Longer Rules (Asceticon, Regulae fusius tractatae) 55
Greek text: PG 31.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 55
55PG 31:1043
Εἰ τοῖς ἐκ τῆς ἰατρικῆς κεχρῆσθαι κατὰ σκοπόν ἐστι τῆς εὐσεβείας ΑΠΟΚΡΙΣΙΣ. Ωσπερ ἑκάστη τῶν τεχνῶν βοήθεια ἡμῖν πρὸς τὸ τῆς φύσεως ἀσθενὲς ὑπὸ τοῦ Θεοῦ κεχάρισται, οἷον γεωργία μὲν, ἐπειδὴ οὐκ ἐξαρκεῖ τὰ αὐτομάτως ἐκ τῆς γῆς φυόμενα πρὸς τὴν τῶν χρειῶν παραμυθίαν· ὑφαντικὴ δὲ, ἐπειδὴ ἀναγκαία ἡ τῶν σκεπασμάτων χρεία πρός τε τὸ εὔσχημον καὶ τὰς ἀπὸ τοῦ ἀέρος βλάβας, καὶ οἰκοδομικὴ ὁμοίως· οὕτω καὶ ἰατρική. Ἐπειδὴ τὸ ἐμπαθὲς ἡμῶν σῶμα ποικίλαις βλάβαις, ταῖς τε ἔξωθεν προσπιπτούσαις καὶ ταῖς ἔνδοθεν ἀπὸ τροφῶν συνισταμέναις, ὑπόκειται, καὶ πλεονασμοῖς καὶ ἐλλείψεσι καταπονεῖται, ἡ ἰατρικὴ τέχνη εἰς τύπον τῆς κατὰ ψυχὴν θεραπείας τὴν ἀπόθεσιν τοῦ περισσοῦ, καὶ τὴν τοῦ λείποντος πρόσθεσιν ὑποτιθεμένη ὑπὸ τοῦ πᾶσαν ἡμῖν τὴν ζωὴν οἰκονομοῦντος Θεοῦ συγκεχώρηται. "Ωσπερ γὰρ, εἰ ἦμεν ἐν τῷ παραδείσῳ τῆς τρυφῆς, οὐδὲν ἂν ἐπινοίας καὶ μόχθου γεωργικοῦ ἐπεδεήθημεν· οὕτω καὶ εἰ ἐν ἀπαθείᾳ ἡμεν κατὰ τὸ πρὸ τοῦ παραπτώματος ἐν τῇ δημιουργίᾳ χάρισμα, οὐδενὸς ἂν τῶν ἐξ ἰατρικῆς πρὸς παραμυθίαν ἐχρήζομεν. Ἀλλ᾿ ὥσπερ μετὰ τὸ ἐξορισθῆναι εἰς τὸν τόπον τοῦτον, καὶ ἀκοῦσαι τὸ, Ἐν ἱδρῶτι τοῦ προσώπου σου φαγῇ τὸν ἄρτον σου, τότε τῇ μακρᾷ πείρᾳ καὶ τῇ περὶ τὴν γῆν ταλαιπωρίᾳ τῆς γεωργίας τὴν τέχνην συνεστησάμεθα εις παραμυθίαν τῶν ἐκ τῆς κατάρας λυπηρῶν, τὴν σύνεσιν ἡμῖν καὶ κατάληψιν τῆς τέχνης ταύτης τοῦ Θεοῦ χαρισαμένου· οὕτω καὶ ἐπειδὴ ἐκελεύσθημεν εἰς τὴν γῆν πάλιν ἀποστραφῆναι, ἀφ' ἧς ἐλήφθημεν, καὶ ὀδυνηρᾷ σαρκὶ συνεζεύχθημεν εἰς φθορὰν καταδεδικασμένῃ διὰ τὴν ἁμαρτίαν, καὶ διὰ τοῦτο τοῖς πάθεσι τούτοις ὑποβληθείση, παρεσχέθη ἡμῖν καὶ ἡ ἐκ τῆς ἰατρικῆς προσαγομένη τοῖς κάμνουσι, κατὰ τὸ ποσὸν γοῦν, ἐπικουρία. Οὔτε γὰρ αὐτομάτως ἐκ τῆς γῆς ἐβλάστησαν αἱ βοτάναι, αἱ πρὸς ἕκαστον τῶν παθῶν οἰκείως έχουσαι· ἀλλὰ, δηλονότι, τῷ βουλήματι τοῦ δημιουργοῦ πρὸς τὸν τῆς ἡμετέρας ὠφελείας σκοπὸν ἐξηνέχθησαν. Ἡ μὲν οὖν ἐν ταῖς ῥίζαις, καὶ τοῖς ἄνθεσιν, ἢ φύλλοις, ἢ καρποῖς, ἢ ὁποῖς φύσις, ἢ ὅσα ἀπὸ μετάλλων, ἢ ὅσα ἐκ τῆς θαλάσσης πρὸς τὴν τῆς σαρκὸς ὠφέλειαν οἰκείως ἔχειν ἐξεύρηται, ὅμοιά ἐστι τῆς τῶν ἐσθιομένων καὶ πινομένων εὑρέσεως τὸ δὲ περινενοημένον καὶ περίεργον, καὶ ἀσχολίαν πολλὴν ἐμποιοῦν, καὶ οἱονεὶ πᾶσαν ἡμῶν τὴν ζωὴν εἰς τὴν τῆς σαρκὸς ἐπιμέλειαν περιστρέφον, παραιτητέον Χριστιανοῖς· καὶ σπουδαστέον οὕτω κεχρῆσθαι τῇ τέχνῃ, εἴποτε δέοι, ὡς μὴ ἐν αὐτῇ τὴν πᾶσαν αἰτίαν τοῦ ὑγιαίνειν ἢ νοσεῖν τίθεσθαι, ἀλλ' ὡς εἰς δόξαν Θεοῦ καὶ τύπον τῆς τῶν ψυχῶν ἐπιμελείας τὴν χρῆσιν τῶν ἀπ᾿ αὐτῆς παραλαμβάνειν. Ἐν έρημίᾳ δὲ τῶν ἐξ ἰατρικῆς βοηθημάτων μὴ πᾶσαν ἔχειν τὴν ἐλπίδα πρὸς τὴν τῶν λυπηρῶν παραμυθίαν ἐν τῇ τέχνῃ ταύτῃ, ἀλλ᾽ εἰδέναι, ὅτι ἢ οὐκ ἐάσει ἡμᾶς πειρασθῆναι ὑπὲρ ὁ δυνάμεθα ὑπενεγκεῖν, ἢ ὥσπερ τότε ὁ Κύριος, ποτὲ μὲν πηλὸν ποιῶν, ἐπέχριε, καὶ νίψασθαι προσέτασσεν εἰς τὸν Σιλωάμ, ποτὲ δὲ ἠρκεῖτο τῷ βουλήματι μόνῳ, λέγων, Θέλω, καθαρίσθητι· τινὰς δὲ καὶ ἐναθλεῖν τοῖς ἐπιπόνοις ἀφῆκε, δοκιμωτέρους αὐτοὺς διὰ τῆς πείρας παρασκευάζων· οὕτω καὶ ἐφ᾽ ἡμῶν, ὁτὲ μὲν ἀοράτως ἐκ τοῦ ἀφανοῦς ἐφαπτόμενος, ὅταν τοῦτο συμφέρον ταῖς ψυχαῖς ἡμῶν καταμάθῃ, ὅτὲ δὲ καὶ ὑλικαῖς κεχρῆσθαι βοηθείαις ἐπὶ τῶν παθῶν ἡμῶν εὐδοκεῖ, τῇ παρατάσει τῆς θεραπείας ἔμμονον τὴν μνήμην τῆς χάριτος ἐμποιῶν, ἢ καὶ τύπον τινὰ πρὸς τὴν ἐπιμέλειαν, ὡς εἶπον, τῆς ψυχῆς παρεχόμενος. Ὡς γὰρ ἐπὶ τῆς σαρκὸς ἢ τε τοῦ ἀλλοτρίου ἀπόθεσις ἀναγκαία, καὶ ἡ πρόσθεσις