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

of sustaining the fatigue of long journeys, and a life prolonged beyond the Council of Constantinople,
would or would not have left a larger mark upon the history of the Church.
There can be no doubt, that in Basil’s personal conflict with the decadent empire represented
by Valens, his own cause was strengthened by his obvious superiority to the hopes and fears
of vulgar ambitions. He ate no more than was actually necessary for daily sustenance, and
his fare was of the poorest. Even when he was archbishop, no flesh meat was dressed in his
kitchens. 77 His wardrobe consisted of one under and one over garment. 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, 78 as an angry owner treats a runaway slave. 79
A consistent celibate, he was yet almost morbidly conscious of his unchastity, mindful of
the Lord’s words as to the adultery of the impure thought. 80 St. Basil relates in strong terms
his admiration for the ascetic character of Eustathius of Sebaste, 81 and at this time was
closely associated with him. Indeed, Eustathius was probably the first to introduce the
monastic system into Pontus, his part in the work being comparatively ignored in later days
when his tergiversation had brought him into disrepute. Thus the credit of introducing
monasticism into Asia Minor was given to Basil alone. 82 A novel feature of this monasticism
was the Cœnobium, 83 for hitherto ascetics had lived in absolute solitude, or in groups of
only two or three. 84 Thus it was partly relieved from the discredit of selfish isolation and
unprofitable idleness. 85
The example set by Basil and his companions spread. Companies of hard-working ascetics
of both sexes were established in every part of Pontus, every one of them an active
centre for the preaching of the Nicene doctrines, and their defence against Arian opposition
and misconstruction. 86 Probably about this time, in conjunction with his friend Gregory,
Basil compiled the collection of the beauties of Origen which was entitled Philocalia. Origen’s
authority stood high, and both of the main divisions of Christian thought, the Nicene and
the Arian, endeavoured to support their respective views from his writings. Basil and Gregory
77 Ep. xli.
78 1 Cor. ix. 27.
79 Greg. Nyss., In Bas. 314 c.
80 Cassian, Inst. vi. 19.
81 Ep. ccxxiii. § 3.
82 cf. Tillemont ix. passim, Walch iii. 552, Schröckh xiii. 25, quoted by Robertson, i. 366.
83 κοινόβιον.
84 Maran, Vit. Bas. vi.
85 cf. Bas., Reg. Fus. Resp. vii., quoted by Robertson, i. 366. His rule has been compared to that of St. Benedict.
D.C.B. i. 284. On the life in the Retreat, cf. Epp. ii. and ccvii.
86 Soz. vi. 17.
Life at Cæsarea; Baptism; and Adoption of Monastic Life.
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