Shorter Rules (Asceticon, Regulae brevius tractatae) 119–164
Greek text: PG 31.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 119
119PG 31:1161
Εἰ ἔξεστιν ἑκάστῳ παραιτεῖσθαι τὸ ἐγχειρισθέν ἔργον, καὶ ἄλλο ἐπιζητεῖν. ΑΠΟΚΡΙΣΙΣ. Τῆς ὑπακοῆς, καθὼς προείρηται. μέχρι θανάτου ἐχούσης τὸ μέτρον, ὁ τὸ ἐγχειρισθὲν παραιτούμενος, καὶ ἄλλο ἐπιζητῶν, πρῶτον μὲν τὴν ὑπακοὴν διαφθείρει, καὶ φανερός ἐστι μὴ ἀρνησάμενος ἑαυτόν· ἔπειτα καὶ ἑτέρων κακῶν πλειόνων ἑαυτῷ τε καὶ τοῖς λοιποῖς αἴτιος γίνεται. Καὶ γὰρ θύραν ἀντιλογίας τοῖς πολλοῖς ἀνοίγει, καὶ ἑαυτὸν πρὸς ταύτην ἐθίζει. Καὶ ἐπεὶ μὴ δύναται ἕκαστος δοκιμάζειν τὸ συμφέρον, ἐκλέγεται πολλάκις τὸ βλαβερὸν ἑαυτῷ ἔργον. Καὶ ὑπονοίας δὲ πονηρὰς ἐμποιεῖ τοῖς ἀδελφοῖς, ὡς προπεπονθὼς ἡ τῷ ἔργῳ ὅπερ ἐπιζητεῖ, ἢ οἷς συνεργάζεσθαι ἀνάγκη. Ὥστε καθόλου τὸ μὴ ὑπακούειν πολλῶν καὶ μεγάλων κακῶν ἐστι ῥίζα. Εἰ δὲ τινα λόγον ἔχειν νομίζει τῆς παραιτήσεως τοῦ ἔργου, φανερούτω τοῦτον τοῖς προεστῶσι, καὶ καταλιμπανέτω τῇ ἐκείνων δοκιμασίᾳ.
Ei exestin hekastǭ paraiteisthai to encheiristhen ergon, kai allo epizētein. APOKRISIS. Tēs hypakoēs, kathōs proeirētai. mechri thanatou echousēs to metron, ho to encheiristhen paraitoumenos, kai allo epizētōn, prōton men tēn hypakoēn diaphtheirei, kai phaneros esti mē arnēsamenos heauton; epeita kai heterōn kakōn pleionōn heautǭ te kai tois loipois aitios ginetai. Kai gar thyran antilogias tois pollois anoigei, kai heauton pros tautēn ethizei. Kai epei mē dynatai hekastos dokimazein to sympheron, eklegetai pollakis to blaberon heautǭ ergon. Kai hyponoias de ponēras empoiei tois adelphois, hōs propeponthōs hē tǭ ergǭ hoper epizētei, ē hois synergazesthai anankē. Hōste katholou to mē hypakouein pollōn kai megalōn kakōn esti rhiza. Ei de tina logon echein nomizei tēs paraitēseōs tou ergou, phaneroutō touton tois proestōsi, kai katalimpanetō tę̄ ekeinōn dokimasią.
Question. Whether each one may decline the work entrusted to him and seek another.
Answer. Since obedience, as has been said before, has death as its measure, the one who declines the work entrusted to him and seeks another first corrupts obedience and is plainly one who has not denied himself; and then he becomes the cause of many other evils both for himself and for the rest. For he opens a door of contradiction to many, and accustoms himself to it. And since not everyone can judge what is profitable, he often chooses a work harmful to himself. He also produces evil suspicions in the brothers, as if he had some prior attachment either to the work he seeks or to those with whom he would have to work. So in general disobedience is the root of many great evils. But if he thinks he has some reason for declining the work, let him make it known to the superiors and leave it to their judgment.
Phil 2:8 (allusion, medium confidence) · Luke 9:23 (allusion, medium confidence)
Notes and citation
Summary: Refusing assigned work for another breaks obedience, which reaches even to death, and breeds contradiction, poor choices, and suspicion; any objection should be put to the superiors and left to them.
Notes on the original text
- Digital text corrected (OCR debris inside a word; column letter; column letter inside a word): θανάΑ του → θανάτου; παραιfατούμενος → παραιτούμενος; ἐκείνων Β δοκιμασίᾳ → ἐκείνων δοκιμασίᾳ.
Cite (SBL): Basil, Reg. brev. 119 (PG 31:1161; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/119). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/119
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 120
120PG 31:1163
Εἰ δεῖ ἀπιέναι που χωρὶς ὑπομνήσεως τοῦ προεστώτος. ΑΠΟΚΡΙΣΙΣ. Τοῦ Κυρίου λέγοντος· Οὐδὲ γὰρ ἀπ᾿ ἐμαυτοῦ ἐλήλυθα, ἀλλ' ἐκεῖνός με ἀπέστειλε· πόσῳ μᾶλλον ἕκαστος ἡμῶν ἑαυτῷ ἐπιτρέπειν οὐκ ὀφείλει; Ὁ γὰρ ἑαυτῷ ἐπιτρέπων δῆλός ἐστιν ὑψηλοφροσύνην νοσῶν, καὶ ὑποκείμενος τῷ κρίματι τοῦ Κυρίου εἰπόντος· Τὸ ἐν ἀνθρώποις ὑψηλὸν βδέλυγμα ἐνώπιον τοῦ Θεοῦ. Καὶ καθόλου τὸ ἑαυτῷ ἐπιτρέπειν ὑπαίτιον.
Ei dei apienai pou chōris hypomnēseōs tou proestōtos. APOKRISIS. Tou Kyriou legontos; Oude gar ap᾿ emautou elēlytha, all' ekeinos me apesteile; posǭ mallon hekastos hēmōn heautǭ epitrepein ouk opheilei? Ho gar heautǭ epitrepōn dēlos estin hypsēlophrosynēn nosōn, kai hypokeimenos tǭ krimati tou Kyriou eipontos; To en anthrōpois hypsēlon bdelygma enōpion tou Theou. Kai katholou to heautǭ epitrepein hypaition.
Question. Whether one may go off anywhere without informing the superior.
Answer. Since the Lord says, “For I have not come of myself, but he sent me,” how much more ought each of us not to give himself leave? For one who gives himself leave is plainly sick with high-mindedness and subject to the judgment of the Lord, who said: “What is exalted among men is an abomination before God.” And in general, to give oneself leave is blameworthy.
John 8:42 (quotation, high confidence) · Luke 16:15 (quotation, high confidence)
Notes and citation
Summary: No one should go anywhere without informing the superior, since even the Lord came not of himself but sent; to act on one's own leave is pride.
Cite (SBL): Basil, Reg. brev. 120 (PG 31:1163; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/120). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/120
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 121
121PG 31:1163
Εἰ ἔξεστι παραιτεῖσθαι τὰ βαρύτερα τῶν ἔργων. ΑΠΟΚΡΙΣΙΣ. Ὁ γνήσιος ἐν τῇ πρὸς Θεὸν ἀγάπῃ, καὶ βέβαιος ἐν πληροφορίᾳ τῆς παρὰ τοῦ Κυρίου μισθαποδοσίας, οὐ τοῖς γινομένοις ἀρκεῖται, ἀεὶ δὲ προσθήκην ἐπιζητεῖ, καὶ τοῦ πλείονος ὀρέγεται. Κἂν ὑπὲρ δύναμιν δόξῃ ποιεῖν τι, οὐκ ἀμεριμνεῖ, ὡς πληρώσας τὸ μέτρον· ἀγωνιᾷ δὲ ἀεὶ, ὡς ἀπολιμπανόμενος τοῦ πρὸς ἀξίαν, τοῦ Κυρίου ἀκούων προστάσσοντος, ὅτι "Οταν ποιήσητε πάντα τὰ διατεταγμένα, τότε λέγετε· Δοῦλοι ἀχρεῖοὶ ἐσμεν· ὁ ὠφείλομεν ποιῆσαι, πεποιήκαμεν· τοῦ δὲ Ἀποστόλου, ᾧ ὁ κόσμος ἐσταύρωτο, καὶ αὐτὸς τῷ κόσμῳ, μὴ ἐπαισχυνθέντος εἰπεῖν, ὅτι Ἐγὼ ἐμαυτὸν οὔπω λογίζομαι κατειληφέναι. "Εν δὲ, τὰ μὲν ὀπίσω ἐπιλανθανόμενος, τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος, κατὰ σκοπὸν διώκω ἐπὶ τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ Θεοῦ ἐν Χριστῷ Ἰησοῦ. Ὅς. καίτοι ἐξουσίαν ἔχων, τὸ Εὐαγγέλιον καταγγέλλων, ἐκ τοῦ Εὐαγγελίου ζῇν, Ἐν κόπῳ καὶ μόχθῳ, φησὶ, νυκτὸς καὶ ἡμέρας ἐργαζόμενοι, οὐχ ὅτι οὐκ ἔχομεν ἐξουσίαν, ἀλλ' ἵνα ἑαυτοὺς τύπον δῶμεν ὑμῖν εἰς τὸ μιμεῖσθαι ἡμᾶς. Τίς οὖν οὕτως ἀναίσθητος καὶ ἄπιστος, ὡς ἀρκεσθῆναι ποτε τοῖς ἤδη γενομένοις, ἢ παραιτήσασθαί τι ὡς βαρύτερον, ἢ κοπῶδες
Ei exesti paraiteisthai ta barytera tōn ergōn. APOKRISIS. Ho gnēsios en tę̄ pros Theon agapę̄, kai bebaios en plērophorią tēs para tou Kyriou misthapodosias, ou tois ginomenois arkeitai, aei de prosthēkēn epizētei, kai tou pleionos oregetai. Kan hyper dynamin doxę̄ poiein ti, ouk amerimnei, hōs plērōsas to metron; agōnią de aei, hōs apolimpanomenos tou pros axian, tou Kyriou akouōn prostassontos, hoti "Otan poiēsēte panta ta diatetagmena, tote legete; Douloi achreioi esmen; ho ōpheilomen poiēsai, pepoiēkamen; tou de Apostolou, hǭ ho kosmos estaurōto, kai autos tǭ kosmǭ, mē epaischynthentos eipein, hoti Egō emauton oupō logizomai kateilēphenai. "En de, ta men opisō epilanthanomenos, tois de emprosthen epekteinomenos, kata skopon diōkō epi to brabeion tēs anō klēseōs tou Theou en Christǭ Iēsou. Hos. kaitoi exousian echōn, to Euangelion katangellōn, ek tou Euangeliou zę̄n, En kopǭ kai mochthǭ, phēsi, nyktos kai hēmeras ergazomenoi, ouch hoti ouk echomen exousian, all' hina heautous typon dōmen hymin eis to mimeisthai hēmas. Tis oun houtōs anaisthētos kai apistos, hōs arkesthēnai pote tois ēdē genomenois, ē paraitēsasthai ti hōs baryteron, ē kopōdes
Question. Whether one may decline the heavier works.
Answer. One who is genuine in his love for God, and firm in his full assurance of the reward from the Lord, is not content with what has been done, but always seeks an addition and reaches out for more. And even if he seems to do something beyond his strength, he is not at ease as though he had filled up the measure, but is always anxious as one falling short of what is fitting, hearing the Lord command: “When you have done all that is commanded you, then say, We are unprofitable servants; we have done what we ought to do”; and the Apostle, to whom the world was crucified, and he to the world, was not ashamed to say: “I do not yet count myself to have laid hold of it. But one thing I do: forgetting what lies behind and reaching forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus.” He who, although he had the right, as one proclaiming the Gospel, to live by the Gospel, says: “Working in toil and labour night and day, not because we do not have the right, but to give ourselves to you as a pattern to imitate us.” Who, then, is so insensible and unbelieving as ever to be content with what has already been done, or to decline anything as too heavy or toilsome …
Textual problem in this passage: see the notes.
Luke 17:10 (quotation, high confidence) · Gal 6:14 (allusion, high confidence) · Phil 3:13–14 (quotation, high confidence) · 1 Cor 9:14 (allusion, high confidence) · 2 Thess 3:8–9 (quotation, high confidence)
Notes and citation
Summary: One who truly loves God never declines heavier work but always reaches for more, counting himself an unprofitable servant, like Paul, who pressed on and laboured night and day.
- The end of the answer is lost in the scan text.
Notes on the original text
- Digital text corrected (split word): ἐπαιη σχυνθέντος → ἐπαισχυνθέντος.
Cite (SBL): Basil, Reg. brev. 121 (PG 31:1163; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/121). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/121
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 122
122PG 31:1165
Ἐὰν τις, ἐπιτιμηθεὶς εὐλογίαν μὴ λαβεῖν, λέγη, ὅτι,· Ἐὰν μὴ λάβω εὐλογίαν, οὐκ ἐσθίω·· εἰ δεῖ αὐτοῦ ἀνέχεσθαι. ΑΠΟΚΡΙΣΙΣ. Εἱ μὲν τοσούτου ἐπιτιμίου ἄξιον τὸ πταῖσμα, ὡς καὶ τοῦ φαγεῖν κωλυθῆναι, ὁ ἐπιτιμήσας δοκιμάσει πάντως· εἰ δὲ μόνης τῆς εὐλογίας ἀνάξιός τις ἐκρίθη, συγχωρηθεὶς δὲ φαγεῖν οὐκ ἀνέχεται, ὡς ἀπειθὴς ἐν τούτῳ, καὶ φιλόνεικος κρινέσθω· ἅμα καὶ ἑαυτὸν γνωρίζων καὶ ἐπιγινώσκων, ὅτι οὐχὶ θεραπεύει ἑαυτὸν τοῦτο ἐπιζητῶν, ἀλλὰ ἁμάρτημα ἁμαρτήματι συνάπτει.
Ean tis, epitimētheis eulogian mē labein, legē, hoti,; Ean mē labō eulogian, ouk esthiō;; ei dei autou anechesthai. APOKRISIS. Hei men tosoutou epitimiou axion to ptaisma, hōs kai tou phagein kōlythēnai, ho epitimēsas dokimasei pantōs; ei de monēs tēs eulogias anaxios tis ekrithē, synchōrētheis de phagein ouk anechetai, hōs apeithēs en toutǭ, kai philoneikos krinesthō; hama kai heauton gnōrizōn kai epiginōskōn, hoti ouchi therapeuei heauton touto epizētōn, alla hamartēma hamartēmati synaptei.
Question. If someone, having been penalized by not receiving the blessing, says, “If I do not receive the blessing, I will not eat,” should he be tolerated?
Answer. If the fault deserves so great a penalty that he is also prevented from eating, the one who imposed the penalty will surely judge it. But if he was judged unworthy only of the blessing, and, though allowed to eat, will not bear it, let him be judged as disobedient and contentious in this; and at the same time let him come to know himself and recognize that in seeking this he is not healing himself, but joining sin to sin.
Isa 30:1 (allusion, low confidence)
Notes and citation
Summary: A brother denied the blessing as a penalty who refuses to eat in protest is disobedient and contentious, adding sin to sin.
- “The blessing” (εὐλογία) is probably the blessed bread given at the common meal; the penalty excludes him from it but not from food.
Notes on the original text
- Digital text corrected (column letter): δοκιμάσει Β πάντως → δοκιμάσει πάντως.
Cite (SBL): Basil, Reg. brev. 122 (PG 31:1165; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/122). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/122
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-basil-regulae-brevius-122) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 123
123PG 31:1165
Ἐάν τις· λυπῆται μὴ ἐπιτρεπόμενος ποιεῖν, ὃ μὴ δύναται ἐπιτηδείως ποιεῖν, εἰ χρὴ αὐτοῦ ἀνέχεσθαι. ΑΠΟΚΡΙΣΙΣ. Περὶ τούτου εἴρηται πολλαχοῦ, ὅτι καθόλου τῷ θελήματι τῷ ἰδίῳ κεχρῆσθαι, ἢ ἐπιτρέπειν, παρὰ τὸν ὑγιῆ ἐστι λόγον· καὶ τῇ δοκιμασίᾳ τῶν πλειόνων μὴ ὑποτάσσεσθαι ἀπειθείας καὶ ἀντιλογίας ἔχει τὸν κίνδυνον.
Ean tis; lypētai mē epitrepomenos poiein, ho mē dynatai epitēdeiōs poiein, ei chrē autou anechesthai. APOKRISIS. Peri toutou eirētai pollachou, hoti katholou tǭ thelēmati tǭ idiǭ kechrēsthai, ē epitrepein, para ton hygiē esti logon; kai tę̄ dokimasią tōn pleionōn mē hypotassesthai apeitheias kai antilogias echei ton kindynon.
Question. If someone is grieved at not being allowed to do what he cannot do competently, should he be tolerated?
Answer. It has been said in many places about this that in general to follow or give leave to one's own will is contrary to sound reason; and not to submit to the judgment of the majority carries the danger of disobedience and contradiction.
Notes and citation
Summary: One who is upset at not being allowed work he cannot do well is following his own will and risks disobedience.
