AEulogyforBasiltheGreat

by
GregoryofNyssa

Introduction

Thiseulogy(1)byGregoryofNyssaonbehalfofhisbrother,BasiltheGreat,wasdeliveredatCesarea,theseatofBasil's
episcopacy,on1January381,twoyearsafterhisdeathin379.Gregoryhadwrittenanumberoflogoipanegurikoior
orationscommemoratingthedeceasedwhichmaybedividedintotwomaincategories:thosewritteninhonorofpersons
whoseexemplaryliveslaterbecameasourceofinspirationandpanegyricstocommemoratecontemporaries.Thefirstclass
containstwoorationsonStephen,themartyrTheodorus,threefortheFortyMartyrsandoneforGregorytheWonderworker
(Thaumaturgus).ThesecondclasscontainsreferencetoMeletius,Pulcheria,Flacilla,Ephraim(2)andBasiltheGreat.They
belongmoreappropriatelytotheclassificationofepitaphioslogosorfuneraloration(3).
AsJeanDanielouhasnoted,Basil'sdeathoccurredshortlyafterthecelebrationofChristmasandthefeastdaysofsaints
Stephen(26December)Peter,JamesandJohn(27December)andPaul(28December)(4).Itisnotsurprising,then,thatthe
proximityofBasil'sdeathtothecommemorationsoftheApostlesgivesGregoryofNyssaanoccasiontomentionhis
brotherinthesamebreathwiththesefoundersoftheChurch.Furthermore,Gregoryisspeakingasabishopinhisdesireto
establishayearlymemorialinhisbrother'shonor,thatis,ofelevatinghimtotherankofasaintrecognizedbytheChurch.
Gregory'seulogyismarkedbyalacksofpersonalreferenceswhichwewouldnormallyexpectatthedeathofaclosefamily
memberevenittakesplacetwoyearslater.Thisobservationisvalidyetomitsthefactthatinadditiontoexercisinghis
episcopaloffice,GregoryofNyssaimplicitlyrealizesthattheirbrotherlybondisbothtranscendedandfulfilledbyafirm
beliefinJesusChrist.Themodernmindmaymisinterpretthislackofsubjectivityasindifference,buttheorationisreplete
withreferencestothejoysofsharingincommonthemysteryofChrist'slifeanddeath.
Gregory'selevationofBasiltotheloftyhonoroftheApostlesisintendedtogiveweighttohisepiscopalofficeasateacher
ordikaskalos:"IndeedtheypossesstheapostolicandpropheticspiritsuchasStephen,Peter,James,JohnandPaulafter
whomcomesthepastorandteacher[i.e.,Basil]whobelongstotheirorder"(J.109.18110.1).Notonlyisthisstatement
directedtogivinghisbrotherthepraisehemerits,butitdemonstratestheneedfororthodoxChristianteachinginlightofthe
hereticaltendenciesofthetime:

Allhumanapostasyallowsforevil,andpeoplecertainlyhaveitinabundance.BythisImeanArius,AetiusandEudoxus
whoinducemanyotherstoengageinidolatrousworship.Asitissaid,theyaresetagainstChristianityandinflictmenwith
ailmentswhoworshipcreationinsteadoftheCreator.Bythehelpofrulerstheirfraudisconfirmedandeveryrespectable
leaderiswonoverbysuchadisease.J.115.1018.

HereGregorybrieflyalludestothehereticalsectofArianismwhichdeniedfulldivinitytoJesusChrist,afacttowhich
Gregorydrawsattentionseverallinespriortotheexcerptjustquoted:"theyworshipandhonorit[creation]andconsider
Godacreatedthingwhoassumedthenameofason"(J.115.56).Notonlydosuchhereticsmaintainanerroneousviewof
Christ'sdivinity,theystrengthentheirpositionbyenlistingsovereigns"bywhosehelptheirfraudisconfirmed."Onenotable
rulerwhohadbeen"wonoverbysuchadisease"istheRomanEmperorValenswithwhomBasilcontested.Valens
subscribedtoArianismanddividedtheprovinceofCappadociaintotwochiefareas,presumablyforadministrative
purposes.However,thedivisionofecclesiasticalrulefollowedthatoftheEmpire'sadministrativestructuresothispartition
meantthatabishopwasappointedbyanEmperorwithAriansympathiestoaprovincerivallingBasil's.St.Athanasiushad
contestedwithValensoverthequestionoforthodoxyupontheformer'sdeaththeChurchhadfallenuponverydifficult
timeswiththeinstallationofanArianbishopatAlexandriabyValens.ItwasthenuptoBasiltheGreattoassume
Athanasius'mantleofleadershipintheEastlikehisillustriouspredecessor,Basilwassubjecttothreatsofdeathandexileto
whichGregory'seulogyalludes:"He[Basil]perseveredinboldnessuntodeathandwasbanishedbecauseofitwhenthe
emperorimposedthepunishmentofadeathsentence"(J.121.2022).InthisinstanceGregorycompareshisbrotherwith

JohntheBaptist'sstruggleagainstHerod.Heplacesemphasisupontheimportanceof"boldness,"thatis,intrepidspeechor
parresia,aqualitycommontothepracticeofrhetoricandoneforwhichSt.Paulwasespeciallynoted.Infactthisword
parresiaoccursintheorationatkeypointswhenGregorywishestodemonstratehisbrother'sdefianceofsecularpower:
[Basil]speaksboldly(parresiasomenos)beforerulers.J.116.12.
[John's]courage(parresia)beforeHerodwasnotdirectedathistransgressionagainstacertainwoman.J.116.1114.
Letthejustmanrebuttheauthorityofdeedsbyhisownauthorityandtheobjectofboldness(parresia)withhisown
boldness(parresia).J.116.1618.
Whatwastheessenceoftheteacher'sboldness(parresia)withregardtoValens?J.121.14.

OncethisbasicinsightintoBasil'sparresiaisestablishedwecanbetterappreciatehispreeminenceandprovenworthinessin
defenseofChristianity,anhonorwhichGregorywishestoawardhimbyayearlycommemorationoftheChurchinher
liturgy.NoticethatattheverybeginningofhiseulogyGregorysays"Godhasestablishedanorder(taxis)andsequence
(akolouthia)bythefeastswecelebrateyearly."Hecontinuesfurther,"theorderofyearlycelebrationsconcurswiththis
apostolicsequence"(apostolikeakolouthia).Imentionthesetwowords,taxisandakolouthiabecausetheyforman
importantpartofGregory'sthoughtinhowheperceivesstructureandorderwhetherinhumanornaturaloccurances.Jean
Danielouhasdevotedachapterinhisbook,L'EtreetleTempschezGregoiredeNysse(5)showingthevariednuancesof
akolouthia.OneuseofthistermwhichissuitedforabetterunderstandingofGregory'seulogymaybefoundinhis
CommentaryontheInscriptionsofthePsalms(6)wherehespeaksof"scripture'slogicalsequence"(akolouthia)herethe
Psalterinitsentiretyhasauniqueskoposorend,theascensionofaChristianbyvirtuetobeatitude.Theorder(taxis)ofthe
psalmsfunctionsinviewofthispurpose,thatistosay,itconstitutesanakolouthiawhichconductsusfromPsalmOneto
PsalmOnehundredandfiftyorfromthebeginningofthespirituallifetoitsperfection.WeseeanexampleofhowGregory
usesakolouthiainthefollowingtwoexcerpts:
Ineachofthesefivedivisions[ofthepsalter]thetextconsidersthegoodwhichenablesustoobtainGod'sblessednesswith
respecttoacertainorder(akolouthostaxis(7))thesoulisalwayscommittedtoahigherstateuntilitattainsthesummitof
goodness.CommentaryontheInscriptionsofthePsalms,J.65
Wesaythatthebride'spraisesarelessonswhichteachaboutmorerefinedmatters.Theystatethatbeingsarecreatedand
renewednotinaccordwiththesameorderorsystem(akolouthia).Becausethenatureofcreationexistsfromitsvery
beginningbythedivinepower,theendofeachcreatedbeingissimultaneouslylinkedwithitsbeginning.Commentaryon
theSongofSongs,J.457.

IincludethepassagefromtheSongCommentarybecauseitprovidesinsightintoanuanceofGregory'suseofakolouthia
whichhadbeeninfluencedbyAristoteliansim.Akolouthianotonlysignifiesthenecessarybondbetweentwopropositions
buttheconsequencebywhichapropositionisconnectedtoitsfirstprinciplesorarchai.Itisonlywhenthissequenceis
establishedthatweareinpossessionofcertitude.ThisbackgroundisimportantbecauseGregoryofNyssaimmediately
introducesakolouthiaintheEulogyforBasiltheGreat.Itisanattemptnotonlytodrawattentiontohisbrother'svirtuebut
toshowthathisteachingonvirtuehasthesamevalidityastheApostles.TheconceptsoftaxisandakolouthiaallowGregory
tolinkBasildirectlytotheApostlesduetotheirmutualparticipationinGod'slife.Anotherfeatureofthisassociationisthe
absenceoftemporaldistancebetweentheApostlesandBasil.Gregory'sfavoritewordforthisgapisdiastemaalthoughitis
absentintheeulogy,hecertainlyintimatesit:
Theadvantageofthesaintsispresentintime.Time(chronos)admitsnodistinctionwhetheritispastorfuturewhenitisa
questionofvirtueandevilneitherisitthesamenordifferentbecausethegoodconsistsinchoice,notintime(enproairesei
toagathon,J.111.14).

