Commentary on the Book of the Prophet Isaiah (St. Basil the Great)

 

The full English translation of St. Basil the Great's Commentary on the Prophet Isaiah by Nikolai A. Lipatov (published by Edition Cicero in 2001, 441 pages) is a scholarly translation that can be accessed through Academia.edu (see here). The translator has also argued on the genuine authenticity of the authorship of St. Basil for this commentary (see here), which was doubted in the West for centuries.

“…As for the Scriptural passages about which you enquire, we were much surprised that an explanation was requested from us, the unlearned, and about such expressions which properly should be elucidated only by men inspired by God. Such interpretations have already been produced by them, and above all - the detailed interpretation by the Great and divine Basil. So, when you take the book of his commentary on Isaiah, you will learn the things about which you enquire. Otherwise their consideration, which requires a whole treatise, would go beyond the limits of a letter."

St. Theodore of Studion, from the Letter to Hegoumenos Auxentios

The Fourth Century as the “Golden” Age of the Church (Metropolitan Hierotheos of Nafpaktos)

The Fourth Century as the “Golden” Age of the Church 

By Metropolitan Hierotheos of Nafpaktos and Agiou Vlasiou

(Lecture to the Educators of the city of Nafpaktos on January 30, 2013,
and to the Assembly of Clergy of the Sacred Metropolis of Kifisia on February 14, 2013)

I thank you for responding to my invitation to attend this event today, which I established here many years ago, from the very first year of my arrival in Nafpaktos. Each year I develop various topics related to the life, teaching, and work of the Three Hierarchs, and I attempt to touch upon aspects that go somewhat beyond what is commonplace and customary. The subject of today’s lecture is: “The fourth century (in which the Three Hierarchs lived) as the ‘golden’ age of the Church.”

The fourth century has been characterized by many theologians and students of Church history as the “golden age of the Church.” This is due to many factors.

First, the organization of ecclesiastical life after the end of the persecutions and the issuance of the Edict of Milan.

Second, the encounter between major theological and religious currents — namely Jewish thought, Christian revelation, Gnostic teaching, and Greek philosophy.

Third, the formulation of dogmas and ecclesiastical life because of the many heresies and schismatic situations observed during that period.

Fourth, the appearance of great Fathers in the Church, among whom were the Three Hierarchs.

All of these will be examined in greater detail below, so that we may better understand the great treasure that has been handed down to us and our duty to preserve it for future generations.

The Holy Three Hierarchs in the Hymnography of the Orthodox Church

By Fr. George Dorbarakis

Saint John of Euchaita is not only the one who received, by the grace of God, the appearance of the Holy Three Hierarchs in order to resolve the disagreement among the scholars of Constantinople about which of the three was the greatest, but also the one who was inspired to write “canons and troparia and encomia,” according to the Synaxarion. Indeed, today’s hymnography is, first of all, an encomium by the Saint of Euchaita praising the spiritual stature of all three Hierarchs, who were, among other things, “other angels in the flesh,” “gods by participation, because within them lived and spoke the only true God by nature,” “correctors of morals and stewards of souls, the common saviors of all, those who showed us models both of deeds and of words, the educators of life,” as well as “the great luminaries, the unshakable towers of the Church,” “those who received wisdom from God, like three other apostles of Christ.” There is no form of praise that the Holy Hymnographer does not employ in order to express, first, what he experienced visionarily and theoptically — namely, the presence of the Saints in his life — and second, their immense theological contribution to the life of the Church.

January: Day 30: Teaching 2: Commemoration of the Holy Three Hierarchs: Basil the Great, Gregory the Theologian and John Chrysostom

January: Day 30: Teaching 2:
Commemoration of the Holy Three Hierarchs: 
Basil the Great, Gregory the Theologian and John Chrysostom
 
(On Mutual Love and Unanimity in Faith)

By Archpriest Grigory Dyachenko

I. “In the eleventh century, during the reign of the Christ-loving Emperor Alexios Komnenos, there arose a great dispute in Constantinople among the most learned lovers of wisdom,” writes Saint Dimitri of Rostov in his Lives of the Saints, in the account of the Synaxis of the Three Hierarchs, whose memory is celebrated today. Some exalted Saint Basil the Great as a teacher lofty in speech, firm in character, and strict toward those who sinned. Others, however, placed above him Saint John Chrysostom, who, with his extraordinary eloquence, was distinguished by gentleness of heart toward sinners. And finally, others considered Gregory the Theologian higher than both, as the most eloquent in word and one who deeply understood the dogmas of the faith.

