suspected and present every man perfect in Christ.

Notes on the original text

Digital text corrected (split word): Χρι στοῦ, καὶ → Χριστοῦ, καὶ; Χρι στῷ → Χριστῷ.

Cite (SBL): Basil, Reg. brev. 19 (PG 31:1095; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/19). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/19

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 20

20PG 31:1095

Ει χρη τὸν ἐν ἁμαρτίαις ἐξετασθέντα φεύγειν τὴν πρὸς τοὺς ἑτεροδόξους κοινωνίαν, ἢ καὶ πρὸς τοὺς κακῶς ζῶντας διακρίνεσθαι. ΑΠΟΚΡΙΣΙΣ. Τοῦ Ἀποστόλου εἰπόντος, Στέλλεσθαι ὑμᾶς ἀπὸ παντὸς ἀδελφοῦ ἀτάκτως περιπατοῦντος, καὶ μὴ κατὰ τὴν παράδοσιν, ἣν παρέλαβον παρ ἡμῶν, καθόλου παντὶ πᾶσα κοινωνία παντὸς ἀπ ηγορευμένου πράγματος κατά τε νοῦν καὶ λόγον, καὶ πρᾶξιν ἐπιβλαβὴς καὶ ἐπικίνδυνος. Τοὺς δὲ ἐν ἁμαρτίαις ἐξετασθέντας καὶ πλέον ἀκριβεύεσθαι χρή. Πρῶτον μὲν, ὅτι ὀλισθηροτέρα ἡ ψυχὴ πρὸς τὴν ἁμαρτίαν ὡς ἐπὶ τὸ πλεῖστὸν ἐστιν, ἡ ἐν συνηθεία ταύτης γενομένη· ἔπειτα δὲ, ὅτι, καθάπερ ἐπὶ τῶν τὰ σώματα ἀσθενούντων ἡ ἐπιμέλεια τὴν ἐπιτήρησιν ἀκριβεστέραν ἔχει, ὡς καὶ τὰ ὠφελοῦντα τοὺς ὑγιαίνοντας παραιτεῖσθαι πολλάκις· οὕτω καὶ ἐπὶ τῶν τὴν ψυχὴν ἀρρωστησάντων πολὺ πλείονος χρεία τῆς παραφυλακῆς καὶ τῆς ἐπιμελείας. Ὅση δὲ ἐστιν ἐκ τῆς πρὸς τοὺς ἁμαρτάνοντας κοινωνίας ἡ παν βλάβη, παρίστησιν ὁ αὐτὸς ᾿Απόστολος ἐπὶ τοιαύτῶν περὶ Θεοῦ κακοδοξούντων, οὓς ἡ κακοδοξία οὐδὲ ἐν τοῖς ἄλλοις ὑγιαίνειν ἐᾷ, παραδιδομένους ἅπαξ δι᾿ αὐτὴν τοῖς τῆς ἀτιμίας πάθεσιν; ὡς πολλαχόθεν δείκνυται καὶ ἐκ τῶν ἐν τῇ πρὸς Ῥωμαίους εἰρημένων περί τινων οὕτως· Καὶ καθὼς οὐκ ἐδοκίμασαν τὸν Θεὸν ἔχειν ἐν ἐπιγνώσει, παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καθήκοντα· πεπληρωμένους πάσῃ ἀδικίᾳ, πορνείᾳ, πονηρία, πλεονεξία, κακίᾳ· μεστοὺς φθόνου, φόνου, ἔριδος, δόλου, κακοηθείας· ψιθυριστάς, καταλάλους, θεοστυγεῖς, ὑβριστὰς, ὑπερηφάνους, ἀλαζόνας, ἐφευρετὰς κακῶν, γονεῦσιν ἀπειθεῖς, ἀσυνέτους, ἀσυνθέτους, ἀστόργους, ἀσπόνδους, ἀνελεήμονας· οἶτινες, τὸ δικαίωμα τοῦ Θεοῦ ἐπιγνόντες, οὐκ ἐνόησαν ὅτι οἱ τὰ τοιαῦτα πράσσοντες ἄξιοι θανάτου εἰσὶν, οὐ μόνον δὲ αὐτὰ ποιοῦσιν, ἀλλὰ καὶ συνευδοκοῦσι τοῖς πράσσουσιν.

Ei chrē ton en hamartiais exetasthenta pheugein tēn pros tous heterodoxous koinōnian, ē kai pros tous kakōs zōntas diakrinesthai. APOKRISIS. Tou Apostolou eipontos, Stellesthai hymas apo pantos adelphou ataktōs peripatountos, kai mē kata tēn paradosin, hēn parelabon par hēmōn, katholou panti pasa koinōnia pantos ap ēgoreumenou pragmatos kata te noun kai logon, kai praxin epiblabēs kai epikindynos. Tous de en hamartiais exetasthentas kai pleon akribeuesthai chrē. Prōton men, hoti olisthērotera hē psychē pros tēn hamartian hōs epi to pleiston estin, hē en synētheia tautēs genomenē; epeita de, hoti, kathaper epi tōn ta sōmata asthenountōn hē epimeleia tēn epitērēsin akribesteran echei, hōs kai ta ōphelounta tous hygiainontas paraiteisthai pollakis; houtō kai epi tōn tēn psychēn arrōstēsantōn poly pleionos chreia tēs paraphylakēs kai tēs epimeleias. Hosē de estin ek tēs pros tous hamartanontas koinōnias hē pan blabē, paristēsin ho autos ᾿Apostolos epi toiautōn peri Theou kakodoxountōn, hous hē kakodoxia oude en tois allois hygiainein eą, paradidomenous hapax di᾿ autēn tois tēs atimias pathesin? hōs pollachothen deiknytai kai ek tōn en tę̄ pros Rhōmaious eirēmenōn peri tinōn houtōs; Kai kathōs ouk edokimasan ton Theon echein en epignōsei, paredōken autous ho Theos eis adokimon noun, poiein ta mē kathēkonta; peplērōmenous pasę̄ adikią, porneią, ponēria, pleonexia, kakią; mestous phthonou, phonou, eridos, dolou, kakoētheias; psithyristas, katalalous, theostygeis, hybristas, hyperēphanous, alazonas, epheuretas kakōn, goneusin apeitheis, asynetous, asynthetous, astorgous, aspondous, aneleēmonas; oitines, to dikaiōma tou Theou epignontes, ouk enoēsan hoti hoi ta toiauta prassontes axioi thanatou eisin, ou monon de auta poiousin, alla kai syneudokousi tois prassousin.

Question. Whether one who has been found in sins ought to avoid fellowship with those of other beliefs, or also to keep apart from those who live wickedly.

Answer. Since the Apostle said, “that you keep away from every brother who walks disorderly and not according to the tradition which they received from us,” all fellowship of anyone at all with anything forbidden, in thought, word, or deed, is harmful and dangerous. But those who have been found in sins must be even more careful. First, because the soul that has become accustomed to sin is, for the most part, more prone to slip into it; and next, because, just as with those who are sick in body the care involves stricter watching, so that they must often refuse even what benefits the healthy, so also with those whose souls are sick there is need of much more guarding and care. How great the harm is from fellowship with sinners, the same Apostle shows in the case of those who think wrongly about God, whose wrong belief does not let them be sound even in other matters, since because of it they are once for all handed over to dishonourable passions, as is shown in many places, and also from what is said in the Epistle to the Romans about certain people: “And since they did not see fit to have God in their knowledge, God gave them up to a worthless mind, to do what is not fitting; filled with all unrighteousness, sexual immorality, wickedness, covetousness, malice; full of envy, murder, strife, deceit, malignity; whisperers, slanderers, haters of God, insolent, proud, boastful, inventors of evils, disobedient to parents, senseless, faithless, without natural affection, implacable, unmerciful; who, knowing the decree of God, did not understand that those who do such things are worthy of death; and not only do them, but also approve of those who practise them.”