InhislengthytreatiseAgainstEunomiusGregoryofNyssadevelopsatsomelengththeconceptofdiastemaortemporal
intervalinconjunctionwiththatsphereofdivinelifewhichtranscendsitandtowhichheattributestheadjective
adiastatos(8)IntheeulogysuchadiastaticexistenceishelpfulforunderstandinghowGregoryplaceshisbrothernotonlyon
thesamelevelastheApostlesbutbycomparinghimwithsuchOldTestamentfigures.Latergenerationssoughttoexpress
bythephrase"mysticalbodyofChrist"insightintounitybetweenthistranscendentrealmandmembersoftheChurch
whereeveryonecanparticipateindivinelife.ThefollowingexcerptfromGregory'streatiseAgainstEunomiusishelpful
forseeingtherelationshipbetweentheconceptofdiastemaanditsopposite,adiastatos:
Itisclear,evenwithamoderateinsightintothenatureofthings,thatthereisnothingbywhichwecanmeasurethedivine
andblessedLife.Itisnotintime,buttimeflowsfromitwhereasthecreation,startingfromamanifestbeginning,journeys
onwardtoitsproperendthroughspacesoftimesothatitispossible,asSolomonsomewheresays[cf.Eccl3.111],to
detectinitabeginning,anend,andamiddleandmarkthesequenceofitshistorybydivisionsoftime.Butthesupremeand
blessedlifehasnotimeextensionaccompanyingitscourse,andthereforenospannormeasure(9).

ThisphilosophicalbackgroundintothenatureoftimeandspaceishelpfultocomprehendGregory'scompellingdescription
intotheloveforGod(J.116.18119.19)whichisbaseduponPaul'smeasure(metron)"withregardtolove(agape)ofGod"
(J.116.26).Heinviteshisreaderstoexaminesuchloveasfollows:
Indeedyouaskwhetherit[love]involvesone'sentireheart,soulandminditisalawequalonlytoGod'sunbounded
(akrotaton)love.Thereforehewhofixesone'sentireheart,soulandminduponGodandseeksnothingwithregardtothis
lifefocuseshisattentionupontheunlimitedboundoflove...Clearlythebestadvantagefor[human]natureistohavethe
measureofloveforGodinoneself.(J.116.26117.6J.117.167)

AlthoughitmaynotbedirectlyapplicabletoanIntroductiononGregoryofNyssa'seulogy,theexcerptjustcitedcannot
helpbutremindoneSt.BernardofClairvaux'streatiseOnLovingGod.Thethemeoflovebeginswiththefollowing
passageandisresumedbythesecondonedescribinghowweshouldloveGod:
YouwishmetotellyouwhyandhowGodshouldbeloved.MyansweristhatGodhimselfisthereasonwhyheistobe
loved.Asforhowheistobeloved,thereistobenolimittothatlove(10).
...considerfirsthowGodmeritstobeloved,thatthereistobenolimittothatlove,forhelovedusfirst....Finally,aslove
offeredtoGodhasforobjecttheonewhoisimmeasurablewhatIask,shouldbetheaimordegreeofourlove?...AsfarasI
cansee,itisclearenoughtowhatextendGodoughttobelovedandthatbyhisownmerit.Byhisownmerit,Isay,butto
whomisthedegreeofthismeritreallyclear?Whocansay?Whocanunderstandit?(11)

Gregorycontinuestosaythat"perfectloveinoneself(toteleiontesagapesenheauto)comprehendsandseeseverythingit
hastheshape(eide)ofgoodqualitiesconformedtothisprototype(prototupos,"J.118.1013).Alittlefurtheronhespeaksof
thislove'ssourcemanifestedinBasilwhoseprototypewasPaul"whenhewasinthethirdheaven"(J.118.22).Althoughnot
fullyexplicitintheeulogy,GregoryofNyssasuggeststhatthenotionofperpetualadvancementintheloveandknowledge
ofGodbeginsinthislifeandcontinuesafterdeath.Thewordheusesforthisisepektasisandforwhichheisjustifiably
famous.WefindakeyreferencetothisecstaticvisionofGodintwopassages:

WhenthegreatApostlePaulgaveanaccounttotheCorinthiansofhisloftyvision,hedoubtedhishumannature,thatis,
whetherhewasinthebodyorinthespirit...ItisclearthatPaulaloneknewwhatlaidbeyondthatthirdheaven(forMoses
himselfdidnotspeakofitinhiscosmogony).Afterhearingtheunutterablemysteriesofparadise,Paulstillcontinuedto
movehigheranddidnotceasetoascend.Heneverallowedthegoodalreadyattainedtolimithisdesire.Paulteachesus
here,Ibelieve,thattheblessednatureofthegoodiseternallymuchbetterthanwhatwehavereceivedwhilewhatlies
beyondourcomprehensionisalwaysboundless.CommentaryontheSongofSongs(12).
Astrulyinspiredanddivinelyinstructed,PaulsearchedinthedepthsofthewealthofwisdomandknowledgeofGodthe
hidden,secretmysteriesofGod[cf.2Cor12.4].Hewasdivinelyilluminedwithregardtotheperceptionofunsearchable,
unutterablethingssincehistonguewastooweakforhisthoughts...Althoughourhumancapacitycanrecognizewhatever
pertainstothedivinenature,God'stranscendentessenceisshownastotallyincomprehensiblebyhumanreasoning.On
Perfection(13)

ThetermGregoryofNyssaemploysmostfrequentlytoBasilisdidaskalosorteacherwho"belongstotheir[Apostles]order
(taxis)."ForanybishoptheroleofdidaskalosisofprimaryimportanceandonewhichconcernsGregoryinhiseulogy.AsI
havenotedabove,hisdescriptionofBasilisdevoidofpersonalcontent,andhepreferstoidentifyhimwithgreatbiblical
figuressuchasMoses,Samuel,Elijah,JohntheBaptistandPaul.Manyofthesepersons,especiallythatofSt.Paul,playa
dominantroleinGregory'swritings,andGregoryoffershimasourchiefexemplarforimitation.Paulisfrequently
mentionedintheSongCommentaryasa"bride"notehowPaulimpartshis"goododor"toSylvanusandTimothywhom
GregoryalsomentionsinhiseulogyasequaltoBasil(14):
ThusPaulthebrideimitatedthebridegroombyhisvirtuesanddepictedbyhisfragrancetheunapproachablebeauty.From
thefruitsofthespirit,love,joy,peaceandthelike,hemadehisperfumeandclaimedtobethe"goododorofChrist"[2Cor
2.15].Paulinhaledthatinaccessible,transcendentgraceandgavehimselftoothersasincensetotakeaccordingtotheir
abilityAccordingtoeachperson'sdisposition,Paulbecameafragrancebringingeitherlifeordeath.
Ifthesameperfumeisputbeforeabeetleandadove,itwillnothavethesameeffectonboth:thedovebecomesstrongerby
inhalingitwhilethebeetledies.Thusitwaswiththatdivineincense,thegreatPaul,whoresembledthedove.Titus,
Silvanus,andTimothyallpartookofthefragranceofPaul'sperfumeandprogressedineverydeedwithPaulastheir
example(15).

Basilispresentedasabishopwho"instructedeveryoneinbothdivineandsecular(exothen,literally,'fromoutside')
wisdom"(J.110.10).Heusedthissame"outside"wisdomasaweapontoconfrontpersonssuchasAriuswhooffered"a
blendingofGreekteachingwiththeirown"(J.110.15).Thatistosay,BasilwaslikeMoseswhoacquiredthewisdomof
EgyptandemployedthissameknowledgeagainstthemonbehalfoftheHebrews:
Moseswascertainlyfamiliarwithit[Egyptianwizardry]yethissuperiorwisdomwasabletodestroythefalsewisdomof
theEgyptians.IndeedMosesknewtheircunningtowhichScripturetestifiesbecausehispowersurpassedtheirtreacherous
witchcraft,andhedestroyedtheEgyptiancavalrybydivinesignswhichcamefromabove.J.112.512

JustpriortothisGregorygivesusanotherexampleofwisdomexothen("fromoutside")inconjunctionwithanother
archetypeormodelwhomwearemeanttoimitate,Abraham:

WhenChaldeanphilosophyprevailed,personswhodeterminedthecauseofbeingsbythestars'movementdidnottakeinto
considerationthecreativepowerofbeingswhichtranscendedthem.ThenAbraham,byusingdisciplineasthoughitwerea
ladder(16),inquiredintothatwhichliesbehindvisiblereality.ByfaithhecontemplatedthetrueGod,directedhisattention
byforsakinghisfalsenativecountryandtherelationshipofsensiblethingstovisiblecreation.J.111.23112.2

