Shorter Rules (Asceticon, Regulae brevius tractatae) 75–118
Greek text: PG 31.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 75
75PG 31:1133
Εἰ παντὸς ἁμαρτήματος. εἴτε κατὰ νοῦν, εἴτε κατὰ λόγον, εἴτε κατὰ πρᾶξιν, τὸν Σατανᾶν αἴτιον λέγειν ἀκόλουθον. ΑΠΟΚΡΙΣΙΣ. Καθόλου οἶμαι, ὅτι αὐτὸς καθ' ἑαυτὸν ὁ Σατανᾶς αἴτιος γενέσθαι τινὶ ἁμαρτίας οὐ δύναται· τοῖς δὲ ἐνυπάρχουσι ποτὲ μὲν φυσικοῖς κινήμασι, ποτὲ δὲ καὶ ἀπηγορευμένοις πάθεσι συγχρώμενος, δι᾿ αὐτῶν καὶ ἐπὶ τὰ οἰκεῖα τῶν παθῶν ἀπάγειν ἐπιχειρεῖ τοὺς μὴ νήφοντας. Συγκέχρηται δὲ τοῖς μὲν φυσικοῖς, ὡς ἐπὶ τοῦ Κυρίου ποιῆσαι ἐπειράθη, ἡνίκα ᾔσθετο αὐτοῦ πεινάσαντος, εἰπών· Εἰ Υἱὸς εἶ τοῦ Θεοῦ, εἰπὲ ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται· πάθεσι δὲ ἀπηγορευμένοις, ὡς ἐπὶ τοῦ Ἰούδα, ὃν ἐπειδὴ φιλαργυρίαν νοσοῦντα κατέμαθε, τούτῳ συγχρησάμενος τῷ πάθει, καὶ εἰς τὸ τῆς προδοσίας πτῶμα τὸν φιλάργυρον διὰ τῶν τριάκοντα ἀργυρίων κατηκόντισεν. Ὅτι δὲ καὶ τὰ κακὰ ἐξ ἡμῶν αὐτῶν ἀναφύεται, δείκνυσι σαφῶς ὁ Κύριος· Ἐκ γὰρ τῆς καρδίας, φησὶν, ἐξέρχονται οἱ διαλογισμοί οἱ πονηροί. Συμβαίνει δὲ τοῦτο τοῖς ἐξ ἀμελείας ἀγεώργητα καταλιποῦσι τὰ φυσικὰ τῶν ἀγαθῶν σπέρματα, ὡς κατὰ τὸ ἐν Παροιμίαις εἰρημένον· Ὥσπερ γεώργιον ἀνὴρ ἄφρων, καὶ ὥσπερ ἀμπελὼν ἄνθρωπος ἐνδεὴς φρενῶν. Ἐὰν ἀφῆς αὐτὸν, χερσωθήσεται, καὶ χορτομανήσει ὅλος, καὶ γίνεται ἐκλελειμμένος. Τῇ δὲ ἐκ τῆς τοιαύτης ἀμελείας κεχερσωμένῃ καὶ ἐκλελειμμένῃ ψυχῇ ἀκόλουθον ἐξ ἀνάγκης τὸ ἀκάνθας καὶ τριβόλους ἀνατέλλειν, καὶ πάσχειν ἐκεῖνο τὸ εἰρημένον· Ἔμεινα ἵνα ποιήσῃ σταφυλὴν, ἐποίησε δὲ ἀκάνθας. Περὶ ἧς ψυχῆς προείρηται· Καὶ ἐφύτευσα ἄμπελον Σωρὴχ, ὁ ἑρμηνεύεται ἐκλεκτή. Τὸ παραπλήσιον δὲ τούτῳ καὶ παρὰ τῷ Ἱερεμίᾳ εὔροι τις ἂν ἐκ προσώπου τοῦ Θεοῦ λέγοντι· Ἐγὼ ἐφύτευσα ἄμπελον καρποφόρον, πᾶσαν ἀληθινήν πῶς ἐστράφης εἰς πικρίαν, ἡ ἄμπελος ἡ ἀλλοτρία;
Ei pantos hamartēmatos. eite kata noun, eite kata logon, eite kata praxin, ton Satanan aition legein akolouthon. APOKRISIS. Katholou oimai, hoti autos kath' heauton ho Satanas aitios genesthai tini hamartias ou dynatai; tois de enyparchousi pote men physikois kinēmasi, pote de kai apēgoreumenois pathesi synchrōmenos, di᾿ autōn kai epi ta oikeia tōn pathōn apagein epicheirei tous mē nēphontas. Synkechrētai de tois men physikois, hōs epi tou Kyriou poiēsai epeirathē, hēnika ę̄stheto autou peinasantos, eipōn; Ei Huios ei tou Theou, eipe hina hoi lithoi houtoi artoi genōntai; pathesi de apēgoreumenois, hōs epi tou Iouda, hon epeidē philargyrian nosounta katemathe, toutǭ synchrēsamenos tǭ pathei, kai eis to tēs prodosias ptōma ton philargyron dia tōn triakonta argyriōn katēkontisen. Hoti de kai ta kaka ex hēmōn autōn anaphyetai, deiknysi saphōs ho Kyrios; Ek gar tēs kardias, phēsin, exerchontai hoi dialogismoi hoi ponēroi. Symbainei de touto tois ex ameleias ageōrgēta katalipousi ta physika tōn agathōn spermata, hōs kata to en Paroimiais eirēmenon; Hōsper geōrgion anēr aphrōn, kai hōsper ampelōn anthrōpos endeēs phrenōn. Ean aphēs auton, chersōthēsetai, kai chortomanēsei holos, kai ginetai ekleleimmenos. Tę̄ de ek tēs toiautēs ameleias kechersōmenę̄ kai ekleleimmenę̄ psychę̄ akolouthon ex anankēs to akanthas kai tribolous anatellein, kai paschein ekeino to eirēmenon; Emeina hina poiēsę̄ staphylēn, epoiēse de akanthas. Peri hēs psychēs proeirētai; Kai ephyteusa ampelon Sōrēch, ho hermēneuetai eklektē. To paraplēsion de toutǭ kai para tǭ Hieremią euroi tis an ek prosōpou tou Theou legonti; Egō ephyteusa ampelon karpophoron, pasan alēthinēn pōs estraphēs eis pikrian, hē ampelos hē allotria?
Question. Whether it is consistent to say that Satan is the cause of every sin, whether in thought, word, or deed.
Answer. In general, I think that Satan by himself cannot become the cause of sin for anyone; but making use of the movements present within us, sometimes natural ones, sometimes forbidden passions, he tries through them to lead those who are not sober into what belongs to the passions. He makes use of natural movements, as he tried to do with the Lord when he perceived that he was hungry, saying: “If you are the Son of God, command that these stones become bread”; and of forbidden passions, as with Judas: when he learned that he was sick with love of money, he made use of this passion and hurled the money-lover down into the fall of betrayal by means of the thirty pieces of silver. That evils also spring up from ourselves the Lord shows clearly: “For out of the heart,” he says, “come evil thoughts.” This happens to those who through negligence have left the natural seeds of good things uncultivated, as in what is said in Proverbs: “A foolish man is like a farm, and a man lacking sense like a vineyard. If you leave him alone, he will become barren, and be wholly overgrown with grass, and become forsaken.” And for a soul made barren and forsaken by such negligence, it follows of necessity that it puts forth thorns and thistles, and suffers what is said: “I waited for it to produce grapes, but it produced thorns.” Of this soul it was said before: “And I planted a vine, Sorech,” which is interpreted “choice.” And one could find something similar in Jeremiah, where he speaks in the person of God: “I planted a fruitful vine, wholly true; how have you turned to bitterness, you foreign vine?”
Matt 4:3 (quotation, high confidence) · Matt 26:14–16 (allusion, high confidence) · John 12:6 (allusion, medium confidence) · Matt 15:19 (quotation, high confidence) · Prov 24:30–31 (quotation, high confidence) · Gen 3:18 (allusion, medium confidence) · Isa 5:2 (quotation, high confidence) · Jer 2:21 (quotation, high confidence)
Notes and citation
Summary: Satan cannot cause sin by himself but exploits natural movements and sinful passions, as he tempted the hungry Lord and used Judas's avarice; evil also springs from our own hearts when we neglect the natural seeds of good.
- Basil follows the LXX of Isa 5:2 (“Sorech”, a choice vine) and Jer 2:21.
Notes on the original text
- Digital text corrected (column letter; split word; stray mark): Σατανᾶς Α αἴτιος → Σατανᾶς αἴτιος; Συμβαίνει Β δὲ → Συμβαίνει δὲ; χορτο μανήσει → χορτομανήσει; Ἐγὼ ͵ ἐφύτευσα → Ἐγὼ ἐφύτευσα.
Cite (SBL): Basil, Reg. brev. 75 (PG 31:1133; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/75). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/75
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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 76
76PG 31:1135
Εἰ χρὴ οἰκονομίᾳ δῆθεν χρησίμου τινὸς ψεύδεσθαι ΑΠΟΚΡΙΣΙΣ. Ἡ ἀπόφασις τοῦ Κυρίου τοῦτο οὐ συγχωρεῖ, ἅπαξ εἰπόντος, ὅτι τὸ ψεῦδος ἐκ τοῦ διαβόλου ἐστί· διαφορὰν δὲ ψεύδους οὐδεμίαν ἐμφήναντος. Καὶ ὁ ᾿Απόστολος δὲ μαρτυρεῖ γράψας· Κἂν ἀθλῇ τις, οὐ στεφανοῦται, ἐὰν μὴ νομίμως ἀθλήσῃ.
Ei chrē oikonomią dēthen chrēsimou tinos pseudesthai APOKRISIS. Hē apophasis tou Kyriou touto ou synchōrei, hapax eipontos, hoti to pseudos ek tou diabolou esti; diaphoran de pseudous oudemian emphēnantos. Kai ho ᾿Apostolos de martyrei grapsas; Kan athlę̄ tis, ou stephanoutai, ean mē nomimōs athlēsę̄.
Question. Whether one ought to lie for the sake of some supposedly useful arrangement.
Answer. The Lord's pronouncement does not allow it, since he said once for all that the lie is from the devil, and showed no distinction between lies. And the Apostle too testifies, writing: “And if anyone competes, he is not crowned unless he competes lawfully.”
John 8:44 (allusion, high confidence) · 2 Tim 2:5 (quotation, high confidence)
Notes and citation
Summary: Lying is never allowed, even for a supposedly good purpose, since the Lord says every lie is from the devil.
Topics: Ethics
Cite (SBL): Basil, Reg. brev. 76 (PG 31:1135; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/76). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/76
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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 77
77PG 31:1135
Τι ἐστι δόλος, καὶ τί ἐστι κακοήθεια. ΑΠΟΚΡΙΣΙΣ. Κακοήθεια μέν ἐστιν, ὡς λογίζομαι, αὐτὴ ἡ πρώτη καὶ κεκρυμμένη κακία τοῦ ἤθους· δόλος δὲ τὸ πρὸς ἐπιβουλὴν περίεργον, ὅταν τις, ἀγαθόν τι σχηματισάμενος, καὶ τοῦτο, ὥσπερ δέλεαρ, τινὶ προθεὶς, δι' αὐτοῦ τὰ τῆς ἐπιβουλῆς κατεργάσηται
Ti esti dolos, kai ti esti kakoētheia. APOKRISIS. Kakoētheia men estin, hōs logizomai, autē hē prōtē kai kekrymmenē kakia tou ēthous; dolos de to pros epiboulēn periergon, hotan tis, agathon ti schēmatisamenos, kai touto, hōsper delear, tini protheis, di' autou ta tēs epiboulēs katergasētai
Question. What is deceit, and what is malignity?
Answer. Malignity, as I reckon, is the first and hidden wickedness of character itself; deceit is cunning aimed at plotting, when someone feigns something good and, setting it before another like bait, accomplishes through it the aims of his plot.
Rom 1:29 (allusion, medium confidence)
Notes and citation
Summary: Malignity is hidden wickedness of character; deceit is using a pretended good as bait to carry out a plot.
Notes on the original text
- Digital text corrected (split word): σχη ματισάμενος → σχηματισάμενος.
Cite (SBL): Basil, Reg. brev. 77 (PG 31:1135; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/77). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/77
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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 78
78PG 31:1137
Ἐφευρεταὶ κακῶν τίνες εἰσίν. ΑΠΟΚΡΙΣΙΣ. Οἱ παρὰ τὰ συνήθη τοῖς πολλοῖς καὶ γνώριμα κακὰ ἄλλα τινὰ προσεπινοοῦντες καὶ ἐξευρίσκοντες
Epheuretai kakōn tines eisin. APOKRISIS. Hoi para ta synēthē tois pollois kai gnōrima kaka alla tina prosepinoountes kai exeuriskontes
Question. Who are the “inventors of evils”?
Answer. Those who, besides the evils usual and familiar to most people, devise and invent other ones in addition.
Rom 1:30 (allusion, high confidence)
Notes and citation
Summary: Inventors of evils are those who devise new evils beyond the familiar ones.
Cite (SBL): Basil, Reg. brev. 78 (PG 31:1137; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/78). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/78
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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 79
79PG 31:1137
Εάν τις συνεχῶς ἑαυτοῦ ἐπιλαμβάνηται ὅτι σκληρῶς προσφέρεται τῷ ἀδελφῷ, πῶς διορθωθήσεται. ΑΠΟΚΡΙΣΙΣ. ὁ μὲν πρᾶγμα συμβαίνει, ὡς ἐξ αὐτοῦ στοχάζομαι, ἢ ἀπὸ φρονήματος ὑπεροχὴν φανταζομένου, ἢ ἀπὸ λύπης τῆς ἐπὶ ἐλαττώμασι τῶν κατορθοῦν ὀφειλόντων. Τὸ γὰρ ἐξ ἀγαθοῦ τινος ἐλπισθέντος ἐναντίον καὶ λυπηρὸν ἀπαντῆσαν καὶ σφοδρότερόν πως τῆς ψυχῆς καθάπτεται. Ἐπιμελείας δὲ χρεία περισσοτέρας, ἵνα, εἰ μὲν τὸ πρῶτον εἴη, κολάσωμεν τῆς ὑπερηφανίας τὸ πάθος, εἰ δὲ τὸ δεύτερον, πρὸ τῆς ἀγανακτήσεως ἐν παρακλήσει καὶ νουθεσίᾳ τὴν εὐσπλαγχνίαν ἐπιδειξώμεθα. Ἐὰν δὲ ἄρα ὁ τρόπος οὗτος τῆς θεραπείας ἀνενέργητος φανῇ διὰ τὴν τοῦ ὑποκειμένου πάθους κακίαν τότε λοιπὸν καὶ τῇ σφοδρότητι τῆς ἀγανακτήσεως μετὰ συμπαθείας ἐπ᾿ ὠφελείᾳ καὶ διορθώσει τοῦ ἁμαρτήσαντος εὐκαίρως καὶ μετὰ λόγου χρησώμεθα.
Ean tis synechōs heautou epilambanētai hoti sklērōs prospheretai tǭ adelphǭ, pōs diorthōthēsetai. APOKRISIS. ho men pragma symbainei, hōs ex autou stochazomai, ē apo phronēmatos hyperochēn phantazomenou, ē apo lypēs tēs epi elattōmasi tōn katorthoun opheilontōn. To gar ex agathou tinos elpisthentos enantion kai lypēron apantēsan kai sphodroteron pōs tēs psychēs kathaptetai. Epimeleias de chreia perissoteras, hina, ei men to prōton eiē, kolasōmen tēs hyperēphanias to pathos, ei de to deuteron, pro tēs aganaktēseōs en paraklēsei kai nouthesią tēn eusplanchnian epideixōmetha. Ean de ara ho tropos houtos tēs therapeias anenergētos phanę̄ dia tēn tou hypokeimenou pathous kakian tote loipon kai tę̄ sphodrotēti tēs aganaktēseōs meta sympatheias ep᾿ ōpheleią kai diorthōsei tou hamartēsantos eukairōs kai meta logou chrēsōmetha.
Question. If someone continually catches himself treating his brother harshly, how will he be corrected?
Answer. This happens, as I gather from the matter itself, either from a mind that imagines itself superior, or from grief at the failings of those who ought to do right. For when something contrary and grievous meets us instead of a good we hoped for, it somehow seizes the soul more violently. More care is needed, so that, if it is the first, we may punish the passion of pride; and if the second, we may show compassion in exhortation and admonition before indignation. But if this way of healing seems ineffective because of the malignity of the underlying passion, then at last let us use even the vehemence of indignation, with compassion, for the benefit and correction of the one who has sinned, at the right time and with reason.
Notes and citation
Summary: Habitual harshness to a brother comes either from pride, which must be punished, or from grief at others' failings, which should first show itself in gentle exhortation, using vehement indignation only when needed and with compassion.
Notes on the original text
- Digital text corrected (OCR letter; column letter): φανταζομένου, Β ἢ ἀπὸ → φανταζομένου, ἢ ἀπὸ; ἁμαοτήσαντος → ἁμαρτήσαντος.
