Homilies and Sermons 2.1–2.8

Basil of Caesarea · Homilies and Sermons · ca. 363-378 · Caesarea · 4 passages

Authorship disputed: Most of these homilies are accepted as Basil's; a few (On Faith, On Humility, parts of the Ps. homilies) have been questioned. Judge each homily separately.

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

Chapter 2

2.1PG 31

Παρακαλεῖτε, φησὶν, ἱερεῖς, τὸν λαόν" σατε εἰς τὰ ὦτα Ἱερουσαλήμ. Ἱχανὴ τοῦ λόγου ἡ φύσις τῶν μὲν σπουδαίων τὰς ὁρμὰς ἐπιτεῖναι, τῶν δὲ στρατηγοὶ μὲν, εἰς παράταξιν τὸν στρατὸν χαθιστῶντες, τοῖς παραχλητιχοῖς λόγοις πρὸ τῶν ἀγώνων χέχρηνται, καὶ τοσαύτην ἔχει δύναμιν ἡ παραίνεσις, ὥστε πολλοῖς καὶ θανάτου πολλάχις καταφρόνησιν ἐμποιεῖν" γυμνασταὶ δὲ καὶ παιδοτρίθαι, πρὸς τοὺς ἐν τοῖς σταδίοις ἀγῶνας τοὺς ἀθλοῦντας προσάγοντες, πολλὰ περὶ τοῦ χρῆναι πονεῖν ὑπὲρ τῶν πολλοὶ τῇ περὶ τὴν νίχην φιλοτιμίᾳ τῶν σωμάτων ὑπεριδεῖν, Καὶ τοίνυν καὶ ἐμοὶ, τοὺς Χριστοῦ στρατιώτας πρὸς τὸν χατὰ τῶν ἀοράτων ἐχθρῶν πόλεμον διατάσσοντι, καὶ τοὺς ἀθλητὰς τῆς εὐσεδείας ἐπὶ τοὺς τῇς διχαιοσύνης στεφάνους διὰ τῆς ἐγχρατείας παρασχευάζοντι, ἀναγκαῖος ὁ λόγος τῆς παραχλήσεως. Τί οὖν φημι, ἀδελφοί; Ὅτι τοὺς μὲν τὰ ταχτιχκὰ μελετῶντας, καὶ τοὺς ἐν παλαίστραις διαπονουμένους, ἀχόλουθόν ἐστι τῇ δαψιλείᾳ τῆς τροφῆς κατασαρχοὺν ἑαυτοὺς, ὡς ἃν εὐτονώτερον τῶν πόνων ἀντιλαμδάνοιντο" οἷς δὲ Οὐχ ἔστιν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀ.1λὰ πρὸς τὰς ἀρχὰς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς χοσμοχράτορας τοῦ σχότους τούτου, πρὸς τὰ χνευματιχὰ τῆς πονηρίας, τούτοις διὰ τῆς ἐγκρατείας καὶ τῆς νηστείας ἀναγκαῖόν ἐστι τὸ χρὸς τὸν ἀγῶνα χαταγυμνάξεσθαι. "Ἔλαιον μὲν γὰρ πιαίνει τὸν ἀθλητήν "νηστεία δὲ τὸν ἀσχητὴν τῆς εὐσεβείας χρατύνει. Ὥστε ὅσον ὑφαιρεῖς τῆς σαρχὸς, τοσοῦτον ποιήσεις τῆς πνευματιχῆς εὐεξίας τὴν ψυχὴν ἀποστῶδειν. Οὐ γὰρ σωματιχοῖς τόνοις, ἀλλὰ χαρτερίᾳ ψυχῆς καὶ τῇ πρὸς τὰς θλίψεις ὑπομονῇ τὸ πρὸς τοὺς ἀοράτους ἐχθροὺς περιγίνεται χράτος.

Parakaleite, phēsin, hiereis, ton laon" sate eis ta ōta Hierousalēm. Hichanē tou logou hē physis tōn men spoudaiōn tas hormas epiteinai, tōn de stratēgoi men, eis parataxin ton straton chathistōntes, tois parachlētichois logois pro tōn agōnōn chechrēntai, kai tosautēn echei dynamin hē parainesis, hōste pollois kai thanatou pollachis kataphronēsin empoiein" gymnastai de kai paidotrithai, pros tous en tois stadiois agōnas tous athlountas prosagontes, polla peri tou chrēnai ponein hyper tōn polloi tę̄ peri tēn nichēn philotimią tōn sōmatōn hyperidein, Kai toinyn kai emoi, tous Christou stratiōtas pros ton chata tōn aoratōn echthrōn polemon diatassonti, kai tous athlētas tēs eusedeias epi tous tę̄s dichaiosynēs stephanous dia tēs enchrateias parascheuazonti, anankaios ho logos tēs parachlēseōs. Ti oun phēmi, adelphoi? Hoti tous men ta tachtichka meletōntas, kai tous en palaistrais diaponoumenous, acholouthon esti tę̄ dapsileią tēs trophēs katasarchoun heautous, hōs han eutonōteron tōn ponōn antilamdanointo" hois de Ouch estin hē palē pros haima kai sarka, a.1la pros tas archas, pros tas exousias, pros tous chosmochratoras tou schotous toutou, pros ta chneumaticha tēs ponērias, toutois dia tēs enkrateias kai tēs nēsteias anankaion esti to chros ton agōna chatagymnaxesthai. "Elaion men gar piainei ton athlētēn "nēsteia de ton aschētēn tēs eusebeias chratynei. Hōste hoson hyphaireis tēs sarchos, tosouton poiēseis tēs pneumatichēs euexias tēn psychēn apostōdein. Ou gar sōmatichois tonois, alla charterią psychēs kai tę̄ pros tas thlipseis hypomonę̄ to pros tous aoratous echthrous periginetai chratos.

"Comfort the people, you priests," it says; "speak into the ears of Jerusalem." The nature of speech is able to quicken the impulses of the zealous and … Generals, when they draw up their army for battle, use speeches of exhortation before the fighting, and exhortation has such power that it often instils in many even contempt for death. Trainers and gymnastic masters, bringing their athletes to the contests in the stadium, [say] much about the need to toil for the [crowns], so that many, through ambition for victory, disregard their bodies. So for me too, as I draw up the soldiers of Christ for the war against the invisible enemies, and prepare the athletes of piety for the crowns of righteousness through self-control, a word of exhortation is necessary. What, then, do I say, brothers? That those who practise tactics and those who labor in the wrestling schools naturally fatten their flesh with abundant food, so that they may take hold of their labors more vigorously; but those whose "wrestling is not against blood and flesh, but against the principalities, against the powers, against the world rulers of this darkness, against the spiritual forces of wickedness" must train for the contest through self-control and fasting. For oil fattens the athlete, but fasting strengthens the one who trains in piety. So the more you take from the flesh, the more you will make the soul shine with spiritual health. For strength against invisible enemies is won not by bodily vigor but by endurance of soul and patience in afflictions.

Textual problem in this passage: see the notes.

Isa 40:1 (quotation, high confidence) · Isa 40:2 (quotation, high confidence) · Eph 6:12 (quotation, high confidence) · 2 Tim 4:8 (echo, low confidence)

Notes and citation

Summary: As generals and trainers exhort their men, Basil exhorts Christ's soldiers to train for spiritual warfare by fasting.

Isa 40:1-2 (LXX, in Basil's form); Eph 6:12.
Lines are lost in the OCR after 'the zealous and' and in the sentence about trainers; the bracketed words give the probable sense. Migne's Latin removed by logged corrections.

Notes on the original text

Digital text corrected (OCR slip and margin letter; margin letter removed; OCR slip): Α πιαίνει τὸνἰἀθλη τὴν → πιαίνει τὸν ἀθλητήν; τῆς εὖσε- αὶ θείας → τῆς εὐσεβείας.

Topics: Fasting

Cite (SBL): Basil, Hom. 2.1 (PG 31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/2-1/#p-2-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-basil-homiliae-variae-2-1) · Report an error

Translation: Translated by Claude from the Greek of Migne PG 31 (archive.org OCR; slips, Migne's Latin and notes removed as logged corrections; sections renumbered to the Benedictine divisions) and checked privately against FOTC 9 where it has the homily; otherwise re-read against the Greek (no public-domain English).