τοῦ ἐνδέοντος· οὕτω καὶ ἐπὶ τῆς ψυχῆς ἡμῶν ἀποικονομεῖσθαι μὲν τὸ ἀλλότριον, προσλαμβάνειν δὲ τὸ κατὰ φύσιν προσῆκον. Ὅτι ὁ Θεὸς ἐποίησε τὸν ἄνθρωπον εὐθῆ· καὶ ἔκτισεν ἡμᾶς ἐπὶ ἔργοις ἀγαθοῖς, ἵνα ἐν αὐτοῖς περιπατήσωμεν. Καὶ ὥσπερ ἐκεῖ τομῶν, καὶ καύσεων, καὶ πικρῶν φαρμάκων μεταλήψεως ὑπὲρ τῆς τοῦ σώματος θεραπείας ἀνεχόμεθα· οὕτω καὶ ἐνταῦθα τὰ τμητικὰ τοῦ ἐλεγκτικοῦ λόγου, καὶ τὰ πικρὰ τῶν ἐπιτιμήσεων φάρμακα ὑπὲρ τῆς κατὰ ψυχὴν θεραπείας καταδέχεσθαι χρή. Ὅπερ τοῖς μὴ παιδευθεῖσιν ὁ προφητικὸς λόγος ἐπονειδίζων φησί Μὴ ῥητίνη οὐκ ἔστιν ἐν Γαλαάδ; ἢ ἰατρὸς οὐκ ἔστιν ἐκεῖ; Διὰ τί οὐκ ἀνέβη ἴασις θυγατρὸς λαοῦ μου; Καὶ τὸ ἐπὶ τῶν χρονίων δὲ παθῶν διὰ μακροῦ χρόνου καὶ διὰ βοηθημάτων ἀλγεινῶν τε ὁμοῦ καὶ ποικίλων τὴν ἴασιν ἀναμένειν, ἔνδειγμά ἐστι τοῦ καὶ τὰ τῆς ψυχῆς ἁμαρτήματα διὰ φιλοπόνου δεήσεως καὶ πολυχρονίου μετανοίας καὶ ἀγωγῆς ἐπιπόνου, ἣν ἂν ὁ λόγος ἡμῖν αὐτάρκη πρὸς ἴασιν ὑποβάλῃ, ὀφείλειν ἡμᾶς ἐπανορθοῦσθαι. Οὐ τοίνυν, ἐπειδή τινες οὐ καλῶς χρῶνται τῇ τέχνῃ τῇ ἰατρικῇ, φευκτέον ἡμῖν πᾶσαν τὴν ἀπ᾿ αὐτῆς ὠφέλειαν. Οὐδὲ γὰρ, ἐπειδὴ μαγειρικῇ πρὸς τρυφῆς ἐπίνοιαν οἱ περὶ τὰς ἡδονὰς ἀκόλαστοι κέχρηνται, ἢ τῇ ἀρτοποιίᾳ, ἢ τῇ ὑφαντικῇ, ὑπερβαίνοντες τὸν ὅρον τῶν ἀναγκαίων, ἤδη ἡμᾶς πάσας ὁμοῦ χρὴ παραιτεῖσθαι τὰς τέχνας τὸ ἐναντίον μὲν οὖν, ἐκ τῆς ὀρθῆς αὐτῶν χρήσεως τὸ ὑπ᾿ ἐκείνων παραφθειρόμενον διελέγχειν. Οὕτω δὲ καὶ ἐπὶ τῆς ἰατρικῆς τὴν παρὰ τοῦ Θεοῦ χάριν πονηρᾷ διαβάλλειν χρήσει οὐκ εὔλογον. Τὸ τε γὰρ ἐν ταῖς χερσὶ τῶν ἰατρῶν τὴν ἐλπίδα ἔχειν τῆς ἑαυτῶν ὑγείας κτηνῶδες· ὅπερ πάσχοντάς τινας τῶν ἀθλίων ὁρῶμεν, οἳ καὶ σωτῆρας αὐτοὺς ὀνομάζειν οὐ παραιτοῦνται τὸ τε πάντη τὰς ἀπ᾿ αὐτῆς ὠφελείας ἀποφεύγειν φιλόνεικον. ᾿Αλλ' ὥσπερ ὁ Ἐζεκίας τὴν παλάθην τῶν σύκων οὐχὶ πρῶτον αἴτιον ὑγείας ἡγεῖτο, οὐδὲ τούτῳ τὴν αἰτίαν τῆς ἰάσεως τοῦ σώματος ἐλογίζετο, προσετίθει δὲ τῇ δόξῃ τοῦ Θεοῦ καὶ τὴν ἐπὶ τῇ κτίσει τῶν σύκων εὐχαριστίαν· οὕτω καὶ ἡμεῖς, παρὰ τοῦ ἀγαθῶς καὶ φρονίμως οἰκονομοῦντος τὴν ζωὴν ἡμῶν Θεοῦ δεχόμενοι τὰς πληγὰς, παρ᾿ αὐτοῦ πρῶτον μὲν αἰτοῦμεν τὴν γνῶσιν τοῦ λόγου καθ᾿ ὄν ἐπάγει τὰς μάστιγας, ἔπειτα δὲ τὴν τε ἀπαλλαγὴν τῶν ὀδυνηρῶν καὶ τὴν ὑπομονὴν, πρὸς τὸ σὺν τῷ πειρασμῷ παρασχεῖν καὶ τὴν ἔκβασιν, τοῦ δύνασθαι ἡμᾶς ὑπενεγκεῖν. Δοθεῖσαν δὲ ἡμῖν τῆς ἰάσεως τὴν χάριν, ἢ διὰ τοῦ οἰνελαίου, ὡς ἐπὶ τοῦ ἐμπεσόντος εἰς τοὺς λῃστὰς, ἢ διὰ τῶν σύκων, ὡς ἐπὶ τοῦ Ἐζεκίου, εὐχαρίστως ὑποδεχόμεθα. Καὶ οὐδὲν διοισόμεθα, εἴτε ἐκ τοῦ ἀφανοῦς γένοιτο ἡμῖν ἡ ἐπιμέλεια τοῦ Θεοῦ, εἴτε καὶ διά τινος τῶν σωματικῶν· ἃ πολλάκις ἐνεργέστερον ἡμᾶς ἄγει εἰς συναίσθησιν τῆς παρὰ τοῦ Κυρίου χά ριτος. Πολλάκις δὲ καὶ πρὸς παιδείαν περιπεσόντες ταῖς νόσοις, μέρος τῆς παιδεύσεως καὶ τὴν διὰ τῶν ἐπιπόνων θεραπείαν ὑποστῆναι κατεδικάσθημεν. Οὔτε οὖν τομὰς, οὔτε καύσεις, οὔτε διὰ τῶν δριμέων καὶ ἐπιπόνων φαρμάκων ἀλγήματα, οὔτε ἀσιτίας, οὔτε διαίτης ἀκριβῆ μέτρα, οὔτε ἀποχὴν τῶν φθειρόντων παραιτεῖσθαι ἡμᾶς ὁ ὀρθὸς λόγος ὑπαγορεύει· σωζομένου (πάλιν λέγω) τοῦ σκοποῦ τῆς κατὰ ψυχὴν ὠφελείας, ὡς ἐν ὑποδείγματος λόγῳ τὴν ἑαυτῆς ἐπιμέλειαν παιδευομένης. Κίνδυνος δὲ οὐχ ὁ τυχὼν εἰς μετεωρισμὸν τὴν διάνοιαν ἐκπεσεῖν, ὡς παντὸς πάθους τῶν ἐξ ἰατρικῆς βοηθημάτων προσδεομένου. Οὐ γὰρ πάντα φύσεώς εἰσιν ἀῤῥωστήματα, οὐδὲ ἐκ πλημμελοῦς διαίτης ἡμῖν, ἢ τινων ἄλλων σωματικῶν ἀρχῶν προσγινόμενα, πρὸς ἅπερ ἐνίοτε ὁρῶμεν τὴν ἰατρικὴν χρησιμεύουσαν. Πολλάκις γὰρ καὶ μάστιγες ἁμαρτημάτων εἰσὶ τὰ ἀῤῥωστήματα, εἰς ἐπιστροφὴν προσαγόμενα. "Ὃν γὰρ, φησὶν, ἀγαπᾷ Κύριος, παιδεύει· καὶ, Διὰ τοῦτο ἐν ὑμῖν πολλοὶ ἀσθενεῖς καὶ ἄῤῥωστοι, καὶ κοιμῶνται ἱκανοί. Εἰ γὰρ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα. Κρινόμενοι δὲ ὑπὸ Κυρίου, παιδευόμεθα, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθώμεν. Τοὺς οὖν τοιούτους ἡσυχάζοντας, καὶ ἀφεμένους τῶν ἰατρικῶν ἐπιτηδευμάτων, ὑπομένειν χρὴ τὰ ἐπαγόμενα, ὅταν γνωρίσωμεν ἑαυτῶν τὰ πλημμελήματα, κατὰ τὸν εἰπόντα· Ὀργὴν Κυρίου ὑποίσω, ὅτι ἥμαρτον αὐτῷ· καὶ τὴν διόρθωσιν ἐπιδείκνυσθαι, διὰ τοῦ ποιεῖν καρποὺς ἀξίους τῆς μετανοίας, καὶ μεμνῆσθαι τοῦ Κυρίου εἰπόντος· Ἴδε, ὑγιὴς γέγονας· μηκέτι ἁμάρτανε, ἵνα μὴ χεῖρὸν τί σοι γένηται. Γίνεται δέ ποτε καὶ κατὰ ἐξαίτησιν τοῦ πονηροῦ, ὥσπερ ἀγωνιστὴν μέγαν, συγκαθιέντος αὐτῷ εἰς τὸν ἀγῶνα τοῦ φιλανθρώπου Δεσπότου, καὶ τὴν μεγαλαυχίαν αὐτοῦ διὰ τῆς εἰς ἄκρον ὑπομονῆς τῶν δούλων ἑαυτοῦ καθαιροῦντος· ὅπερ ἐπὶ τοῦ Ἰὼβ γενόμενον μεμαθήκαμεν. Ἢ καὶ εἰς ὑπόδειγμα τοῖς ἀφερεπόνοις παράγονται ὑπὸ τοῦ Θεοῦ οἱ δυνάμενοι μέχρι θανάτου ἐγκαρτερῆσαι τοῖς ἀλγεινοῖς· ὡς ὁ Λάζαρος, ὃς, τοιούτοις ἕλκεσι συνεχόμενος, οὐδαμοῦ γέγραπται οὔτε αἰτήσας τι τὸν πλούσιον, οὔτε δυσαρεστηθεὶς τοῖς παροῦσι· διὸ καὶ ἔτυχε τῆς ἐν τῷ κόλπῳ τοῦ Ἀβραὰμ ἀναπαύσεως, ὡς ἀπολαβὼν τὰ κακὰ ἐν τῇ ζωῇ αὐτοῦ. Εὔρομεν δὲ καὶ ἄλλην αἰτίαν ἀῤῥωστημάτων τοῖς ἁγίοις συμβαίνουσαν, ὡς ἐπὶ τοῦ Ἁποστόλου. Ἵνα γὰρ μὴ δόξῃ ὑπερβαίνειν τὸν ὅρον τῆς ἀνθρωπίνης φύσεως, καὶ μή τις αὐτὸν λογίσηται ἐν τῇ φυσικῇ κατασκευῇ ἔχειν τι περισσὸν (ὅπερ ἔπαθον οἱ Λυκάονες, στέμματα καὶ ταύρους προσάγοντες), εἰς παράστασιν τῆς ἀνθρωπίνης φύσεως, τῇ ἀῤῥωστίᾳ συνῆν διαρκῶς. Τί οὖν τοῖς τοιούτοις παρα τῆς ἰατρικῆς γένοιτο κέρδος; καὶ οὐχὶ μᾶλλον κίνδυνος, μετεωριζομένοις ἀπὸ τοῦ ὀρθοῦ λόγου εἰς τὴν τοῦ σώματος ἐπιμέλειαν; Τοῖς γε μὴν ἐκ πονηρᾶς διαίτης τὴν ἀῤῥωστίαν ἑαυτοῖς συναθροίσασιν οἷον τύπῳ τινὶ καὶ ὑπογραμμῷ χρηστέον τῇ τοῦ σώματος θεραπείᾳ πρὸς τὴν τῆς ψυχῆς ἐπιμέλειαν, καθὰ πρότερον είρηται. Ἡ γὰρ ἀποχὴ τῶν βλαπτόντων κατὰ τὸν ἰατρικὸν λόγον καὶ ἡμῖν ἐστιν ὠφέλιμος, ἡ ἐκλογὴ τῶν χρησίμων, ἡ φυλακὴ τῶν παραγγελμάτων. Καὶ αὐτὴ δὲ ἡ τῆς σαρκὸς ἀπὸ ἀῤῥωστίας πρὸς εὐεξίαν μεταβολή παραμυθία γινέσθω πρὸς τὸ μὴ ἀπογινώσκειν ἡμᾶς τῆς ψυχῆς, ὡς οὐ δυναμένης ἐκ τῶν ἁμαρτημάτων πρὸς τὴν οἰκείαν πάλιν ὁλοκληρίαν διὰ τῆς μετανοίας ἐπανελθεῖν. Οὔτε οὖν φευκτέον πάντη τὴν τέχνην, οὔτε ἐπ' αὐτῇ πάσας τὰς ἐλπίδας ἔχειν ἀκόλουθον. Ἀλλ᾿ ὡς κεχρήμεθα μὲν τῇ γεωργικῇ, αἰτούμεθα δὲ παρὰ τοῦ Θεοῦ τοὺς καρπούς· καὶ τῷ κυβερνήτῃ μὲν τὸ ἐκ τοῦ πελάγους ἀποσωθῆναι οὕτω καὶ ἰατρὸν εἰσάγοντες, ὅτε λόγος συγχωρεῖ, τῆς πρὸς Θεὸν ἐλπίδος οὐκ ἀφιστάμεθα. Ἐμοὶ δὲ καὶ πρὸς ἐγκράτειαν οὐ μικρὸν συντελεῖν ἡ τέχνη φαίνεται. Ὁρῶ γὰρ, ὅτι καὶ τρυφὰς ἀποκόπτει, καὶ πλησμονὴν διαβάλλει, καὶ ποικιλίαν διαίτης, καὶ περίεργον ἀρτυμάτων ἐπίνοιαν, ὡς ἀσύμφορον, ἀποπέμπεται· καὶ τὸ σύμπαν, τὴν ἔνδειαν μητέρα τῆς ὑγείας ἀποκαλεῖ, ὥστε καὶ κατὰ τοῦτο οὐκ ἄχρηστος ἡμῖν ἡ παρ᾿ αὐτῆς συμβουλή. Εἴτε οὖν χρώμεθά ποτε τοῖς τῆς ἰατρικῆς παραγγέλμασιν, εἴτε παραιτούμεθα, κατά τινα τῶν προαποδεδομένων λόγων, ὁ σκοπὸς τῆς πρὸς Θεὸν εὐαρεστήσεως σωζέσθω, καὶ ἡ ὠφέλεια τῆς ψυχῆς οἰκονομείσθω, καὶ τὸ πρόσταγμα τοῦ ᾿Αποστόλου πληρούσθω, εἰπόντος· Εἴτε οὖν ἐσθίετε, εἴτε πίνετε, εἴτε τι ποιεῖτε, πάντα εἰς δόξαν Θεοῦ