Cite (SBL): Basil, Reg. brev. 79 (PG 31:1137; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/79). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/79
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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 80
80PG 31:1137
Πόθεν συμβαίνει τὸ ὥσπερ τῇ διανοίᾳ ἐπιλείπειν λογισμοὺς ἀγαθοὺς καὶ μερίμνας ἀρεσκούσας τῷ Θεῷ, καὶ πῶς, ἵνα μὴ τοῦτο πάσχωμεν. ΑΠΟΚΡΙΣΙΣ. Τοῦ Δαβιὸ εἰπόντος, Ἐνύσταξεν ἡ ψυχή μου ἀπὸ ἀκηδίας, εὔδηλον, ὅτι τὸ τοιοῦτον ἀπὸ νυσταγμοῦ τῆς ψυχῆς καὶ ἀναισθησίας συμβαίνει. Γρηγορούσῃ γὰρ τῇ ψυχῇ καὶ νηφούσῃ οὐχὶ μέριμνα Θεῷ ἀρέσκουσα καὶ λογισμὸς ἀγαθὸς ἐπιλείπει, ἀλλ᾽ ἑαυτὴν τούτοις ἐπιλείπουσαν ἐπιβλέπει. Εἰ γὰρ ὁ τοῦ σώματος ὀφθαλμὸς οὔτε ἀρκεῖ πρὸς θεωρίαν καὶ ὀλίγων τινῶν τοῦ Θεοῦ δημιουργημάτων, οὔτε ἅπαξ τι θεασάμενος κόρον ἔσχεν, ἀλλὰ καὶ ἀεὶ τὸ αὐτὸ θεωρῶν, οὐ παύεται ὅμως τοῦ βλέπειν· πόσῳ μᾶλλον ὁ τῆς ψυχῆς ὀφθαλμὸς, ἐὰν ἐγρηγορὼς ᾗ καὶ νήφων, οὐκ ἐξαρκεῖ πρὸς θεωρίαν τῶν τοῦ Θεοῦ θαυμασίων καὶ κριμάτων; Τὰ κρίματα γάρ σου, φησὶν, ἄβυσσος πολλή· καὶ ἀλλαχοῦ· Ἐθαυμαστώθη ἡ γνῶσίς σου ἐξ ἐμοῦ· ἐκραταιώθη. οὐ μὴ δύνωμαι πρὸς αὐτήν· καὶ πολλὰ τοιαῦτα. Εἰ δὲ ἐπιλείπει τῇ ψυχῇ λογισμὸς ἀγαθὸς, δηλονότι ἔτι ἐπιλείπει αὐτῇ φωτισμός· οὐ παρὰ τὸ ἐπιλείπειν τὸ φωτίζον, ἀλλὰ παρὰ τὸ νυστάζειν τὸ φωτισθῆναι ὀφεῖλον.
Pothen symbainei to hōsper tę̄ dianoią epileipein logismous agathous kai merimnas areskousas tǭ Theǭ, kai pōs, hina mē touto paschōmen. APOKRISIS. Tou Dabio eipontos, Enystaxen hē psychē mou apo akēdias, eudēlon, hoti to toiouton apo nystagmou tēs psychēs kai anaisthēsias symbainei. Grēgorousę̄ gar tę̄ psychę̄ kai nēphousę̄ ouchi merimna Theǭ areskousa kai logismos agathos epileipei, all᾽ heautēn toutois epileipousan epiblepei. Ei gar ho tou sōmatos ophthalmos oute arkei pros theōrian kai oligōn tinōn tou Theou dēmiourgēmatōn, oute hapax ti theasamenos koron eschen, alla kai aei to auto theōrōn, ou pauetai homōs tou blepein; posǭ mallon ho tēs psychēs ophthalmos, ean egrēgorōs hę̄ kai nēphōn, ouk exarkei pros theōrian tōn tou Theou thaumasiōn kai krimatōn? Ta krimata gar sou, phēsin, abyssos pollē; kai allachou; Ethaumastōthē hē gnōsis sou ex emou; ekrataiōthē. ou mē dynōmai pros autēn; kai polla toiauta. Ei de epileipei tę̄ psychę̄ logismos agathos, dēlonoti eti epileipei autę̄ phōtismos; ou para to epileipein to phōtizon, alla para to nystazein to phōtisthēnai opheilon.
Question. How does it happen that good thoughts and cares pleasing to God seem to fail the mind, and how may we keep this from happening to us?
Answer. Since David said, “My soul slumbered from listlessness,” it is clear that such a thing happens from the soul's slumber and insensibility. For to a soul that is wakeful and sober, cares pleasing to God and good thoughts do not fail; rather it sees itself failing them. For if the eye of the body is not sufficient for the contemplation even of a few of God's works, and having once seen something does not have its fill, but, even looking always at the same thing, does not cease to look, how much more is the eye of the soul, if it is wakeful and sober, insufficient for the contemplation of God's wonders and judgments? “For your judgments,” it says, “are a great deep”; and elsewhere: “Your knowledge is too wonderful for me; it is high, I cannot attain to it”; and many such things. But if a good thought fails the soul, it is plain that illumination is still failing it: not because what gives light fails, but because what ought to be enlightened is slumbering.
Ps 119:28 (118:28 LXX) (quotation, high confidence) · Ps 36:6 (35:7 LXX) (quotation, high confidence) · Ps 139:6 (138:6 LXX) (quotation, high confidence)
Notes and citation
Summary: Good thoughts seem to run dry only when the soul is drowsy; a wakeful soul can never exhaust God's wonders and judgments, and the failure lies not in the light but in the sleeper.
Notes on the original text
- Digital text corrected (column letter inside a word; split word and stray mark): ἑαυ τὴν τούτοις (δ) ἐπιλείπουσαν → ἑαυτὴν τούτοις ἐπιλείπουσαν; ἐπιλείΑ πει → ἐπιλείπει.
Cite (SBL): Basil, Reg. brev. 80 (PG 31:1137; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/80). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/80
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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 81
81PG 31:1139
Εἰ χρὴ ἴσως ἐπιτιμᾶν τοῖς εὐλαβέσι καὶ τοῖς ἀδιαφόροις, ὅταν ἐν τῷ αὐτῷ ἁμαρτήματι εὑρίσκωνται ἀμφότεροι. ΑΠΟΚΡΙΣΙΣ Ἐὰν ἀπίδωμεν εἰς τὴν διάθεσιν τοῦ ἁμαρτανοντος καὶ τὸν τρόπον τοῦ ἁμαρτήματος, γνωσόμεθα καὶ τὸν τρόπον τῆς ἐπιτιμήσεως. Κἂν γὰρ τὸ αὐτὸ ἁμάρτημα εἶναι δοκῇ τὸ τε τοῦ ἀδιαφόρου καὶ τὸ τοῦ εὐλαβοῦς, ἀλλὰ πολλὴ μεταξὺ αὐτῶν ἡ διαφορά. Ὁ μὲν γὰρ εὐλαβής, εὐλαβὴς ὢν ἀγωνιῶν τε ἅμα καὶ ἀγωνιζόμενος περὶ τῆς πρὸς Θεὸν εὐαρεστήσεως, κατὰ περίστασίν τινα καὶ σχεδὸν ὡς οὐκ ἤθελεν ἐσφάλη καὶ ὤλισθεν· ὁ δὲ ἀδιάφορος, οὐδένα λόγον οὐδὲ ἑαυτοῦ οὐδὲ τοῦ Θεοῦ ποιούμενος, καὶ οὐδεμίαν διαφορὰν τοῦ τε ἁμαρτάνειν καὶ τοῦ κατορθοῦν τιθέμενος, ὡς αὐτὸ δηλοῖ τὸ ὄνομα, τὰ πρῶτα καὶ μεγάλα κακὰ νοσεῖ· ἢ καταφρόνησιν Θεοῦ, ἢ ἀπιστίαν τοῦ εἶναι Θεόν. Δύο γὰρ ταῦτα αἴτια τῇ ψυχῇ τοῦ ἁμαρτάνειν γίνεται, ὡς ἡ Γραφὴ μαρτυρεῖ λέγουσα ποτὲ μέν Φησὶν ὁ παράνομος τοῦ ἁμαρτάνειν ἐν ἑαυτῷ· οὐκ ἔστι φόβος Θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτοῦ· ποτὲ δέ· Εἶπεν ἄφρων ἐν καρδίᾳ αὐτοῦ· Οὐκ ἔστι Θεός· διεφθάρησαν καὶ ἐβδελύχθησαν ἐν ἐπιτηδεύμασιν. Ὥστε ἢ καταπεφρόνηκε, καὶ διὰ τοῦτο ἁμαρτάνει, ἢ αὐτὸ τὸ εἶναι τὸν Θεὸν ἀρνεῖται, καὶ διὰ τοῦτο ἐν τοῖς ἐπιτηδεύμασι διαφθείρεται, κἂν ὁμολογεῖν δοκῇ. Θεὸν γὰρ, φησὶν, ὁμολογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀρνοῦνται. Ὧν οὕτως ἐχόντων, καὶ τὸν τρόπον τῆς ἐπιτιμήσεως λογίζομαι εἶναι δεῖν ἐπὶ τῶν τοιούτων διάφορον. Ὁ μὲν γὰρ εὐλαβὴς οἱονεὶ τοπικοῦ τινος χρήζει τοῦ βοηθήματος, καὶ περὶ αὐτὸ τὸ πρᾶγμα, εἰς ὅ ἐσφάλη, τὴν ἐπιτίμησιν ὑποστῆναι ὀφείλει· ὁ δὲ ἀδιάφορος, ὅλον ὁμοῦ τὸ ψυχῆς καλὸν διαφθείρας, καὶ αὐτὰ τὰ τῶν κακῶν καθολικώτερα νοσῶν, ἢ ὡς καταφρονητὴς, ὥσπερ εἶπον. ἢ ὡς ἄπιστος, καὶ πενθεῖσθαι, καὶ νουθετεῖσθαι, καὶ ἐπιτιμᾶσθαι ὀφείλει, μέχρις ἂν πληροφορηθῆναι δυνηθῇ, ἢ ὅτι ὁ Θεὸς κριτής δίκαιος, καὶ φοβηθῇ, ἢ ὅτι ὅλως ἔστι Θεὸς, καὶ καταπλαγῇ. Κἀκεῖνο δὲ εἰδέναι χρὴ, ὅτι τὰ ἐλαττώματα τῶν εὐλαβῶν γίνεται πολλάκις καὶ κατ' οἱ-
Ei chrē isōs epitiman tois eulabesi kai tois adiaphorois, hotan en tǭ autǭ hamartēmati heuriskōntai amphoteroi. APOKRISIS Ean apidōmen eis tēn diathesin tou hamartanontos kai ton tropon tou hamartēmatos, gnōsometha kai ton tropon tēs epitimēseōs. Kan gar to auto hamartēma einai dokę̄ to te tou adiaphorou kai to tou eulabous, alla pollē metaxy autōn hē diaphora. Ho men gar eulabēs, eulabēs ōn agōniōn te hama kai agōnizomenos peri tēs pros Theon euarestēseōs, kata peristasin tina kai schedon hōs ouk ēthelen esphalē kai ōlisthen; ho de adiaphoros, oudena logon oude heautou oude tou Theou poioumenos, kai oudemian diaphoran tou te hamartanein kai tou katorthoun tithemenos, hōs auto dēloi to onoma, ta prōta kai megala kaka nosei; ē kataphronēsin Theou, ē apistian tou einai Theon. Dyo gar tauta aitia tę̄ psychę̄ tou hamartanein ginetai, hōs hē Graphē martyrei legousa pote men Phēsin ho paranomos tou hamartanein en heautǭ; ouk esti phobos Theou apenanti tōn ophthalmōn autou; pote de; Eipen aphrōn en kardią autou; Ouk esti Theos; diephtharēsan kai ebdelychthēsan en epitēdeumasin. Hōste ē katapephronēke, kai dia touto hamartanei, ē auto to einai ton Theon arneitai, kai dia touto en tois epitēdeumasi diaphtheiretai, kan homologein dokę̄. Theon gar, phēsin, homologousin eidenai, tois de ergois arnountai. Hōn houtōs echontōn, kai ton tropon tēs epitimēseōs logizomai einai dein epi tōn toioutōn diaphoron. Ho men gar eulabēs hoionei topikou tinos chrēzei tou boēthēmatos, kai peri auto to pragma, eis ho esphalē, tēn epitimēsin hypostēnai opheilei; ho de adiaphoros, holon homou to psychēs kalon diaphtheiras, kai auta ta tōn kakōn katholikōtera nosōn, ē hōs kataphronētēs, hōsper eipon. ē hōs apistos, kai pentheisthai, kai noutheteisthai, kai epitimasthai opheilei, mechris an plērophorēthēnai dynēthę̄, ē hoti ho Theos kritēs dikaios, kai phobēthę̄, ē hoti holōs esti Theos, kai kataplagę̄. Kakeino de eidenai chrē, hoti ta elattōmata tōn eulabōn ginetai pollakis kai kat' hoi-
Question. Whether the devout and the indifferent should be rebuked equally, when both are found in the same sin.
Answer. If we look to the disposition of the one who sins and the manner of the sin, we shall also know the manner of the rebuke. For even if the sin of the indifferent man and that of the devout man seem to be the same, yet the difference between them is great. The devout man, being devout, anxious and at the same time struggling to be well-pleasing to God, has erred and slipped through some circumstance, almost against his will; while the indifferent man, taking no account either of himself or of God, and making no difference between sinning and doing right, as the very name shows, is sick with the first and great evils: either contempt of God or unbelief that God exists. For these two become causes of sinning for the soul, as Scripture testifies, saying at one time, “The lawless one says within himself that he will sin; there is no fear of God before his eyes”; and at another, “The fool has said in his heart, There is no God; they have become corrupt and abominable in their practices.” So either he has despised God and sins for that reason, or he denies that God exists at all and for that reason is corrupt in his practices, even if he seems to confess him. “For they profess to know God,” it says, “but deny him by their works.” This being so, I reckon that the manner of rebuke for such people must be different. The devout man needs, as it were, a local remedy, and ought to undergo rebuke concerning the very matter in which he erred; but the indifferent man, who has corrupted the whole good of the soul at once and is sick with the most general of evils, whether as one who despises, as I said, or as an unbeliever, ought to be mourned over, admonished, and rebuked until he can be fully convinced either that God is a righteous judge, and fear, or that God exists at all, and be struck with awe. And one must also know that the failings of the devout often happen even through …
Textual problem in this passage: see the notes.
Ps 36:1 (35:2 LXX) (quotation, high confidence) · Ps 14:1 (13:1 LXX) (quotation, high confidence) · Titus 1:16 (quotation, high confidence) · Ps 7:11 (7:12 LXX) (allusion, medium confidence)
Notes and citation
Summary: The same sin is rebuked differently: the devout man who slipped needs correction on that point alone, while the indifferent man, sick with contempt for God or disbelief in him, must be mourned over and rebuked until he fears God's judgment or believes he exists.
- The end of the answer is lost in the scan text.
Notes on the original text
- Digital text corrected (OCR letter; split word): ἀγωνιζό μενος → ἀγωνιζόμενος; ἁμαρτίνειν → ἁμαρτάνειν; εὐκ ἔστι φόβος → οὐκ ἔστι φόβος; ἁμαρτά νει → ἁμαρτάνει; ὀφεί λει → ὀφείλει.
Cite (SBL): Basil, Reg. brev. 81 (PG 31:1139; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/81). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/81
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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 82
82PG 31:1141
Ἐπειδὴ γέγραπται, « Πρεσβυτέρας ὡς μητέρας, ἐὰν συμβῇ τὴν πρεσβυτέραν ἁμαρτῆσαι τὸ αὐτὸ τῇ νεωτέρα, εἰ τῷ αὐτῷ ὑπόκειται ἐπιτιμίῳ. ΑΠΟΚΡΙΣΙΣ. Ὁ μὲν Ἀπόστολος πρεσβυτέρας ὡς μητέρας τιμᾶν, ὡς οὐκ ἐπιτιμήσεως ἄξιόν τι ποιούσας, ἐδίδαξεν· εἰ δὲ συμβαίη ποτὲ τὴν πρεσβυτέραν τὸ αὐτὸ ἁμαρτῆσαι τῇ νεωτέρᾳ, καταμανθάνειν δεῖ πρῶτον μὲν τὰ φυσικὰ, ἵνα οὕτως εἴπω, τῆς ἡλικίας ἐλαττώματα· καὶ οὕτω τὸ προσῆκον ἑκατέρᾳ τῆ ἡλικίᾳ μέτρον τῆς ἐπιτιμήσεως ὁρίζειν. Οἷον φυσικόν ἐστι σχεδὸν τῷ γήρᾳ ὁ ὄκνος, οὐχὶ δὲ καὶ τῇ νεότητι ὥσπερ ὁ μετεωρισμὸς, καὶ ὁ τάραχος, καὶ ἡ θρασύτης, καὶ ὅσα τοιαῦτα, τῇ νεότητι, οὐχὶ δὲ καὶ τῷ γήρᾳ· καὶ δοκεῖ βοηθεῖσθαι ὑπὸ τῆς ἐν τῇ νεότητι φυσικῆς θερμότητος. Ὥστε τὸ αὐτὸ ἁμάρτημα, ὁ ὄκνος, εἰ τύχοι, βαρυτέρων ἐγκλημάτων ἄξιον τῇ νεωτέρᾳ γίνεται, οὐδὲν ὑπὸ παραιτουμένης τῆς ἡλικίας. Καὶ τὸ αὐτὸ ἁμάρτημα, ὁ μετεωρισμὸς, ἢ τὸ θράσος, ἢ ὁ τάραχος μείζονος ἀξίαν καταγνώσεως τὴν πρεσβυτέραν ποιεῖ, βοηθουμένην καὶ ὑπ᾿ αὐτῆς τῆς ἡλικίας πρὸς τὸ πρᾶον καὶ ἤρεμον Πρὸς δὲ τούτοις καὶ τὸν τρόπον τοῦ ἁμαρτήματος χρὴ ἐξετάζειν ἐφ' ἑκατέρου προσώπου, καὶ οὗτω τὸν ἁρμόζοντα τρόπον τῆς θεραπείας διὰ τοῦ οἱκείου ἐπιτιμίου προσάγειν.