2.2PG 31:181

Ἔστι μὲν οὖν πάντα τὸν χρόνον ἡ νηστεία ὡφέλιμὸς τοῖς αἱρουμένοις αὐτὴν (οὔτε γὰρ ἐπήρεια δαιμόνων κατατολμᾷ τοῦ νηστεύοντος, καὶ οἱ φύλαχες τῆς ζωῆς ἡμῶν ἄγγελοι φιλοπονώτερον παραμένουσ: τοῖς διὰ νηστείας τὴν ψυχὴν χεχαθαρμένοις)" πολλῷ δὲ πλέον νῦν, ὅτε εἰς πᾶσαν τὴν οἰχουμένην περιαγγέλλεται τὸ χέρυγμα. Καὶ οὔτε τις νῆσος, οὐχ Ἕπειρος, οὐ πόλις, οὐχ ἔθνος, οὐχ ἐσχατιὰ ἀνήχοός ἔστι τοῦ χτρύγματος. ᾿Αλλὰ καὶ στρατόπεδα, καὶ ὁδοιπόροι, καὶ πλωτῆρες, καὶ ἔμποροι, πάντες ὁμοίως καὶ ἀχούουσι τοῦ παραγγέλματος, καὶ περιχαρῶς ὑποδέχονται. “Ὥστε μηδεὶς ἑαυτὸν ἔξω ποιείτω τοῦ “αταλόγου. τῶν νηστευόντων, ἐν ᾧ πάντα γένη, καὶ πᾶσα ἡλιχία, καὶ ἀξιωμάτων διαφοραὶ πᾶται χαταλέγονται. “Αγγελοί εἰσιν οἱ χαθ᾽ ἑχάστην ἐχχλησίαν ἀπογραφόμενοι τοὺς νηστεύοντας. Ὅρα μὴ διὰ μι- - χρὰν ἡδονὴν βρωμάτων ζημιωθῇς μὲν τὴν ἀπογραφὴν τοῦ ἀγγέλου, ὑπόδιχον δὲ σαυτὸν λειποταξίου γραφῆς τῷ στρατολογήσαντι καταστήσῃς. Ἐλάττων ὁ κίνδυνος ῥίψασπιν ἐπὶ παρατάξεως ἀπελεγχθῆναέ τινα, ἣ τὸ μέγα ὅπλον τὴν νηστείαν ἀποδαλόντα φανῆναι. Πλούσιος εἶ; Μὴ χαθυδρίσῃς τὴν νηστείαν, ἀπαξιώσας λαθεῖν αὐτὴν ὁμοτράπεζον, μηδὲ τῆς οἱχίας σεαυτοῦ ἄτιμον ἀποπέμψῃ ὑπὸ τῆς ἡδονῆς, μήποτέ σε χαταγγείλῃ ἐπὶ τοῦ νομοθέτου τῶν νηστειῶν, καὶ πολλαπλασίονά σοι ἀπὸ χαταδίχης ἐπαγάγῃ τὴν ἔνδειαν, ἣ ἐξ ἀῤῥωστίας σώματος, ἣ ἐξ ἄλλης τινὸς σχυθρωπῆς περιστάσεως. “Ὁ πένης μὴ εἰρωνευέσθω πρὸς τὴν νηστείαν, πάλαι σύνοιχον αὐτὴν καὶ ὁμοδίαιτον ἔχων. Γυναιξὶ δὲ, Β ὥσπερ τὸ ἀναπνεῖν, οὕτω καὶ τὸ νηστεύειν οἰχεῖόν ἐστι καὶ χατὰ φύσιν. Οἱ παῖδες, ὥσπερ τῶν φυτῶν τὰ εὐθαλῇ, τῷ τῆς νηστείας ὕδατι χαταρδενέσθωσαν. Τοῖς πρεσδυτέροις κοῦφον ποιεῖ τὸν πόνον ἡ ἐχ παλαιοῦ πρὸς αὐτὴν οἰχείωσις “ πόνοι γὰρ ἐχ μαχρᾶς τοῖς γεγυμνασμένοις. Τοῖς ὁδοιπόροις εὐσταλήῆς ἐστι συνέμπορος ἣ νηστεία. "Ὥσπερ γὰρ ἡ τρυφὴ ἀχθοφορεῖν αὐτοὺς ἀναγχάζει, τὰς ἀπολαύσεις περιχομίζοντας, οὕτω χούφους αὑτοὺς καὶ εὐζώνους ἡ νηστεία παρασχευάξει. Εἶτα, στρατείας μὲν ὑπερορίου προγραφείσης, τὰ ἀναγχαῖα, οὐχὶ τὰ πρὸς τρυφὴν, ἐπισιτίζονται στρατιῶται - ἡμῖν δὲ πρὸς τὸν χατὰ τῶν ἀοράτων ἐχθρῶν πόλεμον ἐξιοῦσι, καὶ μετὰ τὴν τούτῶν νίχην πρὸς τὴν ἄνω πατρίδα ἐπειγομένοις, οὐ … αιτωμένοις, αὐτοῖς ἀρχεῖσθαι τοῖς ἀναγκαίοις; Καχοπάθησον ὡς χαλὸς στρατιώτης, καὶ ἄθλησον νομίμως, ἵνα στεφανωθῇς, ἐχεῖνο εἰδὼς, ὅτι πᾶς ὁ ἀγωνιζόμενος πάντα ἐγχρατεύεται. Ὃ δέ με ὑπῆλθεν ἀρτίως λέγοντα, ἄξιον μὴ παριδεῖν: ὅτι τοῖς μὲν τοῦ κόσμου στρατιώταις χατὰ τὴν τῶν χαμάτων ἀναλογίαν. τὸ σιτηρέσιον αὔξεται" τοῖς δὲ πνευματιχοῖς ὁπλίταις ὁ τὸ ἔλαττον ἔχων τῆς τροφῆς τὸ μεῖζὴὸν ἔχει τοῦ ἀξιώματος. Ὡς γὰρ ἣ περιχεφαλαία ἡμῶν παρήλλαχται τὴν φύσιν πρὸς τὴν φθαρτήν " τῆς μὲν γὰρ ὕλη ἐστὶν ὁ χαλχὸς, ἡ δὲ ἐχ τῆς ἐλπίδος τοῦ σωτηρίου συνέστηχε᾽ καὶ ὁ θυρεὸς ἐχείνοις μὲν ἐχ ξύλου καὶ βύρσης πεποίηται, ἡμῖν δὲ … τῷ τῆς διχαιοσύνης περιπεφράγμεθα, ἐχεῖνοι δὲ χιτῶνά τινα ἁλυσιδωτὸν περιφέρουσι" καὶ μάχαιρα ἡμῖν μὲν ἡ τοῦ πνεύματός ἔστι πρὸς ἄμυναν, ἐκεῖνοι δὲ τὴν ἐχ σιδήρου προδάλλονται " οὕτω δῆλον, ὅτι τροφαὶ οὐχ αἱ αὐταὶ ἀμφοτέροις τὴν ἰσχὺν ἐμποιοῦσιν" ἀλλ᾽ ἡμᾶς μὲν τὰ δόγματα τῆς εὐσεδείας ῥώνγυσιν, ἐχείνοις δὲ ἡ πλησμονὴ τῆς γαστρὸς ἀναγκαία. Ἐπεὶ οὖν ἤγαγεν ἡμῖν περιτρέχων ὁ χρόνος τὰς πολυποθήτους ταύτας ἡμέρας, ὡς παλαιὰς τροφοὺς, ἄσμενοι πάντες ὑποδεξώμεθα, δι᾽ ὧν ἐτιθηνήσατο ἡμᾶς ἡ Ἐχχλησία πρὸς τὴν εὐσέδειαν. Μέλλων τοίγὺν νηστεύειν μὴ σχυθρωπάσῃς Ἰουδαϊχῶς - ἀλλ᾽ εὐαγγελιχῶς σεαυτὸν χαταφαίδρυνον, μὴ πενθῶν τῆς γαστρὸς τὴν ἔνδειαν, ἀλλὰ συνηδόμενος τῇ ψυχῇ τῶν πνευματιχῶν ἀπολαύσεων. Οἶδας γὰρ, ὅτι Ἡ σὰρξ ἐπιθυμεῖ χατὰ τοῦ πνεύματος, τὸ δὲ πγεῦμα Ὦ χατὰ τῆς σαρχός. Ἐπεὶ οὖν ταῦτα ἀλλήλοις ἀντίχεῖται, ὑφέλωμεν τῆς σαρχὸς τὴν εὐπάθειαν, αὐξήσωμεν δὲ τῶν ψυχῶν τὴν ἰσχὺν, ἵνα, διὰ τῆς γηστείας χατὰ τῶν παθῶν λαθόντες τὰ νιχητήρια, τοὺς τῆς ἐγχρατείας στεφάνους ἀναδησώμεθα.

Esti men oun panta ton chronon hē nēsteia hōphelimos tois hairoumenois autēn (oute gar epēreia daimonōn katatolmą tou nēsteuontos, kai hoi phylaches tēs zōēs hēmōn angeloi philoponōteron paramenous: tois dia nēsteias tēn psychēn chechatharmenois)" pollǭ de pleon nyn, hote eis pasan tēn oichoumenēn periangelletai to cherygma. Kai oute tis nēsos, ouch Hepeiros, ou polis, ouch ethnos, ouch eschatia anēchoos esti tou chtrygmatos. ᾿Alla kai stratopeda, kai hodoiporoi, kai plōtēres, kai emporoi, pantes homoiōs kai achouousi tou parangelmatos, kai pericharōs hypodechontai. “Hōste mēdeis heauton exō poieitō tou “atalogou. tōn nēsteuontōn, en hǭ panta genē, kai pasa hēlichia, kai axiōmatōn diaphorai patai chatalegontai. “Angeloi eisin hoi chath᾽ hechastēn echchlēsian apographomenoi tous nēsteuontas. Hora mē dia mi- - chran hēdonēn brōmatōn zēmiōthę̄s men tēn apographēn tou angelou, hypodichon de sauton leipotaxiou graphēs tǭ stratologēsanti katastēsę̄s. Elattōn ho kindynos rhipsaspin epi parataxeōs apelenchthēnae tina, hē to mega hoplon tēn nēsteian apodalonta phanēnai. Plousios ei? Mē chathydrisę̄s tēn nēsteian, apaxiōsas lathein autēn homotrapezon, mēde tēs hoichias seautou atimon apopempsę̄ hypo tēs hēdonēs, mēpote se chatangeilę̄ epi tou nomothetou tōn nēsteiōn, kai pollaplasiona soi apo chatadichēs epagagę̄ tēn endeian, hē ex arrhōstias sōmatos, hē ex allēs tinos schythrōpēs peristaseōs. “Ho penēs mē eirōneuesthō pros tēn nēsteian, palai synoichon autēn kai homodiaiton echōn. Gynaixi de, B hōsper to anapnein, houtō kai to nēsteuein oicheion esti kai chata physin. Hoi paides, hōsper tōn phytōn ta euthalę̄, tǭ tēs nēsteias hydati chatardenesthōsan. Tois presdyterois kouphon poiei ton ponon hē ech palaiou pros autēn oicheiōsis “ ponoi gar ech machras tois gegymnasmenois. Tois hodoiporois eustalēēs esti synemporos hē nēsteia. "Hōsper gar hē tryphē achthophorein autous ananchazei, tas apolauseis perichomizontas, houtō chouphous hautous kai euzōnous hē nēsteia parascheuaxei. Eita, strateias men hyperoriou prographeisēs, ta ananchaia, ouchi ta pros tryphēn, episitizontai stratiōtai - hēmin de pros ton chata tōn aoratōn echthrōn polemon exiousi, kai meta tēn toutōn nichēn pros tēn anō patrida epeigomenois, ou … aitōmenois, autois archeisthai tois anankaiois? Kachopathēson hōs chalos stratiōtēs, kai athlēson nomimōs, hina stephanōthę̄s, echeino eidōs, hoti pas ho agōnizomenos panta enchrateuetai. Ho de me hypēlthen artiōs legonta, axion mē paridein: hoti tois men tou kosmou stratiōtais chata tēn tōn chamatōn analogian. to sitēresion auxetai" tois de pneumatichois hoplitais ho to elatton echōn tēs trophēs to meizēon echei tou axiōmatos. Hōs gar hē perichephalaia hēmōn parēllachtai tēn physin pros tēn phthartēn " tēs men gar hylē estin ho chalchos, hē de ech tēs elpidos tou sōtēriou synestēche᾽ kai ho thyreos echeinois men ech xylou kai byrsēs pepoiētai, hēmin de … tǭ tēs dichaiosynēs peripephragmetha, echeinoi de chitōna tina halysidōton peripherousi" kai machaira hēmin men hē tou pneumatos esti pros amynan, ekeinoi de tēn ech sidērou prodallontai " houtō dēlon, hoti trophai ouch hai autai amphoterois tēn ischyn empoiousin" all᾽ hēmas men ta dogmata tēs eusedeias rhōngysin, echeinois de hē plēsmonē tēs gastros anankaia. Epei oun ēgagen hēmin peritrechōn ho chronos tas polypothētous tautas hēmeras, hōs palaias trophous, asmenoi pantes hypodexōmetha, di᾽ hōn etithēnēsato hēmas hē Echchlēsia pros tēn eusedeian. Mellōn toigyn nēsteuein mē schythrōpasę̄s Ioudaïchōs - all᾽ euangelichōs seauton chataphaidrynon, mē penthōn tēs gastros tēn endeian, alla synēdomenos tę̄ psychę̄ tōn pneumatichōn apolauseōn. Oidas gar, hoti Hē sarx epithymei chata tou pneumatos, to de pgeuma Ō chata tēs sarchos. Epei oun tauta allēlois anticheitai, hyphelōmen tēs sarchos tēn eupatheian, auxēsōmen de tōn psychōn tēn ischyn, hina, dia tēs gēsteias chata tōn pathōn lathontes ta nichētēria, tous tēs enchrateias stephanous anadēsōmetha.

