Nicene and Post-Nicene Fathers, Series 2, Vol. 8 (Basil: Letters and Select Works)

By night he wore haircloth; not by day, lest he should seem ostentatious. He treated his body, says his brother, with a possible reference to St. Paul,1. 1 Corinthians 9:27. as an angry owner treats a runaway slave.2. Gregory of Nyssa, In Praise of Basil 314c. A consistent celibate, he was yet almost morbidly conscious of his own lack of chastity, mindful of the Lord's words regarding the adultery of the impure thought.3. Cassian, Institutes 6.19. St. Basil speaks in strong terms of his admiration for the ascetic character of Eustathius of Sebaste,4. Letter 223, section 3. and at this time he was closely associated with him. Indeed, Eustathius was probably the first to introduce the monastic system into Pontus, though his part in the work was comparatively ignored in later days when his evasions had brought him into disrepute. Thus, the credit of introducing monasticism into Asia Minor was given to Basil alone.5. Compare Tillemont 9, passim; Walch 3.552; Schröckh 13.25; quoted by Robertson 1.366. A novel feature of this monasticism was the Cœnobium (a communal monastery),6. Original: κοινόβιον. for until then, ascetics had lived in absolute solitude or in groups of only two or three.7. Maran, Life of Basil 6. Thus, the movement was partly relieved from the discredit of selfish isolation and unprofitable idleness.8. Compare Basil, Longer Rules 7, quoted by Robertson 1.366. His rule has been compared to that of St. Benedict. Dictionary of Christian Biography 1.284.

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 acting as an active center for the preaching of the Nicene doctrines and their defense against Arian opposition and misinterpretation.9. Sozomen 6.17. Probably about this time, in conjunction with his friend Gregory, Basil compiled a collection of the "beauties" of Origen, which was entitled Philocalia.10. Compare Socrates, Ecclesiastical History 4.26. Of this work Gregory says, in sending it to a friend: "So that you may have some memento from us, we have sent you the booklet of the holy Basil, the Philocalia of Origen, containing selections useful to those who love learning." Letter 87. 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 aid to strengthen the Catholic position.

IV.—BASIL AND THE COUNCILS, TO THE ACCESSION OF VALENS.

Up to this time, St. Basil is not seen 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 seized the see of Antioch in 357. This provoked the Semi-Arians to hold their council at Ancyra in 358, where the Sirmian "Blasphemy" of 357 was condemned. The Acacians were alarmed and maneuvered for the division of the general council that Constantius was desirous of summoning. Then came Ariminum, Nike, and Seleucia in 359, and "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 to one of these the young deacon was attached. The date of his ordination to this rank is unknown. On the authority of Gregory of Nyssa11. Against Eunomius 1. and Philostorgius,12. Ecclesiastical History 4.12. it appears that Basil accompanied his namesake of Ancyra and Eustathius of Sebaste to the court and supported Basil the bishop. Philostorgius would represent the younger Basil as championing the Semi-Arian cause, though with some cowardice.13. "Basil was present, defending them while still in the rank of deacon; though he excelled many in the power of speaking, he withdrew from the common struggles due to a lack of courage of opinion." This is unlike Basil. "This may be the Arian way of saying that St. Basil withdrew from the Seleucian deputies when they yielded to the Acacians." (Rev. C. F. H. Johnston, On the Holy Spirit, Introduction 36.) 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.14. Letter 223, section 5. But his official position was a humble one, and his part in the discussions and intrigues of the council was only too likely to be misrepresented by those with whom he did not agree, and even misunderstood by his own friends. In 360, Dianius signed the creed of Ariminum, brought to Cæsarea by George of Laodicea; Basil was so distressed by this that he henceforth shunned communion with his bishop.15. Letter 51. He left Cæsarea and betook himself to Nazianzus to seek consolation in the society of his friend. But his feelings toward Dianius remained affectionate, and he indignantly denied a calumnious 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 accepted the appeal, and in 362 once again communicated with his bishop and old friend.16. Letters 8 and 51.