Indeed, it was difficult to decide which of these three great hierarchs should be considered greater than the others: each of them was great in his own way. The disputes among those arguing about the greatness of the three hierarchs were heated and eventually led many of them to division: some were called Basilites, others Gregorians, and still others Johannites, and they regarded one another as bitter enemies. This quarrel among the faithful over these very hierarchs was offensive to the memory of the Saints and grievous to their holy souls.

Prologue in Sermons: January 28

 

Our Erroneous Opinions About High-Ranking People

January 28

(The Tale of Saints Ephraim the Syrian and Basil the Great)

By Archpriest Victor Guryev

We often have completely false notions about people of high rank, crowned with glory and honor. We say: “How could they inherit the Kingdom of Heaven, when they live in honor and luxury, have rich tables, wear almost royal garments, and keep a great number of servants, and so on?” Such an opinion of ours about people of high position is often very mistaken, as can be demonstrated by facts themselves.

Once Saint Ephraim the Syrian, who lived in the desert, began to ask God to reveal to him how far Saint Basil the Great had advanced in spiritual labors. His prayer was heard, and he beheld a pillar of fire stretching from earth to heaven. And a voice was heard saying: “Ephraim, Ephraim! As great as the pillar of fire you saw, so great is Basil.”

Then Ephraim, taking with him an interpreter who knew the Greek language, went with him to Caesarea, where Basil the Great was archbishop. They arrived in Caesarea on the very feast of the Theophany of the Lord, and Ephraim immediately went to the church where Basil was serving. When he saw Basil in great glory and honor, surrounded by a multitude of clergy, Ephraim exclaimed to his companion: “In vain have we labored, brother! Is this how I expected to see him? Can he be great before the Lord when he stands in such rank and honors? Truly, we have borne the burden of the day and the heat in vain! And I marvel again how such a man can be likened to a pillar of fire.”

Meanwhile, Basil the Great sent the archdeacon to summon Ephraim into the sanctuary. When the archdeacon conveyed the invitation of the hierarch, Ephraim said: “The hierarch must be mistaken; we are strangers, and he does not know us,” and he remained in his place.

Then the sermon began. And what happened? Throughout it, to his own terror, Saint Ephraim saw, as it were, a tongue of fire proceeding from the mouth of Saint Basil. After the sermon, the archbishop said to the archdeacon: “Go and say to the visitor to whom I sent you: ‘Master Ephraim, enter the holy sanctuary.’” The archdeacon delivered the message. Then Ephraim cried out: “Truly, Basil is great! The Holy Spirit Himself speaks through his mouth!”

When, after the Divine Liturgy, he met the archbishop, the latter said to him: “I rejoice to see you, who have multiplied the disciples of Christ in the desert and cast out demons in the name of Christ. But why have you come to see me? For I am a sinful man.” Ephraim was astonished. Then, having partaken of the Holy Mysteries from the hands of Saint Basil, he turned to him with a request that he might obtain for him understanding of the Greek language. By his prayer the archbishop obtained this for him, and afterward ordained him first as a deacon and then as a presbyter.

See then: what did Saint Ephraim say of Saint Basil when he first saw him? He said to his companion: “In vain have we labored in coming here to see him. Can he be great before the Lord when he stands in such rank and honors?” Yet was Ephraim right? No. For first, he saw as it were a tongue of fire issuing from the mouth of Saint Basil; second, Saint Basil showed himself to be clairvoyant before him; and third, he worked a miracle upon him by obtaining for him understanding of a language foreign to him.