Cite (SBL): Basil, Reg. brev. 123 (PG 31:1165; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/123). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/123
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-basil-regulae-brevius-123) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 124
124PG 31:1165
Εἰ δεῖ μετὰ αἱρετικῶν ἢ ῾Ἑλλήνων κατὰ συντυχίαν εὑρεθέντα που, ἢ συνεσθίειν αὐτοῖς, ἢ ἀσπάζεσθαι αὐτούς. ΑΠΟΚΡΙΣΙΣ. Τὸν μὲν ἀσπασμὸν τοῦτον δηλονότι τὸν κοινὸν ἐπ᾿ οὐδενὸς ὁ Κύριος ἀπηγόρευσεν, εἰπών· Ἐὰν ἀσπάσησθε τοὺς φίλους ὑμῶν μόνον, τί περισσὸν ποιεῖτε; Οὐχὶ καὶ οἱ ἐθνικοὶ οὕτω ποιοῦσιν; περὶ δὲ τοῦ συνεσθίειν ἔχομεν παραγγελίαν τοῦ ᾿Αποστόλου, ἐπὶ τίνων χρὴ παραιτεῖσθαι τοῦτο, εἰπόντος· Ἔγραψα ὑμῖν ἐν τῇ ἐπιστολῇ μὴ συναναμίγνυσθαι πόρνοις, καὶ οὐ πάντως τοῖς πόρνοις τοῦ κόσμου τούτου, ἢ πλεονέκταις, ἢ ἄρπαξιν, ἢ εἰδωλολάτραις· ἐπεὶ ὀφείλετε ἄρα ἐκ τοῦ κόσμου ἐξελθεῖν. Νῦν δὲ ἔγραψα ὑμῖν μὴ συναναμίγνυσθαι. Ἐάν τις ἀδελφὸς ὀνομαζόμενος, ἢ πόρνος, ἢ πλεονέκτης, ἢ εἰδωλολάτρης, ἢ λοίδορος, ἢ μέθυσος, ἢ ἄρπαξ, τῷ τοιούτῳ μηδὲ συνεσθίειν.
Ei dei meta hairetikōn ē ῾Hellēnōn kata syntychian heurethenta pou, ē synesthiein autois, ē aspazesthai autous. APOKRISIS. Ton men aspasmon touton dēlonoti ton koinon ep᾿ oudenos ho Kyrios apēgoreusen, eipōn; Ean aspasēsthe tous philous hymōn monon, ti perisson poieite? Ouchi kai hoi ethnikoi houtō poiousin? peri de tou synesthiein echomen parangelian tou ᾿Apostolou, epi tinōn chrē paraiteisthai touto, eipontos; Egrapsa hymin en tę̄ epistolę̄ mē synanamignysthai pornois, kai ou pantōs tois pornois tou kosmou toutou, ē pleonektais, ē arpaxin, ē eidōlolatrais; epei opheilete ara ek tou kosmou exelthein. Nyn de egrapsa hymin mē synanamignysthai. Ean tis adelphos onomazomenos, ē pornos, ē pleonektēs, ē eidōlolatrēs, ē loidoros, ē methysos, ē arpax, tǭ toioutǭ mēde synesthiein.
Question. Whether one who happens to find himself somewhere with heretics or pagans should eat with them, or greet them.
Answer. The Lord has not forbidden this greeting, the common one, that is, toward anyone, saying: “If you greet only your friends, what more are you doing? Do not even the Gentiles do the same?” But about eating together we have the Apostle's instruction on whom we should decline it with, when he says: “I wrote to you in my letter not to associate with sexually immoral people, not at all meaning the sexually immoral of this world, or the covetous, or swindlers, or idolaters, since then you would have to go out of the world. But now I write to you not to associate with anyone who is called a brother if he is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard, or a swindler; not even to eat with such a one.”
Textual problem in this passage: see the notes.
Matt 5:47 (quotation, high confidence) · 1 Cor 5:9–11 (quotation, high confidence)
Notes and citation
Summary: Ordinary greetings may be given to anyone, even heretics and pagans; Paul forbids eating only with a so-called brother who lives in open sin.
- Basil's text of Matt 5:47 reads “friends” where most manuscripts read “brothers”.
Notes on the original text
- Digital text corrected (column letter inside a word; split word): εἰδωλολάΑ τρης → εἰδωλολάτρης; τῷ του ούτῳ → τῷ τοιούτῳ.
Topics: Heresy
Cite (SBL): Basil, Reg. brev. 124 (PG 31:1165; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/124). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/124
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-basil-regulae-brevius-124) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 125
125PG 31:1167
Τὸν πιστευόμενον ἔργον, καὶ ποιοῦντά τι χωρὶς ὑπομνήσεως παρὰ τὸ διατεταγμένον, ἢ ὑπὲρ τὸ διατεταγμένον αὐτῷ,, εἰ δεῖ ἔχειν τὸ ἔργον. ΑΠΟΚΡΙΣΙΣ. Τὸ μὲν ἑαυτῷ λαμβάνειν καθόλου απαρέσκει Θεῷ· καὶ οὔτε πρέπει, οὔτε συμφέρει τοῖς ἐσπουδακόσι τὸν σύνδεσμον τῆς εἰρήνης φυλάσσειν· εἰ δὲ ἐπιμένοι προπετευόμενος, συμφέρει ἀρθῆναι ἀπ' αὐτοῦ τὸ ἔργον. Οὐ γὰρ φυλάσσει τὸ πρόσταγμα τοῦ εἰπόντος· Ἕκαστος ἐν ᾧ ἐκλήθη, ἀδελφοὶ, ἐν τούτῳ μενέτω· καὶ ἔτι ἐντρεπτικώτερον· Μὴ ὑπερφρονεῖν, παρ' ὃ δεῖ φρονεῖν, ἀλλὰ φρονεῖν εἰς τὸ σωφρονεῖν, ἑκάστῳ ὡς ὁ Θεὸς ἐμέρισε μέτρον πίστεως.
Ton pisteuomenon ergon, kai poiounta ti chōris hypomnēseōs para to diatetagmenon, ē hyper to diatetagmenon autǭ,, ei dei echein to ergon. APOKRISIS. To men heautǭ lambanein katholou apareskei Theǭ; kai oute prepei, oute sympherei tois espoudakosi ton syndesmon tēs eirēnēs phylassein; ei de epimenoi propeteuomenos, sympherei arthēnai ap' autou to ergon. Ou gar phylassei to prostagma tou eipontos; Hekastos en hǭ eklēthē, adelphoi, en toutǭ menetō; kai eti entreptikōteron; Mē hyperphronein, par' ho dei phronein, alla phronein eis to sōphronein, hekastǭ hōs ho Theos emerise metron pisteōs.
Question. One who is entrusted with a work and does something without informing anyone, contrary to what was arranged or beyond what was arranged for him: should he keep the work?
Answer. To take things on oneself is altogether displeasing to God, and is neither fitting nor profitable for those who are eager to keep the bond of peace. If he persists in acting rashly, it is profitable that the work be taken from him. For he does not keep the command of him who said, “Let each one, brothers, remain in that in which he was called”; and still more shamingly: “Not to think more highly than one ought to think, but to think so as to be sober-minded, as God has apportioned to each a measure of faith.”
Eph 4:3 (allusion, high confidence) · 1 Cor 7:24 (quotation, high confidence) · Rom 12:3 (quotation, high confidence)
Notes and citation
Summary: A brother who exceeds or departs from his assignment without asking acts against God and peace; if he persists, the work should be taken from him.
Notes on the original text
- Digital text corrected (repeated letter): εἰ δεῖ ἔ ἔχειν → εἰ δεῖ ἔχειν.
Cite (SBL): Basil, Reg. brev. 125 (PG 31:1167; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/125). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/125
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 126
126PG 31:1167
Πῶς ἄν τις ἡττηθῇ τῆς ἐν βρώμασι φιληδονίας. ΑΠΟΚΡΙΣΙΣ. Κρίνας τὸν λόγον τοῦ συμφέροντος, ὁδηγὸν καὶ διδάσκαλον ἔχειν ἀεὶ τῶν εἰς τὴν χρῆσιν παραλαμβανομένων, εἴτε ἡδέα εἴτε ἀηδῆ ταῦτα εἴη
Pōs an tis hēttēthę̄ tēs en brōmasi philēdonias. APOKRISIS. Krinas ton logon tou sympherontos, hodēgon kai didaskalon echein aei tōn eis tēn chrēsin paralambanomenōn, eite hēdea eite aēdē tauta eiē
Question. How might one overcome love of pleasure in foods?
Answer. By resolving always to have the principle of what is profitable as guide and teacher in what is taken for use, whether it be pleasant or unpleasant.
Notes and citation
Summary: Love of pleasure in food is overcome by letting what is beneficial, not what is pleasant, always govern what one eats.
- The question reads literally “how might one be overcome by”; the sense, from the answer, is “overcome”.
Topics: Fasting
Cite (SBL): Basil, Reg. brev. 126 (PG 31:1167; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/126). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/126
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 127
127PG 31:1167
Λέγουσι τινες, ὅτι ἀδύνατόν ἐστι μὴ ὀργισθῆναι ἄνθρωπον. ΑΠΟΚΡΙΣΙΣ. Εἰ δυνατόν ἐστι τῷ στρατιώτῃ ἐν ὄψεσι βασιλέως ὀργισθῆναι, οὐδὲ οὕτω λόγον ἔχει τὸ λεγόμενον. Εἰ γὰρ ἀνθρώπου ὄψις ἰσοτίμου κατὰ τὴν φύσιν διὰ τὴν ὑπεροχὴν τοῦ ἀξιώματος ἐκώλυσε τὸ πάθος, πόσῳ μᾶλλον, ἐὰν πληροφορηθῇ τις Θεὸν ἔχειν ἐπόπτην τῶν ἰδίων κινημάτων; Πολὺ γὰρ πλέον ὁ Θεὸς, ὁ ἐτάζων καρδίας καὶ νεφροὺς, βλέπει τὰ κινήματα τῆς ψυχῆς, ἢ ἄνθρωπος τὰ εἰς πρόσωπον.
Legousi tines, hoti adynaton esti mē orgisthēnai anthrōpon. APOKRISIS. Ei dynaton esti tǭ stratiōtę̄ en opsesi basileōs orgisthēnai, oude houtō logon echei to legomenon. Ei gar anthrōpou opsis isotimou kata tēn physin dia tēn hyperochēn tou axiōmatos ekōlyse to pathos, posǭ mallon, ean plērophorēthę̄ tis Theon echein epoptēn tōn idiōn kinēmatōn? Poly gar pleon ho Theos, ho etazōn kardias kai nephrous, blepei ta kinēmata tēs psychēs, ē anthrōpos ta eis prosōpon.
Question. Some say that it is impossible for a man not to be angry.
Answer. If it is possible for a soldier to be angry in the sight of the king, even so the saying has no reason. For if the sight of a man, equal in nature, has checked the passion because of the superiority of his rank, how much more if one is fully assured that he has God as the overseer of his movements? For God, who tries hearts and reins, sees the movements of the soul far more than a man sees what is before his face.
Ps 7:9 (7:10 LXX) (allusion, high confidence)
Notes and citation
Summary: It is not impossible to master anger: a soldier holds it back before his king, and one who knows God sees every movement of his soul can do much more.
- The first clause is probably to be read as a question (“Is it possible …?”), implying a no.
Notes on the original text
- Digital text corrected (OCR letter): ἐτὁπτην → ἐπόπτην.
Cite (SBL): Basil, Reg. brev. 127 (PG 31:1167; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/127). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/127
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 128
128PG 31:1167
Τῷ θέλοντι ἐγκρατεύεσθαι ὑπὲρ δύναμιν, ὥστε καὶ εἰς τὴν προκειμένην ἐντολὴν ἐμποδίζεσθαι, εἰ δεῖ συγχωρεῖν. ΑΠΟΚΡΙΣΙΣ. Τὸ ἐρώτημα οὐ κυρίως φαίνεταί μοι πεποιημένον. Ἡ γὰρ ἐγκράτεια οὐκ ἐν ἀποχῇ ἀλόγων βρωμάτων ἐστὶν, ἐν ᾗ συμβαίνει ἡ ὑπὸ τοῦ Ἀποστόλου κατηγορουμένη ἀφειδία σώματος, ἀλλ᾽ ἐν τελείᾳ ἀναχωρήσει τῶν ἰδίων θελημάτων. Ὅσον δὲ ἔχει κίνδυνον διὰ τὸ ἴδιον θέλημα τῆς ἐντολῆς τοῦ Κυρίου ἐκπεσεῖν, δῆλον ἐκ τῶν ὑπὸ τοῦ Αποστόλου εἰρημένων, εἰπόντος· Ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἦμεν
Tǭ thelonti enkrateuesthai hyper dynamin, hōste kai eis tēn prokeimenēn entolēn empodizesthai, ei dei synchōrein. APOKRISIS. To erōtēma ou kyriōs phainetai moi pepoiēmenon. Hē gar enkrateia ouk en apochę̄ alogōn brōmatōn estin, en hę̄ symbainei hē hypo tou Apostolou katēgoroumenē apheidia sōmatos, all᾽ en teleią anachōrēsei tōn idiōn thelēmatōn. Hoson de echei kindynon dia to idion thelēma tēs entolēs tou Kyriou ekpesein, dēlon ek tōn hypo tou Apostolou eirēmenōn, eipontos; Poiountes ta thelēmata tēs sarkos kai tōn dianoiōn, kai ēmen
Question. Should one who wishes to practise self-control beyond his strength, so that he is hindered even in the commandment set before him, be allowed to do so?
Answer. The question does not seem to me properly framed. For self-control does not consist in abstaining from foods without reason, in which the severity to the body condemned by the Apostle occurs, but in complete withdrawal from one's own wishes. How great a danger there is of falling away from the Lord's commandment through one's own will is clear from what the Apostle said: “Doing the wishes of the flesh and of the thoughts, and we were …”
Textual problem in this passage: see the notes.
Col 2:23 (allusion, high confidence) · Eph 2:3 (quotation, high confidence)
Notes and citation
Summary: True self-control is not excessive fasting, which Paul condemns, but complete renunciation of one's own will, since self-will leads away from the Lord's commandment.
- The end of the answer is lost in the scan text inside the quotation of Eph 2:3.
Notes on the original text
- Digital text corrected (split word): βρω μάτων → βρωμάτων.
Topics: Fasting
Cite (SBL): Basil, Reg. brev. 128 (PG 31:1167; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/128). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/128
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 129
129PG 31:1169
Ὁ πολλὰ νηστεύων, ἐν δὲ τῇ μεταλήψει μὴ δυνάμενος ἀνέχεσθαι τοῦ βρώματος τοῦ κοινοῦ, τί μᾶλλον ἐλέσθαι ὀφείλει, νηστεύειν μετὰ τῶν ἀδελφῶν, καὶ ἐσθίειν μετ' αὐτῶν, ἢ, διὰ τὸ ἀμέτρως νηστεύειν, ἄλλων βρωμάτων ἔχειν χρείαν ἐν τῇ μεταλήψει. ΑΠΟΚΡΙΣΙΣ. Νηστείας καιρὸς, οὐ τὸ θέλημα ἑκάστου, ἀλλ᾽ ἡ χρεία τῶν εἰς θεοσέβειαν ἡκόντων· καθὼς καὶ αἱ Πράξεις τῶν ἀποστόλων ἱστοροῦσι, καὶ παρὰ τοῦ ἐκλεκτοῦ Δαβὶδ μανθάνομεν. Ἐὰν οὖν τις κατὰ λόγον τοιοῦτον νηστεύῃ, καὶ τοῦ δύνασθαι πάντως καταξιοῦται. Πιστὸς γὰρ ὁ ἐπαγγειλάμενος.
Ho polla nēsteuōn, en de tę̄ metalēpsei mē dynamenos anechesthai tou brōmatos tou koinou, ti mallon elesthai opheilei, nēsteuein meta tōn adelphōn, kai esthiein met' autōn, ē, dia to ametrōs nēsteuein, allōn brōmatōn echein chreian en tę̄ metalēpsei. APOKRISIS. Nēsteias kairos, ou to thelēma hekastou, all᾽ hē chreia tōn eis theosebeian hēkontōn; kathōs kai hai Praxeis tōn apostolōn historousi, kai para tou eklektou Dabid manthanomen. Ean oun tis kata logon toiouton nēsteuę̄, kai tou dynasthai pantōs kataxioutai. Pistos gar ho epangeilamenos.
Question. One who fasts much but at the meal cannot bear the common food: what ought he rather to choose, to fast with the brothers and eat with them, or, because of fasting beyond measure, to need other foods at the meal?
Answer. The time for fasting is set not by each one's will but by the need of those who have come to godliness, as the Acts of the Apostles relate and as we learn from the chosen David. If, then, someone fasts on such a principle, he will surely be granted the strength as well. For he who promised is faithful.
Acts 13:2–3 (allusion, medium confidence) · Acts 14:23 (allusion, medium confidence) · 2 Sam 12:16 (allusion, low confidence) · Heb 10:23 (quotation, high confidence)
Notes and citation
Summary: Fasting is not to be done by one's own will but when the community's needs call for it, as in Acts and with David; one who fasts so will be given the strength.
Notes on the original text
- Digital text corrected (split word): ἐπαγγει λάμενος → ἐπαγγειλάμενος.
Topics: Fasting
Cite (SBL): Basil, Reg. brev. 129 (PG 31:1169; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/129). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/129
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 130
130PG 31:1169
Πῶς χρὴ νηστεύειν, ὅταν χρεία γένηται νηστείας πρός τι τῶν εἰς θεοσέβειαν ἐπιζητουμένων· ὡς ἀναγκαζόμενον, ἢ μετὰ προθυμίας. ΑΠΟΚΡΙΣΙΣ. Τοῦ Κυρίου λέγοντος, Μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, πᾶν τὸ συντελοῦν εἰς θεοσέβειαν, μὴ μετ᾿ ἐπιθυμίας καὶ σπουδῆς γινόμενον, ἐπικίνδυνον. "Ωστε τὸν μὲν νηστεύοντα μὴ προθύμως τοῦτο ποιεῖν οὐκ ἀκίνδυνον· τὸ δὲ νηστεύειν ἐν καιρῷ χρείας τοιαύτης ἀναγκαῖον, τοῦ ᾿Αποστόλου μετὰ τῶν ἄλλων αὐτοῦ κατορθωμάτων καὶ τοῦτο πρὸς διδασκαλίαν ἡμετέραν διηγησαμένου τὸ, Ἐν νηστείαις πολλάκις.
