Good men take sickness as athletes take their contest, waiting for the crowns that are to reward their endurance. To ascribe the dispensation of these things to any one else is as inconsistent with true religion as it is with common sense.
[2975] This letter is also dated in 376, and treats of further subjects not immediately raised by the De Spiritu Sancto: How Christ can be said to be ignorant of the day and the hour; Of the prediction of Jeremiah concerning Jeconiah; Of an objection of the Encratites; Of fate; Of emerging in baptism; Of the accentuation of the word phagos; Of essence and hypostasis; Of the ordaining of things neutral and indifferent.
[2976] Mark xiii. 32.
[2977] Mark x. 18. i.e. in Adv. Eumon. iv. vide Proleg.
[2978] The manuscripts at this point are corrupt and divergent.
[2979] Matt. xi. 27.
[2980] Matt. xxiv. 36.
[2981] 1 Cor. i. 24.
[2982] Matt. xxiv. 6.
[2983] John iv. 7.
[2984] cf. Ep. cclxi. 2. The reference is to the system of Apollinarius, which denied to the Son a psuche logike or reasonable soul.
[2985] oikonomikos, i.e. according to the oeconomy of the incarnation. cf. note on p. 7.
[2986] cf. Luke ii. 52.
[2987] Matt. xxiv. 36. R.V. in this passage inserts "Neither the Son," on the authority of ', B. D. Plainly St. Basil knew no such difference of reading. On the general view taken by the Fathers on the self-limitation of the Saviour, cf. C. Gore's Bampton Lectures (vi. p. 163, and notes 48 and 49, p. 267).
[2988] Mark xiii. 32.
[2989] John xvi. 15.
[2990] John x. 15.
[2991] Jer. xxii. 28-30, LXX.
[2992] Gen. xlix. 10.
[2993] Is. xi. 10. The LXX. is kai ho anistamenos archein ethnon.
[2994] Is. xlii. 6, and 2 Kings vii. 13.
[2995] Gen. xxii. 18.
[2996] Amphilochius's doubt may have arisen from the fact that phagos, the Doric form of phegos, the esculent oak of Homer, is oxytone.
[2997] "asunchutos," unconfounded, or without confusion, is the title of Dialogue II. of Theodoret. cf. p. 195. n.
[2998] The Benedictine note is Videtur in Harlæano codice scriptum prima manu eis ton theon. Their reading is eis to theion pneuma to hagion. cf. Ep. viii., § 2, where no variation of mss. is noted and Ep. cxli, both written before he was bishop. cf. Proleg. Gregory of Nazianzus, Or. xliii., explains the rationale of St. Basil's use of the word "God," of the Holy Ghost; alike in his public and private teaching he never shrank from using it, whenever he could with impunity, and his opinions were perfectly well known, but he sought to avoid the sentence of exile at the hands of the Arians by its unnecessary obtrusion. He never uses it in his homily De Fide, and the whole treatise De Spiritu Sancto, while it exhaustively vindicates the doctrine, ingeniously steers clear of the phrase.
[2999] prosopa.
[3000] The Ben. Edd. note "Existimat Combefisius verbum metaschematizesthai sic reddendum esse, in various formas mutari. Sed id non dicebat Sabellius. Hoc tantum dicebat, ut legimus in Epist. ccxiv. Unum quidem hypostasi Deum esse, sed sub diversis personis a Scripturare præsentari. According to Dante the minds of the heresiarchs were to Scripture as bad mirrors, reflecting distorted images; and, in this sense, metaschematizein might be applied rather to them. "Si fe Sabellio ed Arrio e quegli stolti, Che furon come spade alle scritture In render torti li diritti volti." Par. xiii. 123 (see Cary's note).
[3001] ex oikonomias. In Ep. xxxi. Basil begins a letter to Eusebius of Samosata: "The dearth has not yet left us, we are therefore compelled still to remain in the town, either for stewardship's sake or for sympathy with the afflicted." Here the Benedictines' note is Sæpe apud Basilium oikonomia dicitur id quod pauperibus distribuitur. Vituperat in Comment. in Isa. præsules qui male partam pecuniam accipiunt vel ad suos usus, e epi logo tes ton ptocheuonton en te 'Ekklesi& 139; oikonomias, vel per causam distribuendi pauperibus Ecclesiæ. In Epistola 92 Orientales inter mala Ecclesiæ illud etiam deplorant quod ambitiosi præsules oikonom as ptochon, pecunias pauperibus destinatas in suos usus convertant.