Therefore, brethren, “judge nothing before the time” (1 Corinthians 4:5), and do not forget that not only the poor are saved, but also those clothed in purple, those honored with the great dignity of the episcopal office, the rich, nobles, and other people of high rank. Thus David lived amid royal splendor and received the crown. Abraham had a wife and children, three hundred and eighteen servants, much gold and silver; yet this did not prevent him from acquiring the name “friend of God.” Yes, we repeat: judge nothing before the time. Amen.

Source: Translated by John Sanidopoulos.

 

The Hunger of the Poor and the Greediness of the Rich, According to Saint Basil the Great

By Metropolitan Hierotheos of Nafpaktos and Agiou Vlasiou

(Address of His Eminence to the Educators of the Metropolis, delivered at the event of the Metropolis for the Feast of the Three Hierarchs in 2011.)

Saint Basil the Great was a great personality and exercised a profound influence not only on his contemporaries but also on later generations, down to our own time. Many people, when they wish to engage with theological, pastoral, ascetical, as well as scientific matters — namely medical, astronomical, and educational issues — turn to Saint Basil and refer to his texts, which are remarkable and possess a timeless relevance.

From an ecclesiastical perspective, Saint Basil was truly great. The title “the Great” was first bestowed upon him by his friend Saint Gregory the Theologian, with whom he studied in Athens and with whom he maintained a friendship and shared path in the years that followed. It is significant that this lofty eagle of theology — Saint Gregory the Theologian — recognized Saint Basil and called him “Great.” One can imagine what an extraordinary personality St. Basil was.

Prologue in Sermons: January 2

True Repentance and the Prayer of the Righteous for a Sinner Work Miracles

January 2
 
(On How our Holy Father Basil the Great Delivered a Deceived Youth from Demons Through his Prayers)

By Archpriest Victor Guryev

In the lives of saints, we sometimes encounter miraculous, terrifying, and astounding events. To convince you of this truth, today we present to you one such event, recorded in the life of Saint Basil the Great.

In Constantinople, there lived a nobleman who had an only daughter, whom he wanted to dedicate to the service of God. The devil, unable to tolerate the nobleman's desires, aroused in one of his servants a passion for the girl. This servant, determined to marry her at any cost, went to a sorcerer to seek advice and assistance in his matter. The sorcerer referred the young servant to Satan, who asked him, "Do you believe in me?" "I believe," the youth replied. Satan continued, "Yes, you all believe in me when you need my help; and when I help you, you return to your Christ. Write to me in your own hand that you renounce Him forever, and then I will fulfill your desire." The youth granted Satan's desire, and Satan granted the youth's desire. Driven by demons, the nobleman's daughter, in turn, felt an irresistible passion for her father's servant and began begging him to give her in marriage. No matter how much her father objected, how much he cried, how much he begged her to abandon her intention, the daughter remained adamant and declared to her father that she would commit suicide if she did not marry the servant. The father then relented and gave his daughter to the young man. 

Prologue in Sermons: January 1

 

The Proof that our Church is Orthodox, and the Schismatic Church is Not Orthodox, is that We Perform Miracles, While the Schismatics Do Not.

January 1
 
(The Miracle Saint Basil Performed in Nicaea)

By Archpriest Victor Guryev

Proof, on the one hand, that our Church is true, holy, and Orthodox, and, on the other, that a schismatic Church is not Orthodox, but a Church of the deceivers, can be found, among other things, in the fact that in our Church, as in the past, true miracles have been, are still being, and, of course, will continue to be performed. Among the schismatics, however, true miracles do not exist, have not existed, and never will exist. To illustrate this, brethren, we will give you an example. 

The Three Hierarchs and the Identity of Hellenism (Metropolitan Hierotheos of Nafpaktos)

The Three Hierarchs and the Identity of Hellenism

By Metropolitan Hierotheos of Nafpaktos and Agiou Vlasiou

(A panygeric speech from January 30th 2015 delivered at the University of Patras)

The Course and Development of Greek Thought

Studying ancient Greek philosophy, we feel a sense of wonder at how it was able to study "being" and the world through different perspectives, yet having a unified infrastructure, how it developed and became a great movement of philosophy, religion and politics.