Furtherdescriptiontoasimilarinfluenceof"Chaldeanphilosophy"maybefoundinGregory'sLetterConcerningthe
Sorceress(17):
Thecommonenemywhichishostiletohumannaturewatchesmanwiththeutmostattention...Intheirtreacherydemons
devisemanyways[tothwartmindfulnessofGod]:omens,divinizations,oracles,ritestoconjureupghosts,ecstasies,
possessions,inspirationsandmanyothertricks.Anypremonitionconsideredastruebutistheresultofdeceptionrevealsthe
cunningdemonsincethispersonhasmistakenafalseopinionfromacorrectone.(J.1034)

Inthisletteraddressedtoafellowbishop,Theodoxios,GregoryofNyssaisconcernedwithaparticularformofsorcery
calledeggastrimuthos,ormagicbelievedtoreturndepartedsoulstolifeasinthecaseofSamuel(18).Anothertypeof
"Chaldeanphilosophy"whichmoreaccuratelyconformstothepracticeofastronomyandastrologyandforwhichthe
BabyloniansorChaldeanswerenotedisfoundinGregory'sLifeofGregorytheWonderworker:
ThepatriarchAbrahamstudiedChaldeanphilosophyandbecameskilledinit.Healsoponderedthestars'position,harmony
andmotionwhichactedasaladderforhimtocontemplatethegoodabove.If[Abraham]graspedthembyhissenses,even
thoughtheytranscendedthesensesandhappenedtoattainwhathesoughtfrompaganwisdom,hesurpasseditandmoved
ontowhatwasloftier.Thushe[Gregory]becamegreatbyhisacquaintanceandattentiontopaganphilosophywhich
augmentsGreek[wisdom]andleadstoanunderstandingofChristianity.Havingforsakentheerroneousreligionoftheir
ancestors,hesoughtthetruth,forsuchforeignteachingisnotinharmonywithregardtoGreekbeliefs.Since[Gregory]
knewthatphilosophyconcerningthedivinitywastwofold,Greekandbarbarian,heponderedovertheseconflicting
teachingsandattemptedtoconfirmeachbycloseattentiontotheirwords.(J.9)

Thiscarefulblendoffamiliaritywithyetrejectionofpaganphilosophy(toexothen)iscrucialforaChurchleaderorbishop
becauseitcanleadtoallsortsoferroneousopinionsabouttheChristianfaithasrevealedbythefollowingtwoexcerptsfrom
theEulogyforBasiltheGreat:
...rather,they[Arians]worshipandhonorit[creation]andconsiderGodacreatedthing(poiema)whoassumedthenameof
ason.(J.115.56)
He[Basil]wasnotareedeasilyinclinedtocontraryopinionsbutdemonstratedbyhislifethatopinionsdidnotmovehim.
(J.120.1719)

AmongthebiblicalpersonagescitedintheeulogyMosesandSt.Paularepreeminent.Afterall,Gregorydevotedanentire
book,TheLifeofMoses,withthiscelebratedleaderinmindassymbolicofgrowthinthespirituallife.ThefigureofElijah
alsohasaroletoplayinconjunctionwithaspiritofselfdenial,thedescriptionofwhomissomewhatfanciful.Compare

twopassages:
He[Elijah]neglectedtocareforhisbody,kepthisfaceunwashedandhadafullheadofunkempthairwhichwasinaccord
withhislifestyle.Hiscountenancewasvenerableyetgloomyhehadthickeyelidsandacloakmadeofgoatskinwhichwas
morebecominginthatitofferedbodilyprotectionandprovidedshelterfromheatandcold.EulogyforBasiltheGreat,
J.112.4113.6
InanoutstandingwayElijahledalifeofabstinenceandworeathickcloakofgoathairinsteadofasoftgarmentofgoat's
skin.Thepersonsfollowingtheprophet'sexamplebecomeanadornmentoftheChurchholdingfasttoaphilosophicwayof
life,theygatherinherdstoperformvirtueamongthemselves.CommentaryontheSongofSongs,J.222

ThisemphasisuponElijah'sfastingwhichisnottobeoutdonebyBasil's(19)isintendedasapreparationfortheheavenly
exultationofbothmen,oneinafierychariotandtheother"whichtheSpiritopensupbythe"chariotofvirtues"(diatou
pneumatosharmatasaretas,J.125.4).TwopassagerefinethemeaningofElijah'sascentastakingplaceinconjunctionwith
theHolySpirit:
Elijah'sexampleshowsushowourmindistakenupinafierychariotandraisedonhightothatheavenlybeauty.(We
understandthisfierychariotastheHolySpiritwhichtheLordhadcometocastupontheearthinthelikenessoftongues,it
wasdividedamongthedisciples).Wewillnotdespairfromdrawingneartothestars,Imeanfromconsideringdivinethings
whichillumineoursoulsbyheavenly,spiritualutterances.CommentaryontheSongofSongs,J.295.
Elijah'sascentbymeansoffiretranscendsanythingwecansay.However,hedidnotdisdaintheotherearthlyformwhich
wastakenonhighwhenitwasglorifiedbyheaven'sloftycitizenshipwhichtheSpiritopensupbythechariotofvirtues.
EulogyforBasiltheGreat,J.125.14.

NoticethattheEulogypassagesays(humannature)"wasglorifiedbyheaven'sloftycitizenship"(politeia).Achief
characteristicofthispoliteiaisparresia,that"boldnessofspeech"whichissotypicalofBasilwhenconfrontedbyenemies
oftheChurchandmentionedabovewhenGregorycompareshimwithJohntheBaptist.Whatendowsthisparresiawith
specialauthorityisBasil'sofficeofbishopwhichisalsothatofapriest,andGregoryisperceptivetopointthisoutwhen
comparinghispriesthoodwiththatofcertainOldTestamentfigures:
Theteacher'spriesthoodimitatesinamysteriousfashiontheprophet's[Elijah]inathreefoldmannerbyfaithwhenthe
heavenlyfireilluminesthesacrifices:ScripturehastaughtusinmanyplacesthatfireistheHolySpirit'spower.(J.123.21
124.3)
NotonlydoweattributeonemiracletoSamuelbutanotherwhenbothmenzealouslypursuedthepriesthoodbothoffered
sacrificesofreconciliationtoGodfortheirenemieswhosoughtdestructionandforthedefeatofheresieswhichalientribes
hadadopted.(J.125.1820)
Mosessavesthepeoplefromthetyrantthispeopletestifiesonourteacher'sbehalfwholedthemthroughhispriesthoodto
God'spromise.(J.127.1013)

WiththisthemeofpriestlyofficeinmindwhichisintegraltoaproperunderstandingofGregory'seulogy,weseethatafter
thelastexcerptjustabovehedevelopsatsomelengththesamenotionincomparisonwithMoses'priesthoodwhoexercised

hisministrytoshepherdtheIsraelitesaftertheirdeparturefromEgypt.Gregory'sdescriptionofMoses'priesthoodinthe
eulogy(J.127.13129.3)findsanechoinhisLifeofMoses:
Mosesaccordinglyerectedforthemthetabernacle,deliveredtothemthelaws,andestablishedthepriesthoodinkeeping
withtheteachinggiventohimbyGod.Theworkmanshiponallthematerialobjectswasdoneaccordingtothedivine
directionsthetabernacle,theentrances,andeverythinginsidethealtarofincense,thealtarofholocaust,thecandlestick,
thecurtains,thepropitiatorywithintheholyofholiesthegarmentofthepriesthood,themyrrh,thedifferentsacrificesthe
purifications,thethankofferings,theofferingstoavertevil,thepropitiationsfortrespasses.Ashearrangedeverythingin
therequiredmanner,amonghisfamilyhearousedagainsthimselfenvy,thatcongenitalmaladyinthenatureofman.(20)

GregoryimpliesthatthepriesthoodofbothMosesandBasilreceiveditspowerfromtheimagelessdivinedarkness:"We
knowthathe(21)oftenenteredthedarkness(entostougnophou)whereGodresided"(J.129.56).Thisthemeisusually
associatedwithGregoryofNyssa,andduetoitsimportance,Iwillcitetwoexcerpts(22):
Forleavingbehindeverythingthatisobserved,notonlywhatsensecomprehendsbutalsowhattheintelligencethinksits
sees,it[thesoul]keepsonpenetratingdeeperuntilbytheintelligence'syearningforunderstandingitgainsaccesstothe
invisibleandtheincomprehensible,andthereitseesGod.Thisisthetrueknowledgeofwhatissoughtthisistheseeingthat
consistsinnotseeing,becausethatwhichissoughttranscendsallknowledge,beingseparatedonallsidesby
incomprehensibilityasbyakindofdarkness.LifeofMoses,ibid,p.95.
Havingreached,asshethought,thesummitofherhope,andalreadythinkingthatsheisunitedtoherbeloved,thebride
calls"bed"thismoreperfectparticipationinthegoodandcalls"night"thetimeofdarkness.By"night"thebrideshowsus
thecontemplationofwhatisunseen,andlikeMoses,sheisinthedarknessofGod'spresence.CommentaryontheSongof
Songs(23).