Fasting, then, is profitable at all times for those who choose it (for the assault of demons does not dare attack one who fasts, and the angels who guard our life stay more diligently with those whose souls have been cleansed by fasting), but much more now, when the proclamation is being announced throughout the whole inhabited world. There is no island, no mainland, no city, no nation, no remote land that has not heard the proclamation. Armies, travellers, sailors, merchants: all alike hear the command and receive it with joy. So let no one put himself outside the roll of those who fast, on which every race, every age, every difference of rank is enrolled. There are angels in each church who register those who fast. Take care that you do not, for a small pleasure of food, lose the angel's enrolment and make yourself liable to a charge of desertion before the one who enlisted you. It is less dangerous to be convicted of throwing away one's shield in battle than to be seen to have thrown away the great weapon of fasting. Are you rich? Do not insult fasting by disdaining to have it at your table, and do not send it away from your house dishonored for the sake of pleasure, lest it accuse you before the lawgiver of fasts and bring on you, by sentence, a want many times greater, either from bodily sickness or from some other grim circumstance. Let the poor man not make light of fasting, having long had it as the companion of his house and his table. For women, fasting is as natural and proper as breathing. Let children be watered with the water of fasting like flourishing plants. For the old, long familiarity with it makes the labor light: for labors long practised [are easy] to those trained in them. For travellers fasting is a light-equipped fellow traveller. For as luxury forces them to carry burdens, taking their enjoyments about with them, so fasting makes them light and unencumbered. Then again, when a campaign beyond the frontiers is proclaimed, soldiers provision themselves with necessities, not with luxuries; and for us, who are going out to war against invisible enemies and, after victory over them, hastening to our fatherland above, [is it not fitting] to be content with necessities alone? "Suffer hardship as a good soldier," and "compete according to the rules, that you may be crowned," knowing this, that "everyone who competes exercises self-control in all things."

What occurred to me just now as I was speaking is worth not passing over: that for the soldiers of the world, rations are increased in proportion to their toils, but among spiritual men-at-arms, the one who has less food has the greater rank. For as our helmet differs in nature from the perishable one (the material of theirs is bronze, ours is made of the hope of salvation), and their shield is made of wood and hide, while ours … we are fenced about with that of righteousness, while they wear a coat of chain mail; and our sword for defence is that of the Spirit, while they hold out one of iron: so it is plain that the same foods do not give strength to both. Us the doctrines of piety strengthen; for them a full belly is necessary.

Since, then, the circling year has brought us these much-desired days, let us all gladly welcome them like old nurses, through whom the church nursed us to piety. When you are about to fast, then, do not be gloomy like the Jews, but brighten yourself in the manner of the gospel, not mourning the want of the belly but rejoicing with the soul in its spiritual delights. For you know that "the flesh desires against the spirit, and the spirit against the flesh." Since these are opposed to one another, let us take away the flesh's comfort and increase the strength of our souls, so that, having won through fasting the victory over the passions, we may bind on the crowns of self-control.

Textual problem in this passage: see the notes.

2 Tim 2:3 (quotation, high confidence) · 2 Tim 2:5 (quotation, high confidence) · 1 Cor 9:25 (quotation, high confidence) · 1 Thess 5:8 (allusion, high confidence) · Eph 6:14 (allusion, high confidence) · Eph 6:17 (allusion, high confidence) · Matt 6:16 (allusion, medium confidence) · Gal 5:17 (quotation, high confidence)

Notes and citation

Summary: Fasting is fitting for every rank, age and condition, and Christ's soldiers, armed differently from the world's, are strengthened not by food but by doctrine.

The staged ref holds Migne's sections 2 and 3; the numeral of section 3 was lost in the OCR and its opening is not identifiable.
2 Tim 2:3, 5; 1 Cor 9:25; 1 Thess 5:8; Eph 6:14-17; Gal 5:17.
Words are lost where the shield of faith and the breastplate were named, and in 'for us … is it not fitting'; marked '…' or bracketed. Migne's Latin and the variant readings in the margin removed by logged corrections.
'Gloomy like the Jews': Basil's contrast with Matt 6:16, translated as written.

Notes on the original text

Digital text corrected (Migne's Latin removed; OCR slip; footnotes and Migne's Latin removed; footnotes, variant readings and Migne's Latin removed; words lost; margin letter removed; words lost in the OCR): ἐχχλησίαν 88 [Ξ. χι, 1. "5 Ερβιεϑ. γι, 12. 4υἱ Ομ εῖϑεὶ πος δὰ } 6! !υτὴ εὐπὶ ἰην 5} 1105 Βονο 5. Δη66}} Γεοεηβίοηθ, δἰ ἰδἴρδυπὶ δριιά δυπὶ αυὶ Τἰ δ πἴπ πη) ΙΟπ 90 δὰ, πιίπογὰ πιοίοϑι14 δῇ ο απ Ἔχ Γ- Α ἀπογραφόμενοι → ἐχχλησίαν ἀπογραφόμενοι; οὐ αιτωμένοις, → οὐ … αιτωμένοις,; ; ὅδ. δ 8 γ ΔΠοἰο αν νοὶυΐϊ θομι.8 τ 1168, οἱ 16- 16πι, παι τηϑεΐτο οτ δγοῖαν, νἀ δἰ σοὶ φυοά ὅ. Καχοπάθησον → ; Καχοπάθησον; ἡμῖν δὲ τὸ δὲ [Οογ. ισ, 25. ὅδ 1 Τῇοβ. υ, 8. δα. ργιπιυ8 παρατάξεως ἐλεγχθῆναί τινα, ἣ τὸ μέγα ὅπλον τῆς νηστείας ἀποῦ. Ὁ πένης μὴ εἰρωγευέσθω πρὸς τὴν γηστείαν, πάλαι σύγοικχαν αὑτὴν καὶ ὁμοδίαιτον Βεξ. ργίπιυβ τοῖς πρεσδύταις. Νὲς ἰΐὰ πη! ο Ροβῖ ἰάδπὶ οοάοχ προσπίπτουσι τοῖς ἐγγυμνασμένοις. ϑυρθίηάο δά! οὕτω καὶ χούφους. Αἱ νοσυΐα καί πῃ μὲν τῷ τῆς → ἡμῖν δὲ … τῷ τῆς; Α χιτῶνά τινα → χιτῶνά τινα; ἄμυγαν, ἰυ8 διὶ ἀοίεηϑίοπαπι, {1 [Θγγὸ ἀείεπάυπιυν : [Δ 400οἱ δὲ → ἄμυναν, ἐκεῖνοι δὲ; «ροφαὶ οὐχ. → τροφαὶ οὐχ.