Epeidē gegraptai, « Presbyteras hōs mēteras, ean symbę̄ tēn presbyteran hamartēsai to auto tę̄ neōtera, ei tǭ autǭ hypokeitai epitimiǭ. APOKRISIS. Ho men Apostolos presbyteras hōs mēteras timan, hōs ouk epitimēseōs axion ti poiousas, edidaxen; ei de symbaiē pote tēn presbyteran to auto hamartēsai tę̄ neōterą, katamanthanein dei prōton men ta physika, hina houtōs eipō, tēs hēlikias elattōmata; kai houtō to prosēkon hekaterą tē hēlikią metron tēs epitimēseōs horizein. Hoion physikon esti schedon tǭ gērą ho oknos, ouchi de kai tę̄ neotēti hōsper ho meteōrismos, kai ho tarachos, kai hē thrasytēs, kai hosa toiauta, tę̄ neotēti, ouchi de kai tǭ gērą; kai dokei boētheisthai hypo tēs en tę̄ neotēti physikēs thermotētos. Hōste to auto hamartēma, ho oknos, ei tychoi, baryterōn enklēmatōn axion tę̄ neōterą ginetai, ouden hypo paraitoumenēs tēs hēlikias. Kai to auto hamartēma, ho meteōrismos, ē to thrasos, ē ho tarachos meizonos axian katagnōseōs tēn presbyteran poiei, boēthoumenēn kai hyp᾿ autēs tēs hēlikias pros to praon kai ēremon Pros de toutois kai ton tropon tou hamartēmatos chrē exetazein eph' hekaterou prosōpou, kai houtō ton harmozonta tropon tēs therapeias dia tou hoikeiou epitimiou prosagein.
Question. Since it is written, “Older women as mothers,” if it happens that the older woman commits the same sin as the younger, is she subject to the same penalty?
Answer. The Apostle taught us to honour older women as mothers, as women who do nothing deserving rebuke. But if it should ever happen that the older woman commits the same sin as the younger, one must first take note of what are, so to speak, the natural failings of each age, and so fix the measure of rebuke fitting for each age. For example, sluggishness is almost natural to old age, but not to youth; while distraction, agitation, rashness, and the like belong to youth, but not to old age, and seem to be helped by the natural heat of youth. So the same sin, sluggishness, say, makes the younger woman deserving of heavier charges, since her age offers no excuse. And the same sin, distraction, or rashness, or agitation, makes the older woman deserving of greater condemnation, since she is helped toward gentleness and calm by her very age. Besides this, one must also examine the manner of the sin in each person, and so apply the fitting manner of healing through the appropriate penalty.
1 Tim 5:2 (quotation, high confidence)
Notes and citation
Summary: When older and younger women commit the same sin, the rebuke should weigh the failings natural to each age: sluggishness is worse in the young, rashness and agitation worse in the old.
Notes on the original text
- Digital text corrected (column letter; repeated syllables; repeated word; split word): πρεσβυτέραν σβυτέραν → πρεσβυτέραν; τῇ τῇ νεωτέρα → τῇ νεωτέρα; τι μᾶν → τιμᾶν; τῷ Β γήρᾳ → τῷ γήρᾳ.
Cite (SBL): Basil, Reg. brev. 82 (PG 31:1141; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/82). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/82
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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 83
83PG 31:1141
Ἐὰν τις, τὰ πολλὰ κατορθῶν, ἐν ἑνὶ μόνῳ διαπταίῃ, πῶς αὐτὸν παρέλθωμεν. ΑΠΟΚΡΙΣΙΣ. Ὡς τὸν Πέτρον ὁ Κύριος.
Ean tis, ta polla katorthōn, en heni monǭ diaptaię̄, pōs auton parelthōmen. APOKRISIS. Hōs ton Petron ho Kyrios.
Question. If someone does right in most things but stumbles in one only, how shall we deal with him?
Answer. As the Lord did with Peter.
Matt 16:23 (allusion, low confidence) · John 21:15–17 (allusion, low confidence)
Notes and citation
Summary: One who does well in most things but falls in one should be treated as the Lord treated Peter.
- Probably the Lord's rebuke of Peter (Matt 16:23) or his restoration (John 21:15–17); Basil does not say which.
Cite (SBL): Basil, Reg. brev. 83 (PG 31:1141; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/83). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/83
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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 84
84PG 31:1141
Ἐὰν τις, ἦθος ἔχων θορυβοποιὸν καὶ ταραχῶδες, καὶ ἐπὶ τούτῳ καταγινωσκόμενος, λέγῃ, ὅτι ὁ Θεὸς ἐποίησε τοὺς μὲν καλοὺς, τοὺς δὲ κακοὺς, εἰ καλῶς λέγει. ΑΠΟΚΡΙΣΙΣ. Τοῦτο τὸ φρόνημα πάλαι ὡς αἱρετικὸν κατεγνώσθη· καὶ γὰρ βλάσφημόν ἐστι καὶ ἀσεβὲς, καὶ πρὸς ἁμαρτίαν εὐόλισθον τὴν ψυχὴν ἀπεργάζεται. Ὥστε ἢ διορθωθήτω, ἢ ἐξαρθήτω ἐκ μέσου, ἵνα μὴ γένηται· Μικρὰ ζύμη ὅλον τὸ φύραμα
Ean tis, ēthos echōn thorybopoion kai tarachōdes, kai epi toutǭ kataginōskomenos, legę̄, hoti ho Theos epoiēse tous men kalous, tous de kakous, ei kalōs legei. APOKRISIS. Touto to phronēma palai hōs hairetikon kategnōsthē; kai gar blasphēmon esti kai asebes, kai pros hamartian euolisthon tēn psychēn apergazetai. Hōste ē diorthōthētō, ē exarthētō ek mesou, hina mē genētai; Mikra zymē holon to phyrama
Question. If someone who has a disorderly and turbulent character, and is reproved for it, says that God made some good and others bad, is he right?
Answer. This opinion was condemned long ago as heretical; for it is blasphemous and impious, and makes the soul prone to slip into sin. So either let him be corrected, or let him be removed from the midst, so that it may not happen that “a little leaven [leavens] the whole lump.”
1 Cor 5:2 (allusion, medium confidence) · 1 Cor 5:6 (quotation, high confidence)
Notes and citation
Summary: The claim that God made some people good and others bad is an old heresy, blasphemous and an excuse for sin; one who holds it must be corrected or removed.
- The answer breaks off before the last word of 1 Cor 5:6; supplied in brackets. The condemned view is probably the Gnostic or Manichaean teaching of natures good and evil by creation.
Topics: Heresy
Cite (SBL): Basil, Reg. brev. 84 (PG 31:1141; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/84). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/84
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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 85
85PG 31:1143
Εἰ χρὴ ἔχειν τι ἴδιον ἐν ἀδελφότητι. ΑΠΟΚΡΙΣΙΣ. Τοῦτο ἐναντίον ἐστὶ τῆς ἐν ταῖς Πράξεσι περὶ τῶν πιστευσάντων μαρτυρίας, ἐν αἷς γέγραπται· Καὶ οὐδείς τι τῶν ὑπαρχόντων αὐτῷ ἔλεγεν ἴδιον εἶναι. Ὁ οὖν λέγων ἴδιόν τι εἶναι, ἑαυτὸν ἀλλότριον τῆς τοῦ Θεοῦ Ἐκκλησίας κατέστησε, καὶ τῆς τοῦ Κυρίου ἀγάπης, τοῦ διδάξαντος καὶ λόγῳ καὶ ἔργῳ τὴν ψυχὴν ἑαυτοῦ τιθέναι ὑπὲρ τῶν φίλων, οὐχ ὅτι γε τὰ ἐκτός.
Ei chrē echein ti idion en adelphotēti. APOKRISIS. Touto enantion esti tēs en tais Praxesi peri tōn pisteusantōn martyrias, en hais gegraptai; Kai oudeis ti tōn hyparchontōn autǭ elegen idion einai. Ho oun legōn idion ti einai, heauton allotrion tēs tou Theou Ekklēsias katestēse, kai tēs tou Kyriou agapēs, tou didaxantos kai logǭ kai ergǭ tēn psychēn heautou tithenai hyper tōn philōn, ouch hoti ge ta ektos.
Question. Whether one may have anything of one's own in a brotherhood.
Answer. This is contrary to the testimony in Acts about those who believed, where it is written: “And no one said that anything of what he possessed was his own.” So whoever says that anything is his own has made himself a stranger to the church of God and to the love of the Lord, who taught by word and deed to lay down one's very life for one's friends, much less external things.
Acts 4:32 (quotation, high confidence) · John 15:13 (allusion, high confidence)
Notes and citation
Summary: Owning anything privately in a brotherhood contradicts the church in Acts and the love of Christ, who taught us to lay down even our lives for friends.
Cite (SBL): Basil, Reg. brev. 85 (PG 31:1143; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/85). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/85
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-basil-regulae-brevius-85) · 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 86
86PG 31:1143
Ἐὰν δὲ λέγῃ τις, ὅτι Οὔτε λαμβάνω παρὰ τῆς ἀδελφότητος, οὔτε δίδωμι, ἀλλὰ τοῖς ἐμοῖς ἀρκοῦμαι, τί πρὸς τοῦτον παραφυλάξομεν ΑΠΟΚΡΙΣΙΣ. Εἰ μὴ ἀνέχοιτο τῆς τοῦ Κυρίου διδασκαλίας εἰπόντος, Ἀγαπᾶτε ἀλλήλους, καθὼς ἐγὼ ἠγάπησα ὑμᾶς, ἀνασχώμεθα τοῦ ᾿Αποστόλου εἰπόντος· Ἐξάρατε τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν· ἵνα μὴ γένηται τὸ, Μικρὰ ζύμη ὅλον φύραμα δολοῖ
Ean de legę̄ tis, hoti Oute lambanō para tēs adelphotētos, oute didōmi, alla tois emois arkoumai, ti pros touton paraphylaxomen APOKRISIS. Ei mē anechoito tēs tou Kyriou didaskalias eipontos, Agapate allēlous, kathōs egō ēgapēsa hymas, anaschōmetha tou ᾿Apostolou eipontos; Exarate ton ponēron ex hymōn autōn; hina mē genētai to, Mikra zymē holon phyrama doloi
Question. And if someone says, “I neither take from the brotherhood nor give to it, but am content with what is mine,” what shall we observe toward him?
Answer. If he will not bear the teaching of the Lord, who said, “Love one another, as I have loved you,” let us heed the Apostle, who said, “Remove the wicked man from among yourselves,” so that it may not happen that “a little leaven corrupts the whole lump.”
Textual problem in this passage: see the notes.
John 13:34 (quotation, high confidence) · 1 Cor 5:13 (quotation, high confidence) · Gal 5:9 (quotation, high confidence)
Notes and citation
Summary: A brother who keeps his own things apart from the community refuses the Lord's command of love and should be removed, lest he corrupt the whole.
- Basil reads δολοῖ (“corrupts”), a variant found in some manuscripts of Gal 5:9 and 1 Cor 5:6, where most read ζυμοῖ (“leavens”).
Notes on the original text
- Digital text corrected (split word): ἀρ κοῦμαι → ἀρκοῦμαι.
Cite (SBL): Basil, Reg. brev. 86 (PG 31:1143; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/86). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/86
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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 87
87PG 31:1143
Εἰ ἔξεστιν ἑκάστῳ τὸ παλαιὸν ἱμάτιον αὐτοῦ ἢ ὑπόδημα δοῦναι ὅπου θέλει, εἰς ἐντολήν ΑΠΟΚΡΙΣΙΣ. ὁ διδόναι ἢ λαμβάνειν, εἰ καὶ κατ᾿ ἐντολὴν, οὐ παντός ἐστιν, ἀλλὰ τοῦ μετὰ δοκιμασίας πεπιστευμένου τὴν οἰκονομίαν. Ωστε εἴτε παλαιὸν εἶτε καινὸν, οὗτος, κατὰ τὸν ἴδιον ἑκάστου καιρὸν, καὶ δώσει, καὶ ὑποδέξεται.
Ei exestin hekastǭ to palaion himation autou ē hypodēma dounai hopou thelei, eis entolēn APOKRISIS. ho didonai ē lambanein, ei kai kat᾿ entolēn, ou pantos estin, alla tou meta dokimasias pepisteumenou tēn oikonomian. Ōste eite palaion eite kainon, houtos, kata ton idion hekastou kairon, kai dōsei, kai hypodexetai.
Question. Whether each one may give his old cloak or shoe wherever he wishes, by way of fulfilling the commandment.
Answer. To give or to receive, even according to the commandment, is not for everyone, but for the one entrusted, after testing, with the stewardship. So whether old or new, it is he who will both give and receive, at the proper time for each.
Luke 3:11 (allusion, low confidence)
Notes and citation
Summary: Even charitable giving or receiving of clothing belongs not to each brother but to the steward appointed after testing.
Cite (SBL): Basil, Reg. brev. 87 (PG 31:1143; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/87). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/87
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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 88
88PG 31:1143
Τις ἡ μέριμνα ἡ βιωτική ΑΠΟΚΡΙΣΙΣ. Πᾶσα μέριμνα, κἂν μηδὲν ἔχειν δοκῇ τῶν ἀπηγορευμένων, μὴ συντελῇ δὲ πρὸς θεοσέβειαν, βιωτική ἐστιν.
Tis hē merimna hē biōtikē APOKRISIS. Pasa merimna, kan mēden echein dokę̄ tōn apēgoreumenōn, mē syntelę̄ de pros theosebeian, biōtikē estin.
Question. What is worldly care?
Answer. Every care that does not contribute to godliness, even if it seems to have nothing forbidden in it, is worldly.
Luke 21:34 (allusion, medium confidence) · Mark 4:19 (allusion, medium confidence)
Notes and citation
Summary: Any care not serving godliness, however innocent, is worldly care.
Cite (SBL): Basil, Reg. brev. 88 (PG 31:1143; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/88). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/88
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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 89
89PG 31:1143
Ἐπειδὴ γέγραπται, « Λύτρον ψυχῆς ἀνδρὸς ὁ ἴδιος πλοῦτος, ἡμῖν δὲ οὐ προεχώρησε τοῦτο· τί ποιήσομεν. ΑΠΟΚΡΙΣΙΣ. Εἱ μὲν σπουδάσαντες οὐκ ἠδυνήθημεν, μνημονεύσωμεν τῆς ἀποκρίσεως τοῦ Κυρίου πρὸς τὸν Πέτρον ἐπὶ τῷ τοιούτῳ ἀγωνιάσαντα καὶ εἰπόντα Ἰδοὺ ἡμεῖς ἀφήκαμεν πάντα, καὶ ἠκολουθήσαμέν σοι· τί ἄρα ἔσται ἡμῖν; ἀποκρίνεται δὲ αὐτῷ οὕτως· Πᾶς ὅστις ἀφῆκεν οἰκίαν, ἢ ἀδελφοὺς, ἢ ἀδελφὰς, ἢ πατέρα, ἢ μητέρα, ἢ γυναῖκα, ἢ τέκνα, ἢ ἀγροὺς, ἕνεκεν ἐμοῦ καὶ τοῦ Εὐαγγελίου, ἑκατονταπλασίονα λήψεται, καὶ ζωὴν αἰώνιον κληρονομήσει. Εἰ δὲ κατὰ ἀμέλειαν τοῦτο οὐκ ἐποιήσαμεν, νῦν τὴν σπουδὴν ἐπιδειξώμεθα. Εἰ μηκέτι ἐστὶ μήτε καιρὸς μήτε δύναμις, παραμυθείσθω ἡμᾶς ὁ ᾿Απόστολος λέγων· Οὐ ζητῶ τὰ ὑμῶν, ἀλλ᾽ ὑμᾶς.
Epeidē gegraptai, « Lytron psychēs andros ho idios ploutos, hēmin de ou proechōrēse touto; ti poiēsomen. APOKRISIS. Hei men spoudasantes ouk ēdynēthēmen, mnēmoneusōmen tēs apokriseōs tou Kyriou pros ton Petron epi tǭ toioutǭ agōniasanta kai eiponta Idou hēmeis aphēkamen panta, kai ēkolouthēsamen soi; ti ara estai hēmin? apokrinetai de autǭ houtōs; Pas hostis aphēken oikian, ē adelphous, ē adelphas, ē patera, ē mētera, ē gynaika, ē tekna, ē agrous, heneken emou kai tou Euangeliou, hekatontaplasiona lēpsetai, kai zōēn aiōnion klēronomēsei. Ei de kata ameleian touto ouk epoiēsamen, nyn tēn spoudēn epideixōmetha. Ei mēketi esti mēte kairos mēte dynamis, paramytheisthō hēmas ho ᾿Apostolos legōn; Ou zētō ta hymōn, all᾽ hymas.
Question. Since it is written, “A man's own wealth is the ransom of his soul,” and this has not fallen to us, what shall we do?
Answer. If we were eager but unable, let us remember the Lord's answer to Peter when he was anxious about such a thing and said, “See, we have left all and followed you; what then shall we have?” He answers him thus: “Everyone who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for my sake and the Gospel's, will receive a hundredfold, and will inherit eternal life.” But if we did not do this through negligence, let us show our zeal now. And if there is no longer either time or means, let the Apostle comfort us, saying: “I seek not what is yours, but you.”
Prov 13:8 (quotation, high confidence) · Matt 19:27 (quotation, high confidence) · Mark 10:29–30 (quotation, high confidence) · Matt 19:29 (quotation, medium confidence) · 2 Cor 12:14 (quotation, high confidence)
Notes and citation
Summary: Those who had no wealth to give for their souls' ransom are comforted by Christ's promise to those who left all, and by Paul, who sought not possessions but persons; those who neglected it should be zealous now.
- The digital text repeats the sentence “But if we did not do this through negligence, let us show our zeal now”, and runs the beginning of question 91 onto the end of this section; both are repaired by logged corrections.
Notes on the original text
- Digital text corrected (beginning of question 91, moved to section 91; repeated sentence; split word): Εὐαγγε λίου → Εὐαγγελίου; ἐπιδειξώμεθα. Εἰ δὲ κατὰ ἀμέλειαν τοῦτο οὐκ ἐποιήσαμεν, νῦν τὴν σπουδὴν ἐπιδειξώμεθα. Εἰ μηκέτι → ἐπιδειξώμεθα. Εἰ μηκέτι; Εἰ ἔξεστι νυκτερινὸν ἱμάτιον ἔχειν, εἴτε τρίχινον → .