Two main points should be emphasized in this unity.

The first is that we have a continuous evolution of the way in which the ancient Greeks philosophized and practiced religion, but within the framework of the Greek consciousness. One observes with great astonishment how the ancient Greek spirit avoided stagnation and was distinguished by a dynamic course. One can delimit, despite the danger of the matter, some phases of the development of the Greek spirit.

At the beginning one observes the prevalence of magical religions, nature is worshiped, which constitutes an inferior religion. Then anthropomorphism develops, the worship of the gods of Olympus, as described in Homer and Hesiod. This anthropomorphism in reality embodies human desires for immortality, health, merriment, and power. Then appear the Ionian naturalists, who turn to nature, rejecting the religious view of the interpretation of the world. The original cause of the world is considered by Thales of Miletus to be water, by Anaximander to be the infinite, by Anaximenes to be air. Then appears the mystical way of life, the orgiastic phase of religion, as expressed by Dionysus, the Orphics and Pythagoras, who bring god within man and are mainly interested in dealing with pain. The ontological interpretation of nature, as expressed by the Eleatics (Parmenides) and Heraclitus, deals with the relationship and difference between "being" and "becoming". Also, the appearance of rationalism, as expressed by the Sophists, first of all Protagoras, who are considered precursors of the Enlightenment of the 18th century AD, who perceive truth not as an object, but as a subject connected to human thought. Subsequently, the idealistic, classical metaphysics of Socrates, Plato and Aristotle fought the anthropomorphism of God and made God an idea. Then the post-classical period of Hellenism expressed by the Stoic and Epicurean philosophers, who identified the nature of man with reason, spoke of the necrosis of the passive part of the soul and of course gave priority to eudaimonia, as they understood it. Finally, Neoplatonism with Plotinus, Porphyry, Iamblichus and Proclus, which was the last glimmer of ancient Greek philosophy and especially of metaphysics, connected Platonism with Gnosticism.

January: Day 30: Teaching 1: Commemoration of the Holy Three Hierarchs: Basil the Great, Gregory the Theologian and John Chrysostom

January: Day 30: Teaching 1:
Commemoration of the Holy Three Hierarchs: 

Basil the Great, Gregory the Theologian and John Chrysostom
 
(Against the Fascination With Spiritualism)

By Archpriest Grigory Dyachenko

I. Long after the death of the Holy Hierarchs Basil the Great, Gregory the Theologian and John Chrysostom, whose memory is celebrated today, a dispute arose in Christian society about which of them was higher in dignity and closer to God. In order to allay this discord, which threatened the peace of the Church, the Saints appeared to John, Metropolitan of Euchaita, a learned and pious man, and declared to him: “We are equal before God. Inspire Christians to abandon discord and preserve unanimity. Set up a feast for us on one day; we will help all who remember us to salvation.” Having said this, they, illuminated by heavenly light, became invisible.

January: Day 1: Teaching 5: Saint Basil the Great

January: Day 1: Teaching 5:
Saint Basil the Great
 
(The Imitation of His Life)