Topics: Fasting

Cite (SBL): Basil, Hom. 2.2 (PG 31:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/2-1/#p-2-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-basil-homiliae-variae-2-2) · Report an error

2.4PG 31:189

Ἤδη οὖν σεαυτὸν ἄξιον παρασχεύασον τῆς σεμνοτάτης νηστείας" μὴ τῇ σημερινῇ μέθῃ τὴν αὔριον διαφθείρῃς ἐγχράτειαν. Καχὸς ὁ λογισμὸς, πονηρὰ ἣ ἐπίνοια. Ἐπειδὴ πέντε ἡμερῶν νηστεία ἡμῖν προχεχήρυχται, σήμερον ἑαυτοὺς τῇ μέθῃ χαταθδαπτίσωμεν. Οὐδεὶς, γυναῖχα νόμοις γαμιχοῖς ἐπάγεσθαι μέλλων, παλλαχίδας καὶ ἑταίρας προλαδὼν εἰσοιχίξεται. Οὐ γὰρ ἀνέχετα: ἣ νομίμη τὴν μετὰ τῶν διεφθαρμένῶν συνοίκησιν. Μὴ τοίνυν καὶ σὺ, προσδοχωμένης νηστείας, προεισαγάγῃς τὴν μέθην, τὴν πάνδημον πόρνην», τὴν ἀναισχυντίας μητέρα, τὴν φιλόγελων, τὴν μαινάδα, τὴν πρὸς πᾶσαν ἰδέαν ἀσχημοσύνης εὕχολον. Οὐ γὰρ μὴ εἰσέλθῃ νηστεία καὶ δέησις εἰς Φφυχὴν ῥυπωθεῖσαν ὑπὸ τῆς μέθης. Τὸν νηστεύοντα εἴξτω τῶν ἱερῶν περιδόλων παραδέχεται ὁ Κύριος" τὸν … Ἐὰν γὰρ ἔλθῃς αὔριον οἴνου ἀπόζων, καὶ τούτου σεσηπότος, πῶς εἰς νηστείαν σοι τὴν χραιπάλην λογίσομαι; Μὴ γὰρ ὅτι πρόσφατον οὐχ ἐνεχέω τὸν ἄχρατον, ἀλλ᾽ ὅτι οὐ χαθαρεύεις οἴνου, τοῦτο λογίζου. Ποῦ σε τάξω; Ἕν τοῖς μεθύσοις, ἢ ἐν τοῖς νηστευ- «αἴς; Ἧ παρελθοῦσα οἰνοφλυγία πρὸς ἑαυτὴν ἐπισπᾶται. ἡ παροῦσα ἔνδεια νηστείαν προσμαρτυρεῖ. ᾿Αμφισδητήσιμος εἶ τῇ μέθῃ ὥσπερ ἀνδράποδον, καὶ 0 οὐχ ἀφέξεταί σου δικαίως, ἐναργεῖς τὰς ἀποδείξεις τῆς δουλεέας παρεχομένη, τὴν ὀσμὴν τοῦ οἴνου ὥσπερ ἀγγείῳ ἐναπομείνασαν. Εὐθὺς ἣ πρώτη τῶν νηστειῶν ἀδόχιμός δοι γενήσεται, διὰ τὸ ἐναποχεῖσθαί σοι … καὶ τὸ πᾶν ἀπόθλητον δηλονότι. Μέθυσοι Θεοῦ βασι- “είαν οὐ κιηρογομήσουσιν. Εἰ μεθύων ἔρχῃ ἐπὶ τὴν νηστείαν, τί σοι τὸ ὄφελος; Εἰ γὰρ ἀποχλείει σε τῆς βασιλείας ἡ μέθη, ποῦ σοι λοιπὸν χρήσιμον τὸ νὴστεύειν; Οὐχ ὁρᾷς, ὅτι καὶ τῶν ἵππων τοὺς ἀγωνιστὰς οἱ ἐμπειρότατοι πωλοδάμναι, τῆς ἀγωνίας προσ» δοχωμένης, διὰ τῆς ἐνδείας προευτρεπίζουσι; Σὺ δὲ ἐξεπίτηδες σεαυτὸν καταπιέζεις τῷ χόρῳ" τοσοῦτὸν τῇ γαστριμαργίᾳ καὶ τὰ ἄλογα παρελαύνεις. Βαρουμένη γαστὴρ οὐχ ὅπως πρὸς δρόμον, ἀλλ᾽ οὐδὲ πρὸς ὕπνον ἐπιτηδεία" διότι, καταθλιδομένη τῷ πλῆ θει, οὐδὲ ἢρεμεῖν συγχωρεῖται, ἀλλ᾽ ἀναγχάζεται πολλὰς ποιεῖσθαι τὰς περιστροφὰς ἐφ᾽ ἑχάτερα. Νηστεία φυλάσσει νήπια, σωφρονίξει τὸν νέον» σεμνὸν ποιεῖ τὸν πρεσδύτην᾽ αἰδεσιμωτέρα γὰρ πολιὰ νηστείᾳ χεχοσμημένη. Γυναιξὶ κόσμος ἁρμοδιώτατος, ἀκμαζόντων χαλινὸς, συζυγίας φυλακτήριον, παρθενίας τροφός. Τοιαῦται μὲν αἱ καθ᾽ ἕκαστον οἷχον αὐτῆς ἐπιμέλειαι, Δημοσίᾳ δὲ πῶς τῷ βίῳ ἡμῶν ἐμπολιτεύεται; Πᾶσαν ἀθρόως τὴν πόλιν, καὶ πάντα "τὸν δῆμον μεθαρμόξε: πρὸς εὐταξίαν, χοιμίζει χραυγὴν, ἐξορίζει μάχην, λοιδορίαν χατασιγάζει. Τίνος διδασχάλον παρουσία παίδων θόρυδον οὕτως ἁθρόως καθίστησιν, ὡς ἡ νηστεία παραφανεῖσα ταραχὴν πόλεως χαταστέλλει; Ποῖος χωμαστὴς ἐν νὴστείᾳ προῆλθε; ποῖος χορὸς ἀσελγὴς ἀπὸ νηστείας συνέστη; ᾿Απαλοὶ γέλωτες, χοὶ ἄσματα πορνιχὰ, καὶ ὀρχήσεις ἐχμανεῖς ἐξαπίνης τῆς πόλεως ὑπεξέρχονται, ὥσπερ ὑπὸ δικαστοῦ τινος αὐστηροῦ τῆς νηστείας φυγαδενθεῖσαι. Εἰ δὲ πάντες αὐτὴν εἰς τὴ» ὑπὲρ τῶν πραχτέων σύμύουλον παρελάμθανον, οὐδὲν ἐκώλνε βαθεῖαν εἰρήνην εἶναι κατὰ πᾶσαν τὴν οἴχουμένην' μὴτε ἐθνῶν ἐπανισταμένων ἀλλήλοις, μῆτε ὅπλα, νηστείας κρατούσης, οὐδ᾽ ἂν διχαστέρια συυἐχροτεῖτο, οὐδ' ἂν ᾧχουν τινὲς τὰ δεσμωτήρια, οὐδ᾽ ἂν ὅλως εἶχον αἱ ἐρημίαι τοὺς χαχουργοῦντας, ἣ αἱ πόλεις τοὺς συχοφάντας, ἣ τοὺς χαταποντιστὰς ἣ θάλασσα. Εἰ πάντες ἧσαν μαθηταὶ τῆς νηστείας, οὐδ᾽ ἂν Ἰχούσθη ὅλως, χατὰ τὸν τοῦ Ἰὼδ λόγον, φωνὴ φορολόγου, οὐδ᾽ ἂν οὕτως ἣν ὁ βίος ἡμῶν πολυστέναχτος γαὶ κατηφείας πλήρης, εἰ νηστεία τὸν βίον ἡμῶν ἐπρυτάνευε. Δῆλον γὰρ, ὅτι ἐδίδαξεν ἄν πάντας οὐχὶ βρωμάτων μόνον ἐγχράτειαν, ἀλλὰ καὶ φιλαργυρίας, καὶ πλεονεξίας, καὶ πάσης χαχίας παντελῇ φυγὴν καὶ ἀλλοτρίωσιν, Ὧν ἐξαιρεθέντων, οὐδὲν ἣν. οὐξ' ἂν ἐχώλυεν ἐν εἰρήνῃ βαϑεί: ᾽'καὶ ἀταραξίᾳ ψυχῶν τὴν ζωὴν ἡμᾶς παραπέμπειν. Νῦν δὲ οἱ μὲν τὴν νηστείαν ἀποπεμπόμενοι, τὴν πρυφὴν δὲ ὡς μαχαριότητα βίου μεταδιώχοντες, τόν τε πολὺν ἐχεῖνον τῶν χαχῶν ἐσμὸν ἐπεισήγαγον, καὶ μοι τῶν προσώπων τὴν διαφορὰν, τῶν τε σήμερόν σοι χατὰ τὴν ἑσπέραν φανησομένων καὶ τῶν αὔριον. ὁ μενα, ὀφθαλμοὶ δίυγροι, προπετεῖς, τὸ ἀχριδὲς τῆς αἰσθήτεως ἐκ τῆς ἔνδοθεν ἀχλύος ἀφῃρημένοι" αὔριον ζὰ χατεσταλμένα, σεμνὰ, τὴν ἐχ τῇς φύσεως χρόαν ἀπολαδόντα, συννοίας γέμοντα καὶ πάσης αἱ- ἢ σθήσεως ἀχριθδοῦς, οὐδεμιᾶς ἔνδοθεν αἰτίας ταῖς φυσιχαῖς ἐνεργείαις ἐπισχοτούσης. Νηστεία ἡ τῶν ἀγγξλων ὁμοίωσις, ἧ τῶν δικαίων ὁμόσχηνος, ὁ τοῦ βίου σωφρονισμός. Αὕτη νομοθέτην ἐποίησε τὸν Μωῦστν" νηστεία- ἐστὶ χαρπὸς Σαμουήλ. Νηστεύουσα προσηύξατο τῷ Θεῷ Ἄννα: Αδωγαῖ Κύριε, «Ἰην σου, καὶ δῷς μοι σπέρμα ἀνγδρὲς, δώσω αὐτὸν ἐνώπιόν σου δοτόν. Οἶνον καὶ σίκερα οὐ μὴ «ἰός, ἕως ἡμέρας θανάτου αὐτοῦ. Αὕτη τὸν μέγαν Σαμψὼν ἐτιθηνήσατο, καὶ ἕως ὅτε συμπαρῆν τῷ ἀνδρὶ, χατὰ χιλίους ἔπιπτον οἱ πολέμιοι, καὶ πύαι πόλεων ἀνεσπῶντο, καὶ λέοντες τῶν χειρῶν τὴν ἰσχὺν οὐχ ὑφίσταντο. “Ὅτε δὲ μέθη αὐτὸν καὶ πορνεία παρέλαδον, ἀλώσιμος ἣν τοῖς ἐχθροῖς, καὶ (αὶ κῶν ὀφθαλμῶν στερηθεὶς, παίγνιον προέχειτο τοῖς παιδαρίοις τῶν ἀλλοφύλων. Νηστεύσας Ἠλίας ἀπέχλεισε τὸν οὐρανὸν τρία ἔτη καὶ μῆνας ἕξ. Ἐπειδὴ γὰρ εἶδε πολλὴν ἐχ τοῦ χόρου τιχτομένην τὴν ὕθριν, ἀναγκαίως αὐτοῖς τὴν ἀκούσιον ἐχ τοῦ λιμοῦ νηστείαν ἐπήγαγε" δι᾽ ἧς πρὸς τὸ ἄμετρον ἤδη χεομένην αὐτῶν τὴν ἁμαρτίαν ἔστησεν, οἷον καυτῆρί τινι ἣ τομῇ τῇ γηστείᾳ τὴν εἰς τὸ πλέον πρόοδον τοῦ χαχοῦ διαχόψας. Δέξασθε αὐτὴν, οἱ πένητες, τὴν τύνοιχον ὑμῶν καὶ ὁμοτράπεζον. Οἱ δοῦλοι, τὴν ἀνάπαυσιν τῶν συνεχῶν τῆς ὑπηρεσίας χαμάτων. Οἱ πλούσιοι, τὴν ἰατρεύουσὰν ὑμᾶς τς ἐχ τοῦ χόρου βλάθης, καὶ τῇ μεταθολῇ περπνότερα ποιοῦσαν. τὰ ὑπὸ τῆς συνηθείας χκαταςρονούμενα. Οἱ ἄῤῥωστοι, τὴν τῆς ὑγείας μητέρα, Οἱ εὐεχτοῦντες, τὸ τῆς εὐεξίας ὑμῶν φυλαχτήριον. ἝἜρώτησον τοὺς ἰατροὺς, καὶ ἀναγγελοῦσί σοι, ὅτι σφαλερώτατόν ἐστι πάντων ἣ ἐπ᾽ ἄχρον εὐεξία. Διόπερ διὰ νηστείας ὑφαιροῦσι τὸ πλεονάζον οἱ ἐμπειρόπατοι, ὡς μὴ τῷ βάρει τῆς πολυσαρχίας γαι τὴν δύναμιν. Ἐξεπίτηδες γὰρ διὰ τῆς ἐνδείας … τροφὴν, καὶ ἀρχὴν δευτέρας αὐξήσεως τῇ θρεπτιχῇ δυνάμει παρασχευάζουσιν. Οὕτω παντὶ ἐπιτηδεύματι καὶ πάσῃ σώματος ἕξει τὸ παρ᾽ αὐτῆς ὠφέλιμον ἀπαντᾷ, καὶ πᾶσιν ὁμοίως ἐπιπρέπει, τοῖς οἴχοις, ταῖς ἀγοραῖς, ταῖς νυξὶ, ταῖς ἡμέραις, ταῖς πόλεσι, ταῖς ἐρημίαις, Τὴν τοίνυν διὰ τοσούτων ἡμῖν τὸ παρ᾽ ἑαυτῆς καλὸν χαριζομένην φαιδρῶς ὑποδεξώμεθα, χατὰ τὸν τοῦ Κυρίου λόγον, μὴ χατασχυθρωπάζοντες ὡς οἱ ὑποχριταὶ, ἀλλὰ τὸ ἱλαρὸν τῆς ψυχῆς ἀνεπιτηδεύτως διαδειχνύντες, Καὶ οὐ τοσούτου μοι δεῖν ἀγῶνος ἡγοῦμαι τὴν] περὶ νηστείας παράχλησιν, ὅσου τὸ μὴ σήμερόν τινα τοῖς χαχοῖς τῆς μέθης περιπεσεῖν. Τὴν μὲν γὰρ νηστείαν καὶ διὰ τὴν συνήθειαν καὶ διὰ τὴν πρὸς ἀλλήλους αἰδὼ οἱ πολλοὶ καταδέ- Β χονται-" φοδοῦμαι δὲ τὴν μέθην, ἣν, ὥσπερ τινὰ χκλῇρὸν πατρῷον, οἱ φίλοινοι διασώζξζουσιν. Ὡς γὰρ οἱ. πρὸς τὰς μαχρὰς ἀποδημίας ἀπαίροντες, οὕτω τινὲς τῶν ἀνοῆτων σήμερον πρὸς τὰς πέντε τῶν νηστειῶν ἡμέρας οἰνίζονται. Τίς οὕτως ἀνόητος, ὥστε, πρὶν ἄρξασθαι πίνειν, τὰ τῶν μεθυόντων παραφρονεῖν -: Οὐχ οἶδας, ὅτι γαστὴρ παραχαταθέχην οὐ διασώζει; ἀφύλαχτον, πολλῶν ἐναποτεθέντων, τὴν μὲν βλάδην. παραχατέχουσα, τὰ μέντοι παρατεθέντα οὐ διασώξουσα. Ὅρα καὶ βῆ σοι αὔριον ἀπὸ μέθης ἐλθόντε τὰ νῦν ἀναγνωσθέντα λεχθῇ" Οὐ ταύτην τὴν» νηστείαν ἐξελεξάμην, έγει Κύριος. Τί μιγνύεις τὸ ἄμιχτα; Τίς μετοχὴ νηστείας πρὸς μέθην; τίς κοιγωνία τῇ οἰνοφλυγίᾳ πρὸς τὴν ἐγχράτειαν; Τίς συγχατάθεσις γαῷ Θεοῦ μετὰ εἰδώλων; Ναὺς μὲν γὰρ Θεοῦ εἰσιν ἐν οἷς τὸ Πνεῦμα τοῦ Θεοῦ ἐνοικεῖ, ναὸς δὲ εἰδώλων οἱ διὰ τῆς μέθης τὸν συρφετὸν τῆς ἀχολα σίας ὑποδεχόμενοι. Ἡ σήμερον ἡμέρα προπύλαιόν ἔστι τῶν νηστειῶν. Οὐ δήπου δὲ ὁ ἐν τοῖς προθύροις βεθδηλωθεὶς ἄξιός ἐστιν εἰσελθεῖν εἰς τὰ ἅγια. Οὐδεὶς οἰχέτης, ἐξευμενίσασθαι θέλων τὸν ἑαυτοῦ δεσπότην, τῷ ἐχθρῷ αὐτοῦ προστάτῃ καὶ διαλλαχτῇ χέχρηται. Μέθη ἔχθρα ἐστὶν εἰς Θεόν" νηστεία δὲ ἀρχὴ μετανοίας. Εἰ οὖν βούλει διὰ τῆς ἐξομολογήσεως ἐπανελθεῖν πρὸς τὸν Θεὸν, φεῦγε τὴν μέθην, μή σοι χαλεπωτέραν κατασχευάσῃ τὴν ἀλλοτρίωσιν. Οὐ μέντοι ἐξαρχεῖ χαθ᾽ ἑαυτὴν ἡ ἀποχὴ τῶν βρωμάτων πρὸς τὴν ἐπαινετὴν νηστείαν, ἀλλὰ νηστεύσωμεν νηστείαν δεχτὴν, εὐάρε-στον τῷ Θεῷ. ᾿Αληθὴς νηστεία ἡ τοῦ χαχοῦ ἀλλοτρίωσις, ἐγχράτεια γλώσσης, θυμοῦ ἐποχὴ, ἐπιθυμιῶν χωρισμὸς, χαταλαλιᾶς, ψεύδους, ἐπιορχίας. Ἡ τούτων ἔνδεια νηστεία ἐστὶν ἀληθής. Ἐν τούτοις μὲν οὖν ἡ νηστεία καλόν. :