Pōs chrē nēsteuein, hotan chreia genētai nēsteias pros ti tōn eis theosebeian epizētoumenōn; hōs anankazomenon, ē meta prothymias. APOKRISIS. Tou Kyriou legontos, Makarioi hoi peinōntes kai dipsōntes tēn dikaiosynēn, pan to synteloun eis theosebeian, mē met᾿ epithymias kai spoudēs ginomenon, epikindynon. "Ōste ton men nēsteuonta mē prothymōs touto poiein ouk akindynon; to de nēsteuein en kairǭ chreias toiautēs anankaion, tou ᾿Apostolou meta tōn allōn autou katorthōmatōn kai touto pros didaskalian hēmeteran diēgēsamenou to, En nēsteiais pollakis.
Question. How should one fast, when there is need of fasting for something sought for godliness: as one compelled, or with eagerness?
Answer. Since the Lord says, “Blessed are those who hunger and thirst for righteousness,” everything that contributes to godliness, if not done with desire and zeal, is dangerous. So for one who fasts to do it without eagerness is not without danger; but to fast at a time of such need is necessary, since the Apostle, together with his other good deeds, related this too for our teaching: “In fastings often.”
Matt 5:6 (quotation, high confidence) · 2 Cor 11:27 (quotation, high confidence)
Notes and citation
Summary: When fasting is needed for godliness it must be done eagerly, not under compulsion, as Paul's frequent fasting teaches.
Topics: Fasting
Cite (SBL): Basil, Reg. brev. 130 (PG 31:1169; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/130). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/130
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 131
131PG 31:1169
Ὁ μὴ μεταλαμβάνων ὅθεν οἱ ἀδελφοὶ ἐσθίουσιν, ἀλλ᾽ ἕτερον ἐπιζητῶν, εἰ καλῶς ποιεῖ. ΑΠΟΚΡΙΣΙΣ. Καθόλου τὸ ἐπιζητεῖν βρῶμα παρ' ἐντολήν ἐστι, τοῦ Κυρίου εἰπόντος· Μὴ ζητεῖτε τί φάγητε, καὶ τι πίητε· καὶ μὴ μετεωρίζεσθε· καὶ καταπληκτικώτερον ἐπενεγκόντος· Ταῦτα γὰρ πάντα τὰ ἔθνη ἐπιζητεῖ. Τοῦ δὲ ἐπιτεταγμένου ἐστὶ πληροῦν ἐπιμελῶς τὸ, Διεδίδοτο δὲ ἑκάστῳ, καθότι ἂν τις χρείαν εἶχεν.
Ho mē metalambanōn hothen hoi adelphoi esthiousin, all᾽ heteron epizētōn, ei kalōs poiei. APOKRISIS. Katholou to epizētein brōma par' entolēn esti, tou Kyriou eipontos; Mē zēteite ti phagēte, kai ti piēte; kai mē meteōrizesthe; kai kataplēktikōteron epenenkontos; Tauta gar panta ta ethnē epizētei. Tou de epitetagmenou esti plēroun epimelōs to, Diedidoto de hekastǭ, kathoti an tis chreian eichen.
Question. One who does not partake of what the brothers eat but seeks something else: does he do well?
Answer. In general, seeking food is contrary to the commandment, since the Lord said, “Do not seek what you will eat and what you will drink, and do not be anxious,” and added more startlingly, “For all the nations seek all these things.” And it belongs to the one in charge to fulfil carefully the saying: “And it was distributed to each as anyone had need.”
Luke 12:29–30 (quotation, high confidence) · Acts 4:35 (quotation, high confidence)
Notes and citation
Summary: Seeking special food is against the Lord's command; the one in charge must distribute to each according to need.
Cite (SBL): Basil, Reg. brev. 131 (PG 31:1169; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/131). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/131
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-basil-regulae-brevius-131) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 132
132PG 31:1169
Ὁ λέγων, ὅτι βλάπτει με τοῦτο, καὶ λυπούμενος, ἐὰν ἄλλο μὴ δοθῇ αὐτῷ, τί ἐστιν. ΑΠΟΚΡΙΣΙΣ. Φαίνεται, ὅτι οὐκ ἐπληροφορήθη τὴν ἐλπίδα Λαζάρου, οὔτε ἐγνώρισε τὴν ἀγάπην τοῦ πεπιστευμένου τὴν πάντων καὶ αὐτοῦ ἐπιμέλειαν. Καθόλου δὲ οὔτε περὶ τοῦ βλάπτοντος ἢ ὠφελοῦντος ἑαυτῷ ἐπιτρέπειν τὴν δοκιμασίαν ἕκαστος ὀφείλει· ἀλλὰ τῷ ἐπιτεταγμένῳ δοκιμάζειν τὸ ἑκάστῳ χρειῶδες, προηγουμένως τὸ ὄφελος τῆς ψυχῆς ἐπιζητοῦντι, καὶ οὕτω δευτέρῳ λόγῳ τὰ πρὸς τὴν χρείαν τοῦ σώματος οἰκονομοῦντι πρὸς τὸ θέλημα τοῦ Θεοῦ.
Ho legōn, hoti blaptei me touto, kai lypoumenos, ean allo mē dothę̄ autǭ, ti estin. APOKRISIS. Phainetai, hoti ouk eplērophorēthē tēn elpida Lazarou, oute egnōrise tēn agapēn tou pepisteumenou tēn pantōn kai autou epimeleian. Katholou de oute peri tou blaptontos ē ōphelountos heautǭ epitrepein tēn dokimasian hekastos opheilei; alla tǭ epitetagmenǭ dokimazein to hekastǭ chreiōdes, proēgoumenōs to ophelos tēs psychēs epizētounti, kai houtō deuterǭ logǭ ta pros tēn chreian tou sōmatos oikonomounti pros to thelēma tou Theou.
Question. One who says, “This harms me,” and is grieved if something else is not given him: what is he?
Answer. It appears that he has not been fully convinced of Lazarus's hope, nor recognized the love of the one entrusted with the care of all, himself included. In general, no one ought to give himself the judgment of what harms or benefits him, but leave it to the one appointed to judge what each needs, who seeks first the benefit of the soul and so, in second place, manages what serves the body's need according to the will of God.
Luke 16:19–25 (allusion, high confidence)
Notes and citation
Summary: One who complains that his food harms him lacks Lazarus's hope and trust in the superior's love; each must leave to the appointed brother the judgment of what he needs.
- A stray Latin numeral (CXXXI, from the heading of the Latin column) stands before the question in the scan text and is removed by a logged correction.
Notes on the original text
- Digital text corrected (column letter inside a word; stray numeral): CXXΧΙ. → ; ἐπιΑ τρέπειν → ἐπιτρέπειν.
Cite (SBL): Basil, Reg. brev. 132 (PG 31:1169; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/132). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/132
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-basil-regulae-brevius-132) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 133
133PG 31:1171
Ἐὰν δὲ καὶ γογγύσῃ διὰ βρῶμα. ΑΠΟΚΡΙΣΙΣ. Τὸ κρῖμα τῶν ἐν τῇ ἐρήμῳ γογγυσάντων ἔχει. Λέγει γὰρ ὁ ᾿Απόστολος· Μηδὲ γογγύζετε, καθώς τινες αὐτῶν ἐγόγγυσαν, καὶ ἀπώλοντο ὑπὸ τοῦ ὀλοθρευτοῦ.
Ean de kai gongysę̄ dia brōma. APOKRISIS. To krima tōn en tę̄ erēmǭ gongysantōn echei. Legei gar ho ᾿Apostolos; Mēde gongyzete, kathōs tines autōn egongysan, kai apōlonto hypo tou olothreutou.
Question. And if he even grumbles over food?
Answer. He has the judgment of those who grumbled in the wilderness. For the Apostle says: “Nor grumble, as some of them grumbled and were destroyed by the destroyer.”
1 Cor 10:10 (quotation, high confidence) · Num 11:1–6 (allusion, medium confidence)
Notes and citation
Summary: Grumbling over food brings the judgment of the Israelites who grumbled in the wilderness.
Cite (SBL): Basil, Reg. brev. 133 (PG 31:1171; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/133). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/133
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 134
134PG 31:1171
Ἐάν τις ὀργισθεὶς παραιτῆται λαβεῖν τι τῶν πρὸς τὴν χρείαν. ΑΠΟΚΡΙΣΙΣ. Ὁ τοιοῦτος ἄξιός ἐστι, κἂν ζητῇ, μὴ λαβεῖν, ἕως ἐὰν δοκιμάσῃ ὁ προεστὼς, ὅτι ἐθεραπεύθη τὸ πάθος, μᾶλλον δὲ τὰ πάθη.
Ean tis orgistheis paraitētai labein ti tōn pros tēn chreian. APOKRISIS. Ho toioutos axios esti, kan zētę̄, mē labein, heōs ean dokimasę̄ ho proestōs, hoti etherapeuthē to pathos, mallon de ta pathē.
Question. If someone in anger refuses to take something he needs?
Answer. Such a one deserves not to receive it even if he asks, until the superior judges that the passion, or rather the passions, have been healed.
Notes and citation
Summary: One who angrily refuses what he needs should not receive it, even when he asks, until the superior judges him healed.
Cite (SBL): Basil, Reg. brev. 134 (PG 31:1171; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/134). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/134
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 135
135PG 31:1171
Εἰ χρὴ τὸν κάμνοντα αὐτὸν ἐπιζητῆσαι πλέον τι τῆς συνηθείας ΑΠΟΚΡΙΣΙΣ. Εἰ ἕνεκεν τῆς παρὰ τοῦ Θεοῦ μισθαποδοσίας τὸν κάματον ἀναδέχεται, οὐκ ἐντεῦθεν ἐπιζητεῖν ὀφείλει τὴν παραμυθίαν τοῦ κόπου, ἀλλὰ πρὸς τὴν τοῦ Κυρίου μισθαποδοσίαν ἑαυτὸν καταρτίζειν· εἰδὼς, ὅτι, ὡς τῆς ὑπὲρ τοῦ κόπου ἀμοιβῆς, οὕτω καὶ τῆς παρακλήσεως ὑπὲρ τῆς στενοχωρίας παρὰ τοῦ φιλανθρώπου Θεοῦ καταξιωθήσεται. Ὁ μέντοι ἐπιτεταγμένος ποιεῖν τὸ, Διεδίδοτο ἑκάστῳ, καθότι ἄν τις χρείαν εἶχεν, ἀναγκαίως ὀφείλει γνωρίζειν ἕκαστον τῶν κοπιώντων, καὶ θεραπεύειν κατὰ τὸ προσῆκον.
Ei chrē ton kamnonta auton epizētēsai pleon ti tēs synētheias APOKRISIS. Ei heneken tēs para tou Theou misthapodosias ton kamaton anadechetai, ouk enteuthen epizētein opheilei tēn paramythian tou kopou, alla pros tēn tou Kyriou misthapodosian heauton katartizein; eidōs, hoti, hōs tēs hyper tou kopou amoibēs, houtō kai tēs paraklēseōs hyper tēs stenochōrias para tou philanthrōpou Theou kataxiōthēsetai. Ho mentoi epitetagmenos poiein to, Diedidoto hekastǭ, kathoti an tis chreian eichen, anankaiōs opheilei gnōrizein hekaston tōn kopiōntōn, kai therapeuein kata to prosēkon.
Question. Whether one who is labouring should himself seek something more than usual.
Answer. If he undertakes the labour for the sake of the reward from God, he ought not to seek the consolation for his toil from this source, but to prepare himself for the Lord's reward, knowing that, as he will be granted the recompense for his toil, so he will be granted consolation for his hardship by God who loves mankind. The one, however, who is appointed to carry out the saying, “It was distributed to each as anyone had need,” must of necessity know each of those who toil and care for them as is fitting.
Acts 4:35 (quotation, high confidence)
Notes and citation
Summary: One who labours for God's reward should not seek extra comforts for himself, but the steward must know each labourer's need and provide for it.
Cite (SBL): Basil, Reg. brev. 135 (PG 31:1171; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/135). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/135
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 136
136PG 31:1171
Εἰ ἀναγκαῖον πάντας συνάγεσθαι τῇ ὥρᾳ τοῦ ἀρίστου, καὶ τὸν ἀπολιμπανόμενον, καὶ μετὰ τὸ ἄριστον ἐρχόμενον πῶς παρέλθωμεν. ΑΠΟΚΡΙΣΙΣ. Εἰ μὲν κατὰ ἀνάγκην τοῦ τόπου ἢ τοῦ ἔργου ἀπελείφθη, ὡς φυλάσσων τὸ παράγγελμα τοῦ εἰπόντος· Ἕκαστος, ἐν ᾧ ἐκλήθη, ἀδελφοὶ, ἐν τούτῳ μενέτω· ὁ τῆς κοινῆς εὐταξίας ἔφορος δοκιμάσας συγγνώσεται· εἰ δὲ δυνάμενος συμφθάσαι, οὐκ ἐσπούδασε, γνωρίσας τὸ ἔγκλημα τῆς ἀμελείας, ἄσιτος μεινάτω μέχρι τῆς τετυπωμένης ὥρας ἐν τῇ ἐπιούσῃ.
Ei anankaion pantas synagesthai tę̄ hōrą tou aristou, kai ton apolimpanomenon, kai meta to ariston erchomenon pōs parelthōmen. APOKRISIS. Ei men kata anankēn tou topou ē tou ergou apeleiphthē, hōs phylassōn to parangelma tou eipontos; Hekastos, en hǭ eklēthē, adelphoi, en toutǭ menetō; ho tēs koinēs eutaxias ephoros dokimasas syngnōsetai; ei de dynamenos symphthasai, ouk espoudase, gnōrisas to enklēma tēs ameleias, asitos meinatō mechri tēs tetypōmenēs hōras en tę̄ epiousę̄.
Question. Whether all must gather at the hour of the meal; and how shall we deal with one who is absent and comes after the meal?
Answer. If he was left behind through the necessity of the place or of his work, as keeping the command of him who said, “Let each one, brothers, remain in that in which he was called,” the one who oversees the common good order will examine it and pardon him. But if he could have arrived in time and did not make the effort, let him recognize the charge of negligence and remain without food until the appointed hour on the following day.
1 Cor 7:24 (quotation, high confidence)
Notes and citation
Summary: One late for the common meal because of his work is excused, but one late through negligence goes without food until the set hour next day.
- A repeated fragment of the answer at the end of the section in the scan text is removed by a logged correction.
Notes on the original text
- Digital text corrected (repeated fragment at the end of the section): τόπου ἢ τοῦ καιροῦ, ἀπελείφθη, ὁ τῆς κοινῆς, → .
Cite (SBL): Basil, Reg. brev. 136 (PG 31:1171; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/136). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/136
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 137
137PG 31:1173
Εἰ καλόν ἐστι τὸ κρῖναι ἐπι τοσόνδε, εἰ τύχοι, χρόνον ἀποσχέσθαι τοῦδέ τινος τοῦ βρώματος ἢ τοῦ πόματος. ΑΠΟΚΡΙΣΙΣ, Τοῦ Κυρίου εἰπόντος, Οὐχ ἵνα ποιῶ τὸ θέλημα τὸ ἐμὸν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με, πᾶσα κρίσις ἰδίου θελήματος ἐπισφαλής. Ὅπερ εἰδὼς ὁ Δαβὶδ ἔλεγεν· Ὤμοσα, καὶ ἔστησα τοῦ φυλάξασθαι τὰ κρίματα τῆς δικαιοσύνης σου, οὐ τὰ ἐμὰ θελήματα.
Ei kalon esti to krinai epi tosonde, ei tychoi, chronon aposchesthai toude tinos tou brōmatos ē tou pomatos. APOKRISIS, Tou Kyriou eipontos, Ouch hina poiō to thelēma to emon, alla to thelēma tou pempsantos me, pasa krisis idiou thelēmatos episphalēs. Hoper eidōs ho Dabid elegen; Ōmosa, kai estēsa tou phylaxasthai ta krimata tēs dikaiosynēs sou, ou ta ema thelēmata.
Question. Whether it is good to resolve to abstain from some particular food or drink for such and such a time, say.
Answer. Since the Lord said, “Not to do my own will, but the will of him who sent me,” every resolution of one's own will is perilous. Knowing this, David said: “I have sworn and confirmed it, to keep the judgments of your righteousness,” not my own wishes.
John 6:38 (quotation, high confidence) · Ps 119:106 (118:106 LXX) (quotation, high confidence)
Notes and citation
Summary: Resolving by one's own will to abstain from some food is perilous; vows should bind us to God's judgments, not our own wishes.