AlthoughGregorybrieflymentionstheincomprehensibilityofdivinedarknessinhiseulogy,thetextcontinuestospeakof
thatspecialloveofobscuritysharedbybothMosesandBasil(24)whosechiefcharacteristicisloveofpoverty.This
preferenceforselfdenialenabledBasilnotonlytobeattheserviceofhisflockbutpreparedhimforthenextlife:"his
attentionisfocuseduponthesoulandtranscendingthesensibleworld"(J.131.1415).Suchfocusuponheavenlyrealityis
totallyunimaginabletopersonsdesirousfor"earth,blood,flesh,wealth,dynastyandthosewishingtotestifybysuch
splendorsbelong(toistoukosmouphilois,literally,'arefriends')totheearth"(J.132.1719).
GregoryconcludestheeulogyonhisbrotherwithanexhortationtoimitateBasil,forheencourageshislistenersthat"it
certainlylieswithinyourpower"(J.134.9).SuchistheoriginalintentofinstitutingtheyearlyfeastinBasil'shonor
mentionedatthebeginningoftheeulogy.Gregoryalsomakesthetaskofimitationmorepalatablebyalludingtoanumber
ofskillssuchasaphysician,geometricianandamasterofrhetoricallmustundergoaperiodofdiscipleshipsothathis
"ownknowledgewillhonorhismaster'sinstruction"(J.134.17).Suchaninvitationtoimitateavirtuouspersontranscends
thelimitationsofdeathandformsnobettertributeofferedbyonebrotheronbehalfofanother.
****

Anoteregardingthetext,AEulogyforBasiltheGreat:thecriticaltextpreparedbyOttoLendlemaybefoundinGregorii
NysseniOpera,vol.x,tomus1,publishedbyE.J.Brill(Leiden,1990),pp.10934.WithinthetranslationIhavereferredto
thiseditionbytheletters"J"andtheappropriatepagenumber(25).Alsowithinthetranslationaretheletters"M"andthe
appropriatecolumnnumberwhichreferstotheeditionbyJ.P.Migne,PatrologiaGraeca,vol.46.778817(Paris,1858).
+

TheText

[M.788&J.109]InawondermannerGodhasestablishedanorder[taxis]andsequence[akolouthia]bythefeastswe
commemorateeachyear.Forexample,todaywehavealreadycelebratedafeastandwillmarkthissameobservanceata
latertime.OurorderofspiritualfeastswhichthegreatPaulhastaughtconsistsinhavingaknowledgeofheavenlyreality
[cf.1Cor12.28,Eph4.11].HesaysthatatthebeginningtheApostlesenjoyedanorderwhichformed[M.789]prophets
togetherwithshepherdsandteachers.Theorderofyearlycelebrationsconcurswiththisapostolicsequence.However,the
first[order]doesnotconcurwiththeothersbecausetheOnlyBegottenSon'stheophanythroughhisbirthfromavirginis
institutedintheworldnotsimplyasaholyfeastbutastheholyofholiesandfeastoffeasts.Thereforeletusnumberthose
whofollowthisorderwhichforusbeginswiththeassemblyofapostlesandprophets.IndeedpeoplelikeStephen,Peter,
James,JohnandPaulpossesstheapostolicandpropheticspiritafterwhomcomesthepastorandteacher[didaskalos,Basil]
whobelongstotheirorder[J.110]whichmarksourpresentcelebration.What,then,isthisfestival?ShallIspeakofthe
nameorthegracewhichsufficestorevealthemaninsteadofthename?Youknowthatthereisateacherandshepherd
amongtheApostlesandcomprehendthemeaningofsuchtitles.IamspeakingaboutBasil,thevesselofelection[cf.Acts
9.15],notedforhishonorablelifeandpreachingfrombirthhewaspleasingtoGod,possessedavenerabledemeanorfrom
youth,wasinstructedlikeMosesinallwisdom[cf.Acts7.20&22],wasnourishedinsacredlettersfromhisadolescenceto
manhoodandcontinuedtoflourishandblossom.Heinstructedeveryoneinbothdivineandsecularwisdom.Asabrave,
experiencedmanarmedagainstadversarieswitheverykindoftraining,hedefeatedthemthroughbothdisciplines,was
victoriousineach,confrontedthosewhoresistedthetruthandwhoputforthwritingsofahereticalnaturefromScripture,
thatis,ablendingofGreekteachingwiththeirown.Victoryagainstsuchadversariesdidnotbringabouttheirdownfallbut
theresurrectionthosevanquishedbythetrutharevictoriousandcrownedagainstfalsehood.
WeareenjoyingthispresentcelebrationwhichhonorsagenuineinterpreteroftheSpirit,abravesoldierofChrist[cf.2Tim
2.3].HewhoenjoysonlysecondplacewiththeApostlesloudlyproclaimssalvationandhisforthrightmannerofspeech
contestsonChrist'sbehalf.IfBasillivedatthesametimeasPaulhewouldenjoythesameeminenceasSylvanusand
Timothy.Furthermore,thefollowingobservationwouldnotbefarfromthetruthaswe[J.111]understandit:theblessingof
thesaintsispresentintime.Timeadmitsnodistinctionwhetheritispastorfuturewhenitisaquestionofvirtueandevil
neitherisitthesamenordifferentbecausethegoodconsists[M.792]inchoice,notintime.Butletusseekwhatbelongto
mattersoffaithandaswellasreason.Whenthejustmancomparesthosewonderssetbeforehim,hewillfindonegiftin
bothwhichbelongstothesamespiritaccordingtotheanalogyoffaith[cf.Rom12.6].IfwehonorPaulwholivedinthe
pastandandBasilwholivedmanygenerationslater,youcansaythatGod'sprovidenceonourbehalfisresponsibleandthat
botharenotinferiorintheorderofvirtue.Forexample,wehaveMoses,andmuchlaterAbrahamSamuelfollowedMoses
andthenEliasnextwehaveJohn[cf.Mt11.11],PaulandfinallyBasil.Justasinformertimesthereisnoroomforsecond
placewhenitisaquestionofthesaintswhogaveglorytoGod,sonowletusbesilentwhenitisquestionofvirtueanda
privilegedplaceintime.
OurwordsbeartestimonythatGodshowshisprovidenceonourbehalf.Astheprophetsays,he[God]knewallthings
beforetheycameintoexistence[Dan13.43]andtookintoconsiderationthedevil'swickednesswhichtookrootinthe