Ēdē oun seauton axion parascheuason tēs semnotatēs nēsteias" mē tę̄ sēmerinę̄ methę̄ tēn aurion diaphtheirę̄s enchrateian. Kachos ho logismos, ponēra hē epinoia. Epeidē pente hēmerōn nēsteia hēmin prochechērychtai, sēmeron heautous tę̄ methę̄ chatathdaptisōmen. Oudeis, gynaicha nomois gamichois epagesthai mellōn, pallachidas kai hetairas proladōn eisoichixetai. Ou gar anecheta: hē nomimē tēn meta tōn diephtharmenōn synoikēsin. Mē toinyn kai sy, prosdochōmenēs nēsteias, proeisagagę̄s tēn methēn, tēn pandēmon pornēn», tēn anaischyntias mētera, tēn philogelōn, tēn mainada, tēn pros pasan idean aschēmosynēs heucholon. Ou gar mē eiselthę̄ nēsteia kai deēsis eis Phphychēn rhypōtheisan hypo tēs methēs. Ton nēsteuonta eixtō tōn hierōn peridolōn paradechetai ho Kyrios" ton … Ean gar elthę̄s aurion oinou apozōn, kai toutou sesēpotos, pōs eis nēsteian soi tēn chraipalēn logisomai? Mē gar hoti prosphaton ouch enecheō ton achraton, all᾽ hoti ou chathareueis oinou, touto logizou. Pou se taxō? Hen tois methysois, ē en tois nēsteu- «ais? Hē parelthousa oinophlygia pros heautēn epispatai. hē parousa endeia nēsteian prosmartyrei. ᾿Amphisdētēsimos ei tę̄ methę̄ hōsper andrapodon, kai 0 ouch aphexetai sou dikaiōs, enargeis tas apodeixeis tēs douleeas parechomenē, tēn osmēn tou oinou hōsper angeiǭ enapomeinasan. Euthys hē prōtē tōn nēsteiōn adochimos doi genēsetai, dia to enapocheisthai soi … kai to pan apothlēton dēlonoti. Methysoi Theou basi- “eian ou kiērogomēsousin. Ei methyōn erchę̄ epi tēn nēsteian, ti soi to ophelos? Ei gar apochleiei se tēs basileias hē methē, pou soi loipon chrēsimon to nēsteuein? Ouch horąs, hoti kai tōn hippōn tous agōnistas hoi empeirotatoi pōlodamnai, tēs agōnias pros» dochōmenēs, dia tēs endeias proeutrepizousi? Sy de exepitēdes seauton katapiezeis tǭ chorǭ" tosouton tę̄ gastrimargią kai ta aloga parelauneis. Baroumenē gastēr ouch hopōs pros dromon, all᾽ oude pros hypnon epitēdeia" dioti, katathlidomenē tǭ plē thei, oude ēremein synchōreitai, all᾽ ananchazetai pollas poieisthai tas peristrophas eph᾽ hechatera. Nēsteia phylassei nēpia, sōphronixei ton neon» semnon poiei ton presdytēn᾽ aidesimōtera gar polia nēsteią chechosmēmenē. Gynaixi kosmos harmodiōtatos, akmazontōn chalinos, syzygias phylaktērion, parthenias trophos. Toiautai men hai kath᾽ hekaston hoichon autēs epimeleiai, Dēmosią de pōs tǭ biǭ hēmōn empoliteuetai? Pasan athroōs tēn polin, kai panta "ton dēmon metharmoxe: pros eutaxian, choimizei chraugēn, exorizei machēn, loidorian chatasigazei. Tinos didaschalon parousia paidōn thorydon houtōs hathroōs kathistēsin, hōs hē nēsteia paraphaneisa tarachēn poleōs chatastellei? Poios chōmastēs en nēsteią proēlthe? poios choros aselgēs apo nēsteias synestē? ᾿Apaloi gelōtes, choi asmata pornicha, kai orchēseis echmaneis exapinēs tēs poleōs hypexerchontai, hōsper hypo dikastou tinos austērou tēs nēsteias phygadentheisai. Ei de pantes autēn eis tē» hyper tōn prachteōn symyoulon parelamthanon, ouden ekōlne batheian eirēnēn einai kata pasan tēn oichoumenēn' mēte ethnōn epanistamenōn allēlois, mēte hopla, nēsteias kratousēs, oud᾽ an dichasteria syyechroteito, oud' an hǭchoun tines ta desmōtēria, oud᾽ an holōs eichon hai erēmiai tous chachourgountas, hē hai poleis tous sychophantas, hē tous chatapontistas hē thalassa. Ei pantes hēsan mathētai tēs nēsteias, oud᾽ an Ichousthē holōs, chata ton tou Iōd logon, phōnē phorologou, oud᾽ an houtōs hēn ho bios hēmōn polystenachtos gai katēpheias plērēs, ei nēsteia ton bion hēmōn eprytaneue. Dēlon gar, hoti edidaxen an pantas ouchi brōmatōn monon enchrateian, alla kai philargyrias, kai pleonexias, kai pasēs chachias pantelę̄ phygēn kai allotriōsin, Hōn exairethentōn, ouden hēn. oux' an echōlyen en eirēnę̄ baϑei: ᾽'kai ataraxią psychōn tēn zōēn hēmas parapempein. Nyn de hoi men tēn nēsteian apopempomenoi, tēn pryphēn de hōs machariotēta biou metadiōchontes, ton te polyn echeinon tōn chachōn esmon epeisēgagon, kai moi tōn prosōpōn tēn diaphoran, tōn te sēmeron soi chata tēn hesperan phanēsomenōn kai tōn aurion. ho mena, ophthalmoi diygroi, propeteis, to achrides tēs aisthēteōs ek tēs endothen achlyos aphę̄rēmenoi" aurion za chatestalmena, semna, tēn ech tę̄s physeōs chroan apoladonta, synnoias gemonta kai pasēs hai- ē sthēseōs achrithdous, oudemias endothen aitias tais physichais energeiais epischotousēs. Nēsteia hē tōn annxlōn homoiōsis, hē tōn dikaiōn homoschēnos, ho tou biou sōphronismos. Hautē nomothetēn epoiēse ton Mōystn" nēsteia- esti charpos Samouēl. Nēsteuousa prosēuxato tǭ Theǭ Anna: Adōgai Kyrie, «Iēn sou, kai dǭs moi sperma angdres, dōsō auton enōpion sou doton. Oinon kai sikera ou mē «ios, heōs hēmeras thanatou autou. Hautē ton megan Sampsōn etithēnēsato, kai heōs hote symparēn tǭ andri, chata chilious epipton hoi polemioi, kai pyai poleōn anespōnto, kai leontes tōn cheirōn tēn ischyn ouch hyphistanto. “Hote de methē auton kai porneia pareladon, alōsimos hēn tois echthrois, kai (ai kōn ophthalmōn sterētheis, paignion proecheito tois paidariois tōn allophylōn. Nēsteusas Ēlias apechleise ton ouranon tria etē kai mēnas hex. Epeidē gar eide pollēn ech tou chorou tichtomenēn tēn hythrin, anankaiōs autois tēn akousion ech tou limou nēsteian epēgage" di᾽ hēs pros to ametron ēdē cheomenēn autōn tēn hamartian estēsen, hoion kautēri tini hē tomę̄ tę̄ gēsteią tēn eis to pleon proodon tou chachou diachopsas. Dexasthe autēn, hoi penētes, tēn tynoichon hymōn kai homotrapezon. Hoi douloi, tēn anapausin tōn synechōn tēs hypēresias chamatōn. Hoi plousioi, tēn iatreuousan hymas ts ech tou chorou blathēs, kai tę̄ metatholę̄ perpnotera poiousan. ta hypo tēs synētheias chkatasronoumena. Hoi arrhōstoi, tēn tēs hygeias mētera, Hoi euechtountes, to tēs euexias hymōn phylachtērion. HeErōtēson tous iatrous, kai anangelousi soi, hoti sphalerōtaton esti pantōn hē ep᾽ achron euexia. Dioper dia nēsteias hyphairousi to pleonazon hoi empeiropatoi, hōs mē tǭ barei tēs polysarchias gai tēn dynamin. Exepitēdes gar dia tēs endeias … trophēn, kai archēn deuteras auxēseōs tę̄ threptichę̄ dynamei parascheuazousin. Houtō panti epitēdeumati kai pasę̄ sōmatos hexei to par᾽ autēs ōphelimon apantą, kai pasin homoiōs epiprepei, tois oichois, tais agorais, tais nyxi, tais hēmerais, tais polesi, tais erēmiais, Tēn toinyn dia tosoutōn hēmin to par᾽ heautēs kalon charizomenēn phaidrōs hypodexōmetha, chata ton tou Kyriou logon, mē chataschythrōpazontes hōs hoi hypochritai, alla to hilaron tēs psychēs anepitēdeutōs diadeichnyntes, Kai ou tosoutou moi dein agōnos hēgoumai tēn] peri nēsteias parachlēsin, hosou to mē sēmeron tina tois chachois tēs methēs peripesein. Tēn men gar nēsteian kai dia tēn synētheian kai dia tēn pros allēlous aidō hoi polloi katade- B chontai-" phodoumai de tēn methēn, hēn, hōsper tina chklę̄ron patrǭon, hoi philoinoi diasōzxzousin. Hōs gar hoi. pros tas machras apodēmias apairontes, houtō tines tōn anoētōn sēmeron pros tas pente tōn nēsteiōn hēmeras oinizontai. Tis houtōs anoētos, hōste, prin arxasthai pinein, ta tōn methyontōn paraphronein -: Ouch oidas, hoti gastēr parachatathechēn ou diasōzei? aphylachton, pollōn enapotethentōn, tēn men bladēn. parachatechousa, ta mentoi paratethenta ou diasōxousa. Hora kai bē soi aurion apo methēs elthonte ta nyn anagnōsthenta lechthę̄" Ou tautēn tēn» nēsteian exelexamēn, egei Kyrios. Ti mignyeis to amichta? Tis metochē nēsteias pros methēn? tis koigōnia tę̄ oinophlygią pros tēn enchrateian? Tis synchatathesis gaǭ Theou meta eidōlōn? Naus men gar Theou eisin en hois to Pneuma tou Theou enoikei, naos de eidōlōn hoi dia tēs methēs ton syrpheton tēs achola sias hypodechomenoi. Hē sēmeron hēmera propylaion esti tōn nēsteiōn. Ou dēpou de ho en tois prothyrois bethdēlōtheis axios estin eiselthein eis ta hagia. Oudeis oichetēs, exeumenisasthai thelōn ton heautou despotēn, tǭ echthrǭ autou prostatę̄ kai diallachtę̄ chechrētai. Methē echthra estin eis Theon" nēsteia de archē metanoias. Ei oun boulei dia tēs exomologēseōs epanelthein pros ton Theon, pheuge tēn methēn, mē soi chalepōteran katascheuasę̄ tēn allotriōsin. Ou mentoi exarchei chath᾽ heautēn hē apochē tōn brōmatōn pros tēn epainetēn nēsteian, alla nēsteusōmen nēsteian dechtēn, euare-ston tǭ Theǭ. ᾿Alēthēs nēsteia hē tou chachou allotriōsis, enchrateia glōssēs, thymou epochē, epithymiōn chōrismos, chatalalias, pseudous, epiorchias. Hē toutōn endeia nēsteia estin alēthēs. En toutois men oun hē nēsteia kalon. :