Textual problem in this passage: see the notes.

2 Thess 3:6 (quotation, high confidence) · Rom 1:26 (allusion, medium confidence) · Rom 1:28–32 (quotation, high confidence)

Notes and citation

Summary: All fellowship with what is forbidden is harmful, and one who has sinned must be even more careful, as a sick man must avoid more than the healthy; Romans 1 shows how wrong belief about God leads into every vice.

The digital text is damaged in the sentence on the harm of fellowship with sinners (“ἡ παν βλάβη … ἐπὶ τοιαύτῶν”); translated by sense.

Notes on the original text

Digital text corrected (column letter; split word): ποιεῖν τὰ μὴ καθ. ήκοντα → ποιεῖν τὰ μὴ καθήκοντα; εἰσὶν, οὐ μόνον δὲ Β αὐτὰ → εἰσὶν, οὐ μόνον δὲ αὐτὰ.

Topics: Heresy, Ethics

Cite (SBL): Basil, Reg. brev. 20 (PG 31:1095; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/20). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/20

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 21

21PG 31:1097

Πόθεν ὁ μετεωρισμὸς καὶ οἱ διαλογισμοί· καὶ πῶς αὐτοὺς διορθωσόμεθα. ΑΠΟΚΡΙΣΙΣ. Γίνεται ὁ μετεωρισμὸς ἀπὸ ἀργίας τοῦ νοῦ μὴ ἀσχολουμένου περὶ τὰ ἀναγκαῖα. ᾿Αργεῖ δὲ ὁ νοῦς καὶ ἀμεριμνεῖ ἐξ ἀπιστίας τοῦ παρεῖναι τὸν Θεὸν, ἐτάζοντα καρδίας καὶ νεφρούς. Εἰ γὰρ τοῦτο ἐπίστευε, πάντως ἐποίει τὸ εἰρημένον· Προωρώμην τὸν Κύριον ἐνώπιόν μου διαπαντὸς, ὅτι ἐκ δεξιῶν μου ἐστιν, ἵνα μὴ σαλευθῶ. Ὁ δὲ τοῦτο καὶ τὰ ὅμοια τούτῳ κατορθῶν οὔτε τολμήσει ποτέ, οὔτε ἕξει σχολὴν διαλογίσασθαί τι τῶν μὴ πρὸς οἰκοδομὴν τῆς πίστεως οἰκονομουμένων, κἂν ἀγαθὸν εἶναι δοκῇ, οὐχ ὅτι γε τῶν ἀπηγορευμένων, καὶ μὴ ἀρεσκόντων Θεῷ.

Pothen ho meteōrismos kai hoi dialogismoi; kai pōs autous diorthōsometha. APOKRISIS. Ginetai ho meteōrismos apo argias tou nou mē ascholoumenou peri ta anankaia. ᾿Argei de ho nous kai amerimnei ex apistias tou pareinai ton Theon, etazonta kardias kai nephrous. Ei gar touto episteue, pantōs epoiei to eirēmenon; Proōrōmēn ton Kyrion enōpion mou diapantos, hoti ek dexiōn mou estin, hina mē saleuthō. Ho de touto kai ta homoia toutǭ katorthōn oute tolmēsei pote, oute hexei scholēn dialogisasthai ti tōn mē pros oikodomēn tēs pisteōs oikonomoumenōn, kan agathon einai dokę̄, ouch hoti ge tōn apēgoreumenōn, kai mē areskontōn Theǭ.

Question. Where do distraction and wandering thoughts come from, and how shall we correct them?

Answer. Distraction comes from idleness of the mind when it is not busied with what is necessary. And the mind is idle and unconcerned from unbelief that God is present, “who tries the hearts and reins.” For if it believed this, it would surely do what is said: “I set the Lord always before me, for he is at my right hand, that I may not be moved.” And one who achieves this and the like will never dare, nor have leisure, to turn over in his mind anything not ordered to the building up of faith, even if it seems good, much less anything forbidden and not pleasing to God.

Ps 7:9 (7:10 LXX) (allusion, high confidence) · Ps 16:8 (15:8 LXX) (quotation, high confidence)

Notes and citation

Summary: Distraction comes from an idle mind that does not believe God is present; one who keeps the Lord always before him has neither the boldness nor the leisure for useless thoughts.

Cite (SBL): Basil, Reg. brev. 21 (PG 31:1097; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/21). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/21

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 22

22PG 31:1097

Πόθεν αἱ νυκτεριναὶ φαντασίαι αἱ ἀπρεπεῖς γίνονται. ΑΠΟΚΡΙΣΙΣ. Γίνονται μὲν ἐκ τῶν μετὰ ἡμεραν αλλοκοτων (ο) τῆς ψυχῆς κινημάτων. Ἐὰν δὲ ἐν τῇ σχολῇ τῶν τοῦ Θεοῦ κριμάτων καθαρεύσῃ ἡ ἐκείνων ψυχὴ, καὶ ἐν μελέτῃ γένηται διηνεκεῖ τῶν καλῶν καὶ ἀρεσκόντων Θεῷ, τοιαῦτα ἕξει καὶ τὰ ἐνύπνια,

Pothen hai nykterinai phantasiai hai aprepeis ginontai. APOKRISIS. Ginontai men ek tōn meta hēmeran allokotōn (o) tēs psychēs kinēmatōn. Ean de en tę̄ scholę̄ tōn tou Theou krimatōn kathareusę̄ hē ekeinōn psychē, kai en meletę̄ genētai diēnekei tōn kalōn kai areskontōn Theǭ, toiauta hexei kai ta enypnia,

Question. Where do unseemly fantasies at night come from?

Answer. They come from the strange movements of the soul during the day. But if one's soul is purified in leisure for the judgments of God, and is in continual meditation on what is good and pleasing to God, its dreams too will be of that kind.

Notes and citation

Summary: Unseemly night fantasies come from the soul's disordered movements by day; a soul given to continual meditation on God's judgments will have dreams to match.

A stray “(ο)” after “strange” in the digital text is not translated.