Cite (SBL): Basil, Reg. brev. 89 (PG 31:1143; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/89). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/89
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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 90
90PG 31:1145
Εἰ ἔξεστι νυκτερινὸν ἱμάτιον ἔχειν, εἴτε τρίχινον εἴτε ἀλλοῖον. ΑΠΟΚΡΙΣΙΣ. Ἡ μὲν τοῦ τριχίνου χρῆσις καιροὺς ἔχει ἰδίους. Οὐ γὰρ χρείας σωματικῆς ἕνεκέν ἐστιν ἡ τούτων χρῆσις, ἀλλὰ κακουχίας καὶ ταπεινώσεως ψυχῆς. Τῆς δὲ τῶν δύο κτήσεως ἀπαγορευθείσης, εἰ δύναται ἡ χρῆσις παραληφθῆναι ἄνευ τῆς προειρημένης αἰτίας, ἕκαστος ἑαυτῷ λογιζέσθω.
Ei exesti nykterinon himation echein, eite trichinon eite alloion. APOKRISIS. Hē men tou trichinou chrēsis kairous echei idious. Ou gar chreias sōmatikēs heneken estin hē toutōn chrēsis, alla kakouchias kai tapeinōseōs psychēs. Tēs de tōn dyo ktēseōs apagoreutheisēs, ei dynatai hē chrēsis paralēphthēnai aneu tēs proeirēmenēs aitias, hekastos heautǭ logizesthō.
Question. Whether one may have a garment for the night, whether of hair or of some other kind.
Answer. The use of the hair garment has its own times. For its use is not for the sake of bodily need, but for the mortification and humbling of the soul. But since the possession of two garments has been forbidden, let each judge for himself whether the use can be adopted without the reason just mentioned.
Luke 9:3 (allusion, medium confidence) · Matt 10:10 (allusion, medium confidence)
Notes and citation
Summary: Hair garments are for occasional mortification, not bodily need; since owning two garments is forbidden, each must judge whether a night garment is justified.
- The beginning of the question stands at the end of section 90 in the digital text and is moved here by logged corrections.
Notes on the original text
- Digital text corrected (beginning of the question restored from the end of section 90; column letter): ἴτε ἀλλοῖον. ΑΠΟΚΡΙΣΙΣ. → Εἰ ἔξεστι νυκτερινὸν ἱμάτιον ἔχειν, εἴτε τρίχινον εἴτε ἀλλοῖον. ΑΠΟΚΡΙΣΙΣ.; προειρημένης Β αἰτίας → προειρημένης αἰτίας.
Cite (SBL): Basil, Reg. brev. 90 (PG 31:1145; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/90). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/90
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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 91
91PG 31:1145
Ἐὰν ἀδελφὸς, ἴδιον οὐκ ἔχων οὐδὲν, αἰτηθῇ παρά τινος αὐτὸ ὃ φορεῖ, τί ὀφείλει ποιῆσαι, μάλιστα δὲ ἐὰν γυμνὸς ἢ ὁ αἰτήσας. ΑΠΟΚΡΙΣΙΣ. Εἴτε γυμνὸς, εἴτε πονηρὸς, καὶ εἴτε κατὰ χρείαν, εἴτε κατὰ πλεονεξίαν αἰτῇ, ἅπαξ ἐῤῥήθη, ὅτι τὸ διδόναι ἢ λαμβάνειν οὐ παντός ἐστιν, ἀλλὰ τοῦ ἐγκεχειρισμένου μετὰ δοκιμασίας τὴν τοιαύτην οἰκoνομίαν. Καὶ φυλασσέσθω τὸ, Ἕκαστος, ἐν ᾧ ἐκλήθη, ἐν τούτῳ μενέτω.
Ean adelphos, idion ouk echōn ouden, aitēthę̄ para tinos auto ho phorei, ti opheilei poiēsai, malista de ean gymnos ē ho aitēsas. APOKRISIS. Eite gymnos, eite ponēros, kai eite kata chreian, eite kata pleonexian aitę̄, hapax errhēthē, hoti to didonai ē lambanein ou pantos estin, alla tou enkecheirismenou meta dokimasias tēn toiautēn oikonomian. Kai phylassesthō to, Hekastos, en hǭ eklēthē, en toutǭ menetō.
Question. If a brother who has nothing of his own is asked by someone for the very thing he is wearing, what ought he to do, especially if the one asking is naked?
Answer. Whether he is naked or wicked, and whether he asks from need or from greed, it has been said once for all that giving or receiving is not for everyone, but for the one entrusted, after testing, with such stewardship. And let this be kept: “Let each remain in the calling in which he was called.”
1 Cor 7:20 (quotation, high confidence)
Notes and citation
Summary: A brother asked for his own clothing, even by someone naked, should leave giving to the appointed steward and remain in his calling.
Cite (SBL): Basil, Reg. brev. 91 (PG 31:1145; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/91). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/91
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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 92
92PG 31:1145
Τοῦ Κυρίου προστάσσοντος πωλεῖν τὰ ὑπάρχοντα, τι διανοούμενον χρὴ τοῦτο ποιεῖν· ὡς αὐτῶν τῶν ὑπαρχόντων φυσικῶς βλαπτόντων, ἢ διὰ τὸν συμβαίνοντα ἐξ αὐτῶν περισπασμὸν τῇ ψυχῇ. ΑΠΟΚΡΙΣΙΣ. Πρὸς τοῦτο πρῶτον μὲν ἐκεῖνό ἐστιν εἰπεῖν, ὅτι τῶν ὑπαρχόντων ἕκαστον, εἰ ἦν αὐτὸ καθ' ἑαυτὸ κακὸν, οὐδ᾽ ἂν ἦν κτίσμα Θεοῦ· Πᾶν γὰρ κτίσμα Θεοῦ, φησὶ, καλὸν, καὶ οὐδὲν ἀπόβλητον· ἔπειτα δὲ, ὅτι ἡ ἐντολὴ τοῦ Κυρίου οὐχὶ ῥίπτειν ὡς κακὰ τὰ ὑπάρχοντα καὶ φεύγειν, ἀλλὰ οἰκονομεῖν ἐπαίδευε. Καὶ κατακρίνεταί τις, οὐχ ὅτι ἔσχεν ὅλως, ἀλλ᾽ ὅτι κακῶς ἐφρόνησε περὶ αὐτῶν, ἢ ὅτι μὴ καλῶς ἐχρήσατο αὐτοῖς. Ἡ γὰρ ἀπροσπαθὴς καὶ ὑγιὴς περὶ αὐτὰ διάθεσις, καὶ ἡ κατ᾿ ἐντολὴν αὐτῶν οἰκονομία πρός τε πολλὰ καὶ ἀναγκαιότατα ἡμῖν συμβάλλεται· ποτὲ μὲν πρὸς καθαρισμὸν τῶν οἰκείων ἁμαρτημάτων, διὸ γέγραπται· Πλὴν τὰ ἐνόντα, δότε ἐλεημοσύνην, καὶ ἰδοὺ πάντα καθαρὰ ὑμῖν ἐστι· ποτὲ δὲ πρὸς κληρονομίαν βασιλείας οὐρανῶν, καὶ κτῆσιν θησαυροῦ ἀνεκλείπτου, κατὰ τὸ ἐν ἄλλῳ τόπῳ εἰρημένον· Μὴ φοβοῦ, τὸ μικρὸν ποίμνιον, ὅτι ηὐδόκησεν ὁ Πατήρ ὑμῶν ὁ οὐράνιος δοῦναι ὑμῖν τὴν βασιλείαν. Πωλήσατε τὰ ὑπάρχοντα ὑμῶν, καὶ δότε ἐλεημοσύνην. Ποιήσατε ἑαυτοῖς βαλάντια μὴ παλαιούμενα, θησαυρὸν ἀνέκλειπτον ἐν τοῖς οὐρανοῖς
Tou Kyriou prostassontos pōlein ta hyparchonta, ti dianooumenon chrē touto poiein; hōs autōn tōn hyparchontōn physikōs blaptontōn, ē dia ton symbainonta ex autōn perispasmon tę̄ psychę̄. APOKRISIS. Pros touto prōton men ekeino estin eipein, hoti tōn hyparchontōn hekaston, ei ēn auto kath' heauto kakon, oud᾽ an ēn ktisma Theou; Pan gar ktisma Theou, phēsi, kalon, kai ouden apoblēton; epeita de, hoti hē entolē tou Kyriou ouchi rhiptein hōs kaka ta hyparchonta kai pheugein, alla oikonomein epaideue. Kai katakrinetai tis, ouch hoti eschen holōs, all᾽ hoti kakōs ephronēse peri autōn, ē hoti mē kalōs echrēsato autois. Hē gar aprospathēs kai hygiēs peri auta diathesis, kai hē kat᾿ entolēn autōn oikonomia pros te polla kai anankaiotata hēmin symballetai; pote men pros katharismon tōn oikeiōn hamartēmatōn, dio gegraptai; Plēn ta enonta, dote eleēmosynēn, kai idou panta kathara hymin esti; pote de pros klēronomian basileias ouranōn, kai ktēsin thēsaurou anekleiptou, kata to en allǭ topǭ eirēmenon; Mē phobou, to mikron poimnion, hoti ēudokēsen ho Patēr hymōn ho ouranios dounai hymin tēn basileian. Pōlēsate ta hyparchonta hymōn, kai dote eleēmosynēn. Poiēsate heautois balantia mē palaioumena, thēsauron anekleipton en tois ouranois
Question. Since the Lord commands us to sell our possessions, with what intention should this be done: on the ground that possessions are harmful by nature, or because of the distraction they bring to the soul?
Answer. To this it must first be said that if each of our possessions were evil in itself, it would not be a creature of God; “for every creature of God,” it says, “is good, and nothing is to be rejected.” Next, the Lord's commandment taught us not to throw away possessions as evil and flee them, but to manage them. And one is condemned not because he had them at all, but because he thought wrongly about them or did not use them well. For a disposition toward them that is free of attachment and sound, and their management according to the commandment, contribute to many things, and very necessary ones, for us: sometimes to the cleansing of our own sins, which is why it is written, “But give as alms what is within, and see, all things are clean for you”; sometimes to the inheritance of the kingdom of heaven and the gaining of a treasure that does not fail, according to what is said in another place: “Fear not, little flock, for your heavenly Father has been pleased to give you the kingdom. Sell your possessions and give alms. Make for yourselves purses that do not grow old, a treasure that does not fail in the heavens.”
Luke 12:33 (quotation, high confidence) · 1 Tim 4:4 (quotation, high confidence) · Luke 11:41 (quotation, high confidence) · Luke 12:32–33 (quotation, high confidence)
Notes and citation
Summary: Possessions are not evil in themselves, since all God's creatures are good; the Lord commands us to manage them rightly, without attachment, giving alms that cleanse sins and lay up treasure in heaven.
Notes on the original text
- Digital text corrected (column letter; split word): οἰκο νομία → οἰκονομία; μικρὸν Α ποίμνιον → μικρὸν ποίμνιον.
Topics: Ethics
Cite (SBL): Basil, Reg. brev. 92 (PG 31:1145; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/92). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/92
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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 93
93PG 31:1147
Τὸν ἅπαξ ἀποκτησάμενον, καὶ ἴδιον μηδέν ἔχειν ἐπαγγειλάμενον ποίᾳ διανοίᾳ κεχρῆσθαι δεῖ τοῖς πρὸς τὸ ζῇν ἀναγκαίοις, οἷον ἐσθῆτι καὶ τροφῇ. ΑΠΟΚΡΙΣΙΣ. Μνημονεύοντα, κατὰ τὸ γεγραμμένον, ὅτι ὁ Θεός ἐστιν ὁ διδοὺς τροφὴν πάσῃ σαρκί. Πλὴν ἀλλὰ φροντίδος χρεία, ἵνα ὡς Θεοῦ ἐργάτης ἄξιος ᾗ τῆς τροφῆς αὐτοῦ, καὶ ταύτης οὐκ ἐν ἰδίᾳ ἐξουσίᾳ κειμένης, ἀλλὰ παρὰ τοῦ ταύτην ἐπιτεταγμένου τὴν φροντίδα οἰκονομουμένης ἔν τε καιρῷ καὶ μέτρῳ, κατὰ τὸ γεγραμμένον· Διεδίδοτο δὲ ἑκάστῳ, καθότι ἄν τις χρείαν εἶχεν.
Ton hapax apoktēsamenon, kai idion mēden echein epangeilamenon poią dianoią kechrēsthai dei tois pros to zę̄n anankaiois, hoion esthēti kai trophę̄. APOKRISIS. Mnēmoneuonta, kata to gegrammenon, hoti ho Theos estin ho didous trophēn pasę̄ sarki. Plēn alla phrontidos chreia, hina hōs Theou ergatēs axios hę̄ tēs trophēs autou, kai tautēs ouk en idią exousią keimenēs, alla para tou tautēn epitetagmenou tēn phrontida oikonomoumenēs en te kairǭ kai metrǭ, kata to gegrammenon; Diedidoto de hekastǭ, kathoti an tis chreian eichen.
Question. With what intention should one who has once given up his possessions and professed to have nothing of his own use what is necessary for life, such as clothing and food?
Answer. Remembering, as it is written, that it is God who gives food to all flesh. Yet care is needed that, as God's workman, he may be worthy of his food, and that this food is not at his own disposal but is distributed by the one entrusted with this care, at the right time and in the right measure, as it is written: “And it was distributed to each as anyone had need.”
Ps 136:25 (135:25 LXX) (quotation, high confidence) · Matt 10:10 (allusion, high confidence) · Acts 4:35 (quotation, high confidence)
Notes and citation
Summary: One who has renounced property should receive food and clothing as God's gift, earn them as God's worker, and accept them as distributed by the steward according to need.
Notes on the original text
- Digital text corrected (column letter inside a word): τροΒ φῆς → τροφῆς.
Cite (SBL): Basil, Reg. brev. 93 (PG 31:1147; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/93). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/93
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-basil-regulae-brevius-93) · 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 94
94PG 31:1147
Ἐάν τις καταλιπών φόρους ἀδελφότητι προσέλθῃ, οἱ δὲ οἰκεῖοι αὐτοῦ ὑπὲρ αὐτοῦ ἀπαιτούμενοι θλίβωνται, εἰ μὴ φέρει τοῦτο διάκρισιν καὶ βλάβην ἢ ἐκείνῳ, ἢ τοὺς προσδεξαμένοις ΑΠΟΚΡΙΣΙΣ. Ο Κύριος ἡμῶν Ἰησοῦς Χριστὸς πρὸς τοὺς ἐπερωτῶντας, εἰ ἔξεστι δοῦναι κῆνσον Καίσαρι, ἢ οῦ, φησί· Δείξατέ μοι δηνάριον· τίνος ἔχει εἰκόνα καὶ ἐπιγραφήν; τῶν δὲ εἰπόντων, ὅτι Καίσαρος, ἀποκρίνεται εἰπών· ᾿Απόδοτε οὖν τὰ Καίσαρος Καίσαρι· καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ· φανεροῦ τοίνυν ἐκ τούτου ὄντος, ὅτι οὗτοι ὑποκεῖσθαι τοῖς τοῦ Καίσαρος ἐπιτάγμασιν ἐδείχθησαν. παρ' οἷς ἂν εὐρίσκηται τὰ τοῦ Καίσαρος· εἰ μέν τι τοιοῦτον τῶν ἐκ τοῦ Καίσαρος καὶ οὗτος ἐπικομιζόμενος εἰς τὴν ἀδελφότητα ἧκεν, ὑπόχρεως ἔστω τοῖς φόροις· εἰ δὲ πάντα προσκαταλιπών τοῖς οἰκείοις ἀπῆλθε, μηδεμία διάκρισις ἔστω, μήτε αὐτῷ, μήτε τοῖς ὑποδεξαμένοις.
Ean tis katalipōn phorous adelphotēti proselthę̄, hoi de oikeioi autou hyper autou apaitoumenoi thlibōntai, ei mē pherei touto diakrisin kai blabēn ē ekeinǭ, ē tous prosdexamenois APOKRISIS. O Kyrios hēmōn Iēsous Christos pros tous eperōtōntas, ei exesti dounai kēnson Kaisari, ē ou, phēsi; Deixate moi dēnarion; tinos echei eikona kai epigraphēn? tōn de eipontōn, hoti Kaisaros, apokrinetai eipōn; ᾿Apodote oun ta Kaisaros Kaisari; kai ta tou Theou tǭ Theǭ; phanerou toinyn ek toutou ontos, hoti houtoi hypokeisthai tois tou Kaisaros epitagmasin edeichthēsan. par' hois an euriskētai ta tou Kaisaros; ei men ti toiouton tōn ek tou Kaisaros kai houtos epikomizomenos eis tēn adelphotēta hēken, hypochreōs estō tois phorois; ei de panta proskatalipōn tois oikeiois apēlthe, mēdemia diakrisis estō, mēte autǭ, mēte tois hypodexamenois.
Question. If someone comes to a brotherhood leaving taxes owing, and his relatives are distressed by being made to pay for him, does this not bring scruple and harm either on him or on those who received him?
Answer. Our Lord Jesus Christ, when they asked him whether it was lawful to give tribute to Caesar or not, says: “Show me a denarius; whose image and inscription does it have?” And when they said, “Caesar's,” he answers, saying: “Render therefore to Caesar the things that are Caesar's, and to God the things that are God's.” Since it is plain from this that those with whom Caesar's things are found were shown to be subject to Caesar's orders, then if this man too came to the brotherhood bringing anything of that kind from Caesar's, let him be liable for the taxes; but if he left everything to his relatives and departed, let there be no scruple, either for him or for those who received him.
Matt 22:17–21 (quotation, high confidence)
Notes and citation
Summary: One who joins a brotherhood owing taxes must pay them if he brought property with him, as the Lord taught to render to Caesar what is Caesar's; if he left everything to his family, neither he nor the community bears blame.
- A line from another answer (“the care entrusted and managing”) has run into the Gospel quotation in the scan text and is removed by a logged correction.
