Saint Basil the Great, Archbishop of Caesarea in Cappadocia. universal teacher

motherland Basil the Great- one of the fathers of the Christian church, a saint, an ecumenical teacher, an archbishop, a famous theologian, was Caesarea of ​​Cappadocia, which is why he is also called Basil of Caesarea. He was born around 330. Both parents belonged to noble and very wealthy families, but his family was famous not only for this, but also for its outstanding abilities, zealous attitude towards Christianity. It is noteworthy that out of ten children born in this family, half were canonized together with their mother rights. Emilia.

Vasily received an excellent education: first at home, then at the age of 18 he came to Constantinople, where he studied various sciences: physics, astronomy, medicine, philosophy, rhetoric, and mathematics. It is known that he was a lecturer of the famous sophist Livanius. His knowledge of philosophy and other fields deepened considerably after a stay of several years in Athens.

For some time after returning to his homeland, to Caesarea, Basil was engaged in affairs of a purely secular nature, but under the influence of his sister Macrina, his interest in spiritual life increased more and more, turning into an awareness of his vocation. His way of life became more ascetic; together with a group of like-minded people, he left for the family lands in Pontus, away from the city with its fuss and temptations. After being baptized, he was ordained a reader. There is also such a fact in his biography as a trip to Egypt through Palestine and Syria, to which he went in 357. There he traveled to monasteries, paid visits to famous hermits, actively studied the works of the holy fathers, performed ascetic feats.

Returning to his homeland, Vasily founded a number of monasteries in the Pontic region, for which he wrote the charter with his own hand. He was ordained a presbyter, later became a bishop, and in 370 he was elected archbishop of Caesarea.

By his activity in the field of serving God, he earned himself universal respect and glory (including Jews and pagans), his authority was truly great. He strictly ensured that the canons were not violated, that discipline reigned in the churches. He founded not only two monasteries, but also a hotel, a hospice, an almshouse; all those living in need, the persecuted, the oppressed could always count on his support - the active charitable work of Basil of Caesarea was an integral feature of his service to God and people. His lifestyle was very strict, ascetic, and the power of prayer was great. Possessing supernatural insight, Basil the Great could forgive even the most serious sins and give hope to desperate sinners; he also acquired the gift of performing miracles.

It is difficult to overestimate his contribution to the creation of spiritual, theological literature. His rich heritage includes books in defense of the Orthodox faith (for example, criticism of the Arian doctrine "Against Eunomius"), interpretations, ascetic treatises, sermons, rules, letters. The "Nine Discourses on the Six Days" written by him on the principles of Christian cosmogony were very popular among contemporary theologians and philosophers. The contribution he made to patristic literature has not lost its relevance to this day. And to this day, the so-called. the liturgy of Basil the Great, the creation of which (as well as the invention of the iconostasis) is attributed to this famous theologian.

The life of one of the fathers of the church was bright, eventful, but short-lived. As a forty-year-old man, in his letters he spoke of himself as an old man. The harsh ascetic lifestyle caused serious damage to his health, and the heart of the famous theologian stopped on January 1, 378, and soon his name was added to the host of Orthodox saints.

Biography from Wikipedia

Basil the Great(Greek Μέγας Βασίλειος, c. 330-379), also known as Basil of Caesarea(Βασίλειος Καισαρείας), - saint, archbishop of Caesarea Cappadocia, church writer and theologian. One of the three Cappadocian Church Fathers, along with Gregory of Nyssa and Gregory the Theologian. He is credited with the invention of the iconostasis and the composition of the liturgy of Basil the Great. The author of the fifth and sixth prayers of the morning rule (mandatory for Orthodox Christians), numerous sermons and letters (at least three hundred survived). A staunch supporter of kinovia.

Biography

Saint Basil was born around the year 330 in Caesarea, the administrative center of Cappadocia, and descended from a well-known family, famous both for their nobility and wealth, as well as for the gifts and zeal of the Christian faith. His grandparents suffered during the Diocletian persecution. His own uncle was a bishop, as, indeed, were two brothers - Gregory of Nyssa and Peter of Sebastia. The saint's sister was Saint Macrina. Basil's mother is the Monk Emilia of Caesarea. His father, being an orator and jurist, intended Vasily for the same path. He received an excellent education in Caesarea and Constantinople, and completed it in Athens, where he studied at the school of rhetoricians of Proeresius. In it, he met and became friends with Gregory the Theologian. The future persecutor of Christians and Emperor Julian the Apostate also studied with them.

On his return to Caesarea, Basil devoted himself to secular affairs, but the influence of his pious sister Macrina (the future abbess) forced him to lead a more ascetic life and eventually, together with a few companions, leave the bustle of the city and settle on family lands in Pontus, where they constituted a monastic community. In 357, Basil embarked on a long journey through the Coptic monasteries, and in 360 he accompanied the Cappadocian bishops to the synod in Constantinople.

The decision of the council in Rimini to support the teaching of Arius, condemned by the First Ecumenical Council (which was shared by the Caesarean Bishop Dianius), was a heavy blow for Basil and his comrades. Having reconciled with Dianius shortly before his death, Basil was ordained a presbyter and became an adviser to Eusebius, who succeeded Dianius as bishop. Eusebius did not like the strict and ascetic life of Basil, and the former preferred to retire to his desert, where he began to establish a monastic life, to which he always had an addiction.