Cite (SBL): Basil, Reg. brev. 22 (PG 31:1097; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/22). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/22

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 23

23PG 31:1097

Ἕως ποίων ῥημάτων ἡ ἀργολογία κρίνεται ΑΠΟΚΡΙΣΙΣ. Καθόλου πᾶν ῥῆμα, τὸ μὴ συντελοῦν πρὸς τὴν προκειμένην ἐν Κυρίῳ χρείαν, ἀργόν ἐστι. Καὶ τοσοῦτός ἐστι τοῦ τοιούτου ῥήματος ὁ κίνδυνος, ὅτι, κᾶν ἀγαθὸν ἢ τὸ λεγόμενον, μὴ πρὸς οἰκοδομὴν δὲ τῆς πίστεως οἰκονομῆται, οὐκ ἐν τῇ ἀγαθότητι τοῦ ῥήματος ὁ λαλήσας ἔχει τὸ ἀκίνδυνον, ἀλλ᾽ ἐν τῷ μὴ πρὸς οἰκοδομὴν οἰκονομῆσαι τὸ ῥηθὲν, λυπεί τὸ Πνεῦμα τὸ ἅγιον τοῦ Θεοῦ. Τοῦτο γὰρ σαφῶς ἐδίδαξεν ὁ ᾿Απόστολος, εἰπών· Πᾶς λόγος σαπρὸς ἐκ τοῦ στόματος ὑμῶν μὴ ἐκπορευέσθω· ἀλλ᾽ εἶ τις ἀγαθὸς πρὸς οἰκοδομὴν τῆς πίστεως, ἵνα δῷ χάριν τοῖς ἀκούουσι· καὶ τοῦτο ἐπαγαγών Καὶ μὴ λυπῆτε τὸ Πνεῦμα τὸ ἅγιον τοῦ Θεοῦ, ἐν ᾧ ἐσφραγίσθητε. Τὸ δὲ λυπῆσαι τὸ Πνεῦμα τὸ ἅγιον τοῦ Θεοῦ, ὅσον ἐστὶ κακὸν, τί δεῖ καὶ λέγειν

Heōs poiōn rhēmatōn hē argologia krinetai APOKRISIS. Katholou pan rhēma, to mē synteloun pros tēn prokeimenēn en Kyriǭ chreian, argon esti. Kai tosoutos esti tou toioutou rhēmatos ho kindynos, hoti, kan agathon ē to legomenon, mē pros oikodomēn de tēs pisteōs oikonomētai, ouk en tę̄ agathotēti tou rhēmatos ho lalēsas echei to akindynon, all᾽ en tǭ mē pros oikodomēn oikonomēsai to rhēthen, lypei to Pneuma to hagion tou Theou. Touto gar saphōs edidaxen ho ᾿Apostolos, eipōn; Pas logos sapros ek tou stomatos hymōn mē ekporeuesthō; all᾽ ei tis agathos pros oikodomēn tēs pisteōs, hina dǭ charin tois akouousi; kai touto epagagōn Kai mē lypēte to Pneuma to hagion tou Theou, en hǭ esphragisthēte. To de lypēsai to Pneuma to hagion tou Theou, hoson esti kakon, ti dei kai legein

Question. To what words does the judgment on idle talk extend?

Answer. In general, every word that does not contribute to the purpose set before us in the Lord is idle. And so great is the danger of such a word that, even if what is said is good, but is not ordered to the building up of faith, the one who spoke does not find safety in the goodness of the word; rather, by not ordering what he said to building up, he grieves the Holy Spirit of God. For the Apostle taught this clearly, saying: “Let no rotten word proceed out of your mouth, but only such as is good for the building up of faith, that it may give grace to those who hear”; and he adds: “And do not grieve the Holy Spirit of God, in whom you were sealed.” And what need is there even to say how great an evil it is to grieve the Holy Spirit of God?

Textual problem in this passage: see the notes.

Matt 12:36 (allusion, high confidence) · Eph 4:29–30 (quotation, high confidence)

Notes and citation

Summary: Every word that does not serve the purpose set before us in the Lord is idle, and even a good word not spoken to build up grieves the Holy Spirit.

Basil's text of Eph 4:29 reads “for the building up of faith” (πίστεως) where most manuscripts read “of need” (χρείας).

Notes on the original text

Digital text corrected (column letter): τὴν Α προκειμένην → τὴν προκειμένην.

Cite (SBL): Basil, Reg. brev. 23 (PG 31:1097; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/23). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/23

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 24

24PG 31:1099

Τί ἐστι λοιδορία. ΑΠΟΚΡΙΣΙΣ. Πᾶν ῥῆμα ἐκ διαθέσεως τοῦ ἀτιμᾶσαι λεγόμενον λοιδορία ἐστὶ, κἂν αὐτὸ τὸ ῥῆμα μὴ δόξῃ εἶναι ὑβριστικόν. Καὶ τοῦτο δῆλον ἐκ τοῦ Εὐαγγελίου λέγοντος περὶ τῶν Ἰουδαίων, ὅτι Ἐλοιδόρησαν αὐτὸν, καὶ εἶπον αὐτῷ· Σὺ εἶ μαθητὴς ἐκείνου.

Ti esti loidoria. APOKRISIS. Pan rhēma ek diatheseōs tou atimasai legomenon loidoria esti, kan auto to rhēma mē doxę̄ einai hybristikon. Kai touto dēlon ek tou Euangeliou legontos peri tōn Ioudaiōn, hoti Eloidorēsan auton, kai eipon autǭ; Sy ei mathētēs ekeinou.

Question. What is reviling?

Answer. Every word spoken from a disposition to dishonour is reviling, even if the word itself does not seem insulting. This is clear from the Gospel, which says of the Jews: “They reviled him and said to him: You are that man's disciple.”

John 9:28 (quotation, high confidence)

Notes and citation

Summary: Any word spoken in order to dishonour is reviling, even if the words seem harmless, as when the Jews reviled the man born blind by calling him Jesus' disciple.

Cite (SBL): Basil, Reg. brev. 24 (PG 31:1099; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/24). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/24

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 25

25PG 31:1099

Τί ἐστι καταλαλιά. ΑΠΟΚΡΙΣΙΣ. Δύο καιροὺς εἶναι ἡγοῦμαι, καθ' οὓς ἔξεστιν εἰπεῖν τι περί τινος φαῦλον· ὅτε ἀνάγκην ἔχει τις βουλεύσασθαι μετὰ καὶ ἑτέρων τῶν εἰς τοῦτο δεδοκιμασμένων πῶς διορθωθῇ ὁ ἡμαρτηκώς· καὶ πάλιν ὅταν χρεία γένηται ἀσφαλίσασθαί τινας τοὺς ἐξ ἀγνοίας δυναμένους πολλάκις συναναμιγῆναι τῷ κακῷ ὡς καλῷ, τοῦ ᾿Αποστόλου παραγγέλλοντος, μὴ συναναμίγνυσθαι τοῖς τοιούτοις, μή ποτε λάβῃ τις βρόχους τῇ ἑαυτοῦ ψυχῇ. Ὅπερ εὑρίσκομεν τὸν αὐτὸν Απόστολον πεποιηκότα δι' ὧν γράφει Τιμοθέῳ, ὅτι Αλέξανδρος ὁ χαλκεὺς πολλά μοι κακὰ ἐνεδείξατο, ὃν καὶ σὺ φυλάσσου· λίαν γὰρ ἀνθέστηκε τοῖς ἡμετέροις λόγοις. Ἐκτὸς δὲ τῆς τοιαύτης ἀνάγκης ὁ λέγων τι κατά τινος, ἵνα αὐτὸ τοῦτο διαβάλῃ, ἢ διασύρῃ, κατάλαλός ἐστι, κἂν ἀληθὲς ἢ τὸ

Ti esti katalalia. APOKRISIS. Dyo kairous einai hēgoumai, kath' hous exestin eipein ti peri tinos phaulon; hote anankēn echei tis bouleusasthai meta kai heterōn tōn eis touto dedokimasmenōn pōs diorthōthę̄ ho hēmartēkōs; kai palin hotan chreia genētai asphalisasthai tinas tous ex agnoias dynamenous pollakis synanamigēnai tǭ kakǭ hōs kalǭ, tou ᾿Apostolou parangellontos, mē synanamignysthai tois toioutois, mē pote labę̄ tis brochous tę̄ heautou psychę̄. Hoper heuriskomen ton auton Apostolon pepoiēkota di' hōn graphei Timotheǭ, hoti Alexandros ho chalkeus polla moi kaka enedeixato, hon kai sy phylassou; lian gar anthestēke tois hēmeterois logois. Ektos de tēs toiautēs anankēs ho legōn ti kata tinos, hina auto touto diabalę̄, ē diasyrę̄, katalalos esti, kan alēthes ē to

Question. What is slander?