Notes on the original text
- Digital text corrected (line from another section run into the text; split word): προσέλ θῃ → προσέλθῃ; ἀπαιτούμε νοι → ἀπαιτούμενοι; διάκρι σιν → διάκρισιν; ὅτι Καίσαρος, τὴν φροντίδα πεπιστευμένου καὶ οἰκονομοῦντος ἐν ἀποκρίνεται → ὅτι Καίσαρος, ἀποκρίνεται.
Cite (SBL): Basil, Reg. brev. 94 (PG 31:1147; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/94). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/94
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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 95
95PG 31:1147
Εἰ συμφέρει τοῖς ἄρτι προσερχομένοις εὐθὺς τὸ ἀπὸ τῶν Γραφῶν ἐκμανθάνειν ΑΠΟΚΡΙΣΙΣ. Καὶ τοῦτο τὸ ἐρώτημα ὑπὸ τῶν προειρημένων κατευθυνέσθω. Τὸ γὰρ πρὸς τὴν χρείαν ἕκαστον ἐκμανθάνειν ἐκ τῆς θεοπνεύστου Γραφῆς ἀκόλουθον καὶ αναγκαῖον, εἷς τε πληροφορίαν τῆς θεοσεβείας, καὶ ὑπὲρ τοῦ μὴ προσεθισθῆναι ἀνθρωπίναις παραδόσεσιν.
Ei sympherei tois arti proserchomenois euthys to apo tōn Graphōn ekmanthanein APOKRISIS. Kai touto to erōtēma hypo tōn proeirēmenōn kateuthynesthō. To gar pros tēn chreian hekaston ekmanthanein ek tēs theopneustou Graphēs akolouthon kai anankaion, heis te plērophorian tēs theosebeias, kai hyper tou mē prosethisthēnai anthrōpinais paradosesin.
Question. Whether it is profitable for those who have just come to learn by heart at once what is from the Scriptures.
Answer. Let this question too be settled by what has been said before. For it is fitting and necessary that each learn from the God-inspired Scripture what serves his need, both for full assurance in godliness and so as not to become accustomed to human traditions.
Col 2:8 (allusion, medium confidence) · Mark 7:8 (allusion, medium confidence)
Notes and citation
Summary: Newcomers should learn from Scripture what they need, for assurance in godliness and so as not to grow used to human traditions.
Topics: Scripture and canon
Cite (SBL): Basil, Reg. brev. 95 (PG 31:1147; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/95). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/95
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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 96
96PG 31:1149
Εἰ παντὶ τῷ βουλομένῳ ἐπιτρέπειν δεῖ γράμματα μανθάνειν, ἢ ἀναγνώσμασι προσέχειν. ΑΠΟΚΡΙΣΙΣ. Τοῦ Ἀποστόλου λέγοντος, Ἵνα μὴ ἃ ἂν θέλητε, ταῦτα ποιῆτε, ἐν παντὶ πράγματι τὸ κατὰ θέλησιν ἰδίαν αἱρετὸν ἐπιτρέπειν τινὶ βλαβερόν ἐστι· πᾶν δὲ τὸ ὑπὸ τῶν προεστώτων ἐγκεκριμένον καταδέχεσθαι χρὴ, κἂν ἀβούλητον ᾖ. Τὸ δὲ ἔγκλημα τῆς ἀπιστίας καὶ τούτῳ ἁρμόζει, τοῦ Κυρίου εἰπόντος Γίνεσθε ἕτοιμοι· ὅτι, ἡ ὥρᾳ οὐ δοκεῖτε, ὁ Υἱὸς τοῦ ἀνθρώπου ἔρχεται. Φανερὸς γάρ ἐστι χρόνους ζωῆς ἑαυτῷ ὑπογράφων.
Ei panti tǭ boulomenǭ epitrepein dei grammata manthanein, ē anagnōsmasi prosechein. APOKRISIS. Tou Apostolou legontos, Hina mē ha an thelēte, tauta poiēte, en panti pragmati to kata thelēsin idian haireton epitrepein tini blaberon esti; pan de to hypo tōn proestōtōn enkekrimenon katadechesthai chrē, kan aboulēton ę̄. To de enklēma tēs apistias kai toutǭ harmozei, tou Kyriou eipontos Ginesthe hetoimoi; hoti, hē hōrą ou dokeite, ho Huios tou anthrōpou erchetai. Phaneros gar esti chronous zōēs heautǭ hypographōn.
Question. Whether everyone who wishes should be permitted to learn letters or to devote himself to reading.
Answer. Since the Apostle says, “So that you may not do whatever you wish,” in every matter it is harmful to allow anyone what he chooses by his own will; but everything approved by the superiors must be accepted, even if it is not wished. The charge of unbelief fits this too, since the Lord said, “Be ready, for the Son of Man is coming at an hour you do not expect.” For he plainly marks out years of life for himself.
Gal 5:17 (quotation, high confidence) · Matt 24:44 (quotation, high confidence)
Notes and citation
Summary: No one should take up study by his own choice; whatever the superiors approve must be accepted, and to plan for years of study is to forget that the Son of Man may come at any hour.
- The last two sentences (on unbelief and setting oneself years of life) may belong to another answer; they are translated where they stand.
Cite (SBL): Basil, Reg. brev. 96 (PG 31:1149; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/96). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/96
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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 97
97PG 31:1149
Ἐὰν λέγῃ τις, Θέλω παρ' ὑμῖν ὀλίγον χρόνον ὠφεληθῆναι, εἰ δεῖ αὐτὸν προσδέχεσθαι. ΑΠΟΚΡΙΣΙΣ Τοῦ Κυρίου εἰπόντος, Τὸν ἐρχόμενον πρὸς μὲ οὐ μὴ ἐκβάλω ἔξω, καὶ τοῦ Ἀποστόλου διηγησαμένου· Διὰ δὲ τοὺς παρεισάκτους ψευδαδέλφους, οἵτινες παρεισῆλθον κατασκοπῆσαι τὴν ἐλευθερίαν ἡμῶν, ἣν ἔχομεν ἐν Χριστῷ Ἰησοῦ, ἵνα ἡμᾶς καταδουλώσωνται· οἷς οὐδὲ πρὸς ὥραν εἴξαμεν τῇ ὑποταγῇ, ἵνα ἡ ἀλήθεια τοῦ Εὐαγγελίου διαμένῃ πρὸς ὑμᾶς, συγχωρεῖν μὲν αὐτῷ τὴν εἴσοδον ἀκόλουθον, καὶ διὰ τὸ ἀμφίβολον τῆς ἐκβάσεως· πολλάκις γὰρ ὠφεληθεὶς ἐκ τοῦ χρόνου, καθἀπαξ τῷ βίῳ εὐαρεστηθήσεται, ὡς πολλάκις γέγονε. καὶ εἰς φανέρωσιν δὲ τῆς ἐν ἡμῖν ἀκριβείας, ἀλλοιοτέρας ἴσως περὶ ἡμῶν τὰς ὑποψίας ἔχοντι. Τὴν δὲ ἀκρίβειαν ἐπιμελεστέραν καὶ ἐπ᾿ αὐτῷ φυλάσσειν ἀναγκαῖον, ἵνα ἢ τε ἀλήθεια φανερωθῇ, καὶ ἡ ὑποψία πάσης ἀδιαφορίας ἀναιρεθῇ. Οὕτω γὰρ ἡμεῖς τε τῷ Θεῷ εὐαρεστήσομεν, κἀκεῖνος ἢ ὠφεληθήσεται, ἢ ἐλεγχθήσεται.
Ean legę̄ tis, Thelō par' hymin oligon chronon ōphelēthēnai, ei dei auton prosdechesthai. APOKRISIS Tou Kyriou eipontos, Ton erchomenon pros me ou mē ekbalō exō, kai tou Apostolou diēgēsamenou; Dia de tous pareisaktous pseudadelphous, hoitines pareisēlthon kataskopēsai tēn eleutherian hēmōn, hēn echomen en Christǭ Iēsou, hina hēmas katadoulōsōntai; hois oude pros hōran eixamen tę̄ hypotagę̄, hina hē alētheia tou Euangeliou diamenę̄ pros hymas, synchōrein men autǭ tēn eisodon akolouthon, kai dia to amphibolon tēs ekbaseōs; pollakis gar ōphelētheis ek tou chronou, kathapax tǭ biǭ euarestēthēsetai, hōs pollakis gegone. kai eis phanerōsin de tēs en hēmin akribeias, alloioteras isōs peri hēmōn tas hypopsias echonti. Tēn de akribeian epimelesteran kai ep᾿ autǭ phylassein anankaion, hina ē te alētheia phanerōthę̄, kai hē hypopsia pasēs adiaphorias anairethę̄. Houtō gar hēmeis te tǭ Theǭ euarestēsomen, kakeinos ē ōphelēthēsetai, ē elenchthēsetai.
Question. If someone says, “I want to profit among you for a short time,” should he be received?
Answer. Since the Lord said, “Him who comes to me I will by no means cast out,” and the Apostle related, “But because of the false brothers secretly brought in, who slipped in to spy out our freedom which we have in Christ Jesus, so that they might bring us into slavery: to them we did not yield in subjection even for an hour, so that the truth of the Gospel might remain with you,” it is fitting to allow him entry, both because the outcome is uncertain (for often, having profited from the time, he will be pleased with the life once for all, as has often happened), and also to make plain the strictness among us to one who perhaps has rather different suspicions about us. But it is necessary to keep the strictness more carefully in his case too, so that both the truth may be made plain and every suspicion of carelessness removed. For thus we shall please God, and he will either profit or be exposed.
John 6:37 (quotation, high confidence) · Gal 2:4–5 (quotation, high confidence)
Notes and citation
Summary: One who wishes to stay only a short time should be admitted, since he may stay for good and will see the community's strict life, but the discipline must be kept carefully so that he either profits or is exposed.
Cite (SBL): Basil, Reg. brev. 97 (PG 31:1149; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/97). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/97
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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 98
98PG 31:1149
Ποταπὸν φρόνημα ὀφείλει ἔχειν ὁ προεστὼς ἐν οἷς ἐπιτάσσει, ἢ διατάσσεται. ΑΠΟΚΡΙΣΙΣ. Πρὸς μὲν τὸν Θεὸν ὡς ὑπηρέτης Χριστοῦ, καὶ οἱκονόμος μυστηρίων Θεοῦ, φοβούμενος μή τι παρά τὸ θέλημα τοῦ Θεοῦ τὸ ἐν ταῖς Γραφαῖς ὁμολογούμενον ἢ εἴπῃ, ἢ τυπώσῃ, καὶ εὑρεθῇ ψευδόμαρτυς τοῦ Θεοῦ, ἡ ἱερόσυλος, ἐν τῷ ἢ ἐπεισάγειν τι ἀλλότριον τῆς τοῦ Κυρίου διδασκαλίας, ἢ παραλεῖψαί τι τῶν ἀρεσκόντων Θεῷ· πρὸς δὲ τοὺς ἀδελφοὺς, Ως ἐὰν τροφὸς θάλπῃ τὰ ἑαυτῆς τέκνα, εὐδοκῶν μεταδοῦναι ἑκάστῳ πρὸς τὸ ἀρέσκον Θεῷ, καὶ κοινῇ πᾶσι συμφέρον, οὐ μόνον τὸ Εὐαγγέλιον τοῦ Θεοῦ, ἀλλὰ καὶ τὴν ἑαυτοῦ ψυχὴν, κατὰ τὴν ἐντολὴν τοῦ Κυρίου καὶ Θεοῦ ἡμῶν Ἰησοῦ Χριστοῦ, εἰπόντος· Ἐντολὴν καινὴν δίδωμι ὑμῖν, ἵνα ἀγαπᾶτε ἀλλήλους, καθὼς ἐγὼ ἠγάπησα ὑμᾶς. Μείζονα ταύτης ἀγάπην οὐδεὶς ἔχει, ἵνα τις τὴν ψυχὴν αὐτοῦ θῇ ὑπὲρ τῶν φίλων αὐτοῦ.
Potapon phronēma opheilei echein ho proestōs en hois epitassei, ē diatassetai. APOKRISIS. Pros men ton Theon hōs hypēretēs Christou, kai hoikonomos mystēriōn Theou, phoboumenos mē ti para to thelēma tou Theou to en tais Graphais homologoumenon ē eipę̄, ē typōsę̄, kai heurethę̄ pseudomartys tou Theou, hē hierosylos, en tǭ ē epeisagein ti allotrion tēs tou Kyriou didaskalias, ē paraleipsai ti tōn areskontōn Theǭ; pros de tous adelphous, Ōs ean trophos thalpę̄ ta heautēs tekna, eudokōn metadounai hekastǭ pros to areskon Theǭ, kai koinę̄ pasi sympheron, ou monon to Euangelion tou Theou, alla kai tēn heautou psychēn, kata tēn entolēn tou Kyriou kai Theou hēmōn Iēsou Christou, eipontos; Entolēn kainēn didōmi hymin, hina agapate allēlous, kathōs egō ēgapēsa hymas. Meizona tautēs agapēn oudeis echei, hina tis tēn psychēn autou thę̄ hyper tōn philōn autou.
Question. What mind ought the superior to have in what he commands or arranges?
Answer. Toward God, that of a servant of Christ and a steward of the mysteries of God, fearing lest he say or ordain anything contrary to the will of God acknowledged in the Scriptures, and be found a false witness of God or sacrilegious, either by bringing in something foreign to the Lord's teaching or by leaving out something pleasing to God. Toward the brothers, “as a nurse cherishes her own children,” being well pleased to share with each, toward what pleases God and benefits all in common, “not only the Gospel of God but also his own soul,” according to the commandment of our Lord and God Jesus Christ, who said: “A new commandment I give you, that you love one another, as I have loved you. Greater love has no one than this, that one lay down his life for his friends.”
1 Cor 4:1 (quotation, high confidence) · 1 Cor 15:15 (allusion, medium confidence) · 1 Thess 2:7–8 (quotation, high confidence) · John 13:34 (quotation, high confidence) · John 15:13 (quotation, high confidence)
Notes and citation
Summary: The superior must act toward God as Christ's servant, fearing to add to or subtract from Scripture, and toward the brothers as a nursing mother ready to give even his life for them.
Notes on the original text
- Digital text corrected (stray marks): Θεῷ '86)· → Θεῷ·.
Topics: Church office
Cite (SBL): Basil, Reg. brev. 98 (PG 31:1149; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/98). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/98
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-basil-regulae-brevius-98) · 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 99
99PG 31:1151
Ποταπῇ διαθέσει χρὴ ἐπιτιμᾶν τὸν ἐπιτιμῶντα. ΑΠΟΚΡΙΣΙΣ. Πρὸς μὲν τὸν Θεὸν τῇ ὑπὸ τοῦ Δαβίδ κατωρθωμένῃ, εἰπόντος· Εἶδον ἀσυνετοῦντας, καὶ ἐξετηκόμην· ὅτι τὰ λόγιά σου οὐκ ἐφυλάξαντο· πρὸς δὲ τοὺς ἐπιτιμωμένους, οἴαν ἂν διάθεσιν ἀναλάβοι πατὴρ καὶ ἰατρὸς, μετὰ συμπαθείας καὶ εὐσπλαγχνίας κατ' ἐπιστήμην θεραπεύων τὸν ἴδιον υἱόν· καὶ μάλιστα ὅταν λύπη προσῇ, καὶ ἐπίπονος τῆς θεραπείας ὁ τρόπος.
Potapę̄ diathesei chrē epitiman ton epitimōnta. APOKRISIS. Pros men ton Theon tę̄ hypo tou Dabid katōrthōmenę̄, eipontos; Eidon asynetountas, kai exetēkomēn; hoti ta logia sou ouk ephylaxanto; pros de tous epitimōmenous, oian an diathesin analaboi patēr kai iatros, meta sympatheias kai eusplanchnias kat' epistēmēn therapeuōn ton idion huion; kai malista hotan lypē prosę̄, kai epiponos tēs therapeias ho tropos.
Question. With what disposition should the one who rebukes rebuke?
Answer. Toward God, with that achieved by David, who said: “I saw the senseless and was wasting away, because they did not keep your words.” Toward those rebuked, with such a disposition as a father and physician would take up when, with compassion and tender mercy, he skilfully treats his own son; and especially when there is pain and the manner of treatment is laborious.
Ps 119:158 (118:158 LXX) (quotation, high confidence)
Notes and citation
Summary: One who rebukes should grieve before God over sinners as David did, and treat those he corrects as a father and physician treats his own son.
Notes on the original text
- Digital text corrected (OCR letter; OCR letters; column letter inside a word; split word): ἐπιτιμῶνια → ἐπιτιμῶντα; κατωρθω μένῃ → κατωρθωμένῃ; ἐξΒ ετηκόμην → ἐξετηκόμην; εὐσπλαγ χνίας → εὐσπλαγχνίας; ποοσῇ → προσῇ.
Cite (SBL): Basil, Reg. brev. 99 (PG 31:1151; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/99). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/99
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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 100
100PG 31:1151
Τοὺς ἔξωθεν ἐρχομένους καὶ προσαιτοῦντας πῶς ἀπολύσομεν· καὶ εἰ ἕκαστος τῶν βουλομένων ὀφείλει ἐπιδοῦναι ἄρτον, ἢ ὅ τι δήποτε; ἢ ἕνα χρὴ καὶ τοῦτο ἐπιτετάχθαι ΑΠΟΚΡΙΣΙΣ. Τοῦ Κυρίου ἀποφηναμένου μὲν, ὅτι οὐκ ἔστι καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων, καὶ βαλεῖν τοῖς κυναρίοις· ἀποδεξαμένου δὲ τὸ, Καὶ γὰρ τὰ κυνάρια ἐσθίει ἀπὸ τῆς τραπέζης τῶν κυρίων αὐτῶν· ὁ τὴν μετάδοσιν ἐπιτεταγμένος μετὰ δοκιμασίας τοῦτο ποιείτω. Πᾶς δὲ ὁ παρὰ τὴν γνώμην ἐκείνου τοῦτο ποιῶν ὡς διαφθορεὺς τῆς εὐταξίας ἐπιτιμάσθω, ἕως ἂν μάθῃ φυλάσσειν τὸν ἑαυτοῦ τόπον, τοῦ ᾿Αποστόλου εἰπόντος· "Εκαστος ἐν ᾧ ἐκλήθη, ἀδελφοὶ, ἐν τούτῳ μενέτω.