humanrace.[God]offeredaremedyforillnessineachandeveryagesothatmens'sicknessmightnotgounhealedandthat
thisremedymightnotbeabsentbywhichhewishestosupportthehumanrace.Forexample,whenChaldeanphilosophy
prevailed,personswhodeterminedthecauseofbeingsbythestars'movementdidnottakeintoconsiderationthecreative
powerofbeingswhichtranscendedthem[J.112].ThenAbraham,byusingdisciplineasthoughitwerealadder,inquired
intothatwhichliesbehindvisiblereality.ByfaithhecontemplatedthetrueGod,directedhisattentionbyforsakinghisfalse
nativecountry[cf.Gen12.1]andtherelationshipofsensiblethingstovisiblecreation.Ibelievethatweshouldconsiderthe
spiritandknowledgeofEgyptianswizardrywhichcleverlydeceivedsoulsMoseswascertainlyfamiliarwithityethis
superiorwisdomwasabletodestroytheEgyptians'falsewisdom.IndeedMosesknewtheircunningtowhichScripture
testifiesbecausehispowersurpassedtheirtreacherouswitchcraft,andhedestroyedtheEgyptiancavalrybydivinesigns
whichcamefromabove.Youareacquaintedwiththisthroughotherexamplesandbythesymboloftherod[cf.Ex7.9
12,15,17,19].WiththeadvanceoftimetheIsraeliteswereleaderlessandcommittedagrievouserrorbyunitingthemselves
withthelocalpopulation.WhenSamuelwasalive,heremainedobedientandwardedoffanytransactionwithalientribes.In
theconfusedsituationofthattimethepeopleoptedforakingandheassembledthetribeswiththeintentionofelectingone.
[M.793]AftermanyyearsAhabandhiswife[Jezebel]whohadbeentakencaptive,abolishedthepatriarchaldecrees[cf.
1Kg16.29+]hewasunderhiswife'scontrol,fondofluxury,captivetoherfraudulentpracticeofidolatryandcausedthe
Israelitestoapostatize.AtthistimeGodmanifestedElijahwhoofferedanantidotefortheirgreatillness.Heneglected
[J.113]tocareforhisbody,kepthisfaceunwashedandhadafullheadofunkempthairwhichwasinaccordwithhis
lifestyle.Hiscountenancewasvenerableyetgloomyhehadthickeyelidsandacloakmadeofgoatskinwhichwasmore
becominginthatitofferedbodilyprotectionandprovidedshelterfromheatandcold.Whenfamineafflictedthepeople,
[Elijah]usedtheopportunitytochastiseIsraelbystrikingtheirinsolence,asitwere,withastaffafterwhichhecuredthe
diseaseofidolatrybydivinefireatthesacrifice.
Considerablylaterthereappeared"inthespiritandpowerofElijah"[Lk1.17]throughZacharyandElizabethone[Johnthe
Baptist]dwellingalonewhosummedallpeopleinthedesertthroughhisproclamation.Atthattimetheentirepopulation
wassubjecttojudgmentbecausetheyhadshedtheprophets'blood,adespicableactrepletewitheverykindofdefilement.
[John]abolishedthisbypreachingrepentanceandshoweredthemwithwateroftheJordanbywhichheshowedthewayand
confirmeddivinepowerinthembyanabundanceofvirtue.
AtalatertimewhathinderedPaulfromattainingthehighestdegreeofadvancement[prokope]withregardtoGod[cf.Acts
9.18]?Didhenotimmediatelybecomealoverofdivinebeautyoncethescalesfelloffhiseyes,asymbolofanenshrouded
heartwhichcloakedandblindedtheJews'souls,andpreparedthetruthforthem?Wasitnotamysticalcleansingwhich
washedawayhisignoranceandfilthofdeception,havingatoncetransformedhimtoamoredivinestate?[Paul]thenputoff
this[J.114]crass,fleshlycoveringandwasreceivedintotheheavenlychambers.Notbeinghinderedbythebody'sweight
andplantedwithinthatcelestialparadisewhereheunderwentanunutterableinitiationbytruth,[Paul]receivedtheabilityto
speakabout"theobedienceoffaithamongthenations"[Rom1.5].Inashorttimehebecameafatheroftheentireworld
throughspiritualafflictions,havingbeenformedaccordingtoChristintopiety[cf.1Cor4.15].Iftheprogressofotherholy
personsinthespiritualspheretranscendstime,thengraceisclearlyatworkhere.Perhapsweshouldnowpayattentiontoa
manofourownrace,agreatvesselofelection,Basil,whoisnumberedamongthesaints.Thepassageoftimehasnothing
todowiththatsublimedesireforGodnordoesithindertheperfectionofdivinegracetimedoesnotsabotagethegoalof
God'sdispensationbutcontributestoanunderstandingofthemystery.Indeednooneisunfamiliarwiththeprotectionour
teachershowsusatthistime.
ThepreachingofChristquenchesmankind'svainidolatryandtheproclamationoftruereligionenterstheentireworldwhich
hadalreadyfallenintoruinsothatChrist'snamebanishesfromtheworldhumandeceptionwhichhasheldsway
everywhere.Thecunninginventorofevil[J.115]doesnotlackwickedintentbysubjectinghumanitytohimselfthroughhis
craftiness.UnderthepretenseofChristianityhisownduplicityimperceptiblyreintroducesthroughpersuasivewords
accompliceswholooktohimthattheymightnotrejectcreationrather,theyworshipandhonoritandconsiderGoda
createdthingwhoassumedthenameofason.Butifcreationsprangfromthingswhichdidnotexistandthedivineessence
isalientoit,noonecancorrectthismistakenopinionexceptthenameofChristwhichcreationadores[cf.Heb11.3],
serves,hassalvationthroughhopeandawaitsjudgment.
Allhumanapostasyallowsforevil,andpeoplecertainlyhaveitinabundance.BythisImeanArius,AetiusandEudoxius
whoinducedmanyotherstoengageinidolatrousworship.Asitissaid,theyaresetagainstChristianityandafflictmenwith
ailmentswhoworshipcreationinsteadoftheCreator[cf.Rom1.25].Bythehelpofrulerstheirfraudisconfirmedandevery
respectableleaderiswonoverbysuchadisease.Whenpeoplehadfallenundertheswayofsuchchanges,ashorttimelater
GodrevealsthegreatBasilinthesamewayasElijahwithregardtoAhabthepriesthoodhadalreadycollapsedbutwas
takenupagainasalightwhichilluminedthefaiththroughindwellinggrace.Justasatorchshinesatnightforthose
wanderinglostonthesea,sodoestheentireChurchturn[J.116]totherightwayandbecomesunitedwithherleaders,
struggleswithmilitarycommanders,speaksboldly[M.797]beforerulers,criesouttothechurcheswhicharefaroffin

imitationofPaulwhoispresentbyhislettersandwhofleesconflictwhenheisnotequaltothestrengthofhisadversaries.
Hepublicallydeclaredhishopeforthekingdomwhichwasfarsuperiorthanwhatwasproclaimedandobtainedthroughhis
banishmentonefatherlandforhispeoplewhileconsideringtheentireearthasaformofbanishment.Shouldhewhodied
dailyandalwaysexpendedhimselffreelythroughdeaththenfeardeathasdestructionwroughtbyenemies?Hewhose
misfortunecannotalwaysimitatethemartyrs'strugglesonbehalfofthetruthhasbeenunitedtooneandthesamedeath.His
heart[literally,"liver"]begantoeruptfromhisintestineswhenovercomewithfrightatsomethreatandscoffeditbysaying
"IgivethankstoyouwhosewillIamdoing."Fornotwithoutgoodreasonistheheartlocatedintheintestineswhenyou
castitoutinathreateningsituation,youareliberatedfromthecontemptiblebody.
Isthereanythingwhichdetractsfromsuchareputewithregardtodivinematterswhencomparedwiththeothersaints?Is
thecelebrationinferiorincomparisonwiththerestofthesaints'festivals?Compare,ifyouwill,onelifewiththosewhoare
holy.PaullovedGod.Loveiscertainlythehighestgoodfromwhichisderivedfaith,hope,patientexpectation,stabilityin
everytypeofsplendorandabundanceineveryspiritualgift[cf.Rom8.25].ButletusexaminePaul'smeasurewithregardto
loveofGod.Indeedyou[J.117]askwhetheritinvolvesone'sentireheart,soulandminditisalawequalonlytoGod's
unboundedlove[cf.Dt6.5Mt22.378].Thereforehewhofixesone'sentireheart,soulandminduponGodandseeks
nothingwithregardtothislifefocuseshisattentionupontheunlimitedboundoflove.Ifanyonepointsoutthattheteacher
concernshimselfwithanythingofthisworld,thatis,wealth,power,desireforemptyglory(itisinappropriatetoattribute
suchserviletendenciesofpleasuretohim),andshouldanyonediscoversuchinclinations,theyposeaclearthreatentolove
forGodbecausethemeasureofdesirehasnowbeenreducedfromGodtomaterialthings.Buttheenemymakeswaragainst
theseandsimilarqualitieshebanishesallfeelingwithregardtothemandanythingapersonmayholdasprimaryinone's
life[Basil]then[M.800]purifiesthelifeweallholdincommonbyhisteachingandpersonalexample.
Clearlythebestadvantagefor[human]natureistohavethemeasureofloveforGodinoneself.Howcanapersonwho
lovesGodwithhiswholeheart,soulandmindachieveagreaterlove?Hesimplycannotdoit.Ifwehavetaughtthatlove
hasonegoal,namely,toloveGodwithone'swholeheart,PaulandBasilhadlovedGodwiththeirwholehearts,andone
measureoflovecommontobothwouldcertainlynotbeadeparturefromthetruth[cf.1Cor13.113].ButtheApostlesays
thatloveisgreaterthanallgoodthings,afactwhichconcurswiththeadmirablewordsoftheGospel[J.118]healsosays
[love]issuperiortoprophecyandknowledge,firmerthanfaith,moredurablethanhopeandalwaysconstantwithoutwhich
allourstrivingtowardsthegoodwouldbemeaningless.TheLordsaysthateverylawandprophecyconcerningthedivine
mysteryhangsuponloveandthatitenjoysprimacyamongeverybenefit[cf.Mt22.3540].IfthegreatPaulisnotinferior
withregardtotheexcellenceandpreeminenceofwhathasbeenestablished,thenlovedirectsandgivesbirthtoeverything
elseandbynomeansshouldbeconsideredasinferior.Justashumannaturesharesineverythingpropertoitsnature,so
perfectloveinoneselfcomprehendsandseeseverythingithastheshapeofgoodqualitiesconformedtothisprototype.
Whetherfaithsavesorwhetherwearesavedthroughfaithorawaitgracethroughpatience,"lovebelievesallthingsand
hopesallthings"astheApostlesays[1Cor13.7].Welackthetimetoexamineeverydetail,butthefruitoflovewhichis
alsotherootisloveitselfwhichhastenstovirtue,andnothingislackingwheninwhenwepossessit.
ThegreatBasilpossessedthisandlackednogoodifhehaseverything,indeedheisinferiortonothing.Butanother[Paul]
speaksofwhenhewasinthethirdheaven,wassnatchedawayintoparadiseandheardunutterablethingswhichnoman
couldspeak[cf.2Cor12.24].Clearlyfleshcouldnot[J.119]receivesuchafavor,and[Paul]doesnotconcealhisdoubt:"I
donotknowwhetherIwasinthebodyoroutsidethebodyGodknows."Shouldanyonedaretospeakofthisbecausehe
knowsnothingaccordingtothebody,theinvisibledoesnotadmitanysuchstatementbyreasonofacontemplationwhichis
incorporealand[M.801]intellectual.[Paul's]writingswereatestimonytotheseoccurances.Hehadtravelledfrom
JerusalemtoIllyricumwhilepreachingtheGospelintheirmidst[Rom15.19]becauseitisnecessarythatPaul'smessagefor
whichhewassozealoustobeproclaimedthroughouttheentireworld.Wecanomitfurtherdetailsabouthislife,thatis,
whenhewascrucifiedtotheworldandwaspowerfulinweakness[cf.Gal6.14].Christwasthelifeofbothmenanddeath
wastheirgaintobedissolvedintheLordwasmorehonorablethanafraudulenttypeoflife[cf.2Cor12.9].
CanwecompareJohntothemaster[Basil]?Hewasfirstamongthosebornofwomenandwasendowedwithsomething
moreexcellentthanprophecy,afactwhichwouldbeconsideredinsaneandimpiousshouldwecomparehislifewithanother
person[Mt11.9&11].But[J.120]considerationofonemanwithanotherdemonstratesaformofsupremeblessedness.In
thislight,letusthencontinuewithourremarks.Johnwasnotclothedinsoftgarmentsnorwasthereedshakenbythewind
heprefersthedeserttoinhabitedplacesandpreferstofrequentsuchregions[cf.Mt11.78].Iftruthbearswitnesstoour
teacher,shouldwenotconsiderhiminferiortothegreatJohnwhentakingthisobservationintoconsideration?Whois
unfamiliarofhowherailedagainsteverytypeofdelicate,softmanneroflife?Inallthingshepursuedmoredifficult,
strenuousworkinsteadofpleasures:thesun'sheat,cold,corporealdisciplinebyfastsandselfcontrol,dwellingincitiesas
inadesert(nothingoflife'scircumstanceshascausedhimharm)andmakingcitiesoutofdeserts.Hedidnotallowhis
circumspect,stablemodeoflifetobedisturbednoronthoseoccasionswhenhewithdrewintosolitude,washestrippedof
whatisconsiderednecessarysothatjustaswithBaptist'slife,thedesertbecameacityandattractedmanypeople.Hewas
notareedeasilyinclinedtocontraryopinionsbuthislifedemonstratedthatopinionsdidnotmovehim.Rightfromthe
beginninghedelightedinpoverty,andhisjudgementbecameanunshakablerock.HedesiredtodrawneartoGodthrough