The coming to power of the Arian emperor Valens and the growing oppression of the Orthodox forced Eusebius to seek the help of the active and zealous Basil. In 365, the latter returned to Caesarea and took control of the diocese into his own hands. He wrote three books against the Arians, preaching the slogan "three persons in one essence", which was acceptable both to the followers of the Nicene Creed and to those who had recently sympathized with the Arians. Despite the opposition of a number of bishops, after the death of Eusebius in 370, Basil took the place of Metropolitan of Cappadocia and zealously set about eradicating Arianism in Asia Minor.

Basil's anti-Arian activities brought him into conflict with Valens. During the emperor's journey through Cappadocia, the bishop flatly refused to recognize the correctness of the Arian doctrine. In response, Valens divided Cappadocia into two provinces, which reduced Basil's canonical territory and undermined his position in the church. Nevertheless, Basil managed to promote his associates Gregory of Nyssa and Gregory the Theologian to the place of bishops of key cities. The main struggle unfolded for the place of Patriarch of Antioch, in which Basil - unlike the bishops of Alexandria and Pope Damasius - did not want to see the orthodox Nicaean Peacock, fearing that excessive exaggeration of the unity of God is fraught with the heresy of Sabellianism.

The death of Valens in the battle of Adrianople changed the balance of power in the state and the church, but Basil did not have time to take advantage of this. His health was undermined by an ascetic way of life. He died on the first day of the new year 379 and was soon canonized as a saint. Memory in the Orthodox Church on January 1 (14) and January 30 (February 12) - Cathedral of the Three Hierarchs.

Compositions

• Dogmatic: "Against Eunomius", "On the Holy Spirit";
• Exegetical: 15 conversations on psalms, "Conversations on the Six Days", "Explanation on the prophet Isaiah";
• Conversations (sermons): 28 conversations on various topics;
• Letters: ok. 365 letters to various persons;
• Ascetic: "Moral rules", "Monastic rules", lengthy and short.

Saint Basil the Great.
January 14 (1) - the memory of St. Basil the Great

Year of birth: about 330. Birthplace: Caesarea Cappadocia, the administrative center of Cappadocia. Origin: a well-known family, famous for both nobility and wealth, as well as talents and zeal for the Christian faith. During the time of Diocletian's persecution, the saint's grandfather and grandmother had to hide in the forests of Pontus for seven years. The mother of Saint Basil, Emilia, was the daughter of a martyr. The father of the saint, also named Basil, a lawyer and a well-known teacher of rhetoric, lived permanently in Caesarea.

There were ten children in the family - five sons and five daughters, five of them were later canonized as saints: Basil; Macrina (Comm. 19 July) - an example of ascetic life, which had a strong influence on the life and character of St. Basil the Great; Gregory, later Bishop of Nyssa (Comm. 10 January); Peter, Bishop of Sebaste (Comm. 9 January); and Righteous Theophilos the Deaconess (Comm. 10 January). Saint Basil spent the first years of his life on an estate on the Iris River that belonged to his parents, where he was brought up under the guidance of his mother and grandmother Macrina, a highly educated woman who preserved in her memory the tradition of the famous Cappadocian saint, Gregory the Wonderworker (Comm. 17 November).

Basil received his initial education under the guidance of his father, then he studied with the best teachers of Caesarea in Cappadocia, where he met St. Gregory the Theologian, and later moved to the schools of Constantinople, where he listened to outstanding orators and philosophers. To complete his education, Saint Basil went to Athens, the center of classical education. After four or five years in Athens, Basil the Great possessed all available knowledge: “He studied everything in such a way that another does not study one subject, he studied every science to such perfection, as if he had not studied anything else.”

Philosopher, philologist, orator, lawyer, naturalist, who had a deep knowledge of astronomy, mathematics and medicine - "it was a ship loaded with learning as much as it is roomy for human nature." In Athens, a close friendship was established between Basil the Great and Gregory the Theologian, which lasted a lifetime. Later, in a eulogy to Basil the Great, St. Gregory the Theologian spoke enthusiastically about this time: “We were led by equal hopes and in the most enviable thing - in teaching ... We knew two roads: one - to our sacred churches and to the teachers there; the other - to the mentors of the external sciences.

Around the year 357 Saint Basil returned to Caesarea, where for some time he taught rhetoric. But soon, refusing the offer of the Caesareans, who wished to entrust him with the education of youth, Saint Basil embarked on the path of ascetic life. After the death of her husband, Vasily's mother with her eldest daughter Macrina and several virgins retired to the family estate on the Iris River and led an ascetic life. Basil, having received Baptism from the Bishop of Caesarea Diapius, was made a reader. As an interpreter of the Holy Books, he first read them to the people. Then, “desiring to find a guide to the knowledge of the truth,” the saint undertook a journey to Egypt, Syria and Palestine, to the great Christian ascetics. Returning to Cappadocia, he decided to imitate them. Having distributed his property to the poor, Saint Basil settled not far from Emilia and Makrina on the other side of the river, gathering the monks around him into a hostel.

With his letters, Basil the Great attracted his friend Gregory the Theologian to the desert. Saints Basil and Gregory labored in strict abstinence: in their dwelling, without a roof, there was no hearth, food was the most meager. They themselves hewed stones, planted and watered trees, carried weights. From great labors, corns did not leave their hands. Of the clothes, Basil the Great had only a srach and a mantle, he wore a sackcloth only at night so that it was not visible. In seclusion, Saints Basil and Gregory intensively studied the Holy Scriptures according to the guidance of the most ancient interpreters and, in particular, Origen, from whose works they compiled a collection - Philokalia (Philokalia). At the same time, Basil the Great, at the request of the monks, wrote a collection of rules for moral life.