Tous exōthen erchomenous kai prosaitountas pōs apolysomen; kai ei hekastos tōn boulomenōn opheilei epidounai arton, ē ho ti dēpote? ē hena chrē kai touto epitetachthai APOKRISIS. Tou Kyriou apophēnamenou men, hoti ouk esti kalon labein ton arton tōn teknōn, kai balein tois kynariois; apodexamenou de to, Kai gar ta kynaria esthiei apo tēs trapezēs tōn kyriōn autōn; ho tēn metadosin epitetagmenos meta dokimasias touto poieitō. Pas de ho para tēn gnōmēn ekeinou touto poiōn hōs diaphthoreus tēs eutaxias epitimasthō, heōs an mathę̄ phylassein ton heautou topon, tou ᾿Apostolou eipontos; "Ekastos en hǭ eklēthē, adelphoi, en toutǭ menetō.
Question. How shall we send away those who come from outside and beg? And should each one who wishes give bread or anything whatever, or should one person be appointed for this too?
Answer. Since the Lord declared that “it is not good to take the children's bread and throw it to the dogs,” and accepted the saying, “Yet even the dogs eat from their masters' table,” let the one appointed to distribute do this with discernment. And let everyone who does this against his judgment be rebuked as a corrupter of good order, until he learns to keep his own place, since the Apostle said: “Let each one, brothers, remain in that in which he was called.”
Matt 15:26–27 (quotation, high confidence) · 1 Cor 7:24 (quotation, high confidence)
Notes and citation
Summary: Alms to beggars should be given only by the appointed distributor with discernment; others who give on their own are to be rebuked as disturbing good order.
Notes on the original text
- Digital text corrected (split word): και λὸν → καλὸν.
Cite (SBL): Basil, Reg. brev. 100 (PG 31:1151; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/100). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/100
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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 101
101PG 31:1151
῾Ὁ ἐγχειριζόμενος οἰκονομίαν τῶν τῷ Κυρίῳ ἀνατεθέντων εἰ ἀνάγκην ἔχει πληρώσαι τὸ, Παντὶ τῷ αὐτοῦντί σε δίδου· καὶ τὸν θέλοντα ἀπὸ σοῦ δανείσασθαι μὴ ἀποστραφῆς. ΑΠΟΚΡΙΣΙΣ. Τὸ, Παντὶ τῷ αὐτοῦντί σε δίδου, καὶ τὸν θέλοντα ἀπὸ σοῦ δανείσασθαι μὴ ἀποστραφῆς. ὥσπερ πειρασμοῦ ἔχει τόπον, ὡς ἡ ἀκολουθία τῶν συνημμένων δείκνυσι· καὶ εἰς πονηρούς ἐστι τὸ προστεταγμένον, οὐ προηγουμένως, ἀλλὰ κατὰ περίστασιν γίνεσθαι ὀφείλον. Προηγούμενον γάρ πρόσταγμα τοῦ Κυρίου ἐστὶ, τὸ, Πώλησόν σου τὰ ὑπάρχοντα, καὶ δὸς πτωχοῖς· καὶ πάλιν· Πωλήσατε τὰ ὑπάρχοντα ὑμῶν, καὶ δότε ἐλεημοσύνην. Εἰ δὲ τὸ ἄλλοις ἀποταχθὲν εἰς ἄλλους φέρειν οὐκ ἀκίνδυνόν ἐστι, τοῦ Κυρίου λέγοντος, ὅτι Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ· καὶ, Οὐκ ἔστι καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων, καὶ βαλεῖν τοῖς κυναρίοις· τί καὶ ἀφ' ἑαυτοῦ τις οὐ κρίνει τὸ δίκαιον;
῾Ho encheirizomenos oikonomian tōn tǭ Kyriǭ anatethentōn ei anankēn echei plērōsai to, Panti tǭ autounti se didou; kai ton thelonta apo sou daneisasthai mē apostraphēs. APOKRISIS. To, Panti tǭ autounti se didou, kai ton thelonta apo sou daneisasthai mē apostraphēs. hōsper peirasmou echei topon, hōs hē akolouthia tōn synēmmenōn deiknysi; kai eis ponērous esti to prostetagmenon, ou proēgoumenōs, alla kata peristasin ginesthai opheilon. Proēgoumenon gar prostagma tou Kyriou esti, to, Pōlēson sou ta hyparchonta, kai dos ptōchois; kai palin; Pōlēsate ta hyparchonta hymōn, kai dote eleēmosynēn. Ei de to allois apotachthen eis allous pherein ouk akindynon esti, tou Kyriou legontos, hoti Ouk apestalēn ei mē eis ta probata ta apolōlota oikou Israēl; kai, Ouk esti kalon labein ton arton tōn teknōn, kai balein tois kynariois; ti kai aph' heautou tis ou krinei to dikaion?
Question. Is the one entrusted with the stewardship of what has been dedicated to the Lord obliged to fulfil the saying, “Give to everyone who asks you, and do not turn away from one who wishes to borrow from you”?
Answer. The saying, “Give to everyone who asks you, and do not turn away from one who wishes to borrow from you,” has the character of a testing, as the sequence of the context shows; and what is commanded concerns the wicked, and is something to be done not as a primary rule but according to circumstance. For the primary command of the Lord is, “Sell your possessions and give to the poor”; and again, “Sell your possessions and give alms.” And if it is not without danger to carry what was assigned to some over to others, since the Lord says, “I was not sent except to the lost sheep of the house of Israel,” and, “It is not good to take the children's bread and throw it to the dogs,” why does one not judge for himself what is right?
Matt 5:42 (quotation, high confidence) · Matt 5:38–41 (allusion, medium confidence) · Matt 19:21 (quotation, high confidence) · Luke 12:33 (quotation, high confidence) · Matt 15:24 (quotation, high confidence) · Matt 15:26 (quotation, high confidence) · Luke 12:57 (quotation, high confidence)
Notes and citation
Summary: The command to give to everyone who asks is a rule for circumstances of testing; the steward's primary rule is to give to the poor, and he must not divert what is meant for some to others.
- A line from section 99 has run into a split word (περί…στασιν) in the scan text; removed by a logged correction. The digital text reads αὐτοῦντι for αἰτοῦντι (“asks”) twice.
Notes on the original text
- Digital text corrected (line from another section run into a split word; split word): ἀνα τεθέντων → ἀνατεθέντων; θέ λοντα → θέλοντα; κατὰ περίτι ἀλλότριον τῆς τοῦ Θεοῦ διδασκαλίας, ἢ παραλείψας τι τῶν ἀρεσκόντων τῷ Θεῷ. ἐπεισάγων... παραλείψας. στασιν → κατὰ περίστασιν.
Cite (SBL): Basil, Reg. brev. 101 (PG 31:1151; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/101). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/101
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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 102
102PG 31:1153
Εἰ χρὴ τον ἐξερχόμενον ἀπὸ ἀδελφότητος καθ' οἱονδήποτε λόγον παρακλήσει κατέχεσθαι, ἢ οὔ· καὶ εἰ χρὴ, ἐπὶ τίσιν. ΑΠΟΚΡΙΣΙΣ. Τοῦ Κυρίου εἰπόντος· Τὸν ἐρχόμενον πρὸς μὲ οὐ μὴ ἐκβαλῶ ἔξω· καὶ πάλιν· Οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ, ἀλλ' οἱ κακῶς ἔχοντες· καὶ ἀλλαχοῦ· Τις ἐξ ὑμῶν, ἔχων ἑκατὸν πρόβατα, ἐὰν πλανηθῇ ἓν ἐξ αὐτῶν, οὐχὶ ἀφίησι τὰ ἐνενήκοντα ἐννέα, καὶ πορευθεὶς ζητεῖ τὸ πλανώμενον, ἕως ὅτου εὕρη; παντὶ τρόπῳ χρὴ τὸν ἀσθενοῦντα θεραπεύειν, καὶ σπουδάζειν τὸ ἐξηρθρωμένον, ἵνα οὕτως εἴπω, μέλος ἐναρθροῦν. Ἐὰν δὲ ἐπιμένῃ τῇ κακίᾳ οἰᾳδηποτοῦν, ἀφιέναι ὡς ἀλλότριον. Γέγραπται γὰρ, ὅτι Πᾶσα φυτεία, ἣν οὐκ ἐφύτευσεν ὁ Πατήρ μου ὁ οὐράνιος, ἐκριζωθήσεται. "Αφετε αὐτούς· τυφλοί εἰσιν.
Ei chrē ton exerchomenon apo adelphotētos kath' hoiondēpote logon paraklēsei katechesthai, ē ou; kai ei chrē, epi tisin. APOKRISIS. Tou Kyriou eipontos; Ton erchomenon pros me ou mē ekbalō exō; kai palin; Ou chreian echousin hoi ischyontes iatrou, all' hoi kakōs echontes; kai allachou; Tis ex hymōn, echōn hekaton probata, ean planēthę̄ hen ex autōn, ouchi aphiēsi ta enenēkonta ennea, kai poreutheis zētei to planōmenon, heōs hotou heurē? panti tropǭ chrē ton asthenounta therapeuein, kai spoudazein to exērthrōmenon, hina houtōs eipō, melos enarthroun. Ean de epimenę̄ tę̄ kakią oiądēpotoun, aphienai hōs allotrion. Gegraptai gar, hoti Pasa phyteia, hēn ouk ephyteusen ho Patēr mou ho ouranios, ekrizōthēsetai. "Aphete autous; typhloi eisin.
Question. Whether one who leaves the brotherhood for any reason whatever should be held back by exhortation or not; and if so, on what grounds.
Answer. Since the Lord said, “Him who comes to me I will by no means cast out”; and again, “Those who are strong have no need of a physician, but those who are sick”; and elsewhere, “Which of you, having a hundred sheep, if one of them goes astray, does not leave the ninety-nine and go and seek the one that is astray until he finds it?”, we must by every means care for the one who is sick, and strive to set back in its joint, so to speak, the member that has been dislocated. But if he persists in his wickedness, of whatever kind, we must let him go as a stranger. For it is written: “Every plant which my heavenly Father has not planted will be rooted up. Let them alone; they are blind.”
John 6:37 (quotation, high confidence) · Matt 9:12 (quotation, high confidence) · Matt 18:12 (quotation, high confidence) · Luke 15:4 (allusion, medium confidence) · Matt 15:13–14 (quotation, high confidence)
Notes and citation
Summary: One who wants to leave the brotherhood must be sought and healed by every means, like a lost sheep or a dislocated limb, but if he persists in his wickedness he is to be let go.
Notes on the original text
- Digital text corrected (joined words): ἐνἐξ αὐτῶν → ἓν ἐξ αὐτῶν.
Cite (SBL): Basil, Reg. brev. 102 (PG 31:1153; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/102). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/102
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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 103
103PG 31:1153
Ὅτι μὲν χρὴ τοῖς πρεσβυτέροις ἕως θανάτου ὑποτάσσεσθαι, τοῦτο ἤδη ἐδιδάχθημεν· ἐπειδὴ δὲ συμβαίνει εἴς τινα καὶ αὐτὸν ὀλισθαίνειν τὸν πρεσβύτερον, εἰ δέοι αὐτὸν ἐλέγχεσθαι, καὶ πῶς, καὶ παρὰ τίνων, διδαχθῆναι δεόμεθα· εἰ δὲ μὴ καταδέχοιτο, τί χρὴ γενέσθαι ΑΠΟΚΡΙΣΙΣ Περὶ τούτων εἴρηται σαφῶς ἐν τῇ πλατυτέρᾳ ἀποκρίσει.
Hoti men chrē tois presbyterois heōs thanatou hypotassesthai, touto ēdē edidachthēmen; epeidē de symbainei eis tina kai auton olisthainein ton presbyteron, ei deoi auton elenchesthai, kai pōs, kai para tinōn, didachthēnai deometha; ei de mē katadechoito, ti chrē genesthai APOKRISIS Peri toutōn eirētai saphōs en tę̄ platyterą apokrisei.
Question. That we must be subject to the elders unto death we have already been taught. But since it happens that the elder himself slips in some matter, we need to be taught whether he should be reproved, and how, and by whom; and if he does not accept it, what should be done.
Answer. This has been stated clearly in the longer answer.
Notes and citation
Summary: How a superior who errs should be corrected is referred to the Longer Rules.
- “Elders” (πρεσβύτεροι) here are the senior brothers or superiors of the community. “The longer answer”: the Longer Rules, question 27.
Cite (SBL): Basil, Reg. brev. 103 (PG 31:1153; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/103). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/103
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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 104
104PG 31:1153
Πως χρὴ τὰς φροντίδας ἐγχειρίζειν τοῖς ἀδελφοῖς· μόνου τοῦ προεστῶτος τὴν δοκιμασίαν ποιουμένου, ἢ καὶ τῶν ἀδελφῶν ψηφιζομένων οίως δὲ καὶ ἐν ταῖς ἀδελφαῖς. ΑΠΟΚΡΙΣΙΣ. Εἰ περὶ ὧν φρονεῖ ἕκαστος, ἀνατίθεσθαι ἑτέροις ἐδιδάχθη, πόσῳ μᾶλλον τὰ τοιαῦτα μετὰ δοκιμασίας τῶν εἰς τοῦτο ἐπιτηδείων γίνεσθαι χρή; ὡς Θεοῦ οἰκονομίας κατὰ Θεὸν ὀφειλούσης ἐγχειρίζεσθαι τοῖς ἤδη ἀπόδειξιν δεδωκόσι τοῦ δύνασθαι εὐαρέστως τῷ Κυρίῳ τὸ ἐγχειρισθὲν οἰκονομεῖν. Καὶ καθόλου ἐν παντὶ πράγματι τὸν προεστῶτα μνημονεύειν ἀναγκαῖον τῆς ἁγίας Γραφῆς λεγούσης· Μετὰ βουλῆς πάντα ποίει.
Pōs chrē tas phrontidas encheirizein tois adelphois; monou tou proestōtos tēn dokimasian poioumenou, ē kai tōn adelphōn psēphizomenōn oiōs de kai en tais adelphais. APOKRISIS. Ei peri hōn phronei hekastos, anatithesthai heterois edidachthē, posǭ mallon ta toiauta meta dokimasias tōn eis touto epitēdeiōn ginesthai chrē? hōs Theou oikonomias kata Theon opheilousēs encheirizesthai tois ēdē apodeixin dedōkosi tou dynasthai euarestōs tǭ Kyriǭ to encheiristhen oikonomein. Kai katholou en panti pragmati ton proestōta mnēmoneuein anankaion tēs hagias Graphēs legousēs; Meta boulēs panta poiei.
Question. How should charges be entrusted to the brothers: with the superior alone making the test, or with the brothers also voting? And likewise among the sisters.
Answer. If each one has been taught to submit to others even his own opinions, how much more must such matters be done with the testing of those fit for this? For God's stewardship must be entrusted, according to God, to those who have already given proof that they can manage what is entrusted to them in a way pleasing to the Lord. And in general, in every matter the superior must remember holy Scripture, which says: “Do all things with counsel.”
Notes and citation
Summary: Charges should be assigned after testing by those competent to judge, to people who have proved themselves, and the superior should act with counsel in everything.
Notes on the original text
- Digital text corrected (stray letters): εὐαρέστως Εἰ Α τῷ Κυρίῳ → εὐαρέστως τῷ Κυρίῳ.
Extrabiblical texts: Sir 32:19 (Sirach [in RC, EO, ETH canons]; quotation)
Cite (SBL): Basil, Reg. brev. 104 (PG 31:1153; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/104). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/104
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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 105
105PG 31:1155
Εἰ χρὴ τοὺς εἰσερχομένους εἰς ἀδελφότητα εὐθέως τέχνας διδάσκειν. ΑΠΟΚΡΙΣΙΣ Οἱ προεστῶτες δοκιμάσουσιν.
Ei chrē tous eiserchomenous eis adelphotēta eutheōs technas didaskein. APOKRISIS Hoi proestōtes dokimasousin.
Question. Whether those who enter the brotherhood should be taught crafts at once.
Answer. The superiors will decide.
Notes and citation
Summary: Whether newcomers learn crafts at once is for the superiors to decide.
Cite (SBL): Basil, Reg. brev. 105 (PG 31:1155; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/105). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/105
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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 106
106PG 31:1155
Ποίοις ἐπιτιμίοις κεχρῆσθαι δεῖ ἐν ἀδελφότητι πρὸς τὴν τῶν ἁμαρτανόντων ἐπιστροφήν. ΑΠΟΚΡΙΣΙΣ. Ἐν τῇ τῶν προεστώτων δοκιμασία γνωριζέσθω ὁ καιρὸς καὶ ὁ τρόπος κατά τε τὴν ἡλικίαν τοῦ σώματος καὶ ἕξιν ψυχῆς, καὶ ἁμαρτήματος διαφοράν.
Poiois epitimiois kechrēsthai dei en adelphotēti pros tēn tōn hamartanontōn epistrophēn. APOKRISIS. En tę̄ tōn proestōtōn dokimasia gnōrizesthō ho kairos kai ho tropos kata te tēn hēlikian tou sōmatos kai hexin psychēs, kai hamartēmatos diaphoran.
Question. What penalties should be used in a brotherhood for the turning back of those who sin?
Answer. Let the time and the manner be determined by the judgment of the superiors, according to bodily age, state of soul, and difference of sin.
Notes and citation
Summary: Penalties for sin in the brotherhood are for the superiors to fix according to age, state of soul, and the kind of sin.