purityhisdesirewasamountain,notareedneverbenttothehostilewindsoftemptations.
TheApostlealonewasconstantin[J.121]theloveofGodthroughhisownwordsbecauseneitherlife,death,anything
presentortocome,letaloneanythingcreated,couldseparatehisheartfromloveofGod[cf.Rom8.389].Heevaluated
himselfinmanywaysaccordingtovirtueandinnowaywashismindlikeanunstablereedrather,italwaysremained
immovableinwhatwasbeautiful.Johnfreelyspoke[M.804]toHerod,and[Basil]toValens.Letusnowcompareeach
man'sdignity.[John]livedinPalestinewhichwasunderRomanrulewhosedomainextendedfromthebeginningofthe
sun'scourseinPersiatoBritainandreachedthefurthestexpanseofOceanus(26).[John's]couragebeforeHerodwasnot
directedathistransgressionagainstacertainwomanbuthechastisedhisdesireasunlawful[Mt14.4].Ontheotherhand,
whatwasessenceoftheteacher'sboldnesswithregardtoValens?Ifthefaithissafeandnotpolluted,thetransgression
showsthattheentireearthisguilty.Thereforebycloseexaminationletthejustmanrebuttheauthorityofdeedsbyhisown
authorityandtheobjectofboldnesswithhisownboldness.InthislighttheabominationgirdingHerod'sbodyisa
transgressionoffaithwhichoffendshumannatureinitsentirety.Heperseveredinboldnessuntodeathandwasbanished
becauseofitwhentheemperorimposedthepunishmentofadeathsentence.However,Johnwasbelievedtoliveafterdeath,
andBasil'senemies[J.122]allowedhimtoreturnfromexileoncethethreatlevelledagainsthimwasretracted.
DowedaretoproceedfurtherbyspeakingoftheexaltedElijahandtoshowthatourteacherresembleshim?But[Elijah]
waswhiskedawayinafierychariot,conducedbyfieryhorsesandtransportedtothetranscendentrealmabove[cf.2Kg
2.11].Letnoonedemandthathumannature(itcannotremainunharmedinthemidstoffiredivinepowertransportsit
abovetothatweightlessrealmfromwhatisbothheavyandearthly)canshutoutbyitsownwordsheavenlysupportand
closeitagainbyitsauthoritywhenitappearstherightthingtodo.Foraconsiderableperiodoftimehewentwithoutfood
exceptryebakedinashesandconservedhisstrengthforfortydays[cf.1Kg19.68].Letusmoveonfromthisexample
becauseittranscendshumanstrengthandhumannaturefindsitdifficulttoimitate.Letusbesilentaboutthatsmalljarof
flourandjugofoil,surmisingonlythatitiscrucialforsustenanceitsuppliedfoodthroughoutthefaminewhichcontinued
forthreeyearsandsixmonths[cf.1Kg1216,18.1].Powerfromaboveperformswondersaccordingtoitsownway,andno
oneshouldattributesuchwonderstohumannature.
[M.805]Whatdotheprophet'smiraclesandthoseofourteacherhaveincommon?Bothwerezealousforthefaith,abhorred
[J.123]thosewhoactcontemptuously,lovedGod,desiredHimwhotrulyexistsnotmaterialthingsandscrutinized
everything.[Basil]alsohadacountenancewhichrevealedhissoul'sintensity,possessedasimpledignity,hadasilencemore
efficaciousthanwords,esteemedeveryonewhetherimpressiveindignityorhumbleandmanifestedindifferenceto
everyone.BysuchqualitiestheteacherimitatedElijah'smiracles.Shouldanyoneoffertheexampleofafortydaysfast,we
cansaythatourteacherfastedthroughouthisentirelife.Hisabstinencefromfoodwhichlastedforashorttimeresembles
[Basil's]whichextendedhisentirelife.Ontheotherhand,thatryebakedinashesfortifiedtheprophetforawhilewhereas
[Basil's]constitutioncouldsubsistonfoodwhichhehadconsumedbeforehand.Thisisasignbecausenopersonrelatedto
himcanpreparefoodrather,heisnourishedbyangelswhobestowedsatietytothebodybythefoodtheyprovided.Thus
whennoinnovationintervenesreasonmanagesthemeasureoffoodandallowsittonourishthebodyitdoesnotfollowthe
whim'sofnaturebutthelawoftemperance.
Theteacher'spriesthoodimitatesinamysteriousfashiontheprophet'sinathreefold[J.124]mannerbyfaithwhenthe
heavenlyfireilluminesthesacrifices:ScripturehastaughtusinmanyplacesthatfireistheHolySpirit'spower.Theteacher
neitherrelievedtheearthfromfaminenorcausedit.Thegreatprophetcalleddownaplagueofdroughtupontheearth,and
thecureofthiswoundwasequaltotheplague'sgriefbyhavingbanisheditbyacure[cf.1Kg17.1,18.1].Shoulditbe
necessarytopresentanymiracleofElijah,thenconsiderthatthedivinewillthreatenedtobringmisfortune,thedrought
lastedthroughoutthewinterandfruitfailedtoblossom.ThemastersupplicatedGodwhilethefearofthreatremainedand
besoughtGodwithprayersheimploredrelieffromdroughtinordertoeasesorrow.AlthoughthegreatElijahbrought
comfortinfamineforonewidow,ourownagehasasimilarexampleintheteacher.Whenthefaminewassevereinthecity
inwhich[Basil]happenedtobepresentandtheentireregionwasafflicted,hesoldhispossessionsand[M.808]exchanged
moneyforfoodwhichwasscare.Havingpreparedagreatamountoffoodandsetatable,[Basil]tookintoconsiderationthe
peoplewhocamefromeverywhereduringthetimeoffaminethisincludedtheyoungpeopleofthecityandtheJewswho
equallysharedhisgenerosity.Indeedtheonlyrequirementwastofillthedivinecommandmentthroughthejarorthrough
anyotheroccasion.Hedidnotinquireintothesourceofconsolationforthoseinneed[J.125]butattendedtothesituationat
hand.Elijah'sascentbymeansoffiretranscendsanythingwecansay.However,hedidnotdisdaintheotherearthlyform
whichwastakenonhighwhenitwasglorifiedbyheaven'sloftycitizenshipwhichtheSpiritopensupbythechariotof
virtues.Everythingwhichtheteacherhasdonewellconcurswithourremarks.
IsitnecessarytospeakboldlyaboutSamuel?Yetinallthingsweattributeprimacytotheprophetwhenmentioningtwo
traitswhichalsopertaintoourteacher.Thedivinefavorwaspresentatboththeirbirths[cf.1Kg1.11,20],forjustasthe
motherofeachwasessentialinthisregard,soweretheirrespectivefathers.Whenadeadlyillnessgripped[Basil]during
childhood,hisfathersawinavisionduringsleeptheLordwhointheGospelbestowedthechildtohiscarebysaying"Go,