Prepare yourself now, then, to be worthy of the most venerable fast; do not ruin tomorrow's self-control with today's drunkenness. Evil is the reasoning, wicked the thought: "Since a five-day fast has been proclaimed to us, let us drown ourselves in drunkenness today." No one who is about to bring home a wife by the laws of marriage first brings concubines and courtesans into his house. For the lawful wife does not tolerate living with corrupt women. So do not you either, when the fast is expected, bring drunkenness in first, the common harlot, the mother of shamelessness, the lover of laughter, the maenad, ready for every form of indecency. For fasting and prayer will never enter a soul soiled by drunkenness. The Lord receives the one who fasts within the sacred enclosure; the … For if you come tomorrow smelling of wine, and stale wine at that, how am I to count your debauch as fasting? Do not reckon that you have not just now poured out the unmixed wine, but that you are not clean of wine. Where am I to place you? Among the drunkards, or among those who fast? Your past wine-bibbing claims you for itself; your present abstinence bears witness to fasting. You are disputed by drunkenness like a slave, and it will rightly not let go of you, offering clear proofs of your servitude, the smell of wine remaining in you as in a jar. Straight away the first of the fasts will be unacceptable to you, because there lies stored up in you … and the whole is plainly to be rejected. "Drunkards will not inherit the kingdom of God." If you come to the fast drunk, what profit is it to you? For if drunkenness shuts you out of the kingdom, of what further use is fasting to you? Do you not see that the most experienced horse-breakers, when a contest is expected, prepare their racehorses by short rations? But you deliberately weigh yourself down with surfeit; so far do you outdo even the brute beasts in gluttony. A loaded belly is fit not only not for running but not even for sleep, since, crushed by the quantity, it is not allowed to rest but is forced to turn this way and that again and again.