Topics: Fasting
Cite (SBL): Basil, Reg. brev. 137 (PG 31:1173; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/137). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/137
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 138
138PG 31:1173
Εἰ χρὴ ἐπιτρέπεσθαι ἐν ἀδελφότητί τινα πλέον τῶν ἄλλων νηστεύειν ἢ ἀγρυπνεῖν, κατὰ τὸ ἴδιον θέλημα. ΑΠΟΚΡΙΣΙΣ. Τοῦ Κυρίου εἰπόντος, ὅτι Καταβέβηκα ἐκ τοῦ οὐρανοῦ, οὐχ ἵνα ποιῶ τὸ θέλημα τὸ ἐμὸν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με Πατρὸς, πᾶν ὅπερ ἄν τις κατὰ τὸ ἴδιον θέλημα ποιῇ, τοῦτο τοῦ μὲν ποιοῦντός ἐστιν ἴδιον, τῆς δὲ θεοσεβείας ἀλλότριον καὶ φόβος μήποτε ἀκούσῃ παρὰ τοῦ Θεοῦ περὶ οὗ δοκεῖ ποιεῖν, Πρὸς σὲ ἡ ἀποστροφὴ αὐτοῦ, καὶ σὺ ἄρξεις αὐτοῦ. Καὶ τὸ ἐν συγκρίσει δὲ τῶν ἄλλων τὸ πλέον θέλειν, καὶ ἐν αὐτοῖς τοῖς καλοῖς, φιλονεικίας πάθος ἐστὶν ἀπὸ κενοδοξίας συμβαῖνον· ὅπερ ὁ ᾿Απόστολος ἀπηγορευμένον δεικνὺς φησιν· Οὐ γὰρ τολμῶμεν ἐγκρῖναι ἢ συγκρῖναι ἑαυτούς τισι τῶν ἑαυτοὺς συνιστανόντων. Διόπερ ἀφεμένους τῶν ἰδίων θελημάτων, καὶ τοῦ θέλειν δοκεῖν ὑπὲρ τοὺς λοιποὺς ποιεῖν τι, πείθεσθαι τῷ ᾿Αποστόλῳ χρὴ παραινοῦντι καὶ λέγοντι· Εἴτε ἐσθίετε, εἴτε πίνετε, εἶτε τι ποιεῖτε, πάντα εἰς δόξαν Θεοῦ ποιεῖτε. Φιλονεικία γὰρ, καὶ κενοδοξία, καὶ αὐταρέσκεια, παντελῶς ἀλλότρια τῶν τὸν καλὸν ἀγῶνα νομίμως ἀγωνιζομένων. Διό φησι ποτὲ μὲν, Μὴ γενώμεθα κενόδοξοι· ποτὲ δὲ, Εἴ τις δοκεῖ φιλόνεικος εἶναι, ἡμεῖς τοιαύτην συνήθειαν οὐκ ἔχομεν, οὐδὲ αἱ Ἐκκλησίαι τοῦ Θεοῦ· καὶ ἄλλοτε, Ὀφείλομεν ἡμεῖς μὴ ἑαυτοῖς ἀρέσκειν· οἷς ἐπιφέρει ἐντρεπτικώτερον· Καὶ γὰρ ὁ Χριστὸς οὐχ ἑαυτῷ ἤρεσεν. Εἰ δέ τις οἴεται χρήζειν τοῦ πλείονος εἴτε ἐν νηστείᾳ, εἴτε ἐν ἀγρυπνίᾳ, εἴτε ἐν ᾠδήποτε ἄλλῳ, ἀποκαλυπτέτω τοῖς τὴν κοινὴν ἐπιμέλειαν πεπιστευμένοις τὴν ὑπόθεσιν αὐτὴν, δι᾽ ἣν νομίζει τοῦ πλείονος χρήζειν καὶ τὸ παρ᾿ αὐτῶν δοκιμασθὲν παραφυλαττέτω. Πολλάκις γὰρ ἑτέρῳ μᾶλλον τρόπῳ τὸ ἱκανὸν τῇ χρείᾳ
Ei chrē epitrepesthai en adelphotēti tina pleon tōn allōn nēsteuein ē agrypnein, kata to idion thelēma. APOKRISIS. Tou Kyriou eipontos, hoti Katabebēka ek tou ouranou, ouch hina poiō to thelēma to emon, alla to thelēma tou pempsantos me Patros, pan hoper an tis kata to idion thelēma poię̄, touto tou men poiountos estin idion, tēs de theosebeias allotrion kai phobos mēpote akousę̄ para tou Theou peri hou dokei poiein, Pros se hē apostrophē autou, kai sy arxeis autou. Kai to en synkrisei de tōn allōn to pleon thelein, kai en autois tois kalois, philoneikias pathos estin apo kenodoxias symbainon; hoper ho ᾿Apostolos apēgoreumenon deiknys phēsin; Ou gar tolmōmen enkrinai ē synkrinai heautous tisi tōn heautous synistanontōn. Dioper aphemenous tōn idiōn thelēmatōn, kai tou thelein dokein hyper tous loipous poiein ti, peithesthai tǭ ᾿Apostolǭ chrē parainounti kai legonti; Eite esthiete, eite pinete, eite ti poieite, panta eis doxan Theou poieite. Philoneikia gar, kai kenodoxia, kai autareskeia, pantelōs allotria tōn ton kalon agōna nomimōs agōnizomenōn. Dio phēsi pote men, Mē genōmetha kenodoxoi; pote de, Ei tis dokei philoneikos einai, hēmeis toiautēn synētheian ouk echomen, oude hai Ekklēsiai tou Theou; kai allote, Opheilomen hēmeis mē heautois areskein; hois epipherei entreptikōteron; Kai gar ho Christos ouch heautǭ ēresen. Ei de tis oietai chrēzein tou pleionos eite en nēsteią, eite en agrypnią, eite en ǭdēpote allǭ, apokalyptetō tois tēn koinēn epimeleian pepisteumenois tēn hypothesin autēn, di᾽ hēn nomizei tou pleionos chrēzein kai to par᾿ autōn dokimasthen paraphylattetō. Pollakis gar heterǭ mallon tropǭ to hikanon tę̄ chreią
Question. Whether anyone in a brotherhood should be allowed to fast or keep vigil more than the others, according to his own will.
Answer. Since the Lord said, “I have come down from heaven, not to do my own will, but the will of the Father who sent me,” whatever anyone does according to his own will is his own, but alien to godliness; and there is fear that he may hear from God, about what he seems to be doing, “Its turning shall be toward you, and you shall rule over it.” And to want more by comparison with others, even in good things, is a passion of contentiousness arising from vainglory, which the Apostle shows to be forbidden when he says: “For we do not dare to class or compare ourselves with some of those who commend themselves.” Therefore, letting go of our own wishes, and of wanting to seem to do something beyond the rest, we must obey the Apostle, who exhorts us, saying: “Whether you eat or drink, or whatever you do, do all to the glory of God.” For contentiousness, vainglory, and self-pleasing are utterly alien to those who contend lawfully in the good contest. That is why he says at one time, “Let us not become vainglorious”; at another, “If anyone seems to be contentious, we have no such custom, nor have the churches of God”; and at another, “We ought not to please ourselves,” to which he adds more shamingly, “For even Christ did not please himself.” But if someone thinks he needs more, whether in fasting or in vigil or in anything else, let him disclose the reason itself for which he thinks he needs more to those entrusted with the common care, and let him keep to what they judge. For often what suffices for the need [is achieved] in another way …
Textual problem in this passage: see the notes.
John 6:38 (quotation, high confidence) · Gen 4:7 (quotation, high confidence) · 2 Cor 10:12 (quotation, high confidence) · 1 Cor 10:31 (quotation, high confidence) · 2 Tim 2:5 (allusion, medium confidence) · Gal 5:26 (quotation, high confidence) · 1 Cor 11:16 (quotation, high confidence) · Rom 15:1 (quotation, high confidence) · Rom 15:3 (quotation, high confidence)
Notes and citation
Summary: Extra fasting or vigils undertaken by one's own will are alien to godliness and spring from contentious vainglory; whoever thinks he needs more should explain his reason to those in charge and abide by their judgment.
- “Its turning shall be toward you” is God's word to Cain (Gen 4:7 LXX), applied to self-chosen religious works. The end of the answer is lost in the scan text.
Notes on the original text
- Digital text corrected (joined words): Εἰ δέτις → Εἰ δέ τις.
Topics: Fasting
Cite (SBL): Basil, Reg. brev. 138 (PG 31:1173; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/138). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/138
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 139
139PG 31:1175
Τῆς νηστείας ἐπιτεινομένης, ἀτονώτεροι γινόμεθα εἰς τὸ ἔργον. Τι οὖν χρὴ μᾶλλον ἐμποδίζειν τῷ ἔργῳ διὰ τὴν νηστείαν, ἢ παρορᾶν ἐκείνην διὰ τὸ ἔργον. ΑΠΟΚΡΙΣΙΣ. Καὶ τὴν νηστείαν, καὶ τὸ φαγεῖν μετὰ λόγου τοῦ οἰκείου τῆς θεοσεβείας παραλαμβάνεσθαι χρή ἵνα, ὅταν μὲν ἐντολὴν Θεοῦ διὰ νηστείας κατορθωθῆναι δέοι, νηστεύσωμεν· ὅταν δὲ πάλιν ἡ ἐντολὴ τοῦ Θεοῦ βρῶσιν ἐπιζητοῖ ἐνδυναμοῦσαν τὸ σῶμα, φάγωμεν, οὐχ ὡς γαστρίμαργοι, ἀλλ' ὡς ἐργάται Θεοῦ. Φυλάσσειν γὰρ χρὴ τὸ ὑπὸ τοῦ ᾿Αποστόλου εἰρημένον· Εἴτε ἐσθίετε, εἴτε πίνετε, εἴτε τι ποιεῖτε, πάντα εἰς δόξαν Θεοῦ ποιεῖτε.
Tēs nēsteias epiteinomenēs, atonōteroi ginometha eis to ergon. Ti oun chrē mallon empodizein tǭ ergǭ dia tēn nēsteian, ē paroran ekeinēn dia to ergon. APOKRISIS. Kai tēn nēsteian, kai to phagein meta logou tou oikeiou tēs theosebeias paralambanesthai chrē hina, hotan men entolēn Theou dia nēsteias katorthōthēnai deoi, nēsteusōmen; hotan de palin hē entolē tou Theou brōsin epizētoi endynamousan to sōma, phagōmen, ouch hōs gastrimargoi, all' hōs ergatai Theou. Phylassein gar chrē to hypo tou ᾿Apostolou eirēmenon; Eite esthiete, eite pinete, eite ti poieite, panta eis doxan Theou poieite.
Question. When fasting is prolonged, we become feebler for work. Which, then, should we rather do: hinder the work because of the fast, or neglect the fast because of the work?
Answer. Both fasting and eating must be undertaken on the principle proper to godliness: so that when a commandment of God needs to be achieved through fasting, we fast; and when again the commandment of God calls for food that strengthens the body, we eat, not as gluttons but as God's workmen. For we must keep what was said by the Apostle: “Whether you eat or drink, or whatever you do, do all to the glory of God.”
1 Cor 10:31 (quotation, high confidence)
Notes and citation
Summary: Fasting and eating should both serve God's commandments: we fast when a command calls for fasting and eat when the work of God needs strength, always for God's glory.
Notes on the original text
- Digital text corrected (OCR letter; split word): παιορᾶν → παρορᾶν; κατορθω θῆναι → κατορθωθῆναι.
Topics: Fasting
Cite (SBL): Basil, Reg. brev. 139 (PG 31:1175; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/139). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/139
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 140
140PG 31:1175
Ἐὰν τις μὴ ἐγκρατεύηται περὶ τὰ βλαβερὰ τῶν βρωμάτων, μεταλαμβάνων δὲ ἀφειδῶς, κακώσει περιπέσῃ, εἰ χρὴ αὐτοῦ ἐπιμέλειαν ποιεῖσθαι ΑΠΟΚΡΙΣΙΣ. Ἡ μὲν ἀκρασία πρόδηλον ἔχει τὴν κακίαν· και τούτου τοῦ πάθους προηγουμένως φροντίζειν ἀναγκαῖον, ὅπως θεραπευθῇ. Βουληθεὶς γὰρ δεῖξαι ὁ φιλάνθρωπος Θεὸς, ἡλίκον κακόν ἐστι τὸ μὴ ἐγκρατεύεσθαι, ἀφῆκε πολλάκις τὴν ψυχὴν καὶ ἐπὶ τῶν τὸ σῶμα βλαπτόντων κεχρῆσθαι τῷ πάθει τῆς ἀκρασίας, ἐὰν ἄρα δυνηθῇ διὰ τῆς κακώσεως τῆς σωματικῆς, ἣν ἐκ τῆς ἀκρασίας ὑπομένει, εἰς αἴσθησιν ἐλθεῖν τῆς ἰδίας βλάβης, καὶ ὁδηγηθῆναι πρὸς τὴν ἐν πᾶσιν ἐγκράτειαν. Τὴν δὲ ἐπιμέλειαν τοῦ σώματος ἐπὶ τῶν ἐξ ἀκρασίας βλαπτομένων ποιεῖσθαι μὲν τάχα εὔλογον καὶ χρηστότητι πρέπον, οὐκ ἀδοκιμάστως δὲ, ἀλλὰ πεφροντικότας, μήπως ἐν τῇ τοῦ σώματος θεραπείᾳ τὴν ψυχὴν ἀθεράπευτον καταλίπωμεν. Ὥστε, ἐὰν μὲν ἐπίδῃ τις τὸν τοιοῦτον ἐκ τῆς τοῦ σώματος θεραπείας παιδευόμενον εὐγνωμόνως, καὶ τῆς ψυχῆς ἐν τοῖς ἰδίοις πάθεσιν ἐπιμελεῖσθαι, προσάγειν αὐτῷ τὴν σωματικὴν ἐπιμέλειαν· ἐὰν δὲ, τὴν τοῦ σώματος θεραπείαν δεχόμενος, ἐλέγχηται τῆς ψυχῆς καταφρονῶν, βέλτιόν ἐστι τὸν τοιοῦτον ἐναφεθῆναι ταῖς ὁδύναις, ἃς ἐκ τῆς ἰδίας ἀκρασίας ὑφίσταται, ἐὰν ἄρα δυνηθῇ τῷ χρόνῳ εἰς συναίσθησιν ἐλθὼν ἑαυτοῦ καὶ τῆς αἰωνίου κολάσεως, φροντίδα ἀναλαβεῖν τῆς κατὰ
Ean tis mē enkrateuētai peri ta blabera tōn brōmatōn, metalambanōn de apheidōs, kakōsei peripesę̄, ei chrē autou epimeleian poieisthai APOKRISIS. Hē men akrasia prodēlon echei tēn kakian; kai toutou tou pathous proēgoumenōs phrontizein anankaion, hopōs therapeuthę̄. Boulētheis gar deixai ho philanthrōpos Theos, hēlikon kakon esti to mē enkrateuesthai, aphēke pollakis tēn psychēn kai epi tōn to sōma blaptontōn kechrēsthai tǭ pathei tēs akrasias, ean ara dynēthę̄ dia tēs kakōseōs tēs sōmatikēs, hēn ek tēs akrasias hypomenei, eis aisthēsin elthein tēs idias blabēs, kai hodēgēthēnai pros tēn en pasin enkrateian. Tēn de epimeleian tou sōmatos epi tōn ex akrasias blaptomenōn poieisthai men tacha eulogon kai chrēstotēti prepon, ouk adokimastōs de, alla pephrontikotas, mēpōs en tę̄ tou sōmatos therapeią tēn psychēn atherapeuton katalipōmen. Hōste, ean men epidę̄ tis ton toiouton ek tēs tou sōmatos therapeias paideuomenon eugnōmonōs, kai tēs psychēs en tois idiois pathesin epimeleisthai, prosagein autǭ tēn sōmatikēn epimeleian; ean de, tēn tou sōmatos therapeian dechomenos, elenchētai tēs psychēs kataphronōn, beltion esti ton toiouton enaphethēnai tais hodynais, has ek tēs idias akrasias hyphistatai, ean ara dynēthę̄ tǭ chronǭ eis synaisthēsin elthōn heautou kai tēs aiōniou kolaseōs, phrontida analabein tēs kata
Question. If someone does not exercise self-control regarding harmful foods, but partakes unsparingly and falls ill, should care be taken of him?
Answer. Incontinence has its wickedness plain to see, and it is necessary first of all to see to this passion, so that it may be healed. For God, who loves mankind, wishing to show how great an evil the lack of self-control is, has often allowed the soul to indulge the passion of incontinence even in things that harm the body, in the hope that through the bodily illness it suffers from its incontinence it may come to perceive its own harm and be led to self-control in all things. To take care of the body in those harmed by incontinence is perhaps reasonable and becoming to kindness, but not without discernment; rather, we must take thought lest in caring for the body we leave the soul uncared for. So if one sees such a person being instructed with good sense by the care of his body, and also attending to his soul in its own passions, let him give him bodily care; but if, while accepting the care of the body, he is shown to despise his soul, it is better that such a one be left to the pains he suffers from his own incontinence, in the hope that in time, coming to awareness of himself and of eternal punishment, he may take up care for …
Textual problem in this passage: see the notes.
Notes and citation
Summary: One who becomes ill through intemperate eating needs his incontinence healed first; bodily care should be given if he heeds his soul, but if he despises it he is better left to the pains of his intemperance until he comes to his senses.
- The end of the answer is lost in the scan text.
Notes on the original text
- Digital text corrected (split word): και ταλίπωμεν → καταλίπωμεν.
Cite (SBL): Basil, Reg. brev. 140 (PG 31:1175; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/140). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/140
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 141
141PG 31:1177
Εἰ δεῖ ξένους ἐνευρίσκεσθαι τοῖς ἐργαστηρίοις, ἢ καὶ τῶν ἐνταῦθά τινας καταλιπόντας τὸν ἴδιον τόπον. ΑΠΟΚΡΙΣΙΣ. Παρεκτὸς τοῦ πεπιστευμένου τὴν ἐπίσκεψιν τῶν ἐργαζομένων, ἢ τὴν οἰκονομίαν τῶν ἔργων, ὃς ἂν εὑρεθῇ τοῦτο ποιῶν, ὡς διαλύων τὴν εὐταξίαν τῆς τῶν μελῶν ἁρμονίας, κωλυέσθω καὶ τῆς συγκεχωρημένης προόδου· καθεζόμενος δὲ ἐν τόπῳ ἐνὶ τῷ δοκιμασθέντι πρὸς παιδείαν ἐπιτηδείῳ, ἀμετεωρίστως καὶ ἐπιπονώτερον τῆς συνηθείας ἀποδιδότω τὸ ἔργον, ἕως ἂν μάθῃ φυλάσσειν τὸ ὑπὸ τοῦ ᾿Αποστόλου εἰρημένον· "Εκαστος ἐν ᾧ ἐκλήθη, ἐν τούτῳ μενέτω.