yoursonlives"[Jn4.50].Imitatingsuchfaith,heperceivedthefruitbyfaithwhichenabledhissontoreceivesalvationfrom
theLord'slove.NotonlydoweattributeonemiracletoSamuelbutanotherwhenbothmenzealouslypursuedthe
priesthoodbothofferedsacrificesofreconciliationtoGodfortheirenemieswhosoughtdestructionandforthedefeatof
heresieswhichalientribeshadadopted.
WehavetheexampleofthegreatMosesforeveryperson[J.126]fondofvirtue,andnotwouldbewrongtoconsiderhis
exampleasalawgiverwhichwasdirectedtothisend.Thereforenooneshouldshowanytraceofjealousywithregardtoour
teacherwhoselifeimitatedthelawgiver's.Whatdowemean?AnEgyptianprincessadoptedMosesandraisedhimshedid
notrefuseherbreastsfornourishmentuntil[M.809]heattainedchildhood[cf.Ex2.511].Thistruthalsopertainstothe
teacher:havingbeennursedbypaganwisdom,hehealwaysgraspedtheChurch'sbreastwhichenabledhissoultogrowby
doctrineandtokeepitsecure.LikeMoses,hedidnotadheretohismother'sfalseteachingwithwhichhewasraised,nordid
hepaythismuchconsiderationduehisashamedbyit.Havingshakenoffthegloryofallpaganlearning,[Basil]waslikea
kingheadoptedahumblelifeinthesamewayMosespreferredtheHebrewstoEgyptiantreasures.Althoughhumannature
ineachmanactedaccordingtoitsrespectiverole(forthefleshofeachlustedagainsttheSpirit,cf.Gal5.17),[Moses]was
notexpertattherationalcombatoftheEgyptianwhomhekilledrather,byfightingforsomethingbetterheputtodeaththat
whichwasevilfortheHebrew.TheHebrewreasoningpowerhadbeenpurifiedandisuncontaminated.Bymortifyinghis
membersonearth[Basil]imitatesinsoulthevalorofMoses'combatwhichwaseffectiveagainsttheEgyptian.Wemust
passovermuchofthehistoricalaccountandnotfaithfullyexplaineverydetailwhich[J.127]pertainstoMosesthesame
appliestotheteacher.MosesleftEgyptaftertheEgyptian'sdeathanddweltaloneforalongtime[cf.Ex2.1115].He
forsookthecity'stumultandtheclamorofmaterialattractionsandengagedindivinephilosophyinsolitude.[Moses]was
illuminedbythebush[cf.Ex3.25].Wemaydrawacomparisonwithhisvision:atnight[Basil]wasilluminedwhileat
prayerinhishouseanimmateriallightfilledthehousebydivinepowerwhichhadnomaterialsource.Mosessavesthe
peoplefromthetyrantthispeopletestifiesonourteacher'sbehalfwholeadthemthroughhispriesthoodtoGod'spromise.
Whatneedistheretospeakofeachdetail,forexample,when[Moses]leadthepeoplethroughwater,carriedthetorchofa
columnoffirebyhiswordstomany,savedthembythecloudoftheSpiritandnourishedthemwithheavenlyfood?How
didheopenthewaterwithwood,afigureofthecross,whenhetoucheditwithhismouth?Howdidhegivewatertodrink,
imitatingbyitsabundancetheabyss'torrents,thetentofwitnessandthespaceinfrontofitwhichhehaddesigned?[Moses]
presentedafineteachingtothepoorbyhisbody,thepoorinspirit[cf.Mt5.3],thattheymightobtain[J.128]blessed
povertywhichbestowsthegraceofthetruekingdom.Foreachsoulhemadeasdwelling[M.812]thetruetentinhabitedby
Godbypreachingandpreparedinhimselfcertainpillars(Imeanrationalpillarswhichsupportvirtue'slabor)andlaversto
washthesoulofdefilementsandtocleansethefilthintheireyes.Howmanylampstandsdidheplaceineachsoulbyhis
preachingwhichilluminedthedarkness?Hearrangedthuriblesforprayerandaltarsfrompure,genuinegold,thatis,froma
true,puredispositionwhosesplendortheheavy,vainleadhasdimmed.WhyshouldIspeakofthemysticalarkwhose
tabletsofthecovenantthedivinefingerhaswrittenoneachsoul?Ibelievethatcarefulattentiontothesemattersshowsthat
[God]madeeachperson'sheartanarkbearingthespiritualmysteriesandhasthelawwrittenthroughdeedsbytheSpirit's
work(forthisisthemeaningofGod'sfinger).Itcontainsthearkofthepriesthoodwhichalwaysbringsforthfruitthrough
participationinsacrificesandthejarwhichneverlacksmanna.Thevesselofthesouldidnotcontainheavenlyfoodwhen
sinhinderedtheflowofmanna(mannaistheheavenlybread).Whatneedistheretospeakindetailofthepriestlystole
[J.129]bywhichheadornedotherpersonsthroughhisownexample?Healwaysboreonhisbreasttheornamentonwhich
waswrittenaname,inscription,manifestationandtruth.
Alltheseexamplesallowforamorecarefulexplorationwhichfigurativelysignifyhowtheteacher[Basil]wasadornedand
sharedthissameadornmentwithothers.WeknowthatheoftenenteredthedarknesswhereGodresided[cf.Ex20.21].To
otherpersonsthemystagogyoftheSpiritwasmadevisiblewhichwasunseenandappearedwithinthedarkness'embrace
whichconcealedthewordconcerningGod.OftenheopposedtheAmelekitesbytheshieldofprayer.ThetrueJesus
[Joshua]defeatedtheenemybyextendinghishands[cf.Ex17.814].HeabolishedBalaam'snumerousdivinizations[cf.
Num224]whichwerenotinaccordwiththetruewordrather,persuadedbytheemptyteachingofdemons,theywere
ineffectualagainsteviloncetheteacher'sprayerchangedacurseintoblessing.Wehastilymentiontheseexamplesbyway
ofrecapitulation.Thepersonunfamiliarwiththesaint'slifeaccommodatedtothetruthhisindividualdeedsandtheeffects
oftheenchantmentstheteacher'sfaithbroughtanendtotheevilwroughtbysorcerybecausetheywereineffectiveagainst
personswhodidnotsubscribetothem.Butleavingasidealltheaccomplishmentswhicheachmanhaddone,allowmeto
recallboth.Eachdepartedlifeanddidnotleavebehind[M.813]amemorialofhisbodilyexistence.NeitherwasMoses'
tombfoundnorwasheencompassedbymaterialwealth[J.130]rather,uponhisdeathheleftbehindnoevidenceofwealth
whichisusuallythecustomsuchasaburialmound,asignofprosperity.HistorybearswitnesstothiswithregardtoMoses,
andhisgravecannotbefoundeveninourday[cf.Dt34.56].
IfweapplytheseobservationstothedistinguishedBasilsothathislifemightnotbedistantwhencomparedwithpersonsof
greatness,thesequenceoffeastswonderfullynowmakeshisfestivalpresent.Itwouldbefittingtorecallthenoteworthy
commentsmadeconcerningeachmanandtoseehowtheappropriatearrangementofthesaint'sfeastdayallowsusto
celebrateit.Whocanattributethemostsuitabletypeofpraiseandtributetohim?Imeanhisfatherland,race,parental