[5] Fasting guards infants, chastens the young man, makes the old man venerable: for gray hair adorned with fasting is more to be respected. For women it is the most fitting adornment; for those in their prime, a bridle; for marriage, a safeguard; for virginity, a nurse. Such is its care in each household. And how does it share in our public life? It brings the whole city at once, and the whole populace, into good order: it puts shouting to sleep, banishes fighting, silences abuse. What teacher's presence so suddenly settles the uproar of boys as fasting, when it appears, calms the turmoil of a city? What reveller ever came out in a fast? What lewd chorus was ever formed from fasting? Soft laughter, harlots' songs and frenzied dances suddenly slip out of the city, as if by some severe judge of … … fasting, banished. If everyone took fasting as counsellor in what is to be done, nothing would prevent deep peace throughout the whole inhabited world: nations would not rise against one another, nor [take up] arms; while fasting prevailed, courts would not be convened, no one would live in prisons, the deserts would hold no evildoers at all, nor the cities informers, nor the sea pirates. If all were disciples of fasting, "the voice of the tax collector" would not be heard at all, in the words of Job, nor would our life be so full of groaning and dejection, if fasting ruled our life. For plainly it would have taught everyone not only abstinence from foods but complete flight from and estrangement from love of money, greed and every vice. Once these were removed, nothing would prevent us from passing our life in deep peace and tranquillity of soul.

[6] But as it is, those who send fasting away and pursue luxury as the blessedness of life have brought in that great swarm of evils, and … [consider] the difference between the faces you will see this evening and those of tomorrow. [Today] … swollen, the eyes watery and wanton, robbed of sharp perception by the fog within; tomorrow they will be composed, dignified, with their natural color restored, full of thought and of all keen perception, with no inner cause darkening their natural activities. Fasting is likeness to the angels, the companion of the righteous, the discipline of life. It made Moses a lawgiver; Samuel is the fruit of fasting. Fasting, Hannah prayed to God: "Adonai, Lord, … [if you will look on] your [handmaid] and give me male offspring, I will give him to you as a gift before you. Wine and strong drink he shall not drink until the day of his death." It nursed the great Samson, and as long as it stayed with the man, enemies fell by thousands, city gates were torn up, and lions could not withstand the strength of his hands. But when drunkenness and sexual immorality took hold of him, he was easily captured by his enemies and, deprived of his eyes, was set out as a plaything for the boys of the foreigners. Elijah, fasting, shut heaven for three years and six months. For when he saw that great insolence was born of satiety, he necessarily brought on them the involuntary fast of famine, by which he halted their sin as it was already spreading beyond measure, cutting off, as by cautery or surgery, the further advance of the evil.

[7] Welcome it, you poor, your housemate and table-companion. You slaves, welcome the rest from the constant toils of service. You rich, welcome the one that heals you of the harm done by satiety and by the change makes more delightful what habit had made contemptible. You sick, welcome the mother of health. You healthy, the guardian of your good health. Ask the doctors, and they will tell you that extreme good health is the most precarious of all. That is why the most experienced reduce the excess by fasting, so that … the strength … by the weight of corpulence. For on purpose, by deprivation, … food, and prepare for the nutritive power the beginning of a second growth. Thus the benefit of fasting meets every pursuit and every condition of body, and it suits all alike: homes, marketplaces, nights, days, cities, deserts. Let us then cheerfully welcome the one who bestows its good on us in so many ways, according to the Lord's word, not putting on gloomy looks like the hypocrites but showing the cheerfulness of the soul without affectation.

I do not think the exhortation to fasting requires so great an effort from me as keeping anyone from falling today into the evils of drunkenness. For most people accept fasting both from custom and from respect for one another; but I fear drunkenness, which the lovers of wine keep up like an inheritance from their fathers. As people setting off on long journeys [stock up], so some foolish people today fill themselves with wine for the five days of the fast. Who is so foolish as to be out of his mind like a drunkard before he begins to drink? Do you not know that the belly does not keep a deposit? … unguarded: when much is put into it, it retains the harm but does not keep what was deposited. Take care that tomorrow, when you come from drunkenness, the words just read are not said to you: "I have not chosen this fast," says the Lord. Why do you mix what cannot be mixed? What share has fasting with drunkenness? What fellowship has wine-bibbing with self-control? "What agreement has the temple of God with idols?" Those in whom the Spirit of God dwells are temples of God; those who through drunkenness receive the refuse of licentiousness are temples of idols. Today is the forecourt of the fasts. Surely one who has been profaned at the entrance is not worthy to enter the sanctuary. No slave who wishes to appease his master uses his master's enemy as patron and mediator. Drunkenness is enmity toward God; fasting is the beginning of repentance. If then you wish to return to God through confession, flee drunkenness, lest it make your estrangement worse. Yet abstinence from foods does not suffice of itself for a praiseworthy fast; let us fast an acceptable fast, pleasing to God. True fasting is estrangement from evil: control of the tongue, restraint of anger, separation from desires, from slander, lying and perjury. Abstinence from these is true fasting. In these things, then, fasting is good.

Textual problem in this passage: see the notes.

1 Cor 6:10 (quotation, high confidence) · Job 3:18 (quotation, high confidence) · 1 Sam 1:11 (quotation, high confidence) · Judg 15:15 (allusion, high confidence) · Judg 16:3 (allusion, high confidence) · Judg 14:6 (allusion, high confidence) · Judg 16:21 (allusion, high confidence) · Luke 4:25 (allusion, medium confidence) · 1 Kgs 17:1 (allusion, high confidence) · Matt 6:16 (allusion, high confidence) · Isa 58:5 (quotation, high confidence) · 2 Cor 6:14 (quotation, high confidence) · 2 Cor 6:16 (quotation, high confidence) · 1 Cor 3:16 (allusion, high confidence)

Notes and citation

Summary: No one should prepare for the fast by getting drunk; fasting brings order to households and to the whole city.

The staged ref holds Migne's sections 4 and 5 (the stray numeral before 'Fasting guards infants' is 5); its last sentence runs on into ref 2.5.
1 Cor 6:10 (Basil's wording 'drunkards will not inherit the kingdom of God').
Lines are lost after 'the sacred enclosure; the' (the contrast with the drunkard) and after 'stored up in you'; marked '…'. Footnotes and Migne's Latin removed by logged corrections.
This ref continues the last sentence of ref 2.4 (Migne's section 5) and holds sections 6 and 7, whose numerals stand in the OCR text; the staged boundary falls mid-sentence.
Job 3:18 (LXX 'the voice of the tax collector'); 1 Sam 1:11 (LXX); Judg 15:15-16; 16:3; 14:6; 16:1, 21-25; Luke 4:25; 1 Kgs 17:1; Matt 6:16; Isa 58:5; 2 Cor 6:14-16; 1 Cor 3:16.
Lines are lost in the description of the faces, in Hannah's prayer and in the medical comparison; marked '…' or bracketed. Footnotes and Migne's Latin removed by logged corrections.
'Sexual immorality' renders πορνεία.

Notes on the original text

Digital text corrected (Migne's Latin removed; Migne's Latin removed; OCR slips; footnotes and Migne's Latin removed; words lost; footnotes removed; footnotes, variant readings and Migne's Latin removed; words lost; section numeral removed; words lost in the OCR): τὸν «Ὧι. → τὸν … ; σοι σι Μλιἢ. υἱ, 16, 17, ὅδ (α]αῖ, ν, 17. "9 101}. ποϑὶς τότο βαάεϊ πιμπϊπιθπίιηι [000 ὁδί δομεὶ. Ἰῃ Βοος. [ως γϑγίπσαυς υάΐοο. Μοχ ΟἸ᾽ν. εὐ πρὶ. οαπὶ δα! ἴϑ Εἰ δῆς ογαμ!οηδηὶ ἰδ 6556 ἀΐες ἢο- (ιν 55, ϑυ θδι γα Βμαπλὰβ οαγηὶ ἀδ] οἶαβ., ἀυφαδηλι5 Δπὶπὰ, γθ]υ 1} Ῥτοίδπυπι οἱ ἃ βϑσγὶβ Δἴασπα πη δπἰπὶ ἱΠυἀ οορίῖα, αυοὰ πιόγαπὶ {Πὲ το θῃ8 ἰμ [Ὁ - ΑΠΟΟΡΒ 68, δἱ δομίγουθγβιη ἡ 16 πη] δ ηἰϊ5 ὑοὶ αὶ → σοι … ; ὅδ. Νηστεία → Νηστεία; ὑτεξέρχονἰλβοίνίθη8 ἃ υπῖο οολοίυ5. εδι 7 Τοποῦὶ τίβιιβ, Ο ταὶ, ὥσπερ ὑπὸ δικαστοῦ τινος αὐσττροῦ τῆ: τὰν, πθαι8 ἀυϊδηιαπι Πα αγοὶ ἴῃ Ε ἅ, ᾳυοά υπιυπηᾳυσπιφυς ἀοοργοϊ ἤθη ἴαπίυπι ἴῃ δα! ἴα → ὑπεξέρχονται, ὥσπερ ὑπὸ δικαστοῦ τινος αὐστηροῦ τῆς; 1 (ογ. νι, 10. “1 200 πὶ, 18. → ; Α ἰειηρογδηϊίδπι, γΘΓα πὶ οἰΐᾶπὶ 8} Δγαυὶ ἃ οἱ γαρὶ 8, → ; υ. Νῦν δὲ → Νῦν δὲ; Ἴ. Δέξασθε → Δέξασθε; δ. δυάϊε. χν, 16; χνυι, ὅ; χιν, 6. παπὶ δ᾿. γίπωπι οἱ δἰοόγαπι πο δῖϑει, πόμα αα ἀἶοηι ᾿ τὶ αὐτόν. (ο10. ἐδγιῖας δώσω σοι αὐτόν. ουπὶ 16] υπῖ0 7 48 5Βοοίοίδ5. νἱπο θη οὐπὶ ἀρ ειὶ- Τδρίυπὶ δπΐπι Πεὶ δαπί, ἴῃ φυίΐθιι5 Βδθ αι ᾿ληηθη δὰ ἰοὺ, υἱ Ἰαμάἀοπὶ ργοπιογρδίαν ἰδ) αἴ υ τη, 46 Μαι). γἱ, 16. 17. “7 [58. τνη], ὃ. Απιϊφα! ἀυο ᾿ἰΡ τὶ Βορὶ! τὰ μέντοι παραδοθέντα. ϑιαιί Βος. Φ ρι ἐγὼ ἐξελεξάμην. → … .