Ei tois ek tēs iatrikēs kechrēsthai kata skopon esti tēs eusebeias APOKRISIS. Ōsper hekastē tōn technōn boētheia hēmin pros to tēs physeōs asthenes hypo tou Theou kecharistai, hoion geōrgia men, epeidē ouk exarkei ta automatōs ek tēs gēs phyomena pros tēn tōn chreiōn paramythian; hyphantikē de, epeidē anankaia hē tōn skepasmatōn chreia pros te to euschēmon kai tas apo tou aeros blabas, kai oikodomikē homoiōs; houtō kai iatrikē. Epeidē to empathes hēmōn sōma poikilais blabais, tais te exōthen prospiptousais kai tais endothen apo trophōn synistamenais, hypokeitai, kai pleonasmois kai elleipsesi kataponeitai, hē iatrikē technē eis typon tēs kata psychēn therapeias tēn apothesin tou perissou, kai tēn tou leipontos prosthesin hypotithemenē hypo tou pasan hēmin tēn zōēn oikonomountos Theou synkechōrētai. "Ōsper gar, ei ēmen en tǭ paradeisǭ tēs tryphēs, ouden an epinoias kai mochthou geōrgikou epedeēthēmen; houtō kai ei en apatheią hēmen kata to pro tou paraptōmatos en tę̄ dēmiourgią charisma, oudenos an tōn ex iatrikēs pros paramythian echrēzomen. All᾿ hōsper meta to exoristhēnai eis ton topon touton, kai akousai to, En hidrōti tou prosōpou sou phagę̄ ton arton sou, tote tę̄ makrą peirą kai tę̄ peri tēn gēn talaipōrią tēs geōrgias tēn technēn synestēsametha eis paramythian tōn ek tēs kataras lypērōn, tēn synesin hēmin kai katalēpsin tēs technēs tautēs tou Theou charisamenou; houtō kai epeidē ekeleusthēmen eis tēn gēn palin apostraphēnai, aph' hēs elēphthēmen, kai odynērą sarki synezeuchthēmen eis phthoran katadedikasmenę̄ dia tēn hamartian, kai dia touto tois pathesi toutois hypoblētheisē, pareschethē hēmin kai hē ek tēs iatrikēs prosagomenē tois kamnousi, kata to poson goun, epikouria. Oute gar automatōs ek tēs gēs eblastēsan hai botanai, hai pros hekaston tōn pathōn oikeiōs echousai; alla, dēlonoti, tǭ boulēmati tou dēmiourgou pros ton tēs hēmeteras ōpheleias skopon exēnechthēsan. Hē men oun en tais rhizais, kai tois anthesin, ē phyllois, ē karpois, ē hopois physis, ē hosa apo metallōn, ē hosa ek tēs thalassēs pros tēn tēs sarkos ōpheleian oikeiōs echein exeurētai, homoia esti tēs tōn esthiomenōn kai pinomenōn heureseōs to de perinenoēmenon kai periergon, kai ascholian pollēn empoioun, kai hoionei pasan hēmōn tēn zōēn eis tēn tēs sarkos epimeleian peristrephon, paraitēteon Christianois; kai spoudasteon houtō kechrēsthai tę̄ technę̄, eipote deoi, hōs mē en autę̄ tēn pasan aitian tou hygiainein ē nosein tithesthai, all' hōs eis doxan Theou kai typon tēs tōn psychōn epimeleias tēn chrēsin tōn ap᾿ autēs paralambanein. En erēmią de tōn ex iatrikēs boēthēmatōn mē pasan echein tēn elpida pros tēn tōn lypērōn paramythian en tę̄ technę̄ tautę̄, all᾽ eidenai, hoti ē ouk easei hēmas peirasthēnai hyper ho dynametha hypenenkein, ē hōsper tote ho Kyrios, pote men pēlon poiōn, epechrie, kai nipsasthai prosetassen eis ton Silōam, pote de ērkeito tǭ boulēmati monǭ, legōn, Thelō, katharisthēti; tinas de kai enathlein tois epiponois aphēke, dokimōterous autous dia tēs peiras paraskeuazōn; houtō kai eph᾽ hēmōn, hote men aoratōs ek tou aphanous ephaptomenos, hotan touto sympheron tais psychais hēmōn katamathę̄, hote de kai hylikais kechrēsthai boētheiais epi tōn pathōn hēmōn eudokei, tę̄ paratasei tēs therapeias emmonon tēn mnēmēn tēs charitos empoiōn, ē kai typon tina pros tēn epimeleian, hōs eipon, tēs psychēs parechomenos. Hōs gar epi tēs sarkos ē te tou allotriou apothesis anankaia, kai hē prosthesis tou endeontos; houtō kai epi tēs psychēs hēmōn apoikonomeisthai men to allotrion, proslambanein de to kata physin prosēkon. Hoti ho Theos epoiēse ton anthrōpon