Answer. I consider there are two occasions on which it is permitted to say something bad about someone: when one needs to take counsel with others approved for the purpose on how the one who has sinned may be corrected; and again when it becomes necessary to safeguard some who through ignorance might often join in with evil as if it were good, since the Apostle commands us not to mix with such people, lest anyone bring a snare on his own soul. This we find the same Apostle did when he wrote to Timothy: “Alexander the coppersmith did me much harm; guard against him yourself, for he strongly opposed our words.” But apart from such necessity, whoever says anything against anyone in order to discredit or disparage him is a slanderer, even if what he says is true …

Textual problem in this passage: see the notes.

2 Thess 3:14 (allusion, medium confidence) · Prov 22:25 (allusion, low confidence) · 2 Tim 4:14–15 (quotation, high confidence)

Notes and citation

Summary: Speaking ill of another is allowed only to seek his correction with approved counsellors or to protect others from harm; otherwise it is slander, even if true.

The end of the answer is lost in the scan text after “even if what he says is true”.

Topics: Ethics

Cite (SBL): Basil, Reg. brev. 25 (PG 31:1099; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/25). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/25

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 26

26PG 31:1101

῾Ο καταλαλῶν ἀδελφοῦ, ἢ ἀκούων καταλαλοῦντος καὶ ἀνεχόμενος, τίνος ἐστὶν ἄξιος. ΑΠΟΚΡΙΣΙΣ. Αφορισμοῦ καὶ ἀμφότεροι. Τὸν γὰρ καταλαλοῦντα λάθρα τοῦ πλησίον αὐτοῦ, τοῦτον ἐξεδίωκον. Καὶ ἀλλαχοῦ εἴρηται· Μὴ ἡδέως ἄκουε καταλαλοῦντος, ἵνα μὴ ἐξαρθῇς.

῾O katalalōn adelphou, ē akouōn katalalountos kai anechomenos, tinos estin axios. APOKRISIS. Aphorismou kai amphoteroi. Ton gar katalalounta lathra tou plēsion autou, touton exediōkon. Kai allachou eirētai; Mē hēdeōs akoue katalalountos, hina mē exarthę̄s.

Question. What does one who slanders a brother, or who listens to a slanderer and puts up with him, deserve?

Answer. Both deserve to be excluded. For “him who secretly slanders his neighbour, him I drove out.” And elsewhere it is said: “Do not listen gladly to a slanderer, lest you be cut off.”

Ps 101:5 (100:5 LXX) (quotation, high confidence) · Prov 20:13 (allusion, low confidence)

Notes and citation

Summary: Both the slanderer and the one who listens to him willingly deserve exclusion.

The second saying is not in the Bible as quoted; it resembles Prov 20:13 LXX (“Do not love to slander, lest you be cut off”). Source uncertain.

Topics: Ethics

Cite (SBL): Basil, Reg. brev. 26 (PG 31:1101; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/26). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/26

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 27

27PG 31:1101

Ἐὰν δὲ τοῦ προεστῶτος καταλαλήσῃ, πῶς αὐτῷ προσέξομεν. ΑΠΟΚΡΙΣΙΣ. Φανερὸν τοῦτο τὸ κρῖμα ἐκ τῆς ὀργῆς τοῦ Θεοῦ, τῆς ἐπὶ Μαριάμ, ἡνίκα κατελάλησε Μωϋσέως, ἧς τὸ ἁμάρτημα, οὐδὲ αὐτοῦ Μωϋσέως δεομένου, ἀνεκδίκητον ἀφῆκεν ὁ Θεός.

Ean de tou proestōtos katalalēsę̄, pōs autǭ prosexomen. APOKRISIS. Phaneron touto to krima ek tēs orgēs tou Theou, tēs epi Mariam, hēnika katelalēse Mōÿseōs, hēs to hamartēma, oude autou Mōÿseōs deomenou, anekdikēton aphēken ho Theos.

Question. And if someone slanders the superior, how shall we regard him?

Answer. The judgment on this is plain from the wrath of God against Miriam when she spoke against Moses: God did not leave her sin unpunished, even when Moses himself entreated him.

Num 12:1–15 (allusion, high confidence)

Notes and citation

Summary: Slandering the superior is judged as God judged Miriam for speaking against Moses: he punished her even when Moses prayed for her.

Cite (SBL): Basil, Reg. brev. 27 (PG 31:1101; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/27). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/27

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 28

28PG 31:1101

Ἐάν τις θρασυτέρα φωνῇ καὶ ῥήμασι θρασέσιν ἀποκρίνηταί τινι, καὶ ὑπομνησθεὶς λέγῃ, ὅτι οὐδὲν πονηρὸν ἔχω ἐν τῇ καρδίᾳ, εἰ δεῖ αὐτῷ πιστεῦσαι. ΑΠΟΚΡΙΣΙΣ. Οὐ πάντα τὰ πάθη τῆς ψυχῆς φανερά ἐστι τοῖς πᾶσιν, οὔτε αὐτῷ τῷ πάσχοντι, ὡς οὐδὲ τὰ τοῦ σώματος. Ὥσπερ οὖν ἐπὶ τοῦ σώματος οἱ ἐπιστήμονες σημεῖα ἔχουσί τινα τῶν κεκρυμμένων παθῶν, καὶ γευγόντων τὴν αἴσθησιν τοῦ πάσχοντος· οὕτω καὶ ἐπὶ τῆς ψυχῆς, κἂν μὴ αἰσθάνηται τοῦ ἰδίου πάθους ὁ ἁμαρτάνων, πιστεύειν δεῖ τῷ Κυρίῳ, καὶ αὐτὸν καὶ τοὺς μετ᾿ αὐτοῦ διαβεβαιωσαμένῳ ὅτι ὁ πονηρὸς ἄνθρωπος ἐκ τοῦ πονηροῦ θησαυροῦ τῆς καρδίας αὐτοῦ προφέρει τὰ πονηρά. Ὁ μὲν γὰρ κακὸς ἀγαθόν τι ῥῆμα ἢ πρᾶγμα πολλάκις καὶ σχηματίζεται· τὸν δὲ ἀγαθὸν σχηματίσασθαί τι κακὸν ἀμήχανον. Προνοούμενοι γὰρ καλὰ, φησὶν, οὐ μόνον ἐνώπιον Κυρίου, ἀλλὰ καὶ ἐνώπιον ἀνθρώπων.