In seclusion, Saints Basil and Gregory intensively studied the Holy Scriptures according to the guidance of the most ancient interpreters and, in particular, Origen, from whose works they compiled a collection - Philokalia (Philokalia). At the same time, Basil the Great, at the request of the monks, wrote a collection of rules for moral life. By his example and sermons, Saint Basil the Great contributed to the spiritual improvement of the Christians of Cappadocia and Pontus, and many rushed to him. Men's and women's monasteries were formed, in which Vasily sought to combine the life of the kinovial with the hermit. In the reign of Constantius (337-361), the false teaching of Arius spread, and the Church called both saints to the ministry. Saint Basil returned to Caesarea. In 362, he was ordained a deacon by Melentius, Bishop of Antioch, and then, in 361, by Bishop Eusebius of Caesarea, he was ordained a presbyter.

“But seeing,” as Gregory the Theologian narrates, “that everyone extremely reveres and praises Basil for wisdom and holiness, Eusebius, due to human weakness, was carried away by jealousy towards him and began to show aversion to him.” The monks came to the defense of St. Basil. In order not to cause church division, he retired to his desert and set about building monasteries. With the coming to power of the emperor Valeptus (364-378), a resolute supporter of the Arians, hard times come for Orthodoxy - "a great struggle lay ahead."

Then Saint Basil hastily returned to Caesarea at the summons of Bishop Eusebius. According to Gregory the Theologian, for Bishop Eusebius he was "a good adviser, a righteous representative, an interpreter of God's Word, a rod of old age, a faithful support in internal affairs, the most active in external affairs." From that time on, the church government passed to Vasily, although he occupied the second place in the hierarchy. He preached sermons daily, and often twice - in the morning and in the evening. At this time, Saint Basil composed the rite of the Liturgy, he also wrote Discourses on the Six Days, on the 16 chapters of the prophet Isaiah, on the Psalms, the second collection of monastic rules.

Against the teacher of the Arians, Eunomius, who, with the help of Aristotelian constructions, gave Arian dogmatics a scientific and philosophical form, turning Christian teaching into a logical scheme of abstract concepts, Basil wrote three books. St. Gregory the Theologian, speaking about the activities of Basil the Great in that period, points to “the provision of food for the poor, hospitality, care for virgins, written and written charters for monastics, ordination of prayers (Liturgy), decorating altars, and other things.” After the death of Eusebius, Bishop of Caesarea, in 370, Saint Basil was elevated to his cathedra. As Bishop of Caesarea, Saint Basil the Great was subject to 50 bishops of eleven provinces. Saint Athanasius the Great, Archbishop of Alexandria (Comm. 2 May), welcomed with joy and gratitude to God the gift of such a bishop as Basil to Cappadocia, who became famous for his holiness, deep knowledge of Holy Scripture, great learning, and labors for the benefit of church peace and unity. In the empire of Valens, external dominance belonged to the Arians, who, solving the question of the divinity of the Son of God in different ways, were divided into several parties. The question of the Holy Spirit was added to the earlier dogmatic disputes.

In books against Eunomius, Basil the Great taught about the Divinity of the Holy Spirit and the unity of His nature with the Father and the Son. Now, in order to fully elucidate the Orthodox teaching on this issue, at the request of St. Amphilochius, Bishop of Iconium, the saint wrote a book on the Holy Spirit. The general sad situation was aggravated for the Bishop of Caesarea by such circumstances as the division of Cappadocino into two parts during the distribution of the provincial districts by the government; the Antioch schism caused by the hasty installation of a second bishop; the negative and arrogant attitude of Western bishops to attempts to involve them in the fight against Arianism and the transition to the side of the Arians of Eustathius of Sebastia, with whom Basil had a close friendship. Amid constant dangers, Saint Basil supported the Orthodox, affirmed their faith, calling for courage and patience. The holy bishop wrote numerous letters to churches, bishops, clergy, and private individuals. Deposing heretics "with the weapons of the mouth and the arrows of the writings," Saint Basil, as a tireless defender of Orthodoxy, aroused hostility and all sorts of intrigues of the Arians all his life.

The emperor Valens, who mercilessly sent into exile bishops objectionable to him, having planted Arianism in other provinces of Asia Minor, appeared in Cappadocia with the same purpose. He sent Prefect Modest to Saint Basil, who began to threaten him with ruin, exile, torture, and even death. “All this,” Vasily answered, “means nothing to me, he does not lose his estate, who has nothing but shabby and worn-out clothes and a few books, which contain all my wealth. There is no link for me, because I am not bound by a place, and the place where I live now is not mine, and wherever they throw me, it will be mine. It would be better to say: everywhere is God's place, wherever I am a stranger and a stranger (Ps. 38:13). And what can torment do to me? - I am so weak that only the first blow will be sensitive. Death is a good deed for me: it will sooner lead me to God, for whom I live and work, for whom I have been striving for a long time.

The ruler was surprised by this answer. “Perhaps,” continued the saint, “you have not met with the bishop; otherwise, no doubt, he would have heard the same words. In everything else, we are meek, more humble than anyone, and not only before such power, but also before everyone, because this is prescribed to us by law. But when it comes to God and they dare to rebel against Him, then we, imputing everything else for nothing, look only at Him alone, then fire, sword, beasts and iron, tormenting the body, will rather be a pleasure for us than frighten. Reporting to Valeptus about the inflexibility of St. Basil. Modest said: "We are defeated, king, by the abbot of the Church."