euthē; kai ektisen hēmas epi ergois agathois, hina en autois peripatēsōmen. Kai hōsper ekei tomōn, kai kauseōn, kai pikrōn pharmakōn metalēpseōs hyper tēs tou sōmatos therapeias anechometha; houtō kai entautha ta tmētika tou elenktikou logou, kai ta pikra tōn epitimēseōn pharmaka hyper tēs kata psychēn therapeias katadechesthai chrē. Hoper tois mē paideutheisin ho prophētikos logos eponeidizōn phēsi Mē rhētinē ouk estin en Galaad? ē iatros ouk estin ekei? Dia ti ouk anebē iasis thygatros laou mou? Kai to epi tōn chroniōn de pathōn dia makrou chronou kai dia boēthēmatōn algeinōn te homou kai poikilōn tēn iasin anamenein, endeigma esti tou kai ta tēs psychēs hamartēmata dia philoponou deēseōs kai polychroniou metanoias kai agōgēs epiponou, hēn an ho logos hēmin autarkē pros iasin hypobalę̄, opheilein hēmas epanorthousthai. Ou toinyn, epeidē tines ou kalōs chrōntai tę̄ technę̄ tę̄ iatrikę̄, pheukteon hēmin pasan tēn ap᾿ autēs ōpheleian. Oude gar, epeidē mageirikę̄ pros tryphēs epinoian hoi peri tas hēdonas akolastoi kechrēntai, ē tę̄ artopoiią, ē tę̄ hyphantikę̄, hyperbainontes ton horon tōn anankaiōn, ēdē hēmas pasas homou chrē paraiteisthai tas technas to enantion men oun, ek tēs orthēs autōn chrēseōs to hyp᾿ ekeinōn paraphtheiromenon dielenchein. Houtō de kai epi tēs iatrikēs tēn para tou Theou charin ponērą diaballein chrēsei ouk eulogon. To te gar en tais chersi tōn iatrōn tēn elpida echein tēs heautōn hygeias ktēnōdes; hoper paschontas tinas tōn athliōn horōmen, hoi kai sōtēras autous onomazein ou paraitountai to te pantē tas ap᾿ autēs ōpheleias apopheugein philoneikon. ᾿All' hōsper ho Ezekias tēn palathēn tōn sykōn ouchi prōton aition hygeias hēgeito, oude toutǭ tēn aitian tēs iaseōs tou sōmatos elogizeto, prosetithei de tę̄ doxę̄ tou Theou kai tēn epi tę̄ ktisei tōn sykōn eucharistian; houtō kai hēmeis, para tou agathōs kai phronimōs oikonomountos tēn zōēn hēmōn Theou dechomenoi tas plēgas, par᾿ autou prōton men aitoumen tēn gnōsin tou logou kath᾿ on epagei tas mastigas, epeita de tēn te apallagēn tōn odynērōn kai tēn hypomonēn, pros to syn tǭ peirasmǭ paraschein kai tēn ekbasin, tou dynasthai hēmas hypenenkein. Dotheisan de hēmin tēs iaseōs tēn charin, ē dia tou oinelaiou, hōs epi tou empesontos eis tous lę̄stas, ē dia tōn sykōn, hōs epi tou Ezekiou, eucharistōs hypodechometha. Kai ouden dioisometha, eite ek tou aphanous genoito hēmin hē epimeleia tou Theou, eite kai dia tinos tōn sōmatikōn; ha pollakis energesteron hēmas agei eis synaisthēsin tēs para tou Kyriou cha ritos. Pollakis de kai pros paideian peripesontes tais nosois, meros tēs paideuseōs kai tēn dia tōn epiponōn therapeian hypostēnai katedikasthēmen. Oute oun tomas, oute kauseis, oute dia tōn drimeōn kai epiponōn pharmakōn algēmata, oute asitias, oute diaitēs akribē metra, oute apochēn tōn phtheirontōn paraiteisthai hēmas ho orthos logos hypagoreuei; sōzomenou (palin legō) tou skopou tēs kata psychēn ōpheleias, hōs en hypodeigmatos logǭ tēn heautēs epimeleian paideuomenēs. Kindynos de ouch ho tychōn eis meteōrismon tēn dianoian ekpesein, hōs pantos pathous tōn ex iatrikēs boēthēmatōn prosdeomenou. Ou gar panta physeōs eisin arrhōstēmata, oude ek plēmmelous diaitēs hēmin, ē tinōn allōn sōmatikōn archōn prosginomena, pros haper eniote horōmen tēn iatrikēn chrēsimeuousan. Pollakis gar kai mastiges hamartēmatōn eisi ta arrhōstēmata, eis epistrophēn prosagomena. "Hon