Cite (SBL): Basil, Reg. brev. 106 (PG 31:1155; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/106). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/106
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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 107
107PG 31:1155
Ἐὰν τις ἐπιθυμίαν ἔχειν λέγῃ τοῦ συζῇν ἀδελφότητι, διὰ δὲ τὴν πρὸς τοὺς οἰκείους κατὰ σάρκα θεραπείαν, ἢ καὶ διὰ τελέσματα πολλάκις ἐμποδίζηται, ἅπαξ ἑαυτὸν ἀποδοῦναι τῷ τοιούτῳ βίῳ, εἰ χρὴ συγχωρεῖν αὐτῷ τὴν πρὸς ἀδελφοὺς εἴσοδον. ΑΠΟΚΡΙΣΙΣ. Τὴν μὲν τοῦ καλοῦ ἐπιθυμίαν ἐγκόπτειν οὐκ ἀκίνδυνον· οὐ μὴν οὐδὲ τῷ εἰσίοντι καιρὸν διδόναι τὰ ἔξωθεν καὶ ἀλλότρια τοῦ κατὰ Θεὸν βίου λογοποιεῖν ἀσφαλές. Εἰ δὲ εἰσιὼν ἑαυτὸν ἀποδίδωσι τοῖς ἔσωθεν μηδὲν τῶν ἔξωθεν ἐπεισφέρων, ἐλπίδα ἔχει χρηστοτέραν
Ean tis epithymian echein legę̄ tou syzę̄n adelphotēti, dia de tēn pros tous oikeious kata sarka therapeian, ē kai dia telesmata pollakis empodizētai, hapax heauton apodounai tǭ toioutǭ biǭ, ei chrē synchōrein autǭ tēn pros adelphous eisodon. APOKRISIS. Tēn men tou kalou epithymian enkoptein ouk akindynon; ou mēn oude tǭ eisionti kairon didonai ta exōthen kai allotria tou kata Theon biou logopoiein asphales. Ei de eisiōn heauton apodidōsi tois esōthen mēden tōn exōthen epeispherōn, elpida echei chrēstoteran
Question. If someone says he desires to live with a brotherhood, but is often hindered from giving himself once for all to such a life by care for his relatives according to the flesh, or by taxes, should he be granted entry among the brothers?
Answer. To cut short the desire for what is good is not without danger; but neither is it safe to give one who enters an occasion to talk of outside matters foreign to the life according to God. If, however, on entering he gives himself to those within, bringing in nothing of what is outside, he has better hope.
Notes and citation
Summary: One held back by family or tax obligations should not be refused, but neither should he bring outside concerns in; if he gives himself wholly to the community, there is better hope.
Notes on the original text
- Digital text corrected (OCR letter; repeated word): λέγη λέγῃ → λέγῃ; ἀδελφύτητι → ἀδελφότητι.
Cite (SBL): Basil, Reg. brev. 107 (PG 31:1155; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/107). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/107
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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 108
108PG 31:1155
Εἰ χρὴ τὸν προεστῶτα ἐκτὸς τῆς προεστώσης λαλεῖν ἀδελφῇ τινι τὰ πρὸς οἰκοδομὴν τῆς πίστεως. ΑΠΟΚΡΙΣΙΣ. Ἐν τούτοις οὐ σώζεται τὸ τοῦ Ἀποστόλου παράγγελμα, εἰπόντος· Πάντα εὐσχημόνως καὶ κατὰ τάξιν γινέσθω.
Ei chrē ton proestōta ektos tēs proestōsēs lalein adelphę̄ tini ta pros oikodomēn tēs pisteōs. APOKRISIS. En toutois ou sōzetai to tou Apostolou parangelma, eipontos; Panta euschēmonōs kai kata taxin ginesthō.
Question. Whether the superior should speak with any sister about what builds up the faith without the superior of the sisters being present.
Answer. In this the Apostle's command is not kept, who said: “Let all things be done decently and in order.”
1 Cor 14:40 (quotation, high confidence)
Notes and citation
Summary: The superior should not speak to a sister without the sisters' superior present, since all must be done decently and in order.
Notes on the original text
- Digital text corrected (split word): παράγ γελμα → παράγγελμα.
Cite (SBL): Basil, Reg. brev. 108 (PG 31:1155; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/108). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/108
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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 109
109PG 31:1155
Εἰ χρὴ τὸν προεστῶτα μετὰ τῆς προεστώσης συνεχῶς διαλέγεσθαι, καὶ μάλιστα ἐὰν τινες τῶν ἀδελφῶν ἐπὶ τούτῳ βλάπτωνται. ΑΠΟΚΡΙΣΙΣ. Τοῦ Ἀποστόλου εἰπόντος· Ἵνα τί γὰρ ἡ ἐλευθερία μου κρίνεται ὑπὸ ἄλλης συνειδήσεως; καλὸν μιμήσασθαι αὐτὸν λέγοντα, ὅτι Οὐκ ἐχρησάμεθα τῇ ἐξουσίᾳ ταύτῃ, ἵνα μὴ ἐγκοπήν τινα δῶμεν τῷ Εὐαγγελίῳ τοῦ Χριστοῦ· καὶ ὅση δύναμις ἐπὶ τὸ σπανιώτερον καὶ εὐαπαλλακτότερον συντέμνειν τὰς
Ei chrē ton proestōta meta tēs proestōsēs synechōs dialegesthai, kai malista ean tines tōn adelphōn epi toutǭ blaptōntai. APOKRISIS. Tou Apostolou eipontos; Hina ti gar hē eleutheria mou krinetai hypo allēs syneidēseōs? kalon mimēsasthai auton legonta, hoti Ouk echrēsametha tę̄ exousią tautę̄, hina mē enkopēn tina dōmen tǭ Euangeliǭ tou Christou; kai hosē dynamis epi to spaniōteron kai euapallaktoteron syntemnein tas
Question. Whether the superior should converse continually with the superior of the sisters, especially if some of the brothers are harmed by this.
Answer. Since the Apostle said, “For why is my freedom judged by another's conscience?”, it is good to imitate him when he says, “We did not use this right, so that we might put no hindrance in the way of the Gospel of Christ”; and as far as possible to cut short the [meetings], making them rarer and easier to break off …
Textual problem in this passage: see the notes.
1 Cor 10:29 (quotation, high confidence) · 1 Cor 9:12 (quotation, high confidence)
Notes and citation
Summary: Like Paul, who gave up his rights to avoid hindering the Gospel, the superior should keep his meetings with the sisters' superior as rare and brief as possible.
- The end of the answer is lost in the scan text after “to cut short the”; the last word is supplied by sense.
Notes on the original text
- Digital text corrected (joined words): Εἰσχρὴ → Εἰ χρὴ.
Cite (SBL): Basil, Reg. brev. 109 (PG 31:1155; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/109). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/109
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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 110
110PG 31:1157
Εἰ χρὴ, ἐξομολογουμένης ἀδελφῆς τῷ πρεσβυτέρῳ, καὶ τὴν πρεσβυτέραν παρεῖναι ΑΠΟΚΡΙΣΙΣ Εὐσχημονέστερον καὶ εὐλαβέστερον μετὰ τῆς πρεσβυτέρας πρὸς τὸν πρεσβύτερον ἡ ἐξαγόρευσις γενήσεται, τὸν δυνάμενον ἐπιστημόνως τὸν τρόπον τῆς μετανοίας καὶ τῆς διορθώσεως ὑποθέσθαι.
Ei chrē, exomologoumenēs adelphēs tǭ presbyterǭ, kai tēn presbyteran pareinai APOKRISIS Euschēmonesteron kai eulabesteron meta tēs presbyteras pros ton presbyteron hē exagoreusis genēsetai, ton dynamenon epistēmonōs ton tropon tēs metanoias kai tēs diorthōseōs hypothesthai.
Question. Whether, when a sister confesses to the elder, the eldress should also be present.
Answer. The confession will be made more decently and more reverently in the presence of the eldress, before the elder, who is able to prescribe with skill the manner of repentance and correction.
Notes and citation
Summary: A sister's confession to the elder is better made with the eldress present.
- “Elder” and “eldress” (πρεσβύτερος, πρεσβυτέρα) are the senior brother and sister who have charge of souls.
Cite (SBL): Basil, Reg. brev. 110 (PG 31:1157; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/110). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/110
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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 111
111PG 31:1157
Εἰ, τοῦ πρεσβυτέρου γενέσθαι τι προστάξαντος ἐν ταῖς ἀδελφαῖς παρὰ γνῶσιν τῆς πρεσβυτέρας, εὐλόγως ἀγανακτεῖ ἡ πρεσβυτέρα. Καὶ σφόδρα. ΑΠΟΚΡΙΣΙΣ.
Ei, tou presbyterou genesthai ti prostaxantos en tais adelphais para gnōsin tēs presbyteras, eulogōs aganaktei hē presbytera. Kai sphodra. APOKRISIS.
Question. Whether, if the elder orders something to be done among the sisters without the knowledge of the eldress, the eldress is reasonably indignant.
Answer. Very much so.
Notes and citation
Summary: The eldress is right to be indignant if the elder gives orders among the sisters without her knowledge.
- In the scan text the answer (“Very much so”) stands before the heading “Answer”.
Cite (SBL): Basil, Reg. brev. 111 (PG 31:1157; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/111). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/111
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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 112
112PG 31:1157
Ἐὰν τις προσέλθῃ τῷ κατὰ Θεὸν βίῳ, εἰ ἀκόλουθόν ἐστι τὸν προεστῶτα ἄνευ γνώμης τῶν ἀδελφῶν τὸν τοιοῦτον προσδέχεσθαι, ἢ δεῖ καὶ αὐτοῖς πρότερον ἀνατίθεσθαι. ΑΠΟΚΡΙΣΙΣ. Ὁ Κύριος ἐπὶ τοῦ μετανοοῦντος συγκαλεῖσθαι τοὺς φιλους καὶ τοὺς γείτονας διδάσκει. Ὥστε ἀναγκαῖον πολὺ μᾶλλον ἐν γνώσει πάντων τῶν ἀδελφῶν προσδεχθῆναι τὸν προσερχόμενον, ἵνα καὶ συγχαρῶσιν ἀλλήλοις, καὶ συνεύξωνται. ΡΩΤΗΣΙΣ ΡΙΓ΄. Εἰ δύναται ὁ φροντίδα ψυχῶν ἐγκεχειρισμένος φυλάξαι τὸ,· Ἐὰν μὴ στραφῆτε καὶ γένησθε ὡς τὰ παιδία·· ἐπειδὴ πρὸς πολλά καὶ διάφορα πρόσωπα ἔχει. ΑΠΟΚΡΙΣΙΣ. Τοῦ σοφωτάτου Σολομῶντος εἰπόντος, Καιρὸς τῷ παντὶ πράγματι, εἰδέναι χρὴ, ὅτι καὶ ταπεινοφροσύνης, καὶ ἐξουσίας, καὶ ἐλέγχου, καὶ παρακλήσεως, καὶ φειδοῦς, καὶ παῤῥησίας, καὶ χρηστότητος, καὶ ἀποτομίας, καὶ ἁπαξαπλῶς παντὸς πράγματος καιρός ἐστιν ἴδιος. Ὥστε ποτὲ μὲν τὰ τῆς ταπεινοφροσύνης δεικνύειν, καὶ μιμεῖσθαι ἐν ταπεινώσει τὰ παιδία, καὶ μάλιστα ὅτε καιρός ἐστι τῶν εἰς ἀλλήλους τιμῶν καὶ καθηκόντων, καὶ τῆς περὶ τὸ σῶμα ὑπηρεσίας ἢ θεραπείας, ὡς ὁ Κύριος ἐδίδαξε· ποτὲ δὲ τῇ ἐξουσίᾳ κεχρῆσθαι, ἣν ἔδωκεν ὁ Κύριος εἰς οἰκοδομὴν, καὶ οὐκ εἰς καθαίρεσιν, ὅταν ἡ χρεία ἐπιζητῇ τὴν παῤῥησίαν. Καὶ, ἐν καιρῷ μὲν παρακλήσεως τὸ χρηστὸν ἐνδείκνυσθαι, ἐν καιρῷ δὲ ἀποτομίας τὸν ζῆλον ἐπιδείκνυσθαι, καὶ ἐφ᾽ ἑκάστου τῶν ἄλλων
Ean tis proselthę̄ tǭ kata Theon biǭ, ei akolouthon esti ton proestōta aneu gnōmēs tōn adelphōn ton toiouton prosdechesthai, ē dei kai autois proteron anatithesthai. APOKRISIS. Ho Kyrios epi tou metanoountos synkaleisthai tous philous kai tous geitonas didaskei. Hōste anankaion poly mallon en gnōsei pantōn tōn adelphōn prosdechthēnai ton proserchomenon, hina kai syncharōsin allēlois, kai syneuxōntai. RŌTĒSIS RIG΄. Ei dynatai ho phrontida psychōn enkecheirismenos phylaxai to,; Ean mē straphēte kai genēsthe hōs ta paidia;; epeidē pros polla kai diaphora prosōpa echei. APOKRISIS. Tou sophōtatou Solomōntos eipontos, Kairos tǭ panti pragmati, eidenai chrē, hoti kai tapeinophrosynēs, kai exousias, kai elenchou, kai paraklēseōs, kai pheidous, kai parrhēsias, kai chrēstotētos, kai apotomias, kai hapaxaplōs pantos pragmatos kairos estin idios. Hōste pote men ta tēs tapeinophrosynēs deiknyein, kai mimeisthai en tapeinōsei ta paidia, kai malista hote kairos esti tōn eis allēlous timōn kai kathēkontōn, kai tēs peri to sōma hypēresias ē therapeias, hōs ho Kyrios edidaxe; pote de tę̄ exousią kechrēsthai, hēn edōken ho Kyrios eis oikodomēn, kai ouk eis kathairesin, hotan hē chreia epizētę̄ tēn parrhēsian. Kai, en kairǭ men paraklēseōs to chrēston endeiknysthai, en kairǭ de apotomias ton zēlon epideiknysthai, kai eph᾽ hekastou tōn allōn
Question. If someone comes to the life according to God, is it fitting for the superior to receive such a one without the opinion of the brothers, or must he first refer it to them too?
Answer. The Lord teaches that over one who repents one calls together friends and neighbours. So it is all the more necessary that the one who comes be received with the knowledge of all the brothers, so that they may rejoice together with one another and pray together.
[Question 113.] Whether one entrusted with the care of souls can keep the saying, “Unless you turn and become like children,” since he has to deal with many and various persons.
Answer. Since the most wise Solomon said, “There is a time for every matter,” one must know that there is a proper time for humility, for authority, for reproof, for exhortation, for forbearance, for frankness, for kindness, for severity, and in short for everything. So at times one should show humility and imitate the children in lowliness, especially when it is time for mutual honours and duties and for bodily service or care, as the Lord taught; and at times one should use the authority which the Lord gave for building up and not for tearing down, when need calls for frankness. And in a time of exhortation one should show kindness, and in a time of severity show zeal, and so with each of the others …
Luke 15:6 (allusion, high confidence) · Matt 18:3 (quotation, high confidence) · Eccl 3:1 (quotation, high confidence) · John 13:14 (allusion, medium confidence) · 2 Cor 10:8 (allusion, high confidence) · 2 Cor 13:10 (allusion, medium confidence)
Notes and citation
Summary: A newcomer should be received with the knowledge of all the brothers so that all may rejoice and pray; and one in charge of souls can be childlike in humility while using his authority, kindness, or severity each at its proper time.
- This passage holds two questions, Migne's 112 and 113 (the second is headed by the printed numeral 113, and the Latin column numbers them CXII and CXIII). The end of the second answer is lost.
Notes on the original text
- Digital text corrected (repeated word): προσέλθη προσέλθῃ → προσέλθῃ.