Ean tis thrasytera phōnę̄ kai rhēmasi thrasesin apokrinētai tini, kai hypomnēstheis legę̄, hoti ouden ponēron echō en tę̄ kardią, ei dei autǭ pisteusai. APOKRISIS. Ou panta ta pathē tēs psychēs phanera esti tois pasin, oute autǭ tǭ paschonti, hōs oude ta tou sōmatos. Hōsper oun epi tou sōmatos hoi epistēmones sēmeia echousi tina tōn kekrymmenōn pathōn, kai geugontōn tēn aisthēsin tou paschontos; houtō kai epi tēs psychēs, kan mē aisthanētai tou idiou pathous ho hamartanōn, pisteuein dei tǭ Kyriǭ, kai auton kai tous met᾿ autou diabebaiōsamenǭ hoti ho ponēros anthrōpos ek tou ponērou thēsaurou tēs kardias autou propherei ta ponēra. Ho men gar kakos agathon ti rhēma ē pragma pollakis kai schēmatizetai; ton de agathon schēmatisasthai ti kakon amēchanon. Pronooumenoi gar kala, phēsin, ou monon enōpion Kyriou, alla kai enōpion anthrōpōn.

Question. If someone answers another in too bold a voice and with bold words, and when reminded says, “I have nothing evil in my heart,” should he be believed?

Answer. Not all the passions of the soul are evident to everyone, nor even to the one who suffers them, just as with those of the body. As, then, with the body those with knowledge have certain signs of hidden diseases, even of those that escape the sufferer's perception, so also with the soul: even if the one who sins does not perceive his own passion, we must believe the Lord, who assured both him and those with him that “the evil man out of the evil treasure of his heart brings forth evil things.” For the bad man often even feigns a good word or deed; but for the good man to feign anything bad is impossible. For it says: “Providing what is good, not only before the Lord, but also before men.”

Matt 12:35 (quotation, high confidence) · Luke 6:45 (allusion, medium confidence) · 2 Cor 8:21 (quotation, high confidence)

Notes and citation

Summary: One who speaks harshly but claims his heart is free of evil should not be believed simply, for passions of the soul can be hidden even from the sufferer, and the Lord says evil words come from an evil heart.

“Escape” translates a reading for the garbled γευγόντων (probably φευγόντων).

Notes on the original text

Digital text corrected (OCR letter): Τὰν τις θρασυτέρα → Ἐάν τις θρασυτέρα.

Cite (SBL): Basil, Reg. brev. 28 (PG 31:1101; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/28). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/28

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 29

29PG 31:1101

Ποίῳ τρόπῳ δυνηθῇ τις μὴ ὀργίζεσθαι. ΑΠΟΚΡΙΣΙΣ. Ἐὰν Θεὸν ἐπόπτην, καὶ τὸν Κύριον παρόντα ενυπτρίζεσθαι ἡγῆται ἀεί. Τίς γὰρ ὑπήκοος ἐν ὀφθαλμοῖς ἄρχοντός ποτε κατατολμᾷ τινος τῶν μὴ ἀρεσκόντων αὐτῷ; Καὶ ἐὰν μὴ ἐκδέχηται τὴν παρ' ἑτέρων ὑπακοὴν, ἀλλ᾿ αὐτὸς πρὸς ὑπακοὴν παρασκευάζηται, πάντας ἡγούμενος ὑπερέχοντας ἑαυτοῦ. Εἰ μὲν γὰρ πρὸς τὴν ἑαυτοῦ χρείαν τὴν ὑπακοὴν ἐπιζητεῖ, γινωσκέτω, ὅτι ὁ λόγος τοῦ Κυρίου αὐτὸν ἕκαστον τοῖς ἄλλοις ὑπηρετεῖν διδάσκει εἱ δὲ τῆς τοῦ Κυρίου ἐντολῆς παρακοὴν ἐκδικεῖ, οὐκ ὀργῆς χρεία, ἀλλ᾽ οἴκτου καὶ συμπαθείας κατὰ τὸν εἰπόντα· Τἰς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ;

Poiǭ tropǭ dynēthę̄ tis mē orgizesthai. APOKRISIS. Ean Theon epoptēn, kai ton Kyrion paronta enyptrizesthai hēgētai aei. Tis gar hypēkoos en ophthalmois archontos pote katatolmą tinos tōn mē areskontōn autǭ? Kai ean mē ekdechētai tēn par' heterōn hypakoēn, all᾿ autos pros hypakoēn paraskeuazētai, pantas hēgoumenos hyperechontas heautou. Ei men gar pros tēn heautou chreian tēn hypakoēn epizētei, ginōsketō, hoti ho logos tou Kyriou auton hekaston tois allois hypēretein didaskei hei de tēs tou Kyriou entolēs parakoēn ekdikei, ouk orgēs chreia, all᾽ oiktou kai sympatheias kata ton eiponta; Tis asthenei, kai ouk asthenō?

Question. In what way can one keep from anger?

Answer. If he always considers God as overseer, and the Lord as present and looking on. For what subject ever dares, under the eyes of his ruler, anything that displeases him? And if he does not expect obedience from others but prepares himself for obedience, counting all others better than himself. For if he seeks obedience for his own need, let him know that the word of the Lord teaches each one to serve the others; but if he is punishing disobedience to the Lord's commandment, there is no need of anger, but of pity and compassion, after the example of him who said: “Who is weak, and I am not weak?”

Phil 2:3 (allusion, high confidence) · 2 Cor 11:29 (quotation, high confidence)

Notes and citation

Summary: Anger is overcome by keeping God's presence always in mind and by seeking to obey rather than be obeyed; disobedience to God's command calls for pity, not anger.

“Looking on” renders the garbled ενυπτρίζεσθαι (perhaps ἐνοπτρίζεσθαι, “to be mirrored”, or a form of ἐποπτεύειν).

Cite (SBL): Basil, Reg. brev. 29 (PG 31:1101; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/29). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/29

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 30

30PG 31:1103

Πῶς ἐκκόψομεν τὸ πάθος τῆς ἐπιθυμίας τῆς κακῆς. ΑΠΟΚΡΙΣΙΣ. Ἐπιθυμίᾳ διαπύρῳ τῶν θελημάτων τοῦ Θεοῦ, καὶ τοιαύτῃ, οἴαν ἔδειξεν ἔχειν ὁ εἰπών· Τὰ κρίματα Κυρίου ἀληθινά, δεδικαιωμένα ἐπὶ τὸ αὐτό· ἐπιθυμητὰ ὑπὲρ χρυσίον καὶ λίθον τίμιον πολὺν, καὶ γλυκύτερα ὑπὲρ μέλι καὶ κηρίον. ᾿Αεὶ γὰρ ἡ τῶν κρειττόνων ἐπιθυμία ἐν ἐξουσίᾳ καὶ δυνάμει ἔχουσα τὴν ἀπόλαυσιν τῶν ἐπιθυμουμένων, καταφρονεῖν καὶ ἀποστρέφεσθαι ἀναγκάζει τὰ ἐλάττονα, ὡς ἐδίδαξαν οἱ ἅγιοι πάντες· πόσῳ δὲ μᾶλλον τὰ φαῦλα, καὶ αἰσχύνης ἄξια;

Pōs ekkopsomen to pathos tēs epithymias tēs kakēs. APOKRISIS. Epithymią diapyrǭ tōn thelēmatōn tou Theou, kai toiautę̄, oian edeixen echein ho eipōn; Ta krimata Kyriou alēthina, dedikaiōmena epi to auto; epithymēta hyper chrysion kai lithon timion polyn, kai glykytera hyper meli kai kērion. ᾿Aei gar hē tōn kreittonōn epithymia en exousią kai dynamei echousa tēn apolausin tōn epithymoumenōn, kataphronein kai apostrephesthai anankazei ta elattona, hōs edidaxan hoi hagioi pantes; posǭ de mallon ta phaula, kai aischynēs axia?