By Archpriest Grigory Dyachenko

I. The true follower of Jesus Christ is Saint Basil, Archbishop of Caesarea, whose memory is celebrated on this day. The Holy Church has honored this Saint with the title "the Great" for his holy life, work and teaching. Saint Basil was born in 329 to a noble and pious family, known for their good life and Christian direction in the upbringing of their children. Having loved God, His holy law and the teaching of Christ from early childhood, Saint Basil decided to devote his life to serving the Church. But to fight the pagans and heretics who were then attacking the Church, careful scientific preparation was needed, and so Saint Basil leaves his parents' home and goes to study in distant lands, visits cities famous for their schools and teachers, and diligently studies science, and is extremely careful in choosing friends and becomes friendly only with the later great father of the Church, Saint Gregory the Theologian, whom he loved so much that it seemed that their soul and heart were one. Then he travels through Syria, Palestine and Egypt to get acquainted with the lives of great Christian ascetics. Upon returning to his homeland, Saint Basil himself withdrew into the desert; here, in freedom, he practiced prayer, reading the word of God, contemplation of God and exploits, until the evil attacks of the impious Arians called him to the defense of the Church of Christ, first in the rank of Presbyter, and then Archbishop of Caesarea. When the impious Emperor Valens wanted to forcibly introduce Arianism, which humiliated the dignity of the Son of God and considered Him only one of the most perfect creations of God, Saint Basil, a strict zealot for the purity of Orthodox teaching, was summoned to trial before the proud prefect of the emperor, Modestus. The latter, pointing out to the holy man the agreement of many bishops of the East with the will of the emperor, demanded the same consent from him. "My emperor does not want, and I cannot worship a creature: I myself am God's creation," said Basil. When Modestus, irritated by the intransigence and bold answers of the Saint, asked him: "Are you not afraid of my power?" Basil objected: "What should I be afraid of?" - "I will order your property to be turned over to the treasury, you yourself to be sent into exile, given over to torture, put to death." - "Threaten with something else, if you can: he who has no property cannot even turn anything over - I have only a hair shirt and a few books. I do not consider exile as exile: the whole earth is God's, and I am a stranger and a pilgrim. Death is a blessing for me: it will sooner bring me to God, for Whom I live, serve and for the most part I have already died." The fearlessness of Saint Basil amazed Modestus and Valens, and they left him alone. In the struggle with heretics and pagans, in the oral and written edification of his flock, in works of mercy, in persecutions for the truth, the greater part of the life of the great Saint passed, ending his difficult and fruitful earthly career on the first day of January 379. Saint Basil the Great wrote many famous works and sermons defending and clarifying the truth of the Christian faith, and composed the rite of the Divine Liturgy, which, by the way, is celebrated on the present day of his memory.

December: Day 31: Teaching 5: On the Eve of the Feast in Honor of Saint Basil the Great

December: Day 31: Teaching 5:
On the Eve of the Feast in Honor of Saint Basil the Great
 
(For the All-Night Vigil - Lessons From His Life:
a. Modesty in Clothing,
b. Unanimity With the Holy Church, and
c. Preparation for Departure From This Life)

By Archpriest Grigory Dyachenko

I. The entire Christian Church has from ancient times adopted the title of "Great" for Saint Basil, Archbishop of Caesarea in Cappadocia, who is glorified in today's ecclesiastical hymns and readings. How did he acquire this title? What is the greatness of Saint Basil? His life will show us this.

Saint Basil was born in Caesarea in Cappadocia in the year 329, at the end of the pious reign of Saint Constantine, Equal to the Apostles. His parents were named: Basil, distinguished not only by his virtues, but also by his education, and Emmelia, whom Saint Gregory the Theologian calls "the nurse of the poor." Saint Basil received his initial understanding of the sciences from his father, and his first instructions in faith and good morals from his pious mother. Even in his youth, Saint Basil was distinguished by his extraordinary success in the sciences and his sedate disposition; he was eloquent, not yet learning the rules of rhetoric, and was a sage or philosopher, when he had not yet attended philosophy lessons. However, the young sage was not deceived by his successes, but desired to achieve greater perfection. With this purpose he went first to Constantinople, and then to Athens, where famous rhetoricians and philosophers lived at that time. Here he found his second self, the most sincere, faithful, unchanging and worthy friend in the person of Saint Gregory, later Archbishop of Constantinople and Ecumenical Theologian. Basil and Gregory were a model of true sacred friendship. Equally gifted by God with spiritual talents, they both equally strove to perfect themselves in virtue, strengthening and encouraging each other in this holy striving. Throughout their lives they preserved the most ardent love and the deepest respect for each other. Living in Athens, a city still half inhabited by pagans, Basil and Gregory kept themselves pure from pagan superstitions and vices, avoided the vain pleasures and noisy amusements to which their fellow students indulged. The holy friends knew only two roads in Athens: one to the church, the other to the teachers. Their success in the sciences was amazing. After a few years, Saint Basil had to leave Athens and with deep sorrow part with his friend Gregory, whom the Athenians begged to remain in their city to teach the rules of eloquence.