Topics: Fasting

Cite (SBL): Basil, Hom. 2.4 (PG 31:189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/2-1/#p-2-4). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-basil-homiliae-variae-2-4) · Report an error

2.8PG 31:196

Κατατρυφήσωμεν δὲ τοῦ Κυρίου, ἐν τῇ μελέτῃ τῶν λογίων τοῦ Πνεύματος, καὶ ἐν τῇ ἀναλήψει τῶν σωτηρίων νομίμων, καὶ ἐν πᾶσι τοῖς διορθωτιχοῖς τῶν ψυχῶν ἡμῶν δόγμασιν. ᾿Απὸ μέντοι τῆς ἐν τῷ χρυπτῷ νηστείας φυλαξώμεθα, περὶ ἧς καὶ ὁ … ψυχὰς δικαίων" καὶ τό Οὐκ εἶδον δίκαιον ἐγχατα.ϊε.ϊειμμέγνον, οὐδὲ τὸ σπέρμα αὐτοῦ ζητοῦν ἄρτους. Οὐ γὰρ ἂν περὶ αἰσθητῶν ἄρτων εἶπεν ὁ εἰδὼς τοὺς παῖδας τοῦ πατριάρχου ἡμῶν Ἰαχὼδ ἄρτων ἕνεχεν χαταδάντας εἰς Αἴγυπτον, ἀλλὰ περὶ τῆς πνευματιχῆς λέγει τροφῆς, χαθ᾽ ἣν ὁ ἔσω ἡμῶν ἄνθρωπος τελειοῦται. Μὴ ἔλθῃ καὶ ἐφ᾽ ἡμᾶς ἡ κοῖς Ἰουδαίοις ἀπειληθεῖσα νηστεία - Ἰδοὺ γὰρ ἡμέραι ἔρχονται, «1έγει Κύριος, καὶ ἐπάξω ἐπὶ τὴν ΤὴΡ ταύτην «ἱιμὸν, οὐ Διμὸν ἄρτου, οὐδὲ δίψαν … ὃν διὰ τοῦτο ἐπήγαγεν ὁ δίχαιος χριτὴς, ἐπειδὴ ἑώρα αὑτῶν τὸν μὲν νοῦν ἐν τῇ ἁτροφίᾳ τῶν τῆς ἀληθείας αὑτῶν καὶ χατασαρχούμενον τὸν ἔξω ἄνθρωπον. Πάσας τοίνυν τὰς ἐφεξῖς ἡμέρας ἑστιάσει ὑμᾶς τὸ Πνεῦμα τὸ ἅγιον ἑωθιναῖς τε καὶ ἑσπεριναῖς εὐφροσύναις. Μηδεὶς ἐχουσίως ἀπολιμπανέσθω τῆς πνευματιχῆς εὐωχία:. Πάντες μετάσχωμεν τοῦ νηφαλίου χρατῆρος, ὄν[ἢ σοφία, χεράσασα, προέθηχεν ἡμῖν ἐξίσου, χαθ᾽ ὅσον ἐστὶ χωρητιχὸς ἕχαστος ἀπαρύεσθαι. Ἐκέρασε γὰρ τὸν ἑαυτῆς κχρατῆρα, καὶ ἔσφαξε τὰ ἑαυτῆς θύματα: τουτέστι, τὴν τῶν τελείων τροφὴν, Τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγτυμνασμένα ἐχόντων πρὸς διάχρισιν καλοῦ τε … ἄξιοι καὶ τῆς ἐν τῷ νυμφῶνι εὐφροσύνης ἐν Χριστῷ Ἴησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα καὶ τὸ χράτος εἰς; τοὺς αἰῶνας. ᾿Αμήν.

Katatryphēsōmen de tou Kyriou, en tę̄ meletę̄ tōn logiōn tou Pneumatos, kai en tę̄ analēpsei tōn sōtēriōn nomimōn, kai en pasi tois diorthōtichois tōn psychōn hēmōn dogmasin. ᾿Apo mentoi tēs en tǭ chryptǭ nēsteias phylaxōmetha, peri hēs kai ho … psychas dikaiōn" kai to Ouk eidon dikaion enchata.ïe.ïeimmegnon, oude to sperma autou zētoun artous. Ou gar an peri aisthētōn artōn eipen ho eidōs tous paidas tou patriarchou hēmōn Iachōd artōn henechen chatadantas eis Aigypton, alla peri tēs pneumatichēs legei trophēs, chath᾽ hēn ho esō hēmōn anthrōpos teleioutai. Mē elthę̄ kai eph᾽ hēmas hē kois Ioudaiois apeilētheisa nēsteia - Idou gar hēmerai erchontai, «1egei Kyrios, kai epaxō epi tēn TēR tautēn «hiimon, ou Dimon artou, oude dipsan … hon dia touto epēgagen ho dichaios chritēs, epeidē heōra hautōn ton men noun en tę̄ hatrophią tōn tēs alētheias hautōn kai chatasarchoumenon ton exō anthrōpon. Pasas toinyn tas ephexis hēmeras hestiasei hymas to Pneuma to hagion heōthinais te kai hesperinais euphrosynais. Mēdeis echousiōs apolimpanesthō tēs pneumatichēs euōchia:. Pantes metaschōmen tou nēphaliou chratēros, on[ē sophia, cherasasa, proethēchen hēmin exisou, chath᾽ hoson esti chōrētichos hechastos aparyesthai. Ekerase gar ton heautēs kchratēra, kai esphaxe ta heautēs thymata: toutesti, tēn tōn teleiōn trophēn, Tōn dia tēn hexin ta aisthētēria gegtymnasmena echontōn pros diachrisin kalou te … axioi kai tēs en tǭ nymphōni euphrosynēs en Christǭ Iēsou tǭ Kyriǭ hēmōn, hǭ hē doxa kai to chratos eis? tous aiōnas. ᾿Amēn.

But let us take our delight in the Lord, in meditation on the oracles of the Spirit, in receiving the saving commandments, and in all the teachings that correct our souls. But let us guard against the fast … of which the … ["The Lord will not starve] the souls of the righteous," and "I have not seen the righteous forsaken, nor his offspring seeking bread." For he would not have said this of bread for the senses, knowing that the sons of our patriarch Jacob went down to Egypt for bread; he speaks of spiritual food, by which our inner man is perfected. Let not the fast threatened to the Jews come upon us too: "For behold, days are coming, says the Lord, and I will bring a famine on this land, not a famine of bread, nor a thirst [for water, but a famine of hearing the word of the Lord]"; which the righteous Judge brought on them because he saw their mind wasting in starvation of the [teachings] of truth, and their outward man fattened. All the following days, then, the Holy Spirit will feast you with morning and evening delights. Let no one willingly be left out of the spiritual banquet. Let us all partake of the sober mixing bowl, which Wisdom has mixed and set before us equally, so that each may draw from it as much as he can hold. For "she has mixed her bowl and slaughtered her victims," that is, the food of the perfect, of those "who because of practice have their senses trained to distinguish good" … and [be made] worthy of the joy in the bridal chamber, in Christ Jesus our Lord, to whom be glory and might for ever. Amen.

Textual problem in this passage: see the notes.

Ps 37:4 (36:4 LXX) (allusion, medium confidence) · Prov 10:3 (quotation, medium confidence) · Ps 37:25 (36:25 LXX) (quotation, high confidence) · Gen 42:3 (allusion, high confidence) · 2 Cor 4:16 (allusion, medium confidence) · Amos 8:11 (quotation, high confidence) · Prov 9:2 (quotation, high confidence) · Heb 5:14 (quotation, high confidence)

Notes and citation

Summary: Basil closes by urging his hearers to feast instead on the Spirit's teaching, lest they suffer the famine of the word threatened in Amos.

Migne's section 8 (the numeral was read when the text was divided but fitted as 6).
Lines are lost after 'guard against the fast' (probably the fast from God's word, with a reference to the secret fasting of Matt 6:18) and near the end; marked '…' or bracketed. Footnotes and Migne's Latin removed by logged corrections.
Ps 37:4 (36:4 LXX, 'delight in the Lord'); Prov 10:3; Ps 37:25 (36:25 LXX); Gen 42:3; 2 Cor 4:16; Amos 8:11; Prov 9:2; Heb 5:14; Matt 22:10 (bridal chamber).
'The Jews': Basil applies Amos 8:11 to them; translated as written.

Notes on the original text

Digital text corrected (Migne's Latin removed; Migne's Latin removed; words lost; OCR slip; words lost; footnotes and a variant reading removed; words lost in the OCR): 49} (ογ. πὶ, 106. τῷ Κυρίῳ. → ; τῶν Α ἴοπε εἰοᾳυίΐογυπι. ϑρ᾽ 5, ἰΠ486 δυο ρ!εη 8 → τῶν ; ὁ ριος ψυχὰς → ὁ … ψυχὰς; δίψαν ἰῃ ΚΕργρίιπι, 564 ἀδ βρί γι 4}} ἰοφυΐϊαγ Δ] πο Ϊᾷ, ὃν → δίψαν … ὃν; καιϊοῦ τε ἄξιοι → καλοῦ τε … ἄξιοι.

Topics: Fasting

Cite (SBL): Basil, Hom. 2.8 (PG 31:196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/2-1/#p-2-8). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-basil-homiliae-variae-2-8) · Report an error