Basil the Great showed the same firmness in the face of the emperor himself and, by his behavior, made such an impression on Valens that he did not support the Arians, who demanded the exile of Basil. “On the day of Theophany, with a large gathering of people, Valept entered the temple and mingled with the crowd to show the appearance of unity with the Church. When the psalmody began in the temple, his hearing was struck like thunder. The king saw a sea of ​​​​people, and splendor in the altar and near it; in front of all, Vasily, who does not exclaim either with his body or with his eyes, as if nothing new had happened in the temple, turned only to God and the throne, and his clergy in fear and reverence. Saint Basil served Divine Liturgy almost daily. He was especially concerned about the strict observance of the canons of the Church, carefully watching that only those who were worthy entered the clergy. He indefatigably went around his churches, observing that church discipline was not violated anywhere, eliminating all partiality. In Caesarea, Saint Basil founded two monasteries, male and female, with a temple in honor of 40 martyrs, where their holy relics were kept. Following the example of the monks, the clergy of the metropolia of the saint, even deacons and presbyters, lived in extreme poverty, worked and led a pure and virtuous life.

For the clergy, Saint Basil sought to be freed from taxes. He used all his personal funds and the income of his church for the benefit of the poor; in each district of his metropolis, the saint created almshouses; in Caesarea, a hotel and a hospice. Illnesses from youth, labors of study, feats of abstinence, cares and sorrows of pastoral service exhausted the strength of the saint early. Saint Basil reposed on January 1, 379 at the age of 49. Shortly before his death, the saint blessed Saint Gregory the Theologian to accept the See of Constantinople.

Upon the repose of Saint Basil, the Church immediately began to celebrate his memory. St. Amphilochius, Bishop of Iconium (+ 394), in his sermon on the day of the death of St. Basil the Great, said: “It was not without reason and not by chance that the divine Basil was released from the body and reposed from the earth to God on the day of the Circumcision of Jesus, celebrated between the day of Christmas and Baptism Christ. Therefore, this most blessed one, while preaching and praising the Nativity and the Baptism of Christ, extolled spiritual circumcision, and having put off his body, he himself was deemed worthy to ascend to Christ precisely on the sacred day of remembrance of the Circumcision of Christ. Therefore, it is established on this day to annually honor the memory of the Great with celebration and triumph.

Table book of the clergyman. T2, str 447. Moscow 1978.

Basil, the great saint of God and God-wise teacher of the Church, was born of noble and pious parents in the Cappadocian city of Caesarea, around the year 330, during the reign of Emperor Constantine the Great. His father's name was also Vasily, and his mother - Emilia. The first seeds of piety were sown in his soul by his pious grandmother, Macrina, who in her youth was worthy to hear instructions from the lips of St. Gregory the Wonderworker, and by his mother, the pious Emilia. Basil's father instructed him not only in the Christian faith, but also taught secular sciences, which he was well aware of, since he himself taught rhetoric, that is, oratory, and philosophy. When Vasily was about 14 years old, his father died, and the orphaned Vasily spent two or three years with his grandmother Macrina, not far from Neokesaria, near the Iris River, in a country house owned by his grandmother and which was later converted into a monastery. From here, Basil often went to Caesarea to visit his mother, who, with her other children, lived in this city, where she was from.

After the death of Macrina, Basil, at the age of 17, settled again in Caesarea in order to study various sciences in local schools. Thanks to his special sharpness, mind, Basil soon caught up in knowledge with his teachers and, looking for new knowledge, went to Constantinople, where at that time the young sophist Livanius was famous for his eloquence. But even here Basil did not stay long and went to Athens - the city that was the mother of all Hellenic wisdom. In Athens, he began to listen to the lessons of a glorious pagan teacher named Eevvula, while attending the schools of two other glorious Athenian teachers, Iberius and Proeresius. Vasily at that time was already twenty-six years old and he showed extreme zeal in his studies, but at the same time he deserved universal approval for the purity of his life. He knew only two roads in Athens - one leading to the church, and the other to the school. In Athens, Basil made friends with another glorious saint, Gregory the Theologian, who was also studying at that time in Athenian schools. Vasily and Grigory, being similar to each other in their good temper, meekness and chastity, loved each other so much as if they had one soul - and they subsequently preserved this mutual love forever. Vasily was so passionate about the sciences that he often even forgot, sitting at books, about the need to eat. He studied grammar, rhetoric, astronomy, philosophy, physics, medicine and the natural sciences. But all these secular, earthly sciences could not saturate his mind, which was looking for a higher, heavenly illumination, and, having stayed in Athens for about five years, Vasily felt that worldly science could not give him a solid support, in business, for Christian improvement. Therefore, he decided to go to those countries where Christian ascetics lived, and where he could become fully acquainted with true Christian science.

So, while Gregory the Theologian remained in Athens, having already become a teacher of rhetoric, Basil went to Egypt where monastic life flourished. Here, with a certain Archimandrite Porfiry, he found a large collection of theological works, in the study of which he spent a whole year practicing at the same time in fasting feats. In Egypt, Basil observed the life of famous contemporary ascetics - Pachomius, who lived in the Thebaid, Macarius the Elder and Macarius of Alexandria, Paphnutius, Paul and others. From Egypt, Basil went to Palestine, Syria and Mesopotamia to survey the holy places and get acquainted with the life of the ascetics there. But on the way to Palestine, he went to Athens and there he had an interview with his former mentor Euvulus, and also argued about the true faith with other Greek philosophers.

