Nicene and Post-Nicene Church Fathers Series 2 - The Still Small ...

Homily XXI., on disregard of the things of this world, was preached out of St. Basil’s
diocese, very probably at Satala in 372. 656 The second part 657 is in reference to a fire which
occurred in the near neighbourhood of the church on the previous evening.
“Once more the fiend has shewn his fury against us, has armed himself with flame of
fire, and has attacked the precincts of the church. Once more our common mother has won
the day, and turned back his devices on himself. He has done nothing but advertise his
hatred.…How do you not suppose the devil must be groaning to-day at the failure of his
projected attempt? Our enemy lighted his fire close to the church that he might wreck our
prosperity. The flames raised on every side by his furious blasts were streaming over all
they could reach; they fed on the air round about; they were being driven to touch the shrine,
and to involve us in the common ruin; but our Saviour turned them back on him who had
kindled them, and ordered his madness to fall on himself. The congregation who have
happily escaped are urged to live worthily of their preservation, shining like pure gold out
of the furnace.”
Homily XXII., which is of considerable interest, on the study of pagan literature, is really
not a homily at all. 658 It is a short treatise addressed to the young on their education. It
would seem to have been written in the Archbishop’s later years, unless the experience of
which he speaks may refer rather to his earlier experience, alike as a student and a teacher.
No source of instruction can be overlooked in the preparation for the great battle of
life, 659 and there is a certain advantage to be derived from the right use of heathen writers.
The illustrious Moses is described as training his intellect in the science of the Egyptians,
and so arriving at the contemplation of Him Who is. 660 So in later days Daniel at Babylon
was wise in the Chaldean philosophy, and ultimately apprehended the divine instruction.
But granted that such heathen learning is not useless, the question remains how you are to
participate in it. To begin with the poets. Their utterances are of very various kinds, and
it will not be well to give attention to all without exception. When they narrate to you the
deeds and the words of good men, admire and copy them, and strive diligently to be like
them. When they come to bad men, shut your ears, and avoid imitating them, like Ulysses
656 Ceillier, VI. viii. 2.
657 § 9.
658 It has often been separately published. In 1600 it was included by Martin Haynoccius in an Enchiridion
Ethicum, containing also Plutarch’s two tracts on the education of boys and the study of the poets, with which
it is interesting to compare it. Grotius published it with Plutarch’s De Legendis Poetis at Paris in 1623. They
were also published together by Archbishop Potter at Oxford in 1691.
659 § 2.
660 τοῦ ὄντος. The highest heathen philosophy strove to reach the neuter τὸ ὄν. The revelation of Jehovah
is of the masculine ὁ ὤν, who communicates with his creatures, and says ἐγὼ εἰμί.
Homiletical.
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