The Three Hierarchs and Mount Athos (Monk Moses the Athonite)

The Three Hierarchs and Mount Athos

By Monk Moses the Athonite

The three greatest luminaries of the three-sunned divinity have some, little known, relationship with this Holy Mountain of the Triune God and the Mother of God.

An ancient and sacred tradition of the Athonites speaks of the revealer of heavenly things Basil, the lover of silence, the ascetic of Pontus, the rule maker of our monasticism, to be an ascetic on a slope of Mount Athos. There "exists there on a rocky and rough place the old skete named after Saint Basil, after a kyriakon temple that is still preserved."

Precious relics of the Saint are kept in many monasteries. The most valuable one is preserved in Great Lavra and is certainly the most cherished gift of the emperor Nikephoros Phokas to his friend the venerable Athanasios, who asked for it himself. In the imperial chrysobull of 964 it is mentioned: "(The all-holy and most-venerable divine head) of the greatest luminary of the ecumene and the ecumenical teacher and hierarch of the great Caesarea of Cappadocia, Saint Basil the Great, arrived as you requested... and is hereby given." The venerable builder of the Lavra with his rules is considered the founder of Basilian monasticism in Athos.

Homily on the Circumcision of Christ and on Basil the Great (St. Andrew of Crete)

Homily on the Circumcision of Christ and on Basil the Great

By St. Andrew of Crete

It is pleasant and good to glorify everything that our Savior Christ, as the God-man, accomplished for us, since all this is filled with wonder and amazement. And how could it be otherwise? God appears among people and is known by them, submits to everything like a man, fulfills the commandments of the law and proclaims this fulfillment, in order to give in return His own law, full of grace and truth. What is also worthy of wonder is what the present discourse speaks of, that is, the circumcision of Christ according to the flesh, eight days after His seedless birth. This event is also full of wonder and should be glorified. For how is it possible not to consider it the greatest and most important miracle, that Christ fulfilled the law and, moreover, did it for our salvation? God takes a name. Unknown, similar to man in everything, He is clearly known through the name. By the name given to Him, He is not only called Son, just as the Father is called Father due to the fact that He begot the Son, and the Spirit is called Spirit due to His proceeding from the Father (since these Three are one God and in them one Divinity), but at the same time it is not false to call Him the Son of the Virgin, for He truly is; in this regard, He can be comprehensible to us and appears meek before us. And I, like a fugitive, having found the door of salvation open, boldly approach the Master and Creator.

"I Will Pull Down My Barns": A Homily of Basil the Great on Covetousness

"I Will Pull Down My Barns" (Lk. 12:18)

By St. Basil the Great

1  Temptations come in two forms. Sometimes affliction proves the heart like  gold  in  a  furnace,  testing  its  purity  by  means  of  suffering.  But  for many,  it  is  prosperity  of  life  that  constitutes  the  greatest  trial.  For  it  is equally difficult to preserve one’s soul from despair in hard times, and to prevent it from becoming arrogant in prosperous circumstances.  The great Job, that invincible athlete, is an example of perseverance in the first kind of temptation. With a steadfast heart and an unwavering mind, he braved all the devil’s violence as if it were a raging current.  The more daunting and  formidable  the  tactics  employed  against  him  by  the  adversary,  the more Job’s superiority over the temptations was clearly demonstrated. But there are others who are examples of the temptations that come from the good  life,  including  the  rich  man  whose  story  was  just  read  for  us.  Not only did he possess wealth, but he hoped to obtain even more. As the lover of humankind, God did not immediately judge him for the ingratitude of his ways, but rather attempted to satisfy him by adding even more wealth to  what  he  already  had,  thus  inviting  his  soul  to  a  more  sociable  and civilized demeanor.