Wanting to convert his teacher to the true faith and thereby pay him for the good that he himself received from him, Vasily began to look for him throughout the city. For a long time he did not find him, but, finally, outside the city walls, he met with him while Eevvul was talking with other philosophers about some important subject. Having listened to the dispute and not yet revealing his name, Vasily entered into a conversation, immediately resolving the difficult question, and then, for his part, asked a new question to his teacher. When the listeners wondered who could answer and object to the famous Eevvul, the latter said:

- This is either some god, or Basil.

Recognizing Basil, Eevvul released his friends and students, and he himself brought Basil to him, and they spent three whole days in conversation, almost without eating food. Incidentally, Eevvul asked Basil about what, in his opinion, was the essential merit of philosophy.

“The essence of philosophy,” answered Vasily, “is that it gives a person the remembrance of death.

At the same time, he pointed out to Eevvul the fragility of the world and all its pleasures, which at first seem really sweet, but then later become extremely bitter for someone who had too much time to become attached to them.

“There are, along with these pleasures,” said Vasily, “consolations of a different kind, of heavenly origin. It is impossible to use both at the same time - "No one can serve two masters" (Matthew 6:24), - but we still, as far as possible for people who are attached to worldly things, break the bread of true knowledge and that, who, even through his own fault, has lost the robe of virtue, we bring him under the roof of good deeds, pitying him, as we pity a naked man in the street.

Following this, Basil began to speak to Evvul about the power of repentance, describing the images he once saw of virtue and vice, which in turn attract a person to themselves, and the image of repentance, near which, like his daughters, various virtues stand.

“But we have nothing, Eevvul,” added Vasily, “to resort to such artificial means of persuasion. We own the very truth, which can be comprehended by anyone who sincerely strives for it. Indeed, we believe that we will all be resurrected one day, some for eternal life, and others for eternal torment and shame. We are clearly told about this by the prophets: Isaiah, Jeremiah, Daniel and David and the divine apostle Paul, as well as the Lord Himself calling us to repentance, Who found the lost sheep, and Who returns with repentance the prodigal son, embracing with love, kisses, adorns him with light clothes and a ring and makes a feast for him (Luke, ch.15). He gives an equal reward to those who came at the eleventh hour, as well as to those who endured the burden of the day and the heat. He gives us those who repent and are born by water and the Spirit, as it is written: eyes have not seen, ears have not heard, and it has not entered into the heart of man, which God has prepared for those who love Him.

When Basil gave Evvulus a brief history of the dispensation of our salvation, beginning with the fall of Adam and ending with the doctrine of Christ the Redeemer, Evvul exclaimed:

- Oh, Basil, revealed by heaven, through you I believe in the One God, the Almighty Father, the Creator of all things, and I look forward to the resurrection of the dead and the life of the future age, amen. And here is the proof of my faith in God: I will spend the rest of my life with you, and now I want to be born from water and the Spirit.

Then Vasily said:

“Blessed be our God from now on and forever, Who has illumined your mind with the light of truth, Eevvul, and led you out of extreme error into the knowledge of His love. If you want, as you said, to live with me, then I will explain to you how we can take care of our salvation, getting rid of the nets of this life. Let us sell all our possessions and distribute the money to the poor, and we ourselves will go to the holy city to see the miracles there; there we will be even more strengthened in the faith.

Having thus distributed all their possessions to those in need, and having bought for themselves the white robes that those who received baptism were required to have, they went to Jerusalem and on the way converted many to the true faith.

When they arrived at Antioch, they went into an inn. The innkeeper's son, Philoxenus, was sitting at the door in great distress at that time. Being a student of the sophist Livanius, he took from him some of the poems of Homer in order to translate them into oratory, but he could not do this, and being in such difficulty, he was very mournful. Vasily, seeing him sad, asked:

“What are you sad about, young man?

Philoxenus said:

“If I tell you the reason for my grief, what good will you do me?”

When Basil insisted on his own and promised that it would not be in vain that the young man would tell him about the reason for his grief, the youth told him about the sophist and about the verses, adding that the reason for his grief was that he did not know how to clearly convey the meaning of those verses. Vasily, taking the verses, began to interpret them, putting them into simple speech; the lad, wondering and rejoicing, asked him to write that translation for him. Then Basil wrote a translation of those Homeric verses in three different ways, and the youth, taking the translation with joy, went with them in the morning to his teacher, Livanius. Livanius, having read it, was surprised and said:

“I swear by Divine Providence that there is no one among modern philosophers who could give such an interpretation! Who wrote this to you, Philoxenus?

The lad said:

- There is a stranger in my house who wrote this interpretation very quickly and without any difficulty.

Livanius immediately hurried to the inn to see this wanderer; seeing Basil and Evbulus here, he was surprised at their unexpected arrival and rejoiced at them. He asked them to stay at his house and when they came to him, he offered them a sumptuous meal. But Basil and Eevvul, according to their custom, having tasted bread and water, offered thanks to God, the giver of all blessings. After this, Livanius began to ask them various sophistical questions, and they offered him a word about the Christian faith. Livanius, after carefully listening to them, said that the time had not yet come for the adoption of this word, but that, if such was the will of Divine Providence, no one would be able to resist the teachings of Christianity.

“You would lend me a lot, Vasily,” he concluded, “if you didn’t refuse to present your teaching for the benefit of the students who are with me.