Letter CCXXXVII. [3002]
To Eusebius, bishop of Samosata.
1. I both wrote to your reverence by the vicar of Thrace, and sent other letters by one of the officers of the treasury of Philippopolis, who was starting from our country into Thrace, and begged him to take them on his departure. But the vicar never received my letter, for while I was visiting my diocese, [3003] he came into town in the evening and started early in the morning, so that the church officers did not know of his coming, and the letter remained at my house. The treasurer, too, on account of some unexpected and urgent business, set out without seeing me or taking my letters. No one else could be found; so I remained, sorry at not being able to write to you and at not receiving any letter from your reverence. Yet I was wishful, were it possible, to tell you all that happens to me day by day. So many astonishing things happen as to need a daily narrative, and you may be sure that I would have written one, unless my mind had been diverted from its purpose by the pressure of events.
2. The first and greatest of my troubles was the visit of the Vicar. As to whether he is a man really heretically minded I do not know; for I think that he is quite unversed in doctrine, and has not the slightest interest or experience in such things, for I see him day and night busy, both in body and soul, in other things. But he is certainly a friend of heretics; and he is not more friendly to them than he is ill-disposed to me. He has summoned a synod of wicked men in mid-winter in Galatia. [3004] He has deposed Hypsinus and set up Ecdicius in his place. [3005] He has ordered the removal of my brother on the accusation of one man, and that one quite insignificant. Then, after being occupied for some little time about the army, he came to us again breathing rage and slaughter, [3006] and, in one sentence, delivered all the Church of Cæsarea to the Senate. He settled for several days at Sebaste, separating friends from foes, [3007] calling those in communion with me senators, and condemning them to the public service, while he advanced the adherents of Eustathius. He has ordered a second synod of bishops of Galatia and Pontus to be assembled at Nyssa. [3008] They have submitted, have met, and have sent to the Churches a man of whose character I do not like to speak; but your reverence can well understand what sort of a man he must be who would put himself at the disposal of such counsels of men. [3009] Now, while I am thus writing, the same gang have hurried to Sebaste to unite with Eustathius, and, with him, to upset the Church of Nicopolis. For the blessed Theodotus has fallen asleep. Hitherto the Nicopolitans have bravely and stoutly resisted the vicar's first assault; for he tried to persuade them to receive Eustathius, and to accept their bishop on his appointment. But, on seeing them unwilling to yield, he is now trying, by yet more violent action, to effect the establishment of the bishop whom it has been attempted to give them. [3010] There is, moreover, said to be some rumoured expectation of a synod, by which means they mean to summon me to receive them into communion, or to be friendly with them. Such is the position of the Churches. As to my own health, I think it better to say nothing. I cannot bear not to tell the truth, and by telling the truth I shall only grieve you.
[3002] Placed in 376.
[3003] paroikia. cf. p. 163, n.
[3004] i.e. at Ancyra.
[3005] i.e.at Parnassus. Parnassus is placed by Ramsay at a ford a few miles higher up the Halys than Tchikin Aghyl. (Hist Geog. of Asia Minor, p. 255.)
[3006] cf. Acts ix. 1.
[3007] phulokrinon. The word occurs also in the De Sp. S. § 74, and in Letter cciv. § 2. Another reading in this place is philokrinon, "picking out his friends."
[3008] Mansi iii. 502. The fruitlessness of Ancyra necessitated a second. On Gregory's deposition and banishment, see Greg. Nyss., De Vit Macr. ii. 192, and Ep. xviii. and xxii. Also Greg. Naz., Ep. cxlii.
[3009] Tillemont supposes this to refer to some one sent on a visitation to the Churches. The Ben. note prefers to apply it to the unknown intruder into the see of Nyssa, of whom Basil speaks with yet greater contempt in Letter ccxxxix.
[3010] i.e. Fronto.