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Another Ascetic Discourse

St Basil the Great, tr. Lowther Clarke, 1925

Chapter 1

The ascetic life has one object, the salvation of the soul, and so it is necessary to keep with fear as a divine commandment everything that can contribute to this very purpose. For even God’s commandments themselves have no other purpose than that he who obeys them may be saved. So, just as those who enter the bath are stripped of all covering, those who approach the ascetic life must strip themselves of all worldly things before they can enter the philosophic life.² The main thing, to which it behoves the Christian to attend most of all, is to be stripped of the many different sinful affections by which the soul is polluted. In the second place,³ he who aspires to the higher life must carry out the renunciation of possessions, because thoughts of and care for material things bring great distraction to the soul. When therefore a number of men, all looking for the same object, namely, salvation, undertake life with one another, this must be secured before all else, that all have one heart and one will and one desire, and, as the apostle ordains, that the whole number of the convent form one body made of divers members and knit together.⁴ In no other way can this be secured except by maintaining this principle, that nothing be definitely allotted to any man by name, neither clothing nor utensil nor anything else used for the common life,⁵ in order that the need, and not the possessor, may fix the destination of each of these things. And just as short clothes do not fit a big body, or larger clothes a small body, but what suits the measurements of each is both useful and a good fit, so also everything else—bed, mattress, warm covering, shoes—ought to belong to him who really needs them and not to the possessor. For just as the wounded man, not the one in perfect health, uses the drug, so also not he who lives in luxury but he who needs relief enjoys the things that are devised for the relief of the body.

Since the characters of men are diverse, and all do not judge alike about what is beneficial, to avoid confusion with each man living according to his own will, it is fitting that the man who is acknowledged to surpass all others in understanding and stability and disciplined life should be promoted to be superior⁶ over the rest, that his virtues may become the common property of all who imitate them. For just as a number of painters sketch the features of one face, and all the pictures resemble one another, because they resemble the original; so, if many characters resolve to imitate one, the good characteristics of this one’s life will shine in all alike. When one has been promoted, then all individual wills must cease, and all hereafter will be moulded after the pattern of their leader, obeying the apostolic command which bids every soul be subject unto the higher powers, ‘and they that withstand shall receive to themselves judgment.” 2 Now true and perfect obedience of subordinates towards the leader⁷ is shown in this, namely, in not only refraining from wrong things according to the counsel of the Superior but not doing even praiseworthy things without his approval. For continence and all bodily hardship have a certain value; but if a man does what is pleasing to himself, following his own impulses, and does not obey the counsels of the Superior,⁸ the sin will outweigh the good action. For ‘he that withstandeth the power, resisteth the ordinance of God.”⁹ And the reward of obedience is greater than that of a good action in the realm of continence. Thus it is fitting that all should bear a common and equal love one to another, just as a man naturally bears to each of his members, desiring health equally for his whole body, since the pain of each member is equally unpleasant to the whole body. But just as with ourselves the pain of each of the sick members affects equally the whole body, but nevertheless some members are more honourable than others—for we are not equally interested in the eye and the toe, though the pain may be equal; so it is fitting that everyone should show an equally sympathetic disposition and affectionate attitude as regards all who live in the convent,¹⁰ but as is only reasonable, greater honour will be paid to those who are more serviceable. For since it is clearly right that all should love one another with an equal measure of affection, it is wrong for any private groups¹¹ or parties¹² to be found in the convent. For he who loves one above the others accuses himself, since he has not perfect love to the others. Similarly both unseemly strife and partiality are to be excluded from the convent. For from strife enmity arises, and from partiality in love and friendship suspicions and jealousies. For deprival of equal treatment is everywhere the origin and cause of envy and hostility on the part of those who are slighted. Therefore also we received commandment from the Lord to imitate the goodness of Him Who maketh the sun to arise on just and unjust alike.¹³ As then God grants to all alike participation in the light, so let those who imitate God direct upon all a common and equally honourable ray of love. For where love fails, there of a surety hatred enters in its place. But if, as John says, “God is love,”¹⁴ it follows necessarily that the devil is hate. As then he that has love has God, so he that has hate cherishes the devil within him. Therefore it is fitting that love should be equal and similar on the part of all towards all, but that honour be paid to each as is seemly. As regards those who are thus linked together, bodily kinship will not affect love any more. Not even if one be the brother of another according to the flesh, or the son, or daughter, will the community of blood cause greater affection to the relation as compared with the others. For he that in these matters follows nature condemns himself that he has not yet completely conquered nature, but is still ruled by flesh.

Let useless conversation, and untimely distraction caused by chats with one another, be forbidden. But what is useful for the edification of souls, it is fitting that this alone be spoken, and that the useful words themselves be spoken in orderly manner, at the proper time, and by such persons as are entrusted with the task of speaking. But if any belong to the number of the inferior let him wait for the permission of the Superior.¹⁵ Whisperings and confidential talk and hints by means of nods—Let all such things be rejected, because whispers are suspected of conveying calumny, and hints by means of nods indicate to the brethren something mischievous concealed. And such things are the beginning of hatred and suspicion. But when need arises for conversation, let the needs of the occasion decide the tone of voice; 80 that one speaks to a man near by in a low voice, to one far off in a louder voice. But let it be unknown in the convent for anyone insolently to use a loud and threatening tone because he is giving advice or exhortation. There is no leaving the monastery,¹⁶ except on fixed and necessary occasions. Since there are convents¹⁷ not only of men but also of virgins, everything that has been said shall apply equally to both sexes. But we must note one point, that in women’s life more and greater modesty is required, as regards the virtues of poverty and quiet and obedience and sisterly love, and as regards exact rules about going out, and caution in the matter of meeting people and c feelings towards one another, and the avoidance of particular friendships. For in all these matters the life of virgins demands greater zeal. Let her that is entrusted with the discipline of the convent not seek what is agreeable to the sisters, nor strive to ingratiate herself with them by deferring to their wishes, but let her always be treated with gravity, fear and respect. For she must realise that she will give account before God for all wrong things done contrary to rule in the convent.¹⁸ And let each sister of those who make up the convent¹⁹ not seek from the Superior²⁰ what is pleasant, but what is beneficial and useful; nor let her dispute about commands, for such a custom entails anarchy and is a step towards it. But just as we receive the commandments of the Lord without examination, knowing that all Scripture is inspired and useful, so let the sisterhood receive the commands of the Superior without distinction, fulfilling zealously all that is enjoined, not grudgingly, or of necessity, that their obedience may be rewarded. They must obey not only when they are taught severity of discipline, but even if their teacher forbids fasting, or advises “feeding-up,”’ or enjoins when need so requires anything else that brings relief, they must fulfil everything in like manner, persuaded that what she says is law. And when it becomes necessary to hold a conversation about anything urgently required, whether with some man or in particular with the man that looks after this thing or with anyone else able to be useful in procuring what is sought,²¹ then it is fitting that the conversation be conducted by the Superior, in the presence of one or two of the sisters, who because of their life and years are able to be seen and converse without danger. But if any think she has something useful to contribute, let her tell it to the Superior and she will say what is to be said.

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