Soon the disciples of Livanius gathered, and Basil began to teach them that they should acquire spiritual purity, bodily dispassion, modest tread, quiet speech, a modest word, moderation in food and drink, silence in front of the elders, attentiveness to the words of the wise, obedience to superiors, unhypocritical love for equal to themselves and to the lower ones, so that they would move away from evil, passionate and attached to carnal pleasures, so that they would speak less and listen and understand more, they would not be reckless in speech, they would not be verbose, they would not laugh boldly at others, they would be adorned with modesty, they would not enter in conversation with immoral women, lowered their eyes to the bottom, and turned their souls to grief, avoided disputes, would not seek the rank of teacher, and the honors of this world would be imputed to nothing. If anyone does anything for the benefit of others, let him expect a reward from God and an eternal reward from Jesus Christ our Lord. So Basil spoke to the disciples of Livanius, and they listened to him with great astonishment, and after this he, together with Evulus, again set off on the road.

When they came to Jerusalem and walked with faith and love all the holy places, praying there to the One Creator of all God, they appeared to the bishop of that city, Maxim, and asked him to baptize them in the Jordan. The bishop, seeing their great faith, fulfilled their request: taking his clerics, he set off with Basil and Evvul to the Jordan. When they stopped on the shore, Vasily fell to the ground and with tears prayed to God to show him some kind of sign to strengthen his faith. Then, rising with trepidation, he took off his clothes, and together with them “putting aside the former way of life of the old man,” and, entering the water, he prayed. When the saint approached to baptize him, a fiery lightning suddenly fell on them, and a dove emerging from that lightning plunged into the Jordan and, stirring up the water, flew away to heaven. Those who stood on the shore, seeing this, trembled and glorified God. Having received baptism, Basil came out of the water and the bishop, marveling at his love for God, clothed him in the clothes of Christ's resurrection, while praying. He baptized Eevvulus and then anointed both with myrrh and communed the Divine Gifts.

Returning to the holy city, Basil and Evvul stayed there for one year. Then they went to Antioch, where Basil was made a deacon by Archbishop Meletios, and then he was engaged in the interpretation of Scripture. A little while later, he went with Evulus to his fatherland, Cappadocia. As they approached the city of Caesarea, the archbishop of Caesarea, Leontius, was announced in a dream of their arrival, and it was said that Basil would in time be the archbishop of that city. Therefore, the archbishop, calling his archdeacon and several honorary clerics, sent them to the eastern gate of the city, ordering them to bring to him with honor two strangers whom they would meet there. They went and, having met Basil with Evvul, when they entered the city, they took them to the archbishop; he, seeing them, was surprised, for it was them that he saw in a dream, and glorified God. Having asked them about where they were coming from and what they were called, and, having learned their names, he ordered them to be taken to the refectory and treated, while he himself, having called his clergy and honorary citizens, told them everything that was told to him in a vision from God about Basil . Then the clear unanimously said:

- Since for your virtuous life God has indicated to you the heir to your throne, then do with him as you please; for the man who is directly pointed out by the will of God is truly worthy of all respect.

After this, the archbishop called Basil and Eubulus to him and began to reason with them about the Scripture, wanting to know how much they understand it. Hearing their words, he marveled at the depth of their wisdom and, leaving them with him, treated them with special respect. Basil, while in Caesarea, led the same life that he learned from many ascetics when he traveled through Egypt, Palestine, Syria and Mesopotamia and looked closely at the ascetic fathers who lived in those countries. Thus, imitating their life, he was a good monk, and the Archbishop of Caesarea, Eusebius, made him presbyter and leader of the monks in Caesarea. Having accepted the rank of presbyter, Saint Basil devoted all his time to the labors of this ministry, so much so that he even refused to correspond with his former friends. Care for the monks he had gathered, preaching the word of God and other pastoral cares did not allow him to be distracted by extraneous activities. At the same time, in the new field, he soon gained such respect for himself that the archbishop himself, who was not yet quite experienced in church affairs, did not enjoy, since he was elected to the throne of Caesarea from among the catechumens. But barely a year of his presbytery had passed, when Bishop Eusebius began, due to human weakness, to envy and ill-will Basil. Saint Basil, having learned about this, and not wanting to be an object of envy, went into the Ionian desert. In the Ionian desert, Basil retired to the Iris River, to the area in which his mother Emmelia and his sister Macrina had retired before him, and which belonged to them. Macrina built a monastery here. Near it, at the foot of a high mountain, covered with dense forest and irrigated by cold and clear waters, Vasily settled. The desert was so pleasing to Vasily with its imperturbable silence that he intended to end his days here. Here he imitated the exploits of those great men whom he saw in Syria and Egypt. He asceticised in extreme deprivation, having only one garment to cover himself—a cloak and a mantle; he also wore a sackcloth, but only at night, so that it was not visible; He ate bread and water, seasoning this meager food with salt and roots. From strict abstinence, he became very pale and thin, and became extremely exhausted. He never went to the bath and did not light a fire. But Vasily did not live for himself alone: ​​he gathered monks into a hostel; with his letters he attracted his friend Gregory to his desert.

In their seclusion, Vasily and Gregory did everything together; prayed together; both left the reading of worldly books, for which they had previously spent a lot of time, and began to occupy themselves solely with the Holy Scriptures. Wishing to study it better, they read the writings of the church fathers and writers who preceded them in time, especially Origen. Here Basil and Gregory, guided by the Holy Spirit, wrote the statutes of the monastic community, by which the monks of the Eastern Church are for the most part guided even today31.

In relation to bodily life, Vasily and Gregory found pleasure in patience; they worked with their own hands, carrying firewood, hewing stones, planting and watering trees, carrying manure, carrying weights, so that calluses on their hands remained for a long time. Their dwelling had neither a roof nor a gate; there was never fire or smoke there. The bread they ate was so dry and badly baked that they could hardly chew it with their teeth.