Ei dei xenous eneuriskesthai tois ergastēriois, ē kai tōn entautha tinas katalipontas ton idion topon. APOKRISIS. Parektos tou pepisteumenou tēn episkepsin tōn ergazomenōn, ē tēn oikonomian tōn ergōn, hos an heurethę̄ touto poiōn, hōs dialyōn tēn eutaxian tēs tōn melōn harmonias, kōlyesthō kai tēs synkechōrēmenēs proodou; kathezomenos de en topǭ eni tǭ dokimasthenti pros paideian epitēdeiǭ, ameteōristōs kai epiponōteron tēs synētheias apodidotō to ergon, heōs an mathę̄ phylassein to hypo tou ᾿Apostolou eirēmenon; "Ekastos en hǭ eklēthē, en toutǭ menetō.
Question. Whether strangers should be found in the workshops, or also some of those here who have left their own place.
Answer. Apart from the one entrusted with the supervision of the workers or the management of the works, whoever is found doing this, as one who dissolves the good order of the harmony of the members, let him be stopped even from the going out he had been allowed; and sitting in one place judged suitable for his discipline, let him do his work without distraction and more laboriously than usual, until he learns to keep what was said by the Apostle: “Let each one remain in that in which he was called.”
1 Cor 7:20 (quotation, high confidence) · 1 Cor 12:12–27 (allusion, medium confidence)
Notes and citation
Summary: No one but the overseer should wander into others' workshops; whoever does so disrupts order and should be confined to one place and given harder work until he learns to keep to his calling.
Notes on the original text
- Digital text corrected (split word): ᾿Απο στόλου → ᾿Αποστόλου.
Cite (SBL): Basil, Reg. brev. 141 (PG 31:1177; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/141). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/141
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 142
142PG 31:1177
Εἰ χρὴ τοὺς τεχνίτας δέχεσθαι παρά τινος ἔργον ἄνευ γνώμης τοῦ ἐπιτεταγμένου τὴν φροντίδα τούτων. ΑΠΟΚΡΙΣΙΣ. Τῷ κρίματι τοῦ κλέπτου, ἢ τοῦ συντρέχοντος τῷ κλέπτῃ ὑποκείσθω ἑκάτερος, ὅ τε διδοὺς καὶ ὁ δεχόμενος.
Ei chrē tous technitas dechesthai para tinos ergon aneu gnōmēs tou epitetagmenou tēn phrontida toutōn. APOKRISIS. Tǭ krimati tou kleptou, ē tou syntrechontos tǭ kleptę̄ hypokeisthō hekateros, ho te didous kai ho dechomenos.
Question. Whether craftsmen should accept work from anyone without the consent of the one appointed to take care of them.
Answer. Let both, the one who gives and the one who receives, be subject to the judgment of the thief, or of one who consents with the thief.
Ps 50:18 (49:18 LXX) (allusion, medium confidence)
Notes and citation
Summary: Craftsmen who take outside work without the overseer's consent, and those who give it, are judged as thieves or their accomplices.
Cite (SBL): Basil, Reg. brev. 142 (PG 31:1177; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/142). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/142
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 143
143PG 31:1177
Πῶς ὀφείλουσιν ἐπιμελεῖσθαι οἱ ἐργαζόμενοι τῶν πεπιστευμένων αὐτοῖς σκευῶν. ΑΠΟΚΡΙΣΙΣ. Πρῶτον μὲν ὡς Θεῷ ἐπονομασθέντων καὶ ἀνατεθέντων· ἔπειτα ὡς ἄνευ αὐτῶν μὴ δυνάμενοι τὴν ὀφειλομένην ἄοκνον σπουδὴν ἐπιδείξασθαι
Pōs opheilousin epimeleisthai hoi ergazomenoi tōn pepisteumenōn autois skeuōn. APOKRISIS. Prōton men hōs Theǭ eponomasthentōn kai anatethentōn; epeita hōs aneu autōn mē dynamenoi tēn opheilomenēn aoknon spoudēn epideixasthai
Question. How should the workers take care of the tools entrusted to them?
Answer. First, as things named for God and dedicated to him; then, as men who without them cannot show the unflagging zeal they owe.
Notes and citation
Summary: Workers should care for their tools as things dedicated to God and necessary for their diligent work.
Cite (SBL): Basil, Reg. brev. 143 (PG 31:1177; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/143). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/143
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 144
144PG 31:1177
Ἐὰν δὲ τις ἐξ ἀμελείας ἀπολέσῃ τι, ἢ ἐκ καταφρονήσεως παραχρήσηται. ΑΠΟΚΡΙΣΙΣ. Ὁ μὲν παραχρησάμενος ὡς ἱερόσυλος, ὁ δὲ ἀπολέσας ὡς αἴτιος ἱεροσυλίας κρινέσθω, πάντων τῷ Κυρίῳ ἐπονομασθέντων, καὶ τῷ Θεῷ ἀνακειμένων.
Ean de tis ex ameleias apolesę̄ ti, ē ek kataphronēseōs parachrēsētai. APOKRISIS. Ho men parachrēsamenos hōs hierosylos, ho de apolesas hōs aitios hierosylias krinesthō, pantōn tǭ Kyriǭ eponomasthentōn, kai tǭ Theǭ anakeimenōn.
Question. And if someone loses something through negligence, or misuses it through contempt?
Answer. Let the one who misused it be judged as sacrilegious, and the one who lost it as a cause of sacrilege, since all things have been named for the Lord and dedicated to God.
Notes and citation
Summary: Misusing community tools is sacrilege, and losing them through negligence makes one a cause of sacrilege, since all is dedicated to God.
Cite (SBL): Basil, Reg. brev. 144 (PG 31:1177; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/144). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/144
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 145
145PG 31:1177
Ἐὰν δὲ ἀφ' ἑαυτοῦ χρήσῃ τινὶ ἢ λάβῃ. ΑΠΟΚΡΙΣΙΣ. Ὡς θρασὺς καὶ αὐθάδης κρινέσθω. Ταῦτα γὰρ τοῦ ἐπιτεταγμένου τὴν φροντίδα, καὶ οἰκονομοῦντός ἐστιν ἴδια.
Ean de aph' heautou chrēsę̄ tini ē labę̄. APOKRISIS. Hōs thrasys kai authadēs krinesthō. Tauta gar tou epitetagmenou tēn phrontida, kai oikonomountos estin idia.
Question. And if he lends something to someone, or takes something, on his own authority?
Answer. Let him be judged as rash and self-willed. For these things belong to the one appointed to take care of them and manage them.
Notes and citation
Summary: Lending or taking tools on one's own authority is rash self-will, since this belongs to the steward.
Cite (SBL): Basil, Reg. brev. 145 (PG 31:1177; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/145). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/145
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 146
146PG 31:1177
Ἐὰν δὲ καὶ συνεχούσης χρείας ὁ προεστὼς ἐπιζητήσῃ παρ' αὐτοῦ σκεῦος, καὶ ἀντείπῃ ΑΠΟΚΡΙΣΙΣ. Ὁ ἑαυτὸν καὶ τὰ ἑαυτοῦ μέλη ἀποδεδωκὼς τῇ ἄλλων χρείᾳ ἐν ἀγάπῃ Χριστοῦ πῶς περὶ τῶν σκευών ἀντειπεῖν δυνήσεται τῷ προεστῶτι, ᾧ καὶ τῶν σκευῶν ἡ φροντὶς ἀνῆκεν;
Ean de kai synechousēs chreias ho proestōs epizētēsę̄ par' autou skeuos, kai anteipę̄ APOKRISIS. Ho heauton kai ta heautou melē apodedōkōs tę̄ allōn chreią en agapę̄ Christou pōs peri tōn skeuōn anteipein dynēsetai tǭ proestōti, hǭ kai tōn skeuōn hē phrontis anēken?
Question. And if, when need presses, the superior asks him for a tool, and he speaks against it?
Answer. How can one who has given himself and his own members to the need of others in the love of Christ speak against the superior about tools, when the care of the tools too belongs to him?
Notes and citation
Summary: One who has given himself wholly in Christ's love cannot refuse the superior a tool, since the tools are in the superior's care.
Notes on the original text
- Digital text corrected (column letter): τῇ Α ἄλλων → τῇ ἄλλων.
Cite (SBL): Basil, Reg. brev. 146 (PG 31:1177; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/146). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/146
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-basil-regulae-brevius-146) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 147
147PG 31:1179
Ὁ περὶ τὸ ἔργον τοῦ κελλαρίου, ἢ τοῦ μαγειρείου, ἢ περί τι ἄλλο τοιοῦτον ἀσχολούμενος, ἐὰν μὴ φθάσῃ παρεῖναι τῷ κανόνι της ψαλμῳδίας καὶ τῆς προσευχῆς, εἰ μηδὲν ζημιοῦται τὴν ψυχήν. ΑΠΟΚΡΙΣΙΣ. Ἕκαστος ἐν τῷ ἑαυτοῦ ἔργῳ φυλάσσει τὸν ἴδιον κανόνα, ὡς μέλος ἐν σώματι· καὶ ζημιοῦται μὲν αὐτὸς ἀμελήσας τοῦ ἐπιτεταγμένου· καὶ τῷ κοινῷ δὲ ἐπιβουλεύων κινδυνεύει περισσοτέρως. Ὥστε κατὰ μὲν διάνοιαν πληρούτω τὸ γεγραμμένον, ὅτι "Αδοντες καὶ ψάλλοντες ἐν ταῖς καρδίαις ὑμῶν τῷ Κυρίῳ· εἰ δὲ καὶ σωματικῶς μὴ φθάνει συνδραμεῖν τοῖς λοιποῖς, μηδὲν διακρινέσθω, ποιῶν τὸ εἰρημένον· Ἕκαστος ἐν ᾧ ἐκλήθη, ἐν τούτῳ μενέτω. Χρὴ δὲ ἀσφαλίζεσθαι, μήπως, δυνάμενός τις πληρῶσαι τὸ ἐπιτεταγμένον εὐκαίρως εἰς τύπον καὶ ἄλλων, προφασίσηται τὴν τοῦ ἔργου ἀσχολίαν εἰς πρόσκομμα τῶν λοιπῶν, καὶ ἐμπέσῃ εἰς τὸ τῶν ἀμελούντων κρῖμα.
Ho peri to ergon tou kellariou, ē tou mageireiou, ē peri ti allo toiouton ascholoumenos, ean mē phthasę̄ pareinai tǭ kanoni tēs psalmǭdias kai tēs proseuchēs, ei mēden zēmioutai tēn psychēn. APOKRISIS. Hekastos en tǭ heautou ergǭ phylassei ton idion kanona, hōs melos en sōmati; kai zēmioutai men autos amelēsas tou epitetagmenou; kai tǭ koinǭ de epibouleuōn kindyneuei perissoterōs. Hōste kata men dianoian plēroutō to gegrammenon, hoti "Adontes kai psallontes en tais kardiais hymōn tǭ Kyriǭ; ei de kai sōmatikōs mē phthanei syndramein tois loipois, mēden diakrinesthō, poiōn to eirēmenon; Hekastos en hǭ eklēthē, en toutǭ menetō. Chrē de asphalizesthai, mēpōs, dynamenos tis plērōsai to epitetagmenon eukairōs eis typon kai allōn, prophasisētai tēn tou ergou ascholian eis proskomma tōn loipōn, kai empesę̄ eis to tōn amelountōn krima.
Question. If one busy with the work of the storeroom or the kitchen or some other such task does not manage to be present at the rule of psalmody and prayer, does he suffer no harm to his soul?
Answer. Each one keeps his own rule in his own work, as a member in the body; and he himself suffers harm if he neglects what has been assigned to him, and is in greater danger if he plots against the common good. So let him fulfil in his mind what is written, “Singing and making melody in your hearts to the Lord”; and if he does not manage to join the others bodily, let him have no scruple, doing what is said: “Let each one remain in that in which he was called.” But one must take care that someone who could fulfil what is assigned in good time, as a pattern for others too, does not make the business of his work a pretext, to the stumbling of the rest, and so fall into the judgment of the negligent.
1 Cor 12:12 (allusion, medium confidence) · Eph 5:19 (quotation, high confidence) · 1 Cor 7:20 (quotation, high confidence)
Notes and citation
Summary: A brother kept from common prayer by his assigned work keeps his rule by doing that work and singing in his heart, but he must not use work as a pretext for missing prayer.
Notes on the original text
- Digital text corrected (column letter; split word): ψαλμω δίας → ψαλμῳδίας; ὅτι Β "Αδοντες → ὅτι "Αδοντες.
Topics: Prayer
Cite (SBL): Basil, Reg. brev. 147 (PG 31:1179; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/147). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/147
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 148
148PG 31:1179
Ποῖον μέτρον ἐξουσίας ἔχει ἐν τῇ οἰκονομίᾳ ὁ πιστευθεὶς τὴν φροντίδα τοῦ κελλαρίου ΑΠΟΚΡΙΣΙΣ. Πρὸς μὲν τὸν πιστεύσαντα τὴν τούτου μετὰ δοκιμασίας διατύπωσιν μεμνημένος αὐτοῦ τοῦ Κυρίου εἰπόντος· Οὐ δύναμαι ἐγὼ ποιεῖν ἀπ᾿ ἐμαυτοῦ οὐδέν· πρὸς δὲ τοὺς φροντιζομένους τὴν ἑκάστου χρείαν. Γέγραπται γάρ· Διεδίδοτο ἑκάστῳ, καθότι ἄν τις χρείαν εἶχεν. Ὁ δὲ αὐτὸς λόγος ἔστω πρὸς πάντας τοὺς ἐγχειριζομένους τὰς τοιαύτας φροντίδας.
Poion metron exousias echei en tę̄ oikonomią ho pisteutheis tēn phrontida tou kellariou APOKRISIS. Pros men ton pisteusanta tēn toutou meta dokimasias diatypōsin memnēmenos autou tou Kyriou eipontos; Ou dynamai egō poiein ap᾿ emautou ouden; pros de tous phrontizomenous tēn hekastou chreian. Gegraptai gar; Diedidoto hekastǭ, kathoti an tis chreian eichen. Ho de autos logos estō pros pantas tous encheirizomenous tas toiautas phrontidas.
Question. What measure of authority does one entrusted with the care of the storeroom have in its management?
Answer. Toward the one who, after testing, entrusted him with its arrangement, he should remember the Lord himself, who said, “I can do nothing of myself”; and toward those cared for, he should consider each one's need. For it is written: “It was distributed to each as anyone had need.” And let the same principle hold for all who are entrusted with such charges.
John 5:30 (quotation, high confidence) · Acts 4:35 (quotation, high confidence)
Notes and citation
Summary: The cellarer acts under the authority of the one who appointed him and distributes to each according to need; the same holds for every such office.
Cite (SBL): Basil, Reg. brev. 148 (PG 31:1179; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/148). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/148
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 149
149PG 31:1179
Τι τὸ κρίμα τοῦ οἰκονομοῦντος, ἐὰν τι κατὰ προσωποληψίαν ἢ φιλονεικίαν ποιήσῃ. ΑΠΟΚΡΙΣΙΣ. Τοῦ Ἀποστόλου ποτὲ μὲν παραγγέλλοντος μηδὲν ποιεῖν κατὰ πρόσκλισιν, ποτὲ δὲ ἀποφηναμένου, ὅτι Εἰ τις δοκεῖ φιλόνεικος εἶναι, ἡμεῖς τοιαύτην συνήθειαν οὐκ ἔχομεν, οὐδὲ αἱ Ἐκκλησίαι τοῦ Θεοῦ· ἀλλότριος τῆς Ἐκκλησίας τοῦ Θεοῦ ὁ τοιοῦτος γνωριζέσθω, ἕως ἂν διορθωθῇ. Δεῖ μέντοιγε μετὰ πολλῆς περισκέψεως δοκιμάζεσθαι πρὸς τί ἕκαστος ἐπιτηδείως ἔχει, καὶ οὕτως ἐγχειρίζεσθαι ὁτιοῦν ἔργον· ἵνα μήτε οἱ ἐγχειρίζοντες τὸ μὴ ἁρμόζον τινὶ κατακριθῶσιν ὡς κακοὶ οἰκονόμοι τῶν τε ψυχῶν καὶ τῶν ἐντολῶν τοῦ Κυρίου, μήτε οἱ ἐγχειριζόμενοι πρόφασιν ἁμαρτίας ἐντεῦθεν εὑρίσκειν δόξωσιν.
Ti to krima tou oikonomountos, ean ti kata prosōpolēpsian ē philoneikian poiēsę̄. APOKRISIS. Tou Apostolou pote men parangellontos mēden poiein kata prosklisin, pote de apophēnamenou, hoti Ei tis dokei philoneikos einai, hēmeis toiautēn synētheian ouk echomen, oude hai Ekklēsiai tou Theou; allotrios tēs Ekklēsias tou Theou ho toioutos gnōrizesthō, heōs an diorthōthę̄. Dei mentoige meta pollēs periskepseōs dokimazesthai pros ti hekastos epitēdeiōs echei, kai houtōs encheirizesthai hotioun ergon; hina mēte hoi encheirizontes to mē harmozon tini katakrithōsin hōs kakoi oikonomoi tōn te psychōn kai tōn entolōn tou Kyriou, mēte hoi encheirizomenoi prophasin hamartias enteuthen heuriskein doxōsin.
Question. What is the judgment on the steward if he does anything from partiality or contentiousness?
