Nicene and Post-Nicene Fathers, Series 1, Vol. 8 (Augustine: Exposition on Psalms)

At night, he wore haircloth, but not by day, lest he seem ostentatious. He treated his body, says his brother—with a possible reference to St. Paul1 Corinthians 9:27—as an angry owner treats a runaway slave.Greg. Nyss., In Bas. 314c A consistent celibate, he was yet almost morbidly conscious of his own lack of purity, mindful of the Lord’s words regarding the adultery of the impure thought.Matthew 5:28 St. Basil writes in strong terms of his admiration for the ascetic character of Eustathius of Sebaste,Ep. ccxxiii. § 3 and at this time was closely associated with him. Indeed, Eustathius was probably the first to introduce the monastic system into Pontus, though his role was comparatively ignored in later days when his double-dealing brought him into disrepute. Thus, the credit for introducing monasticism into Asia Minor was given to Basil alone.cf. Tillemont ix. passim A novel feature of this monasticism was the CœnobiumA communal monastery; for until then, ascetics had lived in absolute solitude or in groups of only two or three. Thus, the movement was partly relieved of the discredit associated with selfish isolation and unprofitable idleness.

The example set by Basil and his companions spread. Companies of hard-working ascetics of both sexes were established in every part of Pontus, each one an active center for the preaching of the Nicene doctrines and their defense against Arian opposition and misconception.Soz. vi. 17 Probably about this time, in conjunction with his friend Gregory, Basil compiled the collection of the beauties of Origen entitled the Philocalia. Origen’s authority stood high, and both of the main divisions of Christian thought—the Nicene and the Arian—endeavored to support their respective views from his writings. Basil and Gregory were successful in vindicating his orthodoxy and using his work to strengthen the Catholic position.cf. Soc., Eccl. Hist. iv. 26

Up to this time, St. Basil is not known to have publicly taken an active part in the personal theological discussions of the age; but the ecclesiastical world was eagerly disputing while he was working in Pontus. Aetius, the uncompromising Arian, was openly favored by Eudoxius of Germanicia, who had appropriated the see of Antioch in 357. This provoked the Semi-Arians to hold their council at Ancyra in 358, where the Sirmium “Blasphemy” of 357 was condemned. The Acacians were alarmed and maneuvered for the division of the general council that Emperor Constantius desired to summon. Then came Ariminum, Nike, and Seleucia in 359, and See St. Jerome, Against the Luciferians, 17-19 “the world groaned to find itself Arian.” Deputations from each of the great parties were sent to a council held under the personal presidency of Constantius at Constantinople, and the young deacon was attached to one of these. The date of his ordination to this rank is unknown. On the authority of Gregory of Nyssa and Philostorgius, it appears that Basil accompanied his namesake, the bishop of Ancyra, and Eustathius of Sebaste to the court, and supported Basil the bishop. Philostorgius represents the younger Basil as championing the Semi-Arian cause, though with some cowardice. It may be concluded, with Maran, that he probably stood forward stoutly for the truth, not only at the capital itself but also in the neighboring cities of Chalcedon and Heraclea. But his official position was a humble one, and his part in the discussions and intrigues of the council was likely to be misrepresented by his opponents and even misunderstood by his friends. In 360, Dianius signed the creed of Ariminum brought to Caesarea by George of Laodicea, which distressed Basil so much that he henceforth avoided communion with his bishop. He left Caesarea and betook himself to Nazianzus to seek consolation in the society of his friend. However, his feelings toward Dianius remained affectionate, and he indignantly denied the slanderous assertion that he had gone so far as to excommunicate him. Two years later, Dianius fell sick unto death and sent for Basil, protesting that at heart he had always been true to the Catholic creed. Basil complied with the appeal, and in 362 once again communicated with his bishop and old friend.