However, the time came when both Basil and Gregory had to leave the desert, since their services were needed by the Church, which at that time was revolted by heretics. Gregory, to help the Orthodox, was taken to Nazianzus by his father, Gregory, a man already old and therefore not having the strength to fight with firmness against heretics; Basil was persuaded to return to himself by Eusebius, the archbishop of Caesarea, who reconciled with him in a letter and asked him to help the Church, which the Arians took up arms. Blessed Basil, seeing such a need for the Church and preferring it to the benefits of hermit life, left solitude and came to Caesarea, where he labored hard, protecting the Orthodox faith from heresy with words and writings. When Archbishop Eusebius reposed, betraying his spirit to God in Basil's arms, Basil was elevated to the archbishop's throne and consecrated by a council of bishops. Among those bishops was the elderly Gregory, father of Gregory of Nazianzus. Being weak and troubled by old age, he ordered that he be escorted to Caesarea in order to convince Basil to accept the archbishopric and prevent the enthronement of any of the Arians.

Basil successfully ruled the Church of Christ, but he consecrated his brother, Peter, to the presbyter, so that he would help him in his work on the affairs of the Church, and subsequently made him bishop of the city of Sebastia. At this time, their mother, blessed Emmelia, departed to the Lord, having lived for more than 90 years.

Some time later, blessed Basil asked God to enlighten his mind so that he could make an offering of a bloodless sacrifice to God in his own words, and that the grace of the Holy Spirit would be sent down to him for this. Six days later, on the seventh, when Basil, standing before the throne in the temple, began to offer bread and a bowl, the Lord Himself appeared to him in a vision with the apostles and said:

- At your request, let your lips be filled with praise, so that you can perform bloodless service, saying your prayers.

After this, Vasily began to speak and write down such words: “Let my lips be filled with praise, let me sing your glory”, “O Lord our God, who created us and bring us into this life” and other prayers of the holy liturgy. At the end of the prayer, he raised the bread, fervently praying with these words: “Hear, Lord Jesus Christ, our God, in the heavens of Your dwelling place and at the throne of Your Kingdom, and come to sanctify us, and sit on this mountain and stay here with us invisible, and make me worthy with Your hand to give us Your most pure Body and Blood to all of us, people. When the saint was doing this, Eevvul with the higher clerics saw the light of heaven, illuminating the altar and the saint, and some bright men in white robes, who surrounded Saint Basil. Seeing this, they were greatly horrified and fell on their faces, shedding tears and glorifying God.

At that time, Basil, calling on a goldsmith, ordered him to make a dove of pure gold - in the image of the dove that appeared over the Jordan - and placed it over the holy throne, so that he would, as it were, guard the Divine Secrets.

The Lord God, with some miraculous signs, testified during the life of Basil about his holiness. Once, when he was performing a divine service, a certain Jew, wanting to know what the holy mysteries consisted of, joined the other believers, as if he were a Christian, and, entering the church, he saw that Saint Basil was holding a baby in his hands and crushing him into pieces. . When the faithful began to take communion from the hands of the saint, a Jew also approached, and the saint gave him, as he did to other Christians, part of the holy gifts. Taking them in his hands, the Jew saw that it was really flesh, and when he approached the cup, he saw that it really was blood. He hid the remnant of Holy Communion and, having come home, showed it to his wife and told her about everything that he had seen with his own eyes. Believing that the Christian sacrament is really terrible and glorious, he went in the morning to the blessed Basil and begged to honor him with holy baptism. Basil, giving thanks to God, immediately baptized the Jew with his entire family.

When the saint once walked along the road, a certain poor woman, offended by one boss, fell at the feet of Basil, begging him to write about her to the boss, as a person whom he highly respected. The saint, having taken the charter36, wrote the following to the chief: “This wretched woman came to me, saying that my letter is of great importance to you. If this is so, then prove it to me by deeds and show mercy to this woman. Having written these words, the saint gave the charter to that poor woman, and she took it and carried it to the chief. After reading the letter, he wrote in response to the saint as follows: “according to your letter, holy father, I would like to show mercy to that woman, but I cannot do this, because she is subject to a national tax.” The saint again wrote to him the following: “well, if you wanted to, but could not do it; and if you could, but did not want to, then God will put you in the number of those in need, so that you cannot do what you want. These words of the saint were soon fulfilled: a little while later, the king became angry with that leader, for he found out that he was inflicting great oppression on the people, and put him in chains so that he would pay all those whom he had offended. The head of the prison sent a petition to Saint Basil, so that he would take pity on him and appease the king with his petition. Basil hastened to ask the king for him. and after six days came a decree freeing the chief from condemnation. The chief, seeing how merciful the saint was to him, hurried to him to thank him, and gave the aforementioned poor woman from his estate twice as much as he had taken from her.

While this saint of God, the Great Basil, courageously fought in Caesarea in Cappadocia for the holy faith of Christ,37 Tsar Julian the Apostate, a blasphemer and a great persecutor of Christians,38 boasting that he would destroy Christians, went to war against the Persians. Saint Basil then prayed in the church before the icon of the Most Holy Theotokos, at whose feet there was an image, and the holy Great Martyr Mercury in form; warrior with a spear39. He prayed that God would not allow Julian, the persecutor and destroyer of Christians, to return alive from the Persian war. And so he saw that the image of Saint Mercury, who was standing near the Most Holy Theotokos, had changed, and the image of the martyr had become invisible for some time. After some time, the martyr appeared again, but with a bloodied spear. At this very time, Julian was pierced in the Persian War by the holy martyr Mercury, sent by the Most Pure Virgin Theotokos to destroy the enemy of God.