training,theeducationwhichmadehimgrowineveryareaandstrengthenedhim,therebymakinghimnotableand
renowned.Butthegreatnessofallhisvisibleattributesistobespurnedbecausesuchachievementresultsintheopposite
hisstrengthdoesnotconsistinwordswhichlaudhisgreatachievementanddignity.Inordernottorejecttheinabilityto
singhispraisesandnottodiminishhisglorybypraise,itwouldbebettertoremainsilentrathertoincrease[J.131]
admirationthantodiminishpraisethroughspeech.Whatwordscanbestowmorehonoruponhim?Whonowisnotfamiliar
withthisgreatman'sphysicalintegrity?Heresisteditasthoughhehadtakensomeonecaptiveandalwayskeptitchainedby
thoughts,wasnotbeatendownbyevilpassions,whippedintomasteryandtorturedthatservilebodylikearelentlessmaster
whogivesnoresttoaprisoner.Inlightofthisitwouldbeabsurdtoglorifyanythingrelatedtothefleshthroughanoble
birth.Howcanitbestowhonorwhen[his]manneroflifebringsshameuponit?Inthesamewaymemoryofone'sgenealogy
isspurnedtogetherwithlineage.Everytypeofsensibleelementconstrictsthepersonwhoexaltshimselfabovetheentire
worldbecauseitpreventshiselevationaboveheaveninstead,hisattentionisfocuseduponthesoulandtranscendingthe
sensibleworldhealwaysstrivestopossessdivinevirtueswithhisthoughtsandtobefamiliarwiththem,allowinghismind
tobeunimpededbyanythingcorporeal.
Whenwouldhehavethetimetonamea[M.816]partoftheearthafterhimselfandbeaffiliatedwithhonorthrougha
particularlocation'svalue?Hewouldbearrogantandundeservingoftruepraiseifconsumedbywater,plantsandclodsof
earthinsteadoftruevirtuewhichaloneistheobjectofadmiration.Trulyeveryassetisnotaresultoffreechoiceevenif
suchanattributeisespeciallylovelyitbestows[J.132]nohonorinaccordwithitsnature.Thereforeletusbesilentwith
regardtoancestry,descentandsimilarthingswhichpertaintonaturalcircumstances.Shouldanyonebringtomindhis
ancestryandnobledescent,thispersonsdoessobyhisownfreeconsent.WhatisthenatureofBasil'snobilityandancestry?
Hisrace,familiaritywithGodandvirtuearehisfatherland.AstheGospelsays[cf.Jn1.12],thepersonwhohasreceived
GodalsohasthepowertobecomeachildofGod.WhatmorenoblebirthrightistherewithregardtoGod?Hewhoisin
virtueandhasaccrueditindeedmakesithisownancestryinwhichheflourishes.Discretionwashishome,wisdomhis
possession,righteousnessandtruthandpurityhislamp,andanconspicuousbeautywhichadornsthehouseproclaimsthe
inhabitantinsteadofthosepersonswhotakeprideinhomesadornedwithmarbleandgold.Shouldanyonehonorsuchan
ancestryandcelebratethisdescent,hewilltransformintopraiseanythingwhichhadbeenbestoweduponhim.Earth,blood,
flesh,wealth,dynastyandthosewishingtotestifybysuchsplendorsbelong[literally,"arefriends"]totheearth.
Shouldtherebenoroomtoaccommodatepraisetoourremarks,[Basil]woulddeclinesuchmattersofattentionandreject
ourskill.Howcanwerecallhimifanyoneshouldaskifwedonotmentionhispraises?Howisthelaw[J.133]fulfilled
which,asMosessays,obligesustopraisethejustman[cf.Prov10.7]iftruepraisesareinadequateandareinsultingand
quiteunremarkable?However,helacksnopraiseevenifourisunfruitful.What,then,isourintent?Whodoesnotrealize
thatanymentionofdeedsyokedtovanityiscompletelyuseless?Sincedeedsspokenaremanifestinsubstanceandtruth,
praiseofspeechwhichisfulfilledthroughdeedswouldbemorehonorable.WhatdoImean?Thatrecallinghislife
improvesour[M.817]modeofliving.Forjustasacarvinginstrumentusedbythehandmanifestsacertainbeautifulform,a
sealimpresseduponwaxtransformsitsinnatebeautythroughsculptingitalterstheseal'scharacter,havingreceivedthe
impressionbyitsownform(noonecouldrepresentthroughspeechtheattractivebeautyofcarvingwhichshowsthebeauty
formedinwax).Similarly,ifanyonepraisestheteacher'svirtuebymerewordswhileanotheradornshislifethrough
imitation,thelatterwouldbecertainlymuchmoreeffective.
Brethren,havingimitatedhisdiscretionbyappropriatingit,letuspraisevirtueaccordingtohisworthinessandfulfillallhis
wonderfuldeedsbysharinghiswisdom.Bypraisingpovertywebecomepoorwithregardtomaterialwealth.[J.134]No
oneshouldspeakofcontemptforthisworldsimplybecauseitislaudableandgloriousrather,letone'slifetestifytosuch
contemptwithregardtowhattheworldvalues.DonotmerelysaythatheisdedicatedbutdedicateyourselvestoGod,and
notonlythathepossessedthehopedforrestbutthatyoutreasureupthiswealthlikehim.Itcertainlylieswithinyourpower.
[Basil]storeduphisownwealthinthetreasurehouseofheaven,soimitatetheteacherinthisway[cf.Lk6.40].The
disciplewillbeperfectwhenheresemblesthemaster.Inotheroccupationsoneisadiscipletoaphysician,geometrician,
andapersonstudyingrhetoricwillbenotbeworthyofhismaster'sartunlessheadmiresthisskillbyspeech,forhehasnot
yetshownhimselfworthyofsuchrespect.Allowsomeonetosaytohim,"Howcanyousaythataphysicianisamaster
whenhehasnoknowledgeofhisskill?Howyousayoneisageometricianwhenhehasnoknowledgeofhiscraft?"Butif
anyonedemonstratesexpertiseinwhathehaslearned,hisownknowledgewillhonorhismaster'sinstruction.Thuswewho
magnifytheteacherBasilshouldrevealhisteachingbyourlivesbecausehisnamehonoredGodandmeninChristJesusour
Lord,towhombegloryandpowerforeverandever.Amen.
+theend+

1.Thewordisegkomionwhichmeans"songofpraise"usuallyonbehalfofapersonwhohasdied.
2.ThetextonSt.Ephraimislistedunderthecategoryof"DubiaetSpuria"intheBibliographiezuGregorvonNyssa
(Leiden,1988),p.306.

3.Onthedistinctionbetweenthevarioustypesoforationsusedintheancientworld,especiallyasdevelopedbyMenander
aspassedontoChristianauthors,refertoConsolationPhilosophybyRobertC.Gregg(Cambridge,Ma,1975).Onpp.647
GregggivesanoutlinetoMenander'sthreefoldscheme:
toprooimion
taegkomiawiththremos
toparamuthetikonmeros
Cf.footnote#1,p.65,foramoredetailedoutlinetothisschemepresentedbyBauer.
4.LaChronologiedesSermonsdeGregoiredeNyssefromRevuedesSciencesReligieuses#29(Paris,1955,p.351).
Danieloumentionsthatthereissomequestionofattributingtheoration'sdateto381insteadof380.Hepresentsevidenceof
thisfromGregory'sepistles(cf.p.352).
5.Paris,1970.Refertochaptertwoentitled"Enchainement"whichliststhemeansofakolouthiaasrelatedtologic,
cosmology,history,exegesisandphilosophy.Danieloutranslatesakolouthiavariouslyas"enchainementdesidees"(p.18),
"lasuite"(p.42),"unesuitnecessaire"(p.44),"leliennecessairededeuxpropositions"(p.45).
6.TranslatedbyCasimirMcCambley,Brookline,Mass.1995.
7.Herewehavetheadjectiveformofakolouthia.
8."HereisperhapsGregory'smostoriginalanddaringcontributiontoChristianthought.Allcreationisinmovementand
allcreationisdiastema,asajourneyfromonepointtoanother,orderedandsequential,ataxiskaiakolouthia.Allcreationis
intime,andhasabeginningandanend,anarcheandatelosandanhodosfromarchetotelos."FromanarticlebyT.Paul
VergheseentitledDiastemaandDiastasisinGregoryofNyssainGregorvonNyssaundDiePhilsophie(Leiden,1976),
p.251.
9.TheNiceneandPostNiceneFathers(GrandRapids,Michigan,1972),p.69.
10.FromTreatisesII,CistercianFathersSeries,vol.CF#13(Washington,D.C.,1974),p.93.
11.Ibid,p.109.
12.Ibid,p.161.
13.TheGreekOrthodoxTheologicalReview,vol.29,#4(Brookline,Mass.,1984),p.367.
14."IfBasillivedatthesametimeasPaulhewouldenjoythesameeminenceasSylvanusandTimothy."(J.110.256)
15.Ibid,pp.845.
16.NoticethesimilaruseofladderintheLifeofGregorytheWonderworkercitedbelow.
17.PublishedintheGreekOrthodoxTheologicalReview,vol.35,#2,Brookline,Mass.,1990.
18.Cf.1Samuel28forthefullstory.
19."Bothwerezealousforthefaith,abhorredthosewhoactcontemptuously,loved,God,desiredHimwhotrulyexistsnot
materialthingsandscrutinizedeverything.[Basil]alsohadacountenancewhichrevealedhissoul'sintensity,possesseda
simpledignity,asilencemoreefficaciousthanwords,esteemedeveryonewhetherimpressiveindignityorhumbleand
manifestedindifferencetoeveryone."(J.122.25123.6)
20.TranslationbyAbrahamMalherbeandEverettFerguson(NewYork,1978),p.47.Gregory'sreflectionsuponthe
priesthoodisalsocontinuedinthefigureofJoshua(whichmeans"Jesus"inHebrew):"ThetrueJesus[Joshua]defeatedthe
enemybyextendinghishands.HeabolishedBalaam'snumerousdivinizationswhichwerenotinaccordwiththetrueword."
(J.129.1014)
21.HereGregorydoesnotspecifywhetherheisreferringtoMosesorBasilanyway,bothsharethesamedivinemystery.
22.OnthisthemeofdivinedarknesswhichhasantecedentstoGregoryofNyssa,refertotheremarksbyJeanDanielou:
"CettetraditionremonteaPhilon.EtilsemblebienquesurcepointGregoiredependedirectementdelui.Onpeut

rapprocherainsiDePosteritateCaini,15:'MoiseentradanslatenebreouDieuetait,c'estadiredanslespenseessecretes
etinvisiblessurl'Etre."PlatonismeetTheologieMystique,(Paris1944),p.191.
23.Ibid,p.130.
24.OntheinabilitytofindMoses'tomb:"NeitherwasMoses'tombfoundnorwasheencompassedbymaterial
wealth...HistorybearswitnesstothiswithregardtoMoses,andhisgravecannotbefoundeveninourday."(J.129.223
J.130.46)
25.Ihavechosentheletter"J"becausethecriticaltextsofGregory'sworkswerebegunbyWernerJaegerandcontinued
afterhisdeath.
26.Oceanus:sonofUranusandGaia.Anamedappliedtothatwaterwhichtheancientsbelievedtoencompasstheearth's
disc.