Question. How shall we cut out the passion of evil desire?

Answer. By a burning desire for the will of God, and such a desire as he showed who said: “The judgments of the Lord are true, righteous altogether; more to be desired than gold and much precious stone, and sweeter than honey and the honeycomb.” For the desire for better things, when it has the enjoyment of what is desired in its power and reach, always compels one to despise and turn away from lesser things, as all the saints taught; how much more from what is base and deserving of shame?

Ps 19:9–10 (18:10-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Evil desire is uprooted by a burning desire for God's will, since desire for better things makes the lesser and the base contemptible.

Notes on the original text

Digital text corrected (column letter): ἐπιθυμουμένων, Β καταφρονεῖν → ἐπιθυμουμένων, καταφρονεῖν.

Cite (SBL): Basil, Reg. brev. 30 (PG 31:1103; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/30). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/30

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 31

31PG 31:1103

Εἰ καθόλου γελᾷν οὐκ ἔξεστιν. ΑΠΟΚΡΙΣΙΣ. Τοῦ Κυρίου τοὺς νῦν γελῶντας κατακρίνοντος εὔδηλον, ὅτι οὐδέποτε καιρὸς γέλωτός ἐστι τῷ πιστῷ, καὶ μάλιστα ἐν τοσούτῳ πλήθει τῶν διὰ τῆς παραβάσεως τοῦ νόμου τὸν Θεὸν ἀτιμαζόντων καὶ θανατουμένων ἐν τῇ ἁμαρτίᾳ, ὑπὲρ ὧν ἀθυμεῖν καὶ στένειν χρή

Ei katholou geląn ouk exestin. APOKRISIS. Tou Kyriou tous nyn gelōntas katakrinontos eudēlon, hoti oudepote kairos gelōtos esti tǭ pistǭ, kai malista en tosoutǭ plēthei tōn dia tēs parabaseōs tou nomou ton Theon atimazontōn kai thanatoumenōn en tę̄ hamartią, hyper hōn athymein kai stenein chrē

Question. Whether it is not permitted to laugh at all.

Answer. Since the Lord condemns those who laugh now, it is clear that there is never a time for laughter for the believer, and especially amid so great a multitude of those who dishonour God by transgressing the law and are dying in sin, over whom we ought to be dejected and to groan.

Luke 6:25 (allusion, high confidence) · Rom 2:23 (allusion, medium confidence)

Notes and citation

Summary: Since the Lord condemns those who laugh now, the believer has no time for laughter amid so many who dishonour God and die in sin.

Cite (SBL): Basil, Reg. brev. 31 (PG 31:1103; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/31). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/31

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 32

32PG 31:1103

Ὁ ἄκαιρος καὶ ἄμετρος νυσταγμός πόθεν πῶς αὐτὸν ἀποθώμεθα. ΑΠΟΚΡΙΣΙΣ Ὁ μὲν τοιοῦτος νυσταγμὸς γίνεται, ὅταν νωθροτέρα γένηται ἡ ψυχὴ περὶ τὰς περὶ Θεοῦ ἐννοίας, καὶ τῶν κριμάτων τοῦ Θεοῦ καταφρονῶμεν· άποτιθέμεθα δὲ αὐτὸν, ὅταν γνησίαν καὶ ἀξιόλογον ἀναλάβωμεν τῆς μεγαλειότητος τοῦ Θεοῦ τὴν ἔννοιαν, καὶ τῶν θελημάτων αὐτοῦ τὴν ἐπιθυμίαν, κατὰ τὸν εἰπόντα· Εἰ δώσω ὕπνον τοῖς ὀφθαλμοῖς μου, καὶ τοῖς βλεφάροις μου νυσταγμὸν, καὶ ἀνάπαυσιν τοῖς κροτάφοις μου· ἕως οὗ εὕρω τόπον τῷ Κυρίῳ, σκήνωμα τῷ Θεῷ Ἰακώβ.

Ho akairos kai ametros nystagmos pothen pōs auton apothōmetha. APOKRISIS Ho men toioutos nystagmos ginetai, hotan nōthrotera genētai hē psychē peri tas peri Theou ennoias, kai tōn krimatōn tou Theou kataphronōmen; apotithemetha de auton, hotan gnēsian kai axiologon analabōmen tēs megaleiotētos tou Theou tēn ennoian, kai tōn thelēmatōn autou tēn epithymian, kata ton eiponta; Ei dōsō hypnon tois ophthalmois mou, kai tois blepharois mou nystagmon, kai anapausin tois krotaphois mou; heōs hou heurō topon tǭ Kyriǭ, skēnōma tǭ Theǭ Iakōb.

Question. Where does untimely and excessive drowsiness come from, and how shall we put it away?

Answer. Such drowsiness comes when the soul has grown sluggish in its thoughts about God, and we despise the judgments of God. And we put it away when we take up a genuine and worthy conception of the majesty of God and a desire for his will, after the example of him who said: “If I give sleep to my eyes, or slumber to my eyelids, or rest to my temples, until I find a place for the Lord, a dwelling for the God of Jacob.”

Ps 132:4–5 (131:4-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Excessive drowsiness comes from sluggish thoughts of God and is put away by a true sense of his majesty and desire for his will.

Cite (SBL): Basil, Reg. brev. 32 (PG 31:1103; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/32). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/32

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 33

33PG 31:1103

Πῶς ἐλέγχεται ὁ ἀνθρωπάρεσκος. ΑΠΟΚΡΙΣΙΣ. Ὅταν ἐπὶ μὲν τῶν ἐπαινούντων σπουδὴν ἐπιδείξηται, ἐπὶ δὲ τῶν ψεγόντων ὀκνηρὸς γένηται. Εἰ γὰρ τῷ Κυρίῳ ἀρέσκειν βούλεται, πάντοτε καὶ πανταχοῦ ὁ αὐτὸς ἔσται, πληρῶν τὸ εἰρημένον· Διὰ τῶν ὅπλων τῆς δικαιοσύνης τῶν δεξιῶν καὶ ἀριστερῶν· διὰ δόξης καὶ ἀτιμίας· διὰ δυσφημίας καὶ εὐφημίας· ὡς πλάνοι, καὶ ἀληθεῖς.

Pōs elenchetai ho anthrōpareskos. APOKRISIS. Hotan epi men tōn epainountōn spoudēn epideixētai, epi de tōn psegontōn oknēros genētai. Ei gar tǭ Kyriǭ areskein bouletai, pantote kai pantachou ho autos estai, plērōn to eirēmenon; Dia tōn hoplōn tēs dikaiosynēs tōn dexiōn kai aristerōn; dia doxēs kai atimias; dia dysphēmias kai euphēmias; hōs planoi, kai alētheis.

Question. How is the man-pleaser shown up?

Answer. When he shows zeal before those who praise him, but becomes sluggish before those who blame him. For if he wishes to please the Lord, he will be the same always and everywhere, fulfilling what is said: “By the weapons of righteousness on the right hand and on the left; through glory and dishonour; through evil report and good report; as deceivers, and yet true.”