Topics: Church office
Cite (SBL): Basil, Reg. brev. 112 (PG 31:1157; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/112). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/112
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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 114
114PG 31:1159
Τοῦ Κυρίου προστάσσοντος, « Εάν τίς σε ἀγγαρεύσῃ μίλιον ἓν, ὕπαγε μετ᾿ αὐτοῦ δύο·· καὶ τοῦ ᾿Αποστόλου διδάσκοντος, ὑποτάσσεσθαι ἀλλήλοις ἐν φόβῳ Χριστοῦ, εἰ δεῖ παντὶ καὶ ὅ τι δήποτε ἐπιτάσσοντι ὑπακούειν. ΑΠΟΚΡΙΣΙΣ. Τῶν μὲν ἐπιτασσόντων ἡ διαφορὰ οὐδὲν ὀφείλει παραβλάπτειν τὴν ὑπακοὴν τῶν ἐπιτασσομένων οὔτε γὰρ Μωσῆς παρήκουσε τοῦ Ἰοθὸρ ἀγαθὰ συμβουλεύσαντος· τῶν δὲ ἐπιτεταγμένων διαφορᾶς οὐκ ὀλίγης οὔσης (τὰ μὲν γὰρ ἐναντίως ἔχει πρὸς τὴν ἐντολὴν τοῦ Κυρίου, ἤτοι παραφθείροντα αὐτὴν, ἢ μολύνοντα πολλαχῶς ἐπιμιξίᾳ τοῦ κεκωλυμένου· τὰ δὲ συνεμπίπτει τῇ ἐντολῇ· τὰ δὲ, κἂν μὴ συνεμπίπτῃ κατὰ τὸ προφανὲς, ἀλλὰ συμβάλλεται, καὶ οἱονεὶ βοήθειά τίς ἐστι τῆς ἐντολῆς), ἀναγκαῖον μεμνῆσθαι τοῦ ᾿Αποστόλου εἰπόντος· Προφητείας μὴ ἐξουθενεῖτε· πάντα δὲ δοκιμάζοντες, τὸ καλὸν κατέχετε· ἀπὸ παντὸς εἴδους πονηροῦ ἀπέχεσθε· καὶ πάλιν Λογισμούς καθαιροῦντες, καὶ πᾶν ὕψωμα έπαιρόμενον κατὰ τῆς γνώσεως τοῦ Θεοῦ, καὶ αἰχμαλωτίζοντες πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ Χριστοῦ. Ὥστε ἂν μέν τι συνεμπίπτον τῇ ἐντολῇ τοῦ Κυρίου, ἢ συμβαλλόμενον ἐπιταχθῶμεν, ὡς τοῦ Θεοῦ θέλημα σπουδαιότερον καὶ ἐπιμελέστερον καταδέχεσθαι χρὴ, πληροῦντας τὸ εἰρημένον· ᾿Ανεχόμενοι ἀλλήλων ἐν ἀγάπῃ Χριστοῦ· ὅταν δὲ τι ἐναντίον τῇ τοῦ Κυρίου ἐντολῇ, παραφθεῖρον ἢ μολῦνον αὐτὴν ἐπιταχθῶμεν παρά τινος, καιρὸς εἰπεῖν τότε· Πειθαρχεῖν δεῖ Θεῷ μᾶλλον ἢ ἀνθρώποις· μνημονεύοντας τοῦ Κυρίου λέγοντος· ᾿Αλλοτρίῳ δὲ οὐ μὴ ἀκολουθήσωσιν ἀλλὰ φεύξονται ἀπ' αὐτοῦ, ὅτι οὐκ οἶδασι τῶν ἀλλοτρίων τὴν φωνήν· καὶ τοῦ ᾿Αποστόλου τολμήσαντος ὑπὲρ τῆς ἡμετέρας ἀσφαλείας καὶ αὐτῶν καθάψασθαι τῶν ἀγγέλων δι᾽ ὧν φησι· Κἂν ἡμεῖς αὐτοὶ, ἢ ἄγγελος ἐξ οὐρανοῦ εὐαγγελίζηται ὑμῖν, παρ᾽ ὁ εὐηγγελισάμεθα ὑμῖν, ἀνάθεμα ἔστω. Ἐξ ὧν παιδευόμεθα, ὅτι, κἂν πολὺ γνήσιός τις ᾖ, κἂν ὑπερβαλλόντως ἔνδοξος ὁ κωλύων τὸ ὑπὸ τοῦ Κυρίου προστεταγμένον, ἢ προτρέπων ποιεῖν τὸ ὑπ᾿ αὐτοῦ κεκωλυμένον, φευκτὸς ἢ καὶ βδελυκτὸς ὀφείλει εἶναι ἑκάστῳ τῶν ἀγα
Tou Kyriou prostassontos, « Ean tis se angareusę̄ milion hen, hypage met᾿ autou dyo;; kai tou ᾿Apostolou didaskontos, hypotassesthai allēlois en phobǭ Christou, ei dei panti kai ho ti dēpote epitassonti hypakouein. APOKRISIS. Tōn men epitassontōn hē diaphora ouden opheilei parablaptein tēn hypakoēn tōn epitassomenōn oute gar Mōsēs parēkouse tou Iothor agatha symbouleusantos; tōn de epitetagmenōn diaphoras ouk oligēs ousēs (ta men gar enantiōs echei pros tēn entolēn tou Kyriou, ētoi paraphtheironta autēn, ē molynonta pollachōs epimixią tou kekōlymenou; ta de synempiptei tę̄ entolę̄; ta de, kan mē synempiptę̄ kata to prophanes, alla symballetai, kai hoionei boētheia tis esti tēs entolēs), anankaion memnēsthai tou ᾿Apostolou eipontos; Prophēteias mē exoutheneite; panta de dokimazontes, to kalon katechete; apo pantos eidous ponērou apechesthe; kai palin Logismous kathairountes, kai pan hypsōma epairomenon kata tēs gnōseōs tou Theou, kai aichmalōtizontes pan noēma eis tēn hypakoēn tou Christou. Hōste an men ti synempipton tę̄ entolę̄ tou Kyriou, ē symballomenon epitachthōmen, hōs tou Theou thelēma spoudaioteron kai epimelesteron katadechesthai chrē, plērountas to eirēmenon; ᾿Anechomenoi allēlōn en agapę̄ Christou; hotan de ti enantion tę̄ tou Kyriou entolę̄, paraphtheiron ē molynon autēn epitachthōmen para tinos, kairos eipein tote; Peitharchein dei Theǭ mallon ē anthrōpois; mnēmoneuontas tou Kyriou legontos; ᾿Allotriǭ de ou mē akolouthēsōsin alla pheuxontai ap' autou, hoti ouk oidasi tōn allotriōn tēn phōnēn; kai tou ᾿Apostolou tolmēsantos hyper tēs hēmeteras asphaleias kai autōn kathapsasthai tōn angelōn di᾽ hōn phēsi; Kan hēmeis autoi, ē angelos ex ouranou euangelizētai hymin, par᾽ ho euēngelisametha hymin, anathema estō. Ex hōn paideuometha, hoti, kan poly gnēsios tis ę̄, kan hyperballontōs endoxos ho kōlyōn to hypo tou Kyriou prostetagmenon, ē protrepōn poiein to hyp᾿ autou kekōlymenon, pheuktos ē kai bdelyktos opheilei einai hekastǭ tōn aga
Question. Since the Lord commands, “If anyone compels you to go one mile, go with him two,” and the Apostle teaches us to be subject to one another in the fear of Christ, must one obey everyone who gives an order, whatever it may be?
Answer. The difference between those who give orders ought in no way to impair the obedience of those who receive them; for Moses did not refuse to listen to Jethro when he gave good advice. But since there is no small difference among the things ordered (some are contrary to the Lord's commandment, either corrupting it or defiling it in many ways by an admixture of what is forbidden; some coincide with the commandment; and others, even if they do not coincide with it openly, contribute to it and are, as it were, a help to the commandment), we must remember the Apostle, who said, “Do not despise prophecies; but test all things, hold fast what is good; abstain from every form of evil”; and again, “Casting down reasonings and every high thing that exalts itself against the knowledge of God, and taking every thought captive to the obedience of Christ.” So if we are ordered anything that coincides with the Lord's commandment or contributes to it, we must accept it as the will of God with greater zeal and care, fulfilling what is said: “Bearing with one another in the love of Christ.” But when we are ordered by someone anything contrary to the Lord's commandment, corrupting or defiling it, then is the time to say, “We must obey God rather than men,” remembering the Lord, who says, “A stranger they will not follow, but will flee from him, for they do not know the voice of strangers”; and the Apostle, who for our safety dared to attack even the angels, when he says: “Even if we ourselves, or an angel from heaven, should preach to you a gospel contrary to what we preached to you, let him be accursed.” From this we are taught that, however close someone may be, however exceedingly distinguished, the one who forbids what the Lord has commanded, or urges us to do what he has forbidden, ought to be shunned, even abhorred, by every one of those who [love God] …
Textual problem in this passage: see the notes.
Matt 5:41 (quotation, high confidence) · Eph 5:21 (allusion, high confidence) · Exod 18:13–24 (allusion, high confidence) · 1 Thess 5:20–22 (quotation, high confidence) · 2 Cor 10:4–5 (quotation, high confidence) · Eph 4:2 (quotation, medium confidence) · Acts 5:29 (quotation, high confidence) · John 10:5 (quotation, high confidence) · Gal 1:8 (quotation, high confidence)
Notes and citation
Summary: Obedience does not depend on who gives the order but on what is ordered: what agrees with or serves the Lord's commandment must be done eagerly, but whatever corrupts it must be refused, since we must obey God rather than men, whoever gives the order.
- The end of the answer is lost in the scan text (“every one of those who …”); the sense is supplied in brackets. “Bearing with one another in the love of Christ” combines Eph 4:2 and Col 3:13.
Notes on the original text
- Digital text corrected (OCR letter; column letter; split word): ἀγγα ρεύσῃ → ἀγγαρεύσῃ; Γῶν μὲν → Τῶν μὲν; τὰ Β δὲ → τὰ δὲ; ἀνάθεμο ἔστω → ἀνάθεμα ἔστω; κω λύων → κωλύων.
Topics: Ethics
Cite (SBL): Basil, Reg. brev. 114 (PG 31:1159; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/114). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/114
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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 115
115PG 31:1161
Πῶς ὑπακούειν ἀλλήλοις χρή. ΑΠΟΚΡΙΣΙΣ Ως δούλους δεσπόταις, κατὰ τὸ ὑπὸ τοῦ Κυρίου προστεταγμένον, ὅτι ῾Ὁ θέλων ἐν ὑμῖν εἶναι μέγας ἔστω πάντων ἔσχατος, καὶ πάντων δοῦλος. Οἷς ἐπιφέρει δυσωπητικώτερον· "Ωσπερ ὁ Υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθε διακονηθῆναι, ἀλλὰ διακονῆσαι· καὶ κατὰ τὸ ὑπὸ τοῦ Ἀποστόλου εἰρημένον· Διὰ τῆς ἀγάπης τοῦ Πνεύματος δουλεύετε ἀλλήλοις.
Pōs hypakouein allēlois chrē. APOKRISIS Ōs doulous despotais, kata to hypo tou Kyriou prostetagmenon, hoti ῾Ho thelōn en hymin einai megas estō pantōn eschatos, kai pantōn doulos. Hois epipherei dysōpētikōteron; "Ōsper ho Huios tou anthrōpou ouk ēlthe diakonēthēnai, alla diakonēsai; kai kata to hypo tou Apostolou eirēmenon; Dia tēs agapēs tou Pneumatos douleuete allēlois.
Question. How ought we to obey one another?
Answer. As slaves obey masters, according to what the Lord commanded: “Whoever wishes to be great among you, let him be last of all and servant of all.” To which he adds, more shamingly still: “Just as the Son of Man did not come to be served, but to serve”; and according to what the Apostle said: “Through the love of the Spirit serve one another.”
Mark 9:35 (quotation, high confidence) · Mark 10:44 (allusion, medium confidence) · Matt 20:28 (quotation, high confidence) · Gal 5:13 (quotation, high confidence)
Notes and citation
Summary: Brothers should obey one another as slaves obey masters, following Christ, who came to serve.
- Basil's text of Gal 5:13 reads “the love of the Spirit”.
Notes on the original text
- Digital text corrected (OCR letter): χροή → χρή; εἶκαι → εἶναι.
Cite (SBL): Basil, Reg. brev. 115 (PG 31:1161; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/115). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/115
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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 116
116PG 31:1161
Μέχρι πόσου ὑπακούειν δεῖ ἐν τῷ κανόνι τῆς πρὸς Θεὸν εὐαρεστήσεως. ΑΠΟΚΡΙΣΙΣ. Ὁ Ἀπόστολος ἔδειξε, προθεὶς ἡμῖν τὴν τοῦ Κυρίου ὑπακοήν, ὃς Ἐγένετο ὑπήκοος μέχρι θανáτου, θανάτου δὲ σταυροῦ· καὶ προειπών· Τοῦτο φρονείσθω ἐν ὑμῖν, ὃ καὶ ἐν Χριστῷ Ἰησοῦ.
Mechri posou hypakouein dei en tǭ kanoni tēs pros Theon euarestēseōs. APOKRISIS. Ho Apostolos edeixe, protheis hēmin tēn tou Kyriou hypakoēn, hos Egeneto hypēkoos mechri thanatou, thanatou de staurou; kai proeipōn; Touto phroneisthō en hymin, ho kai en Christǭ Iēsou.
Question. To what extent must one obey, by the standard of pleasing God?
Answer. The Apostle has shown it, setting before us the obedience of the Lord, who “became obedient unto death, even death on a cross”; and having said before: “Let this mind be in you which was also in Christ Jesus.”
Phil 2:5 (quotation, high confidence) · Phil 2:8 (quotation, high confidence)
Notes and citation
Summary: Obedience must go as far as Christ's, who was obedient unto death on a cross.
Notes on the original text
- Digital text corrected (column letter inside a word): τοῦ Κυ- Β ρίου → τοῦ Κυρίου.
Topics: Christology
Cite (SBL): Basil, Reg. brev. 116 (PG 31:1161; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/116). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/116
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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 117
117PG 31:1161
Ὁ μὴ πληροφορούμενος ἐν τοῖς καθ' ἡμέραν πρὸς τὴν προκειμένην ἐντολὴν ἐπιτάγμασι, τέχνην δὲ μαθεῖν ἐπιζητῶν, ποῖον πάθος νοσεῖ, καὶ εἰ χρὴ αὐτοῦ ἀνέχεσθαι. ΑΠΟΚΡΙΣΙΣ. Ὁ τοιοῦτος καὶ αὐθάδης, καὶ αὐτάρεσκὸς ἐστι, καὶ ἄπιστος· ὅτι οὐκ ἐφοβήθη τὸ κρῖμα τοῦ Κυρίου εἰπόντος· Γίνεσθε ἕτοιμοι, ὅτι ἡ ὥρᾳ οὐ δοκεῖτε, ὁ Υἱὸς τοῦ ἀνθρώπου ἔρχεται. Εἰ γὰρ καθ' ἡμέραν καὶ καθ' ὥραν προσδοκᾷ τις τὸν Κύριον, ἀγωνιᾷ πῶς τὴν σήμερον ἀργὸς μὴ παρέλθῃ, καὶ πλέον οὐδὲν περιεργάζεται. Εἰ δὲ ἐπιταχθείη μαθεῖν τέχνην, ἐν τῇ ὑπακοῇ ἐχέτω τὸ κέρδος τῆς πρὸς Θεὸν εὐαρεστήσεως, καὶ μὴ ἐν τῇ ὑπερθέσει τὸ κρίμα.
Ho mē plērophoroumenos en tois kath' hēmeran pros tēn prokeimenēn entolēn epitagmasi, technēn de mathein epizētōn, poion pathos nosei, kai ei chrē autou anechesthai. APOKRISIS. Ho toioutos kai authadēs, kai autareskos esti, kai apistos; hoti ouk ephobēthē to krima tou Kyriou eipontos; Ginesthe hetoimoi, hoti hē hōrą ou dokeite, ho Huios tou anthrōpou erchetai. Ei gar kath' hēmeran kai kath' hōran prosdoką tis ton Kyrion, agōnią pōs tēn sēmeron argos mē parelthę̄, kai pleon ouden periergazetai. Ei de epitachtheiē mathein technēn, en tę̄ hypakoę̄ echetō to kerdos tēs pros Theon euarestēseōs, kai mē en tę̄ hyperthesei to krima.
Question. One who is not satisfied with the daily tasks ordered in keeping with the commandment set before us, but seeks to learn a craft: what passion is he sick with, and should he be tolerated?
Answer. Such a one is self-willed, self-pleasing, and unbelieving, because he has not feared the judgment of the Lord, who said: “Be ready, for the Son of Man is coming at an hour you do not expect.” For if someone expects the Lord every day and every hour, he is anxious not to let today pass idly, and busies himself with nothing further. But if he should be ordered to learn a craft, let him have in obedience the gain of pleasing God, and not in putting it off, the judgment.
Matt 24:44 (quotation, high confidence)
Notes and citation
Summary: Seeking to learn a craft instead of doing assigned daily tasks is self-will and unbelief, for one who awaits the Lord at every hour wastes no day; if ordered to learn a craft, he should do so in obedience.
Notes on the original text
- Digital text corrected (OCR letter; repeated syllable): ποῖον πο πάθος → ποῖον πάθος; τὸ κρίκα → τὸ κρίμα.
Cite (SBL): Basil, Reg. brev. 117 (PG 31:1161; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/117). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/117
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-basil-regulae-brevius-117) · 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 118
118PG 31:1161
Ο σπουδαῖος εἰς τὴν ἐντολὴν, καὶ ἐργαζόμενος οὐχ ὁ ἐπιτάσσεται, ἀλλ᾿ ὁ αὐτὸς θέλει, ποῖον μισθὸν ἔχει. ΑΠΟΚΡΙΣΙΣ. Αὐταρεσκείας. Τοῦ δὲ Ἀποστόλου λέγοντος· Ἕκαστος ἡμῶν τῷ πλησίον ἀρεσκέτω εἰς τὸ ἀγαθὸν, πρὸς οἰκοδομὴν, καὶ περισσοτέρως δυσωποῦντος ἐν τῷ ἐπενεγκεῖν, Καὶ γὰρ αὐτὸς ὁ Χριστὸς οὐχ ἑαυτῷ ἤρεσε, γνωρίζειν ὀφείλει τὸν ἑαυτοῦ κίνδυνον ὁ αὐτάρεσκος· ἐλέγχεται δὲ ὁ αὐτὸς καὶ ἀνυπότακτος.
O spoudaios eis tēn entolēn, kai ergazomenos ouch ho epitassetai, all᾿ ho autos thelei, poion misthon echei. APOKRISIS. Autareskeias. Tou de Apostolou legontos; Hekastos hēmōn tǭ plēsion aresketō eis to agathon, pros oikodomēn, kai perissoterōs dysōpountos en tǭ epenenkein, Kai gar autos ho Christos ouch heautǭ ērese, gnōrizein opheilei ton heautou kindynon ho autareskos; elenchetai de ho autos kai anypotaktos.
Question. One who is zealous for the commandment, and does not the work he is ordered but the one he himself wishes: what reward does he have?
Answer. That of self-pleasing. But since the Apostle says, “Let each of us please his neighbour for his good, to build him up,” and shames us still more by adding, “For even Christ did not please himself,” the self-pleaser ought to recognize his own danger. And the same man is also shown to be insubordinate.
Rom 15:2–3 (quotation, high confidence)
Notes and citation
Summary: One who does the work he likes instead of the work assigned earns only the reward of self-pleasing, contrary to Christ's example, and shows himself insubordinate.
Notes on the original text
- Digital text corrected (repeated letter; repeated syllable): Ο σπ σπουδαῖος → Ο σπουδαῖος; καὶ ἐ ἐργαζόμενος → καὶ ἐργαζόμενος.
Cite (SBL): Basil, Reg. brev. 118 (PG 31:1161; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-regulae-brevius/118). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-regulae-brevius/118
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-basil-regulae-brevius-118) · 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.