Answer. Since the Apostle at one time commands us to do nothing by partiality, and at another declares, “If anyone seems to be contentious, we have no such custom, nor have the churches of God,” let such a one be recognized as a stranger to the church of God until he is corrected. Yet it must be tested with much circumspection what each one is fitted for, and so any work be entrusted to him; so that neither those who entrust what does not suit someone are condemned as bad stewards of souls and of the Lord's commandments, nor those entrusted with it seem to find from this a pretext for sin.
1 Tim 5:21 (allusion, high confidence) · 1 Cor 11:16 (quotation, high confidence)
Notes and citation
Summary: A steward who acts from favouritism or contentiousness is a stranger to the church until corrected; offices should be given only after careful testing of each brother's fitness.
- A line repeating section 148 (“entrusted with the care of the storeroom … to manage with authority”) has run into the question in the scan text and is removed by a logged correction.
Notes on the original text
- Digital text corrected (line from the previous section run into the text): ἐὰν τι κατὰ πιστευθεὶς τὴν φροντίδα τοῦ κελλαρίου ἐν ἐξουσίᾳ οἰκονομεῖν. προσωποληψίαν → ἐὰν τι κατὰ προσωποληψίαν.
Cite (SBL): Basil, Reg. brev. 149 (PG 31:1179; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/149). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/149
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 150
150PG 31:1181
Ἐὰν δὲ ἀμελήσας μὴ δῷ τῷ ἀδελφῷ τὰ πρὸς τὴν χρείαν. ΑΠΟΚΡΙΣΙΣ. Τοῦτο τὸ κρῖμα φανερὸν ἐκ τῶν τοῦ Κυρίου ῥημάτων, εἰπόντος· Πορεύσεσθε ἀπ' ἐμοῦ, οἱ κατηραμένοι, εἰς τὸ πῦρ τὸ αἰώνιον, τὸ ἡτοιμασμένον τῷ διαβόλῳ, καὶ τοῖς ἀγγέλοις αὐτοῦ. Ἐπείνασα γὰρ, καὶ οὐκ ἐδώκατέ μοι φαγεῖν· ἐδίψησα, καὶ τὰ ἑξῆς· καὶ ὅτι Επικατάρατος πᾶς ὁ ποιῶν τὰ ἔργα Κυρίου ἀμελῶς.
Ean de amelēsas mē dǭ tǭ adelphǭ ta pros tēn chreian. APOKRISIS. Touto to krima phaneron ek tōn tou Kyriou rhēmatōn, eipontos; Poreusesthe ap' emou, hoi katēramenoi, eis to pyr to aiōnion, to hētoimasmenon tǭ diabolǭ, kai tois angelois autou. Epeinasa gar, kai ouk edōkate moi phagein; edipsēsa, kai ta hexēs; kai hoti Epikataratos pas ho poiōn ta erga Kyriou amelōs.
Question. And if through negligence he does not give his brother what he needs?
Answer. This judgment is plain from the Lord's words, who said: “Depart from me, you cursed, into the eternal fire prepared for the devil and his angels. For I was hungry, and you gave me no food; I was thirsty,” and so on; and that “cursed is everyone who does the works of the Lord negligently.”
Matt 25:41–42 (quotation, high confidence) · Jer 48:10 (31:10 LXX) (quotation, high confidence)
Notes and citation
Summary: A steward who negligently withholds a brother's needs falls under the curse of Matthew 25 and of Jeremiah on those who do the Lord's work negligently.
Notes on the original text
- Digital text corrected (column letter): καὶ Β τὰ ἑξῆς → καὶ τὰ ἑξῆς.
Cite (SBL): Basil, Reg. brev. 150 (PG 31:1181; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/150). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/150
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 151
151PG 31:1181
Εἰ ἔξεστι τῷ ὑπηρετοῦντι μετὰ φωνῆς μείζονος λαλεῖν. ΑΠΟΚΡΙΣΙΣ. Τῆς φωνῆς τὸ μέτρον ὁρίζει ἡ χρεία τῶν ἀκουόντων. Οὐκοῦν ἐὰν μὲν ἐλάττων ᾖ, ὡς νωθροτέρα ἐγγύς ἐστι ψιθυρισμοῦ, καὶ καταγνώσεως ἀξία· ἐὰν δὲ ὑπὲρ τὴν χρείαν, δυναμένου τοῦ ἀκούοντος καὶ ἠρέμα λαλοῦντος ἀκοῦσαι, κραυγὴ γίνεται ἡ κατεγνωσμένη· ἐκτὸς εἰ μὴ που τὸ νωθρὸν τοῦ ἀκούοντος εἰς ἀνάγκην ἡμᾶς ἀγάγοι τῇ κραυγῇ χρήσασθαι, καὶ ὥσπερ ἐξ ὕπνου τοῦτον διεγεῖραι. Τοῦτο γὰρ καὶ ὁ Κύριος ποιήσας ἱστορεῖται, ὡς φησιν ὁ εὐαγγελιστής· Ἰησοῦς δὲ ἔκραξε, καὶ εἶπεν· ῾Ο πιστεύων εἰς ἐμὲ οὐ πιστεύει εἰς ἐμὲ, ἀλλ' εἰς τὸν πέμψαντά με.
Ei exesti tǭ hypēretounti meta phōnēs meizonos lalein. APOKRISIS. Tēs phōnēs to metron horizei hē chreia tōn akouontōn. Oukoun ean men elattōn ę̄, hōs nōthrotera engys esti psithyrismou, kai katagnōseōs axia; ean de hyper tēn chreian, dynamenou tou akouontos kai ērema lalountos akousai, kraugē ginetai hē kategnōsmenē; ektos ei mē pou to nōthron tou akouontos eis anankēn hēmas agagoi tę̄ kraugę̄ chrēsasthai, kai hōsper ex hypnou touton diegeirai. Touto gar kai ho Kyrios poiēsas historeitai, hōs phēsin ho euangelistēs; Iēsous de ekraxe, kai eipen; ῾O pisteuōn eis eme ou pisteuei eis eme, all' eis ton pempsanta me.
Question. Whether one who serves may speak in a louder voice.
Answer. The need of the hearers determines the measure of the voice. So if it is softer, being too sluggish it is close to whispering and deserves blame; but if it is beyond the need, when the hearer could hear even one speaking quietly, it becomes the shouting that is condemned; unless perhaps the sluggishness of the hearer brings us to the necessity of using a shout, and rousing him as if from sleep. For the Lord too is recorded to have done this, as the evangelist says: “But Jesus cried out and said: He who believes in me believes not in me, but in him who sent me.”
Eph 4:31 (allusion, medium confidence) · John 12:44 (quotation, high confidence)
Notes and citation
Summary: The voice should match the hearers' need: too soft is mumbling and too loud is forbidden shouting, unless a sluggish hearer must be roused, as the Lord once cried out.
Notes on the original text
- Digital text corrected (split word): ἀκουόν των → ἀκουόντων.
Cite (SBL): Basil, Reg. brev. 151 (PG 31:1181; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/151). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/151
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 152
152PG 31:1181
Ἐὰν τις, τὴν ἐξ ἐφημερίας ὑπηρεσίαν ἐν τῷ μαγειρείῳ πληρῶν, ὑπὲρ δύναμιν κάμη, ὡς ἐμποδίζεσθαι αὐτὸν ἐπὶ ἡμέρας εἰς τὸ κατὰ συνήθειαν ἔργον, εἰ δεῖ αὐτῷ ἐπιτάσσειν τὴν τοιαύτην υπηρεσίαν. ΑΠΟΚΡΙΣΙΣ. Εἴρηται, ὅτι δεῖ τὸν ἐγκεχειρισμένον τὴν οἰκονομίαν τῶν ἔργων ἐστοχασμένως τῆς τε ἐπιτηδειότητος καὶ τῆς δυνάμεως τοῦ ἐργαζομένου τυποῦν τὰ ἐπιτάγματα, μὴ ἀκούσῃ· Ὁ πλάσσων κόπον ἐπὶ πρόσταγμα. Οὐ μέντοιγε τὸν ἐπιτεταγμένον χρὴ ἀντιλέγειν· ἡ γὰρ ὑπακοὴ μέχρι θανάτου ἔχει τὸν ὅρον.
Ean tis, tēn ex ephēmerias hypēresian en tǭ mageireiǭ plērōn, hyper dynamin kamē, hōs empodizesthai auton epi hēmeras eis to kata synētheian ergon, ei dei autǭ epitassein tēn toiautēn ypēresian. APOKRISIS. Eirētai, hoti dei ton enkecheirismenon tēn oikonomian tōn ergōn estochasmenōs tēs te epitēdeiotētos kai tēs dynameōs tou ergazomenou typoun ta epitagmata, mē akousę̄; Ho plassōn kopon epi prostagma. Ou mentoige ton epitetagmenon chrē antilegein; hē gar hypakoē mechri thanatou echei ton horon.
Question. If someone, fulfilling his turn of service in the kitchen, labours beyond his strength so that he is hindered for days in his usual work, should such service be assigned to him?
Answer. It has been said that the one entrusted with the management of the works must frame the orders with an eye both to the fitness and to the strength of the worker, lest he hear: “Who frames toil into a command.” The one under orders, however, must not speak against it; for obedience has death as its limit.
Ps 94:20 (93:20 LXX) (quotation, high confidence) · Phil 2:8 (allusion, medium confidence)
Notes and citation
Summary: The one assigning work must consider each worker's fitness and strength, but the worker himself should not refuse, since obedience reaches even to death.
Notes on the original text
- Digital text corrected (OCR lost letters; repeated word; transposed words): γειρείῳ → μαγειρείῳ; εἰς εἰς → εἰς; Οὐ τὸν μέντοιγε → Οὐ μέντοιγε τὸν.
Cite (SBL): Basil, Reg. brev. 152 (PG 31:1181; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/152). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/152
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 153
153PG 31:1181
Ἡ τὰ ἔρια πιστευθεῖσα πῶς ὀφείλει αὐτὰ ἔχειν, πῶς προσέχειν ταῖς ἐργαζομέναις. ΑΠΟΚΡΙΣΙΣ. Τὰ μὲν ἔρια ὡς παρακαταθήκην Θεοῦ πιστευθεῖσα· ἀφιλονείκως δὲ καὶ ἀπροσωπολήπτως ἑκάστῃ ἀδελφῇ τὸ οἰκεῖον ἔργον τυποῦσα καὶ οἰκονομοῦσα
Hē ta eria pisteutheisa pōs opheilei auta echein, pōs prosechein tais ergazomenais. APOKRISIS. Ta men eria hōs parakatathēkēn Theou pisteutheisa; aphiloneikōs de kai aprosōpolēptōs hekastę̄ adelphę̄ to oikeion ergon typousa kai oikonomousa
Question. How ought the sister entrusted with the wool to keep it, and how attend to the women working?
Answer. Keeping the wool as one entrusted with a deposit of God; arranging and managing for each sister her proper work without contentiousness or partiality …
Textual problem in this passage: see the notes.
Notes and citation
Summary: The sister in charge of the wool must keep it as a trust from God and assign work to each sister without favouritism.
- The end of the answer is lost in the scan text.
Notes on the original text
- Digital text corrected (column letter inside a word and OCR letter): πιστευΑ θεῖσα· ἀφιλονείκως σε καὶ → πιστευθεῖσα· ἀφιλονείκως δὲ καὶ.
Cite (SBL): Basil, Reg. brev. 153 (PG 31:1181; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/153). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/153
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-basil-regulae-brevius-153) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 154
154PG 31:1183
Ἐὰν συμβῇ ὀλίγους ὄντας ἀδελφοὺς, καὶ πλείοσιν ἀδελφαῖς ἐξυπηρετουμένους, εἰς ἀνάγκην ἐμπίπτειν τοῦ διίστασθαι ἀπ' ἀλλήλων διαμεριζομένους πρὸς τὰ ἔργα, εἰ ἀκινδυνον τὸ τοιοῦτον. ΑΠΟΚΡΙΣΙΣ. Εἰ ἡ φροντὶς ὑπὸ τῆς ἐντολῆς τοῦ Κυρίου μαρτυρεῖται, καὶ κατὰ Θεὸν ἐκπονεῖται, ἑκάστῳ μὲν τῶν ἐργαζομένων ἐν τῷ ἰδίῳ ἔργῳ ἡ πρὸς Θεὸν εὐαρέστησις κατορθοῦται· ἡ δὲ ἑνότης αὐτῶν πρὸς ἀλλήλους, ἐν τῷ εἶναι αὐτοὺς τοὺς πάντας συμψύχους, τὸ ἓν φρονοῦντας, πληροῦντας τὸ ὑπὸ τοῦ Ἀποστόλου εἰρημένον· Εἰ γὰρ καὶ τῇ σαρκὶ ἄπειμι, ἀλλὰ τῷ πνεύματι σὺν ὑμῖν εἰμι
Ean symbę̄ oligous ontas adelphous, kai pleiosin adelphais exypēretoumenous, eis anankēn empiptein tou diistasthai ap' allēlōn diamerizomenous pros ta erga, ei akindynon to toiouton. APOKRISIS. Ei hē phrontis hypo tēs entolēs tou Kyriou martyreitai, kai kata Theon ekponeitai, hekastǭ men tōn ergazomenōn en tǭ idiǭ ergǭ hē pros Theon euarestēsis katorthoutai; hē de henotēs autōn pros allēlous, en tǭ einai autous tous pantas sympsychous, to hen phronountas, plērountas to hypo tou Apostolou eirēmenon; Ei gar kai tę̄ sarki apeimi, alla tǭ pneumati syn hymin eimi
Question. If it happens that the brothers, being few and serving a larger number of sisters, are forced to be separated from one another, being divided up for the works, is this without danger?
Answer. If the care is attested by the Lord's commandment and is carried out according to God, then for each of the workers being well-pleasing to God is achieved in his own work; and their unity with one another lies in all of them being of one soul and one mind, fulfilling what was said by the Apostle: “For though I am absent in the flesh, yet I am with you in the spirit.”
Phil 2:2 (allusion, high confidence) · Col 2:5 (quotation, high confidence)
Notes and citation
Summary: Brothers separated by their work for the sisters are united if the work is done according to God's command, being of one soul and mind though apart in body.
Notes on the original text
- Digital text corrected (column letter inside a word; repeated syllable): ἀδελφαῖς ῖς ἐξυπηρετουμένους → ἀδελφαῖς ἐξυπηρετουμένους; Ἀποστό Βλου → Ἀποστόλου.
Cite (SBL): Basil, Reg. brev. 154 (PG 31:1183; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/154). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/154
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-basil-regulae-brevius-154) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 155
155PG 31:1183
Ἐπειδὴ διδασκόμεθα οἱ ὑπηρετοῦντες τοῖς ἐν τῷ ξενοδοχείῳ ἀῤῥώστοις μετὰ τοιαύτης διαθέσεως ὑπηρετεῖν, ὡς ἀδελφοῖς τοῦ Κυρίου ὑπηρετοῦντες, ἐὰν μὴ ἢ ὁτοιοῦτος ὑπηρετούμενος, πῶς ὀφείλομεν αὐτῷ προσέχειν ΑΠΟΚΡΙΣΙΣ. Τοῦ Κυρίου εἰπόντος· Ὃς γὰρ ἂν ποιήσῃ τὸ θέλημα τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς, οὗτός μου ἀδελφὸς, καὶ ἀδελφὴ, καὶ μήτηρ ἐστί· εἰ μὴ ἔστι τις τοιοῦτος, ἁμαρτάνων δὲ ἐλέγχεται ἄξιος ὧν τῆς ἀποφάσεως ἐκείνης, ὅτι Ὁ ποιῶν τὴν ἁμαρτίαν δοῦλός ἐστι τῆς ἁμαρτίας· πρῶτον μὲν παρακλήσεως χρήζει καὶ νουθεσίας παρὰ τοῦ προεστῶτος. Ἐὰν δὲ ἐπιμένῃ τοῖς αὐτοῖς, φανερόν ἐστιν ἐπ᾿ αὐτῷ τὸ κρῖμα τοῦ αὐτοῦ Κυρίου ἐπάγοντος ῾Ὁ δὲ δοῦλος οὐ μένει ἐν τῇ οἰκίᾳ, καὶ τοῦ Ἀπο· στόλου παραγγείλαντος· Ἐξάρατε τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν. Οὕτω γὰρ τοῖς τε ὑπηρετοῦσι τὸ ἀδιάκριτον καὶ τοῖς συζῶσι πᾶσι τὸ ἀσφαλὲς ὑπάρξει.
Epeidē didaskometha hoi hypēretountes tois en tǭ xenodocheiǭ arrhōstois meta toiautēs diatheseōs hypēretein, hōs adelphois tou Kyriou hypēretountes, ean mē ē hotoioutos hypēretoumenos, pōs opheilomen autǭ prosechein APOKRISIS. Tou Kyriou eipontos; Hos gar an poiēsę̄ to thelēma tou Patros mou tou en ouranois, houtos mou adelphos, kai adelphē, kai mētēr esti; ei mē esti tis toioutos, hamartanōn de elenchetai axios hōn tēs apophaseōs ekeinēs, hoti Ho poiōn tēn hamartian doulos esti tēs hamartias; prōton men paraklēseōs chrēzei kai nouthesias para tou proestōtos. Ean de epimenę̄ tois autois, phaneron estin ep᾿ autǭ to krima tou autou Kyriou epagontos ῾Ho de doulos ou menei en tę̄ oikią, kai tou Apo; stolou parangeilantos; Exarate ton ponēron ex hymōn autōn. Houtō gar tois te hypēretousi to adiakriton kai tois syzōsi pasi to asphales hyparxei.