gar, phēsin, agapą Kyrios, paideuei; kai, Dia touto en hymin polloi astheneis kai arrhōstoi, kai koimōntai hikanoi. Ei gar heautous diekrinomen, ouk an ekrinometha. Krinomenoi de hypo Kyriou, paideuometha, hina mē syn tǭ kosmǭ katakrithōmen. Tous oun toioutous hēsychazontas, kai aphemenous tōn iatrikōn epitēdeumatōn, hypomenein chrē ta epagomena, hotan gnōrisōmen heautōn ta plēmmelēmata, kata ton eiponta; Orgēn Kyriou hypoisō, hoti hēmarton autǭ; kai tēn diorthōsin epideiknysthai, dia tou poiein karpous axious tēs metanoias, kai memnēsthai tou Kyriou eipontos; Ide, hygiēs gegonas; mēketi hamartane, hina mē cheiron ti soi genētai. Ginetai de pote kai kata exaitēsin tou ponērou, hōsper agōnistēn megan, synkathientos autǭ eis ton agōna tou philanthrōpou Despotou, kai tēn megalauchian autou dia tēs eis akron hypomonēs tōn doulōn heautou kathairountos; hoper epi tou Iōb genomenon memathēkamen. Ē kai eis hypodeigma tois aphereponois paragontai hypo tou Theou hoi dynamenoi mechri thanatou enkarterēsai tois algeinois; hōs ho Lazaros, hos, toioutois helkesi synechomenos, oudamou gegraptai oute aitēsas ti ton plousion, oute dysarestētheis tois parousi; dio kai etyche tēs en tǭ kolpǭ tou Abraam anapauseōs, hōs apolabōn ta kaka en tę̄ zōę̄ autou. Euromen de kai allēn aitian arrhōstēmatōn tois hagiois symbainousan, hōs epi tou Hapostolou. Hina gar mē doxę̄ hyperbainein ton horon tēs anthrōpinēs physeōs, kai mē tis auton logisētai en tę̄ physikę̄ kataskeuę̄ echein ti perisson (hoper epathon hoi Lykaones, stemmata kai taurous prosagontes), eis parastasin tēs anthrōpinēs physeōs, tę̄ arrhōstią synēn diarkōs. Ti oun tois toioutois para tēs iatrikēs genoito kerdos? kai ouchi mallon kindynos, meteōrizomenois apo tou orthou logou eis tēn tou sōmatos epimeleian? Tois ge mēn ek ponēras diaitēs tēn arrhōstian heautois synathroisasin hoion typǭ tini kai hypogrammǭ chrēsteon tę̄ tou sōmatos therapeią pros tēn tēs psychēs epimeleian, katha proteron eirētai. Hē gar apochē tōn blaptontōn kata ton iatrikon logon kai hēmin estin ōphelimos, hē eklogē tōn chrēsimōn, hē phylakē tōn parangelmatōn. Kai autē de hē tēs sarkos apo arrhōstias pros euexian metabolē paramythia ginesthō pros to mē apoginōskein hēmas tēs psychēs, hōs ou dynamenēs ek tōn hamartēmatōn pros tēn oikeian palin holoklērian dia tēs metanoias epanelthein. Oute oun pheukteon pantē tēn technēn, oute ep' autę̄ pasas tas elpidas echein akolouthon. All᾿ hōs kechrēmetha men tę̄ geōrgikę̄, aitoumetha de para tou Theou tous karpous; kai tǭ kybernētę̄ men to ek tou pelagous aposōthēnai houtō kai iatron eisagontes, hote logos synchōrei, tēs pros Theon elpidos ouk aphistametha. Emoi de kai pros enkrateian ou mikron syntelein hē technē phainetai. Horō gar, hoti kai tryphas apokoptei, kai plēsmonēn diaballei, kai poikilian diaitēs, kai periergon artymatōn epinoian, hōs asymphoron, apopempetai; kai to sympan, tēn endeian mētera tēs hygeias apokalei, hōste kai kata touto ouk achrēstos hēmin hē par᾿ autēs symboulē. Eite oun chrōmetha pote tois tēs iatrikēs parangelmasin, eite paraitoumetha, kata tina tōn proapodedomenōn logōn, ho skopos tēs pros Theon euarestēseōs sōzesthō, kai hē ōpheleia tēs psychēs oikonomeisthō, kai to prostagma tou ᾿Apostolou plērousthō, eipontos; Eite oun esthiete, eite pinete, eite ti poieite, panta eis doxan Theou
Whether using the remedies of medicine is in keeping with the aim of godliness.