2 Cor 6:7–8 (quotation, high confidence)

Notes and citation

Summary: The man-pleaser is known by eagerness when praised and sluggishness when blamed; one who pleases the Lord is the same in honour and dishonour.

Cite (SBL): Basil, Reg. brev. 33 (PG 31:1103; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/33). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/33

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 34

34PG 31:1105

Πῶς φύγῃ τις τὸ πάθος τῆς ἀνθρωπαρεσκείας, καὶ τὸ περιβλέπεσθαι τοὺς παρὰ τῶν ἀνθρώπων ἐπαίνους. ΑΠΟΚΡΙΣΙΣ Πληροφορίᾳ τῆς τοῦ Θεοῦ παρουσίας, καὶ ἀπερισπάστῳ φροντίδι τῆς πρὸς τὸν Θεὸν εὐαρεστήσεως καὶ διαπύρῳ ἐπιθυμίᾳ τῶν παρὰ τοῦ Κυρίου μακαρισμῶν. Οὐδεὶς γὰρ ἐν ὄψεσι δεσπότου πρὸς ἀρέσκειαν συνδούλου ἐπὶ ἀτιμίᾳ τοῦ δεσπότου καὶ κατακρίσει ἑαυτοῦ μετεωρίζεται.

Pōs phygę̄ tis to pathos tēs anthrōpareskeias, kai to periblepesthai tous para tōn anthrōpōn epainous. APOKRISIS Plērophorią tēs tou Theou parousias, kai aperispastǭ phrontidi tēs pros ton Theon euarestēseōs kai diapyrǭ epithymią tōn para tou Kyriou makarismōn. Oudeis gar en opsesi despotou pros areskeian syndoulou epi atimią tou despotou kai katakrisei heautou meteōrizetai.

Question. How may one escape the passion of man-pleasing, and looking about for the praises of men?

Answer. By full assurance of God's presence, by undistracted care to be well-pleasing to God, and by burning desire for the blessings that come from the Lord. For no one, in the sight of his master, is distracted into pleasing a fellow servant to the dishonour of his master and his own condemnation.

Notes and citation

Summary: Man-pleasing is escaped by awareness of God's presence and eagerness to please him, as no servant courts a fellow servant under his master's eyes.

Notes on the original text

Digital text corrected (split word): ἀνθρώ πων → ἀνθρώπων.

Cite (SBL): Basil, Reg. brev. 34 (PG 31:1105; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/34). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/34

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 35

35PG 31:1105

Πῶς γνωρίζεται ὁ ὑπερήφανος, καὶ πῶς θεραπεύεται. ΑΠΟΚΡΙΣΙΣ. Γνωρίζεται μὲν ἐκ τοῦ τὰ τῆς ὑπεροχῆς ἐπιζητεῖν· θεραπεύεται δὲ, ἐὰν πιστεύσῃ τῷ κρίματι τοῦ εἰπόντος· Κύριος ὑπερηφάνοις ἀντιτάσσεται ταπεινοῖς δὲ δίδωσι χάριν. Ἐκεῖνο μέντοι εἰδέναι χρὴ, ὅτι, ὅπως ἄν τις φοβηθῇ τὸ κρῖμα τῆς ὑπερηφανίας, οὐ δύναται θεραπευθῆναι τὸ πάθος, ἐὰν μὴ ἀναχωρήσῃ τῶν τῆς ὑπεροχῆς ἐπιτηδευμάτων ἁπάντων· ὡς οὐ δύναται ἀπομαθεῖν διάλεκτον ἢ οἴαν δήποτε τέχνην, μὴ τελείως ἀναχωρήσας οὐ μόνον τοῦ ποιεῖν, ἢ λαλεῖν τι κατ' ἐκείνην τὴν τέχνην, ἀλλὰ καὶ τοῦ ἀκούειν τῶν λαλούντων, καὶ βλέπειν τοὺς ποιοῦντας· ὅπερ παρατηρητέον καὶ ἐπὶ πάσης κακίας.

Pōs gnōrizetai ho hyperēphanos, kai pōs therapeuetai. APOKRISIS. Gnōrizetai men ek tou ta tēs hyperochēs epizētein; therapeuetai de, ean pisteusę̄ tǭ krimati tou eipontos; Kyrios hyperēphanois antitassetai tapeinois de didōsi charin. Ekeino mentoi eidenai chrē, hoti, hopōs an tis phobēthę̄ to krima tēs hyperēphanias, ou dynatai therapeuthēnai to pathos, ean mē anachōrēsę̄ tōn tēs hyperochēs epitēdeumatōn hapantōn; hōs ou dynatai apomathein dialekton ē oian dēpote technēn, mē teleiōs anachōrēsas ou monon tou poiein, ē lalein ti kat' ekeinēn tēn technēn, alla kai tou akouein tōn lalountōn, kai blepein tous poiountas; hoper paratērēteon kai epi pasēs kakias.

Question. How is the proud man recognized, and how is he cured?

Answer. He is recognized by his seeking pre-eminence; and he is cured if he believes the judgment of him who said: “The Lord resists the proud, but gives grace to the humble.” One must know, however, that however much someone fears the judgment on pride, the passion cannot be cured unless he withdraws from all practices of pre-eminence; just as one cannot unlearn a language or any craft whatever without completely withdrawing not only from doing or speaking anything in that craft, but also from hearing those who speak it and seeing those who practise it. This must be observed with every vice as well.

Jas 4:6 (quotation, high confidence) · 1 Pet 5:5 (quotation, medium confidence) · Prov 3:34 (allusion, medium confidence)

Notes and citation

Summary: Pride shows itself in seeking pre-eminence and is cured only by believing God's judgment on it and abandoning every practice of pre-eminence, as a language is unlearned only by complete disuse.

Cite (SBL): Basil, Reg. brev. 35 (PG 31:1105; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/35). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/35

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 36

36PG 31:1105

Εἰ χρὴ τιμὴν ἐπιζητεῖν. ΑΠΟΚΡΙΣΙΣ. ᾿Αποδιδόναι μὲν τῷ τὴν τιμὴν, τὴν τιμὴν ἐδιδάχθημεν, ἐπιζητεῖν δὲ τιμὴν ἐκωλύθημεν, τοῦ Κυρίου εἰπόντος· Πῶς δύνασθε ὑμεῖς πιστεῦσαι δόξαν παρ' ἀλλήλων λαμβάνοντες, καὶ τὴν δόξαν τὴν παρὰ τοῦ μόνου Θεοῦ οὐ ζητοῦντες Ὥστε τὸ ζητεῖν παρὰ τῶν ἀνθρώπων δόξαν ἀπόδειξίς ἐστιν ἀπιστίας, καὶ θεοσεβείας ἀλλοτρίωσις, τοῦ ᾿Αποστόλου εἰπόντος· Εἰ ἔτι ἀνθρώποις ἤρεσκον, Χριστοῦ δοῦλος οὐκ ἂν ἤμην. Εἰ δὲ οἱ τὴν δεδομένην παρὰ τῶν ἀνθρώπων δόξαν λαμβάνοντες οὕτω κατεκρίθησαν, οἱ τὴν μὴ δεδομένην ἐπιζητοῦντες ἄδῥητον ἔχουσι τὸ κρίμα.