Question. Since we who serve the sick in the hospice are taught to serve them with such a disposition as serving brothers of the Lord, if the one being served is not such, how ought we to regard him?
Answer. Since the Lord said, “For whoever does the will of my Father in heaven is my brother and sister and mother,” if someone is not such, but is shown by his sinning to be worthy of that sentence, “Whoever commits sin is the slave of sin,” he first needs exhortation and admonition from the superior. But if he persists in the same, the judgment on him is plain, since the same Lord adds, “And the slave does not remain in the house,” and the Apostle commands, “Remove the wicked man from among yourselves.” For thus those who serve will have no scruple, and all who live together will have safety.
Matt 25:40 (allusion, high confidence) · Matt 12:50 (quotation, high confidence) · John 8:34–35 (quotation, high confidence) · 1 Cor 5:13 (quotation, high confidence)
Notes and citation
Summary: The sick are to be served as Christ's brothers; one who proves to be a slave of sin must first be admonished, and if he persists, sent away.
- “Hospice” (ξενοδοχεῖον) is the house for strangers and the sick attached to the community.
Notes on the original text
- Digital text corrected (split word): ὑπηρετού μενος → ὑπηρετούμενος.
Cite (SBL): Basil, Reg. brev. 155 (PG 31:1183; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/155). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/155
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 156
156PG 31:1183
Τὸν πεπιστευμένον φροντίδα ἤτοι κελλαρίου, ἢ ἄλλου τινὸς τοιούτου, εἰ δεῖ πάντοτε ἔχειν τὴν φροντίδα, ἢ καὶ ἐναλλάσσεσθαι. ΑΠΟΚΡΙΣΙΣ. Εἰ τὴν ἐπιστήμην τῆς εὐταξίας, καὶ τὴν ἀκρίβειαν τοῦ κανόνος φυλάσσει, τὸ ἐναλλάσσεσθαι μὲν περισσὸν, μᾶλλον δὲ δύσκολον καὶ δυσπόριστον· ἔχειν δὲ τινα παρακολουθοῦντα ἀναγκαῖον, ὀφείλοντα κατὰ μέρος πρὸς τὴν φροντίδα τυποῦσθαι· ἵνα μὴ, ὅταν ἡ χρεία ἐπιζητῇ τὸν διαδεξόμενον, ἐν ἀπορίᾳ τούτου εὑρεθέντες ταρασσώμεθα· πολλάκις δὲ καὶ τὸν οὐκ ἐπιτηδείως ἔχοντα παράγειν εἰς τὸ ἔργον ἀναγκαζώμεθα· ὥστε συμβαίνειν ἐξ ἀνάγκης παρὰ τὴν τούτου ἀπειρίαν τὴν τε ἀκρίβειαν διαφθείρεσθαι, καὶ τὴν κατὰ λόγον εὐταξίαν διαλύεσθαι.
Ton pepisteumenon phrontida ētoi kellariou, ē allou tinos toioutou, ei dei pantote echein tēn phrontida, ē kai enallassesthai. APOKRISIS. Ei tēn epistēmēn tēs eutaxias, kai tēn akribeian tou kanonos phylassei, to enallassesthai men perisson, mallon de dyskolon kai dysporiston; echein de tina parakolouthounta anankaion, opheilonta kata meros pros tēn phrontida typousthai; hina mē, hotan hē chreia epizētę̄ ton diadexomenon, en aporią toutou heurethentes tarassōmetha; pollakis de kai ton ouk epitēdeiōs echonta paragein eis to ergon anankazōmetha; hōste symbainein ex anankēs para tēn toutou apeirian tēn te akribeian diaphtheiresthai, kai tēn kata logon eutaxian dialyesthai.
Question. Should one entrusted with the care of the storeroom, or of some other such thing, always keep the charge, or also be changed?
Answer. If he keeps to the knowledge of good order and the strictness of the rule, changing him is superfluous, or rather difficult and hard to manage. But it is necessary to have someone following him, who should be trained in the charge little by little; so that when need requires a successor, we may not be thrown into confusion for lack of one, and often be forced to bring into the work someone unfit, so that from his inexperience the strictness is necessarily corrupted and the reasonable good order dissolved.
Notes and citation
Summary: A capable steward need not be changed, but someone should be trained alongside him so that a fit successor is ready when needed.
- Fragments of other lines (“to be distracted … how ought we to regard them”) have run into a split word in the scan text and are removed by a logged correction.
Notes on the original text
- Digital text corrected (fragments of other lines run into a split word): περισσθαι. διασπᾶσθαι. τούμενοι, πῶς ὀφείλομεν αὐτοῖς προσέχειν, σὸν → περισσὸν.
Cite (SBL): Basil, Reg. brev. 156 (PG 31:1183; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/156). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/156
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 157
157PG 31:1185
Ποταπῇ διαθέσει ὀφείλει τις δουλεύειν τῷ Θεῷ, καὶ ὅλως ἡ διάθεσις αὕτη τί ἐστιν ΑΠΟΚΡΙΣΙΣ. Διάθεσιν ἀγαθὴν ἡγοῦμαι εἶναι ἐπιθυμίαν τῆς πρὸς Θεὸν εὐαρεστήσεως σφοδρὰν, καὶ ἀκόρεστον, καὶ πεπηγυῖαν, καὶ ἀμετάθετον. Κατορθοῦται δὲ αὕτη ἐν θεωρίᾳ συνετῇ καὶ διηνεκεῖ τῆς μεγαλειότητος τῶν δοξῶν τοῦ Θεοῦ, λογισμοῖς τε εὐγνώμοσι καὶ ἀδιαλείπτῳ μνήμῃ τῶν ὑπαρξάντων ἡμῖν παρὰ Θεοῦ ἀγαθῶν. Ἀφ᾽ ὧν ἐγγίνεται τῇ ψυχῇ τό· Ἀγαπήσεις Κύριον τὸν Θεόν σου ἐξ ὅλης τῆς καρδίας σου, καὶ ἐξ ὅλης τῆς ἰσχύος σου, καὶ ἐξ ὅλης τῆς διανοίας σου, κατὰ τὸν εἰπόντα· "Ον τρόπον ἐπιποθεῖ ἡ ἔλαφος ἐπὶ τὰς πηγὰς τῶν ὑδάτων, οὕτως ἐπιποθεῖ ἡ ψυχή μου πρὸς σὲ, ὁ Θεός. Μετὰ τοιαύτης οὖν διαθέσεως δουλεύειν χρὴ τῷ Θεῷ, πληροῦντα τὸ ὑπὸ τοῦ Ἀποστόλου εἰρημένον· Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ; Θλίψις, ἢ στενοχωρία, ἢ διωγμὸς, ἢ γυμνότης, ἢ κίνδυνος, ἢ μάχαιρα; καὶ τὰ ἑξῆς.
Potapę̄ diathesei opheilei tis douleuein tǭ Theǭ, kai holōs hē diathesis hautē ti estin APOKRISIS. Diathesin agathēn hēgoumai einai epithymian tēs pros Theon euarestēseōs sphodran, kai akoreston, kai pepēguian, kai ametatheton. Katorthoutai de hautē en theōrią synetę̄ kai diēnekei tēs megaleiotētos tōn doxōn tou Theou, logismois te eugnōmosi kai adialeiptǭ mnēmę̄ tōn hyparxantōn hēmin para Theou agathōn. Aph᾽ hōn enginetai tę̄ psychę̄ to; Agapēseis Kyrion ton Theon sou ex holēs tēs kardias sou, kai ex holēs tēs ischyos sou, kai ex holēs tēs dianoias sou, kata ton eiponta; "On tropon epipothei hē elaphos epi tas pēgas tōn hydatōn, houtōs epipothei hē psychē mou pros se, ho Theos. Meta toiautēs oun diatheseōs douleuein chrē tǭ Theǭ, plērounta to hypo tou Apostolou eirēmenon; Tis hēmas chōrisei apo tēs agapēs tou Christou? Thlipsis, ē stenochōria, ē diōgmos, ē gymnotēs, ē kindynos, ē machaira? kai ta hexēs.
Question. With what disposition ought one to serve God, and in general what is this disposition?
Answer. I consider a good disposition to be a desire to please God that is vehement, insatiable, fixed, and unchangeable. It is achieved by intelligent and continual contemplation of the majesty of God's glories, and by grateful thoughts and unceasing remembrance of the good things that have come to us from God. From these there arises in the soul the saying, “You shall love the Lord your God with all your heart, and with all your strength, and with all your mind,” after the example of him who said, “As the deer longs for the springs of water, so my soul longs for you, O God.” With such a disposition, then, we must serve God, fulfilling what was said by the Apostle: “Who shall separate us from the love of Christ? Tribulation, or distress, or persecution, or nakedness, or peril, or sword?” and so on.
Deut 6:5 (quotation, high confidence) · Mark 12:30 (quotation, medium confidence) · Ps 42:1 (41:2 LXX) (quotation, high confidence) · Rom 8:35 (quotation, high confidence)
Notes and citation
Summary: God is to be served with an intense, insatiable, and unshakeable desire to please him, born of contemplating his glory and remembering his gifts, which kindles love with the whole heart.
Notes on the original text
- Digital text corrected (column letter): Ἀγαπήσεις Β Κύριον → Ἀγαπήσεις Κύριον.
Cite (SBL): Basil, Reg. brev. 157 (PG 31:1185; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/157). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/157
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 158
158PG 31:1185
Ποταπῇ διαθέσει ὀφείλει δέχεσθαι τὸ ἐπιτίμιόν τις. ΑΠΟΚΡΙΣΙΣ. Τῇ πρεπούση υἱῷ ἀρρώστῳ καὶ ἀγωνιῶντι περὶ τοῦ ζῆν, παρὰ πατρὸς καὶ ἰατροῦ θεραπευομένῳ, κἂν πικρὸς καὶ ἐπώδυνος ᾗ ὁ τρόπος τῆς θεραπείας, ἐν πληροφορίᾳ τῆς τε ἀγάπης καὶ τῆς ἐμπειρίας τοῦ ἐπιτιμῶντος, καὶ ἐν ἐπιθυμίᾳ τῆς ἰάσεως.
Potapę̄ diathesei opheilei dechesthai to epitimion tis. APOKRISIS. Tę̄ prepousē huiǭ arrōstǭ kai agōniōnti peri tou zēn, para patros kai iatrou therapeuomenǭ, kan pikros kai epōdynos hę̄ ho tropos tēs therapeias, en plērophorią tēs te agapēs kai tēs empeirias tou epitimōntos, kai en epithymią tēs iaseōs.
Question. With what disposition ought one to accept a penalty?
Answer. With that which befits a son who is sick and in anguish for his life, being treated by his father who is also his physician: even if the manner of treatment is bitter and painful, with full assurance of the love and experience of the one who imposes the penalty, and with desire for healing.
Heb 12:5–11 (allusion, medium confidence)
Notes and citation
Summary: A penalty should be accepted as a sick son accepts painful treatment from a father who is also his physician, trusting his love and skill.
Cite (SBL): Basil, Reg. brev. 158 (PG 31:1185; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/158). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/158
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 159
159PG 31:1185
Ο λυπούμενος κατὰ τοῦ ἐπιτιμήσαντος αὐτῷ ποταπός ἐστιν. ΑΠΟΚΡΙΣΙΣ. Οὔτε τὸν κίνδυνον τῆς ἁμαρτίας ἐγνώρισε, καὶ μάλιστα τὸν πρὸς Θεὸν, οὔτε τὸ κέρδος τῆς μετανοίας, οὔτε ἐπίστευσε τῷ εἰπόντι· Ὁ δὲ ἀγαπῶν, ἐπιμελῶς παιδεύει· καὶ ἑαυτὸν ἀλλότριον κατέστησε τῆς ὠφελείας τοῦ εἰπόντος· Παιδεύσει με δίκαιος ἐν ἐλέει, καὶ ἐλέγξει με. Καὶ ἐπιβλαβῶς σύνεστιν ὁ τοιοῦτος τῇ ἀδελφότητι, ἀπασχολῶν τοὺς ἀγωνιζομένους
O lypoumenos kata tou epitimēsantos autǭ potapos estin. APOKRISIS. Oute ton kindynon tēs hamartias egnōrise, kai malista ton pros Theon, oute to kerdos tēs metanoias, oute episteuse tǭ eiponti; Ho de agapōn, epimelōs paideuei; kai heauton allotrion katestēse tēs ōpheleias tou eipontos; Paideusei me dikaios en eleei, kai elenxei me. Kai epiblabōs synestin ho toioutos tę̄ adelphotēti, apascholōn tous agōnizomenous
Question. What sort of man is one who is aggrieved against the one who penalized him?
Answer. He has recognized neither the danger of sin, especially the danger toward God, nor the gain of repentance; nor has he believed him who said, “But he who loves disciplines diligently”; and he has made himself a stranger to the benefit of him who said, “The righteous man will discipline me in mercy and reprove me.” And such a one lives harmfully with the brotherhood, distracting those who are striving …
Textual problem in this passage: see the notes.
Prov 13:24 (quotation, high confidence) · Ps 141:5 (140:5 LXX) (quotation, high confidence)
Notes and citation
Summary: One who resents being penalized does not grasp the danger of sin or the gain of repentance, rejects loving correction, and harms the brotherhood.
- The end of the answer is lost in the scan text.
Cite (SBL): Basil, Reg. brev. 159 (PG 31:1185; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/159). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/159
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 160
160PG 31:1187
Μετὰ ποίας διαθέσεως ὀφείλομεν ὑπηρετεῖν τοῖς ἀδελφοῖς. ΑΠΟΚΡΙΣΙΣ. Ὡς αὐτῷ τῷ Κυρίῳ προσφέροντες τὴν ὑπηρεσίαν, τῷ εἰπόντι· Ἐφ' ὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε. Συμβάλλεται δὲ πρὸς κατόρθωσιν τῆς τοιαύτης διαθέσεως καὶ τὸ τοιούτους εἶναι τοὺς θεραπευομένους. Διὸ ἐπιμελεῖσθαι αὐτῶν χρὴ τοὺς προεστῶτας σπουδαιότερον, ἵνα μὴ ὡς φιλοσώματοι γαστρὶ καὶ ἡδοναῖς δουλεύσωσιν· ἀλλ' ὡς φιλόθεοι καὶ φιλόχριστοι, δι᾽ ὑπομονῆς τελείας, γένωνται καύχημα τοῦ Κυρίου, εἰς ὄνειδος τοῦ διαβόλου, ὡς ὁ δίκαιος Ἰώβ.
Meta poias diatheseōs opheilomen hypēretein tois adelphois. APOKRISIS. Hōs autǭ tǭ Kyriǭ prospherontes tēn hypēresian, tǭ eiponti; Eph' hoson epoiēsate heni toutōn tōn adelphōn mou tōn elachistōn, emoi epoiēsate. Symballetai de pros katorthōsin tēs toiautēs diatheseōs kai to toioutous einai tous therapeuomenous. Dio epimeleisthai autōn chrē tous proestōtas spoudaioteron, hina mē hōs philosōmatoi gastri kai hēdonais douleusōsin; all' hōs philotheoi kai philochristoi, di᾽ hypomonēs teleias, genōntai kauchēma tou Kyriou, eis oneidos tou diabolou, hōs ho dikaios Iōb.
Question. With what disposition ought we to serve the brothers?
Answer. As offering our service to the Lord himself, who said: “Inasmuch as you did it to one of the least of these my brothers, you did it to me.” It also helps toward achieving such a disposition that those served should be such. Therefore the superiors must take the more earnest care of them, so that they may not, as lovers of the body, be slaves to the belly and to pleasures, but, as lovers of God and lovers of Christ, through perfect endurance become a boast of the Lord and a reproach to the devil, like the righteous Job.
Matt 25:40 (quotation, high confidence) · Rom 16:18 (allusion, medium confidence) · Job 1:8–12 (allusion, high confidence)
Notes and citation
Summary: Brothers should be served as Christ himself, and the superiors must see that those served live as lovers of God, not of the belly, so that like Job they bring glory to the Lord.
Notes on the original text
- Digital text corrected (split word): φιλό χριστοι → φιλόχριστοι.
Cite (SBL): Basil, Reg. brev. 160 (PG 31:1187; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/160). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/160
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 161
161PG 31:1187
Μετὰ ποταπῆς ταπεινώσεως ὀφείλει τις δέχεσθαι τὴν ὑπηρεσίαν παρὰ τοῦ ἀδελφοῦ. ΑΠΟΚΡΙΣΙΣ. Ὡς δοῦλος παρὰ δεσπότου, καὶ οἴαν ἔδειξε Πέτρος ὁ ἀπόστολος, τοῦ Κυρίου ὑπηρετοῦντος· ἐφ᾽ οὗ καὶ τὸν κίνδυνον τῶν μὴ καταδεχομένων τὴν ὑπηρεσίαν παιδευόμεθα.
Meta potapēs tapeinōseōs opheilei tis dechesthai tēn hypēresian para tou adelphou. APOKRISIS. Hōs doulos para despotou, kai oian edeixe Petros ho apostolos, tou Kyriou hypēretountos; eph᾽ hou kai ton kindynon tōn mē katadechomenōn tēn hypēresian paideuometha.
Question. With what humility ought one to accept service from a brother?
Answer. As a slave from a master, and with such humility as the apostle Peter showed when the Lord served him; in his case we are also taught the danger to those who do not accept the service.
John 13:6–9 (allusion, high confidence)
Notes and citation
Summary: Service from a brother should be received as a slave receives it from his master, with Peter's humility when the Lord washed his feet.
Notes on the original text
- Digital text corrected (split word): δέχε σθαι → δέχεσθαι.