Answer. Each of the crafts has been granted to us by God as a help for the weakness of our nature: farming, for example, since what grows of itself from the earth does not suffice to relieve our needs; weaving, since the use of coverings is necessary both for decency and against harm from the weather; and building likewise. So also medicine. Since our body, subject to suffering, is exposed to various harms, both those that befall it from outside and those that arise within from food, and is distressed by excess and deficiency, the art of medicine, prescribing the removal of what is superfluous and the addition of what is lacking, has been granted by God, who orders our whole life, as a pattern of the healing of the soul. For just as, if we were in the paradise of delight, we would have needed no device and toil of farming, so also, if we were free from suffering according to the gift at creation before the transgression, we would need nothing from medicine for relief. But just as, after being banished to this place and hearing, “In the sweat of your face you shall eat your bread,” we then established the art of farming by long experience and hardship on the land, as a relief of the pains that came from the curse, God granting us understanding and grasp of this art; so too, since we were commanded to return again to the earth from which we were taken, and were joined to a painful flesh condemned to corruption because of sin and for this reason subjected to these sufferings, the help applied by medicine to the sick has been given us as well, at least in some measure. For the herbs suited to each disease did not spring up from the earth by chance; plainly they were brought forth by the will of the Creator for the purpose of our benefit. The natural property in roots, flowers, leaves, fruits, or juices, and whatever from metals or from the sea has been found suitable for the benefit of the flesh, is like the discovery of what is eaten and drunk. But what is far-fetched and elaborate, and causes much preoccupation, and as it were turns our whole life about the care of the flesh, must be refused by Christians.
We must take care to use the art, if ever we must, in such a way as not to place in it the whole cause of health or sickness, but to take the use of its remedies for the glory of God and as a pattern of the care of souls. When medical help is lacking, we must not place all our hope for relief from pains in this art, but know that he will not let us be tempted beyond what we can bear; or that, just as the Lord then sometimes made clay, anointed with it, and commanded washing in Siloam, and at other times was content with his will alone, saying, “I will; be clean,” while some he left to struggle with their sufferings, making them more approved by the trial; so too with us, he sometimes touches us invisibly and unseen, when he knows this to be profitable to our souls, and at other times is pleased that we use material helps for our diseases, by the length of the treatment producing a lasting remembrance of his grace, or also providing, as I said, a pattern for the care of the soul. For as with the flesh the removal of what is foreign and the addition of what is lacking are necessary, so with our soul we must get rid of what is foreign and take in what belongs to it by nature. For “God made man upright,” and “created us for good works, that we should walk in them.” And just as there we bear cuttings, burnings, and the taking of bitter medicines for the healing of the body, so here we must accept the cutting power of the word of reproof and the bitter medicines of rebukes for the healing of the soul. The prophetic word, reproaching those who were not instructed, says: “Is there no balm in Gilead? Or is there no physician there? Why then has the healing of the daughter of my people not come?” And to wait for healing in chronic diseases through a long time and through remedies both painful and varied is a sign that we too ought to correct the sins of the soul by laborious prayer, long repentance, and the painful regimen that the word may suggest to us as sufficient for healing.
So, because some do not use the art of medicine well, we must not shun all the benefit that comes from it. For because those who are undisciplined in pleasures use cookery to devise luxury, or baking, or weaving, going beyond the limit of necessities, it does not follow that we must refuse all the crafts together; on the contrary, by their right use we expose what has been corrupted by those people. So too with medicine, it is unreasonable to slander the grace of God because of evil use. For to have the hope of one's health in the hands of physicians is brutish, as we see some wretched people do, who do not even refuse to call them saviours; but to shun its benefits altogether is contentious. But just as Hezekiah did not consider the cake of figs the first cause of his health, nor reckon it the cause of the body's healing, but added to the glory of God thanksgiving also for the creation of figs; so we too, receiving the blows from God, who orders our life with goodness and wisdom, ask him first for knowledge of the reason for which he brings the scourges, and then for release from the pains and for endurance, that with the temptation he may also provide the way of escape, that we may be able to bear it. And when the grace of healing is given us, whether through wine and oil, as with the man who fell among robbers, or through figs, as with Hezekiah, we receive it with thanksgiving. And it will make no difference to us whether God's care for us comes unseen or through something bodily, which often leads us more effectively to awareness of the Lord's grace. Often too, having fallen into diseases for our correction, we have been sentenced to undergo painful treatment as part of the correction. Right reason, then, does not tell us to refuse cuttings, or burnings, or the pains caused by sharp and painful medicines, or fasting, or exact measures of diet, or abstinence from what is harmful; provided (I say again) that the aim of the soul's benefit is kept, the soul being trained by way of example in the care of itself.