Ei chrē timēn epizētein. APOKRISIS. ᾿Apodidonai men tǭ tēn timēn, tēn timēn edidachthēmen, epizētein de timēn ekōlythēmen, tou Kyriou eipontos; Pōs dynasthe hymeis pisteusai doxan par' allēlōn lambanontes, kai tēn doxan tēn para tou monou Theou ou zētountes Hōste to zētein para tōn anthrōpōn doxan apodeixis estin apistias, kai theosebeias allotriōsis, tou ᾿Apostolou eipontos; Ei eti anthrōpois ēreskon, Christou doulos ouk an ēmēn. Ei de hoi tēn dedomenēn para tōn anthrōpōn doxan lambanontes houtō katekrithēsan, hoi tēn mē dedomenēn epizētountes adrhēton echousi to krima.

Question. Whether one ought to seek honour.

Answer. We have been taught to render honour to whom honour is due, but we have been forbidden to seek honour, since the Lord said: “How can you believe, who receive glory from one another, and do not seek the glory that comes from the only God?” So seeking glory from men is proof of unbelief and estrangement from godliness, since the Apostle said: “If I were still pleasing men, I would not be a servant of Christ.” And if those who receive glory given by men were condemned in this way, those who seek glory not given have a judgment beyond words.

Rom 13:7 (allusion, high confidence) · John 5:44 (quotation, high confidence) · Gal 1:10 (quotation, high confidence)

Notes and citation

Summary: We must give honour where it is due but never seek it, since seeking glory from men is a sign of unbelief.

Notes on the original text

Digital text corrected (OCR letter; split word): τῷ τὴν τιμὴν, τὴν τιμὴν ἐδι δάχθημεν → τῷ τὴν τιμὴν, τὴν τιμὴν ἐδιδάχθημεν; ἤρεσκοr → ἤρεσκον.

Cite (SBL): Basil, Reg. brev. 36 (PG 31:1105; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/36). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/36

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 37

37PG 31:1107

῾Ὁ ὀκνηρὸς πρὸς τὴν ἐντολὴν ποίῳ τρόπῳ σπουδὴν δυνηθῇ ἀναλαβεῖν. ΑΠΟΚΡΙΣΙΣ. Πληροφορηθεὶς τὴν παρουσίαν τοῦ Δεσπότου Θεοῦ τοῦ τὰ πάντα ἐφορῶντος, καὶ τὴν ἀπειλὴν τὴν κατὰ τοῦ ὀκνηροῦ, καὶ τὴν ἐλπίδα τῆς μεγάλης παρὰ τοῦ Κυρίου μισθαποδοσίας, τοῦ ἐπαγγειλαμένου διὰ Παύλου τοῦ ἀποστόλου, ὅτι ἕκαστος τὸν ἴδιον μισθὸν λήψεται κατὰ τὸν ἴδιον κόπον· καὶ ὅσα τοιαῦτα γέγραπται πρὸς τὴν ἰδίαν ἑκάστου σπουδήν, ἤτοι ὑπομονὴν εἰς δόξαν Θεοῦ

῾Ho oknēros pros tēn entolēn poiǭ tropǭ spoudēn dynēthę̄ analabein. APOKRISIS. Plērophorētheis tēn parousian tou Despotou Theou tou ta panta ephorōntos, kai tēn apeilēn tēn kata tou oknērou, kai tēn elpida tēs megalēs para tou Kyriou misthapodosias, tou epangeilamenou dia Paulou tou apostolou, hoti hekastos ton idion misthon lēpsetai kata ton idion kopon; kai hosa toiauta gegraptai pros tēn idian hekastou spoudēn, ētoi hypomonēn eis doxan Theou

Question. In what way can one who is sluggish toward the commandment take up zeal?

Answer. By being fully assured of the presence of God the Master, who watches over all things, and of the threat against the sluggish, and of the hope of the great reward from the Lord, who promised through Paul the apostle that “each will receive his own reward according to his own labour”; and of all such things as are written to rouse each one's zeal, or endurance, to the glory of God.

1 Cor 3:8 (quotation, high confidence)

Notes and citation

Summary: The sluggish gain zeal by keeping in mind God's presence, the threat against sloth, and the promised reward for labour.

Notes on the original text

Digital text corrected (stray bracket): ἀπειλὴν] → ἀπειλὴν.

Cite (SBL): Basil, Reg. brev. 37 (PG 31:1107; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/37). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/37

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.

Chapter 38

38PG 31:1107

Ἐὰν ἐπιταχθῇ ἀδελφὸς, καὶ ἀντείπῃ, ὕστερον δὲ ἑαυτῷ ἀπέλθῃ ΑΠΟΚΡΙΣΙΣ. Ἐν ᾧ μὲν ἀντεῖπεν ὡς ἀντιλογικὸς, καὶ ἄλλους πρὸς τὸ αὐτὸ ἐρεθίζων, γνωριζέσθω ὑπόδικος εἶναι τοῦ κρίματος ἐκείνου, ὅτι Ἀντιλογίας ἐγείρει πᾶς κακός· ὁ δὲ Κύριος ἄγγελον ἀνελεήμονα ἐπιπέμπει αὐτῷ. Πληροφορείσθω δὲ, ὅτι οὐκ ἀνθρώπῳ ἀντιλέγει ἢ ὑπακούει, ἤδη δὲ καὶ αὐτῷ τῷ Κυρίῳ τῷ εἰπόντι· Ὁ ἀκούων ὑμῶν ἐμοῦ ἀκούει· καὶ ὁ ἀθετῶν ὑμᾶς ἐμὲ ἀθετεῖ. Καὶ κατανυγεὶς πρότερον, ἀπολογησάσθω, καὶ οὕτως, ἐὰν ἐπιτραπῇ, ποιείτω τὸ ἔργον.

Ean epitachthę̄ adelphos, kai anteipę̄, hysteron de heautǭ apelthę̄ APOKRISIS. En hǭ men anteipen hōs antilogikos, kai allous pros to auto erethizōn, gnōrizesthō hypodikos einai tou krimatos ekeinou, hoti Antilogias egeirei pas kakos; ho de Kyrios angelon aneleēmona epipempei autǭ. Plērophoreisthō de, hoti ouk anthrōpǭ antilegei ē hypakouei, ēdē de kai autǭ tǭ Kyriǭ tǭ eiponti; Ho akouōn hymōn emou akouei; kai ho athetōn hymas eme athetei. Kai katanygeis proteron, apologēsasthō, kai houtōs, ean epitrapę̄, poieitō to ergon.

Question. If a brother is given an order and speaks against it, but later goes of his own accord [to do it] …

Answer. In so far as he spoke against it as a contradicter, and provoked others to do the same, let him know that he is liable to that judgment: “Every evil man stirs up contradictions; but the Lord will send a merciless angel against him.” And let him be fully assured that it is not a man he contradicts or obeys, but the Lord himself, who said: “He who hears you hears me; and he who rejects you rejects me.” And having first been pierced with compunction, let him make his apology, and then, if he is permitted, let him do the work.

Prov 17:11 (quotation, high confidence) · Luke 10:16 (quotation, high confidence)

Notes and citation

Summary: A brother who argues against an order and then does it anyway must recognize that he contradicted the Lord himself, apologize with compunction, and only then do the work if allowed.

The question appears incomplete in the scan text; the sense is supplied in brackets.

Notes on the original text

Digital text corrected (OCR letter): ποιείτως → ποιείτω.

Cite (SBL): Basil, Reg. brev. 38 (PG 31:1107; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/38). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/38

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-basil-regulae-brevius-38) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.