Cite (SBL): Basil, Reg. brev. 161 (PG 31:1187; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/161). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/161
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 162
162PG 31:1187
Ποταπὴν ἐν ἀλλήλοις ἔχειν δεῖ τὴν ἀγάπην. ΑΠΟΚΡΙΣΙΣ. Οἴαν ὁ Κύριος ἔδειξε, καὶ ἐδίδαξεν, εἰπών· Ἀγαπᾶτε ἀλλήλους, καθὼς ἐγὼ ἠγάπησα ὑμᾶς. Μείζονα ταύτης ἀγάπην οὐδεὶς ἔχει, ἵνα τις τὴν ψυχὴν αὐτοῦ θῇ ὑπὲρ τῶν φίλων αὐτοῦ. Εἰ δὲ καὶ τὴν ψυχὴν θεῖναι δεῖ, πόσῳ μᾶλλον τὴν ἐν τοῖς κατὰ μέρος προθυμίαν ἐπιδείκνυσθαι ἀναγκαῖον οὐκ εἰς τὰ ἀνθρώπινα καθήκοντα, ἀλλὰ κατὰ σκοπὸν τῆς πρὸς Θεὸν εὐαρεστήσεως, πρὸς τὸ ἑκάστῳ συμφέρον;
Potapēn en allēlois echein dei tēn agapēn. APOKRISIS. Oian ho Kyrios edeixe, kai edidaxen, eipōn; Agapate allēlous, kathōs egō ēgapēsa hymas. Meizona tautēs agapēn oudeis echei, hina tis tēn psychēn autou thę̄ hyper tōn philōn autou. Ei de kai tēn psychēn theinai dei, posǭ mallon tēn en tois kata meros prothymian epideiknysthai anankaion ouk eis ta anthrōpina kathēkonta, alla kata skopon tēs pros Theon euarestēseōs, pros to hekastǭ sympheron?
Question. What kind of love ought we to have for one another?
Answer. Such as the Lord showed and taught, when he said: “Love one another, as I have loved you. Greater love has no one than this, that one lay down his life for his friends.” And if one must lay down even one's life, how much more is it necessary to show eagerness in particular things, not for human duties, but with the aim of pleasing God, for what benefits each one?
John 15:12–13 (quotation, high confidence)
Notes and citation
Summary: Brothers should love one another as Christ loved them, even to death, and so all the more in everyday things that serve each one's good before God.
Cite (SBL): Basil, Reg. brev. 162 (PG 31:1187; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/162). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/162
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 163
163PG 31:1187
Ποίῳ τρόπῳ δυνηθῇ τις κατορθῶσαι τὴν πρὸς τὸν πλησίον ἀγάπην. ΑΠΟΚΡΙΣΙΣ. Πρῶτον μὲν φοβούμενος τὸ κρίμα τῶν παραβαινόντων τὴν ἐντολὴν τοῦ Κυρίου αὐτοῦ, εἰπόντος, ὅτι ῾Ὁ ἀπειθῶν τῷ Υἱῷ οὐκ ὄψεται τὴν ζωὴν, ἀλλ᾽ ἡ ὀργὴ τοῦ Θεοῦ μενεῖ ἐπ' αὐτόν· ἔπειτα δὲ ἀντιποιούμενος ζωῆς αἰωνίου· Ἡ γὰρ ἐντολὴ αὐτοῦ ζωὴ αἰώνιός ἐστι. Πρώτη δὲ καὶ μεγάλη ἐντολή· ᾿Αγαπήσεις Κύριον τὸν Θεόν σου ἐξ ὅλης τῆς καρδίας σου, καὶ ἐξ ὅλης τῆς διανοίας σου, καὶ ἐξ ὅλης τῆς ἰσχύος σου· καὶ δευτέρα ὁμοία ταύτῃ· Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν· καὶ ἐπιθυμῶν ἐξομοιωθῆναι τῷ Κυρίῳ εἰπόντι· Έντολὴν καινὴν δίδωμι ὑμῖν, ἵνα ἀγαπᾶτε ἀλλήλους, καθὼς ἐγὼ ἠγάπησα ὑμᾶς· ἔτι δὲ καὶ ἀπὸ λογισμῶν τοιούτων, ὅτι, εἰ μὲν εὐεργέτης ἐστὶν ὁ ἀδελφὸς, χρεωστοῦμεν αὐτῷ καὶ κατὰ ἄνθρωπον τὴν ἀγάπην, ἣν καὶ Ἕλληνες φυλάσσουσι, καθὼς ἐν τῷ Εὐαγγελίῳ ὁ Κύριος δηλοῖ λέγων· Καὶ εἰ ἀγαπᾶτε τοὺς ἀγαπῶντας ὑμᾶς, ποία ὑμῖν χάρις ἐστί; καὶ γὰρ οἱ ἁμαρτωλοὶ τοὺς ἀγαπῶντας αὐτοὺς ἀγαπῶσιν· εἰ δὲ κακοποιός· καὶ οὕτως οὐ μόνον διὰ τὴν ἐντολὴν, ἀλλὰ καὶ ὡς τῶν μειζόνων εὐεργέτην ἀγαπᾶν ὀφείλομεν· εἴ γε πιστεύομεν τῷ Κυρίῳ εἰπόντι· Μακάριοί ἐστε, ὅταν ὀνειδίσωσιν ὑμᾶς, καὶ διώξωσι, καὶ εἴπωσι πᾶν πονηρὸν ῥῆμα καθ' ὑμῶν, ψευδόμενοι, ἕνεκεν ἐμοῦ. Χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς.
Poiǭ tropǭ dynēthę̄ tis katorthōsai tēn pros ton plēsion agapēn. APOKRISIS. Prōton men phoboumenos to krima tōn parabainontōn tēn entolēn tou Kyriou autou, eipontos, hoti ῾Ho apeithōn tǭ Huiǭ ouk opsetai tēn zōēn, all᾽ hē orgē tou Theou menei ep' auton; epeita de antipoioumenos zōēs aiōniou; Hē gar entolē autou zōē aiōnios esti. Prōtē de kai megalē entolē; ᾿Agapēseis Kyrion ton Theon sou ex holēs tēs kardias sou, kai ex holēs tēs dianoias sou, kai ex holēs tēs ischyos sou; kai deutera homoia tautę̄; Agapēseis ton plēsion sou hōs seauton; kai epithymōn exomoiōthēnai tǭ Kyriǭ eiponti; Entolēn kainēn didōmi hymin, hina agapate allēlous, kathōs egō ēgapēsa hymas; eti de kai apo logismōn toioutōn, hoti, ei men euergetēs estin ho adelphos, chreōstoumen autǭ kai kata anthrōpon tēn agapēn, hēn kai Hellēnes phylassousi, kathōs en tǭ Euangeliǭ ho Kyrios dēloi legōn; Kai ei agapate tous agapōntas hymas, poia hymin charis esti? kai gar hoi hamartōloi tous agapōntas autous agapōsin; ei de kakopoios; kai houtōs ou monon dia tēn entolēn, alla kai hōs tōn meizonōn euergetēn agapan opheilomen; ei ge pisteuomen tǭ Kyriǭ eiponti; Makarioi este, hotan oneidisōsin hymas, kai diōxōsi, kai eipōsi pan ponēron rhēma kath' hymōn, pseudomenoi, heneken emou. Chairete kai agalliasthe, hoti ho misthos hymōn polys en tois ouranois.
Question. In what way can one achieve love toward one's neighbour?
Answer. First, by fearing the judgment on those who transgress the commandment of the Lord himself, who said, “He who disobeys the Son will not see life, but the wrath of God will remain on him”; then by laying claim to eternal life, for “his commandment is eternal life”; and the first and great commandment is, “You shall love the Lord your God with all your heart, and with all your mind, and with all your strength,” and the second is like it, “You shall love your neighbour as yourself”; and by desiring to be made like the Lord, who said, “A new commandment I give you, that you love one another, as I have loved you.” And further, from reflections such as these: if our brother is a benefactor, we owe him love even by human standards, the love that even the Greeks keep, as the Lord shows in the Gospel, saying, “And if you love those who love you, what thanks is that to you? For even sinners love those who love them”; but if he does us harm, then too we ought to love him, not only because of the commandment, but as a benefactor in greater things, if indeed we believe the Lord, who said: “Blessed are you when they revile you and persecute you and say every evil word against you falsely for my sake. Rejoice and be glad, for your reward is great in heaven.”
John 3:36 (quotation, high confidence) · John 12:50 (quotation, high confidence) · Matt 22:37–39 (quotation, high confidence) · John 13:34 (quotation, high confidence) · Luke 6:32 (quotation, high confidence) · Matt 5:11–12 (quotation, high confidence)
Notes and citation
Summary: Love of neighbour is achieved by fearing the judgment on disobedience, seeking eternal life in God's commandment, imitating Christ's love, and recognizing that a brother who does good deserves love and one who does harm is a benefactor in greater things.
- The scan text displaces a line (“laying claim to eternal life; for his commandment …”) to the beginning of the answer; it is restored to its place by logged corrections. After “if he does us harm” the text appears to have lost a few words.
Notes on the original text
- Digital text corrected (displaced line; displaced line restored; joined words): ΑΠΟΚΡΙΣΙΣ. τιποιούμενος ζωῆς αἰωνίου· Ἡ γὰρ ἐντολὴ αὐτοῦ Πρῶτον → ΑΠΟΚΡΙΣΙΣ. Πρῶτον; ἀνζωὴ αἰώνιός → ἀντιποιούμενος ζωῆς αἰωνίου· Ἡ γὰρ ἐντολὴ αὐτοῦ ζωὴ αἰώνιός; καὶδευτέρα → καὶ δευτέρα.
Topics: Ethics
Cite (SBL): Basil, Reg. brev. 163 (PG 31:1187; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/163). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/163
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.
Chapter 164
164PG 31:1189
Τί ἐστι τὸ, - Μὴ κρινετε, καὶ οὐ μὴ κριθῆτε.» ΑΠΟΚΡΙΣΙΣ. Τοῦ Κυρίου ποτὲ μὲν λέγοντος, Μὴ κρίνετε, καὶ οὐ μὴ κριθῆτε, ποτὲ δὲ τὴν δικαίαν κρίσιν κρίνειν προστάσσοντος· οὐχὶ τὸ κρίνειν καθόλου κωλυόμεθα, ἀλλὰ διαφορὰν κρίσεως παιδευόμεθα. Ἐπὶ τίσι δὲ κρίνειν χρὴ, καὶ ἐπὶ τίσι μὴ, σαφῶς παρέδωκεν ἡμῖν ὁ ᾿Απόστολος· ἐπὶ μὲν τῶν ἐν ἐξουσίᾳ ἑκάστου κειμένων, καὶ ὑπὸ τῆς Γραφῆς μὴ διεσταλμένων, εἰπών· Σὺ δὲ τί κρίνεις τὸν ἀδελφόν σου; καὶ πάλιν· Μηκέτι οὖν ἀλλήλους κρίνωμεν· ἐπὶ δὲ τῶν ἀπαρεσκόντων Θεῷ, καταγινώσκων τῶν μὴ κρινόντων, καὶ αὐτὸς τὴν παρ᾿ ἑαυτοῦ κρίσιν ἐκφέρων, δι' ὧν φησιν· Ἐγὼ μὲν γὰρ ὡς ἀπὼν τῷ σώματι, παρὼν δὲ τῷ πνεύματι, ἤδη κέκρικα ὡς παρὼν τὸν οὕτω τοῦτο κατεργασάμενον, ἐν τῷ ὀνόματι τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, συναχθέντων ὑμῶν, καὶ τοῦ ἐμοῦ πνεύματος, σὺν τῇ δυνάμει τοῦ Κυρίου Ἰησοῦ, παραδοῦναι τὸν τοιοῦτον τῷ Σατανᾷ εἰς ὅλεθρον τῆς σαρκός, ἵνα τὸ πνεῦμα σωθῇ ἐν τῇ ἡμέρᾳ τοῦ Κυρίου Ἰησοῦ. Ὥστε εἰ μέν τι ἐν ἐξουσίᾳ ἡμετέρᾳ κεῖται, ἢ καὶ ἄδηλον πολλάκις ἐστὶν, οὐ χρὴ κρίνειν ἐπὶ τούτῳ τὸν ἀδελφὸν, κατὰ τὸ ὑπὸ τοῦ Ἀποστόλου περὶ τῶν ἀγνοουμένων εἰρημένον· "Ωστε μὴ πρὸ καιροῦ τι κρίνετε, ἕως ἂν ἔλθῃ ὁ Κύριος, ὃς καὶ φωτίσει τὰ κρυπτὰ τοῦ σκότους, καὶ φανερώσει τὰς βουλὰς τῶν καρδιῶν· τὰ δὲ τοῦ Θεοῦ κρίματα ἐκδικεῖν, ἀπαραίτητος ἀνάγκη, ἵνα μὴ συμπαραπολαύσῃ τῆς ὀργῆς τοῦ Θεοῦ ὁ ἐφησυχάζων· πλὴν εἰ μή τις, τὰ αὐτὰ ποιῶν τῷ ἐγκαλουμένῳ, ἀπαῤῥησίαστος εἴη πρὸς τὸ κρίνειν τὸν ἀδελφὸν, ἀκούων τοῦ Κυρίου λέγοντος· "Εκβαλε πρῶτον τὴν δοκὸν ἐκ τοῦ ὀφθαλμοῦ σου, καὶ τότε διαβλέψεις ἐκβαλεῖν τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ τοῦ ἀδελφοῦ σου.
Ti esti to, - Mē krinete, kai ou mē krithēte.» APOKRISIS. Tou Kyriou pote men legontos, Mē krinete, kai ou mē krithēte, pote de tēn dikaian krisin krinein prostassontos; ouchi to krinein katholou kōlyometha, alla diaphoran kriseōs paideuometha. Epi tisi de krinein chrē, kai epi tisi mē, saphōs paredōken hēmin ho ᾿Apostolos; epi men tōn en exousią hekastou keimenōn, kai hypo tēs Graphēs mē diestalmenōn, eipōn; Sy de ti krineis ton adelphon sou? kai palin; Mēketi oun allēlous krinōmen; epi de tōn apareskontōn Theǭ, kataginōskōn tōn mē krinontōn, kai autos tēn par᾿ heautou krisin ekpherōn, di' hōn phēsin; Egō men gar hōs apōn tǭ sōmati, parōn de tǭ pneumati, ēdē kekrika hōs parōn ton houtō touto katergasamenon, en tǭ onomati tou Kyriou hēmōn Iēsou Christou, synachthentōn hymōn, kai tou emou pneumatos, syn tę̄ dynamei tou Kyriou Iēsou, paradounai ton toiouton tǭ Sataną eis holethron tēs sarkos, hina to pneuma sōthę̄ en tę̄ hēmerą tou Kyriou Iēsou. Hōste ei men ti en exousią hēmeterą keitai, ē kai adēlon pollakis estin, ou chrē krinein epi toutǭ ton adelphon, kata to hypo tou Apostolou peri tōn agnooumenōn eirēmenon; "Ōste mē pro kairou ti krinete, heōs an elthę̄ ho Kyrios, hos kai phōtisei ta krypta tou skotous, kai phanerōsei tas boulas tōn kardiōn; ta de tou Theou krimata ekdikein, aparaitētos anankē, hina mē symparapolausę̄ tēs orgēs tou Theou ho ephēsychazōn; plēn ei mē tis, ta auta poiōn tǭ enkaloumenǭ, aparrhēsiastos eiē pros to krinein ton adelphon, akouōn tou Kyriou legontos; "Ekbale prōton tēn dokon ek tou ophthalmou sou, kai tote diablepseis ekbalein to karphos ek tou ophthalmou tou adelphou sou.
Question. What is the meaning of “Do not judge, and you will not be judged”?
Answer. Since the Lord at one time says, “Do not judge, and you will not be judged,” and at another commands us to judge with righteous judgment, we are not forbidden to judge altogether, but are taught a distinction in judging. The Apostle has clearly handed down to us in what matters we should judge and in what not. In matters that lie within each one's own authority and are not laid down by Scripture, he says, “But why do you judge your brother?” and again, “Let us not judge one another any longer.” But in matters displeasing to God, he condemns those who do not judge and himself pronounces his own judgment, saying: “For I, though absent in body but present in spirit, have already judged, as though present, him who has done this thing: in the name of our Lord Jesus Christ, when you are gathered together with my spirit, with the power of the Lord Jesus, to deliver such a one to Satan for the destruction of the flesh, so that the spirit may be saved in the day of the Lord Jesus.” So if something lies within our own authority, or is often uncertain, we must not judge our brother over it, according to what the Apostle said about things unknown: “Therefore judge nothing before the time, until the Lord comes, who will also bring to light the hidden things of darkness and reveal the counsels of the hearts.” But to vindicate the judgments of God is an unavoidable necessity, so that the one who keeps silent may not share in God's wrath; unless someone, doing the same as the one accused, has no boldness to judge his brother, hearing the Lord say: “First take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye.”
Matt 7:1 (quotation, high confidence) · Luke 6:37 (quotation, medium confidence) · John 7:24 (allusion, high confidence) · Rom 14:10 (quotation, high confidence) · Rom 14:13 (quotation, high confidence) · 1 Cor 5:3–5 (quotation, high confidence) · 1 Cor 4:5 (quotation, high confidence) · Matt 7:5 (quotation, high confidence)
Notes and citation
Summary: We are forbidden to judge in matters left to each one's freedom or that are uncertain, but must uphold God's judgments against what displeases him, as Paul did, unless we are guilty of the same sin ourselves.
Notes on the original text
- Digital text corrected (column letter): ὃς καὶ Α φωτίσει → ὃς καὶ φωτίσει.
Topics: Ethics
Cite (SBL): Basil, Reg. brev. 164 (PG 31:1189; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/164). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/164
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-basil-regulae-brevius-164) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 31 (Bavarian State Library OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.