But there is no small danger of the mind falling into distraction, as though every ailment needed the help of medicine. For not all ailments come from nature, or arise in us from a faulty diet or other bodily causes, for which we sometimes see medicine to be useful. Often ailments are also scourges for sins, applied to bring us to conversion. “For the Lord disciplines the one he loves,” he says; and: “That is why many among you are weak and ill, and some have fallen asleep. But if we judged ourselves, we would not be judged. But when we are judged by the Lord, we are disciplined, so that we may not be condemned along with the world.” Such people, then, when we recognize our faults, must keep quiet, leave aside medical practices, and endure what is brought upon them, according to him who said, “I will bear the wrath of the Lord, because I have sinned against him”; and show their amendment by bearing fruits worthy of repentance, and remember the Lord who said, “See, you are well! Sin no more, that nothing worse may happen to you.” Sometimes it happens also at the evil one's demand, when the Master, the lover of mankind, lets him down into the contest as against a great champion, and overthrows his boasting by the utmost endurance of his servants; as we have learned happened in the case of Job. Or those who can persevere in pains even to death are set forth by God as an example to the fainthearted, like Lazarus, who, though afflicted with such sores, is nowhere written to have asked anything of the rich man or to have been displeased with his lot; therefore he obtained rest in Abraham's bosom, as one who had received evil things in his life. We have found also another cause of ailments that befalls the saints, as with the Apostle. So that he might not seem to pass the limit of human nature, and that no one might think him to have something beyond the natural constitution (as the Lycaonians thought, bringing garlands and bulls), illness was constantly with him, as a demonstration of human nature. What gain, then, could come to such people from medicine? And is there not rather danger of their being distracted from right reason to the care of the body?
But those who have brought illness on themselves by a bad diet must use the treatment of the body as a pattern and model for the care of the soul, as has been said before. For abstinence from what harms, according to the principle of medicine, is beneficial to us too, as is the choice of what is useful and the keeping of the prescriptions. And the very change of the flesh from illness to good health should be a comfort to us, so that we do not despair of the soul, as though it could not return from sins to its own soundness through repentance. So we should neither shun the art altogether, nor is it fitting to place all our hopes in it. But just as we use farming but ask God for the fruits, and [entrust the helm] to the pilot [but pray God] to be brought safe out of the sea, so too, when we call in a physician, as reason permits, we do not give up our hope in God. To me the art seems also to contribute not a little to self-control. For I see that it cuts off luxuries, condemns surfeit, and rejects variety of diet and elaborate devising of seasonings as unprofitable; and in sum, it calls want the mother of health, so that in this respect too its advice is not useless to us. Whether, then, we sometimes use the prescriptions of medicine or refuse them, for any of the reasons given above, let the aim of pleasing God be kept, let the benefit of the soul be provided for, and let the command of the Apostle be fulfilled, who said: “Whether you eat or drink, or whatever you do, do all to the glory of God.”
Textual problem in this passage: see the notes.
Gen 2:8 (allusion, medium confidence) · Gen 3:19 (quotation, high confidence) · Gen 3:17–18 (allusion, medium confidence) · 1 Cor 10:13 (quotation, high confidence) · John 9:6–7 (allusion, high confidence) · Matt 8:3 (quotation, high confidence) · Eccl 7:29 (quotation, high confidence) · Eph 2:10 (quotation, high confidence) · Jer 8:22 (quotation, high confidence) · 2 Kgs 20:7 (allusion, high confidence) · Isa 38:21 (allusion, high confidence) · Luke 10:34 (allusion, high confidence) · Heb 12:6 (quotation, high confidence) · Prov 3:12 (allusion, medium confidence) · 1 Cor 11:30–32 (quotation, high confidence) · Mic 7:9 (quotation, high confidence) · Matt 3:8 (allusion, high confidence) · John 5:14 (quotation, high confidence) · Job 1:11–12 (allusion, high confidence) · Job 2:5–6 (allusion, medium confidence) · Luke 16:20–25 (allusion, high confidence) · 2 Cor 12:7 (allusion, high confidence) · Gal 4:13 (allusion, medium confidence) · Acts 14:11–13 (allusion, high confidence) · 1 Cor 10:31 (quotation, high confidence)
Notes and citation
Summary: Basil teaches that medicine is God's gift for the weakness of the fallen body and may be used by Christians, provided they place their hope in God rather than physicians, accept illness when it is God's discipline, and treat the body's healing as a pattern for the healing of the soul.
- Debris of the Migne edition's footnotes and a few stray letters have been removed by logged corrections. In the comparison with the pilot, a few words are lost in the scan text; the bracketed words are supplied by sense. “God made man upright”: Eccl 7:29. “I will bear the wrath of the Lord”: Mic 7:9.
Notes on the original text
- Digital text corrected (Migne's margin letter B left in the text; OCR letter confusion and misread breathing; debris of Migne's footnotes (variant readings) splitting the word; misread breathing in the OCR; stray Latin letters in the OCR; stray letter in the OCR; word split in the OCR): ἱατρική → ἰατρική; καὶ ῃ εἰ ἐν → καὶ εἰ ἐν; ἰατρι κῆς → ἰατρικῆς; ἰδμῶτι → ἱδρῶτι; συνεστητόν, εὐσεβείας θεοσεβείας. σάμεθα → συνεστησάμεθα; Οὐ τοίνυν, Β ἐπειδή → Οὐ τοίνυν, ἐπειδή; ἀποφεύγειν Ο φιλόνεικον → ἀποφεύγειν φιλόνεικον; ἀσθενεῖς Β καὶ → ἀσθενεῖς καὶ; ἡσυ χάζοντας → ἡσυχάζοντας; διαρκῶς. χνι, Tί οὖν → διαρκῶς. Τί οὖν; ἐλ πίδος → ἐλπίδος; ᾿Αποστό λου πληρούσθω → ᾿Αποστόλου πληρούσθω.
Topics: Ethics
Cite (SBL): Basil, Reg. fus. 55 (PG 31:1043; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-fusius/55). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-fusius/55
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); compared afterwards with FOTC 9 (private error-check only).