Saint Basil the Great also had such a gift of grace. When he offered up the holy gifts during the liturgy, the golden dove with divine gifts, which hung over the holy throne, moved by the power of God, shook three times. Once, when Basil served and offered holy gifts, there was no usual sign with a dove, which, by its shaking, indicated the descent of the Holy Spirit. When Basil was thinking about the reason for this, he saw that one of the deacons holding the ripids40 was looking at a woman standing in the church. Basil commanded that deacon to depart from the holy altar and assigned him a penance - to fast and pray for seven days, to spend whole nights without sleep in prayer, and to distribute alms to the poor from his estate. From that time on, Saint Basil commanded that a curtain and a partition be built in the church in front of the altar, so that not a single woman could look into the altar during the performance of the divine service; He commanded the disobedient to be taken out of the church and excommunicated from Holy Communion.

While Saint Basil was a bishop, the Church of Christ was troubled by Tsar Valens42, blinded by the Arian heresy. He, having overthrown many Orthodox bishops from their thrones, raised Arians to their places, and forced others who were cowardly and fearful to join his heresy. He was angry and tormented inwardly, seeing that Basil fearlessly abides on his throne, as an unshakable pillar of his faith, and strengthens and exhorts others to abhor Arianism, as a false doctrine hated by God. Bypassing his possessions, and extremely oppressing the Orthodox everywhere, the king, on the way to Antioch, arrived at Caesarea in Cappadocia and here began to use all measures to persuade Basil to the side of Arianism. He inspired his commanders, nobles - and advisers, so that they, with prayers and promises, then with threats, prompted Basil to fulfill the desire of the king. And the royal supporters persistently urged the saint to this; in addition, some noble women, who enjoyed the favor of the king, began to send their eunuchs to the saint, persistently advising him that he should think at the same time with the king. But no one could force this hierarch, unshakable in his faith, to fall away from Orthodoxy. Finally, eparch Modest43 summoned Basil to him and, after being unable to persuade him with flattering promises to fall away from Orthodoxy, began to furiously threaten him with confiscation of property, exile and death. The saint boldly answered his threats:

“If you take away my property, you won’t enrich yourself with it, and you won’t make me a beggar. I suppose that you do not need these shabby clothes of mine and a few books that contain all my wealth. There is no link for me, because I am not bound by a place, and the place where I live now is not mine, and whatever I am sent to will be mine. It would be better to say: everywhere is the place of God, wherever I am a “stranger and a stranger” (Ps. 38:13). And what can suffering do to me? - I am so weak that only the first blow will be sensitive to me. Death for me is a blessing: it will sooner lead me to God, for whom I live and work, and towards whom I have long been striving.

Amazed by these words, the ruler said to Basil:

No one has ever spoken to me so boldly!

“Yes,” answered the saint, “because you have never spoken to a bishop before. In everything else, we show meekness and humility, but when it comes to God, and they dare to rebel against Him: then we, everything else, imputing nothing, look only at Him alone; then the fire, the sword, the beasts, and the iron that torment the body will rather please us than frighten us.

Reporting to Valens about the inflexibility and fearlessness of Saint Basil, Modest said:

– We are defeated, tsar, by the rector of the Church. This husband is above threats, stronger than arguments, stronger than convictions.

After this, the king forbade disturbing Basil and, although he did not accept communication with him, ashamed to show himself changed, he began to look for more decent excuses.

The feast of the Epiphany has arrived. The king with his retinue entered the church where Basil served and, having entered the midst of the people, by this he wanted to show a form of unity with the Church. Looking at the splendor and order of the church and listening to the singing and prayers of the faithful, the king marveled, saying that he had never seen such order and splendor in his Arian churches. Saint Basil, going up to the king, began to talk with him, instructing him from the Holy Scriptures; Gregory of Nazianzus, who happened to be there at that time, was also a listener of this conversation, and he wrote about it. Since that time, the king began to treat Basil better. But, having retired to Antioch, he again became irritated against Basil, being excited to this by evil people, believing whose denunciations he condemned Basil to exile. But when the king wanted to sign this verdict, the throne on which he was sitting swayed and the cane44 with which he was supposed to sign was broken. The king took another cane, but it was the same with that one; the same happened with the third. Then his hand trembled, and fear fell upon him; seeing the power of God in this, the king tore up the charter. But the enemies of Orthodoxy again began to persistently pester the tsar about Basil, so that he would not leave him alone, and a dignitary named Anastasius was sent from the tsar to bring Basil to Antioch. When this dignitary came to Caesarea and announced to Basil about the command of the king, the saint answered:

- I, my son, learned some time ago that the king, listening to the advice of foolish people, broke three canes, wanting to sign a decree on my imprisonment and darken the truth through this. The insensible canes restrained his irresistible impetuosity, agreeing to break rather than serve as a weapon for his unrighteous sentence.

Being brought to Antioch, Basil appeared before the court of the eparch, and to the question: “why does he not adhere to the faith that the king professes? - answered:

- It will never happen that I, deviating from the true Christian faith, become a follower of the impious Arian doctrine; for I have inherited from the fathers the faith in those who are of the same essence,45 which I confess and glorify.

The judge threatened him with death, but Vasily answered:

- What? let me suffer for the truth and free myself from the bonds of the body; I have been wanting this for a long time - only you will not change your promise.

The eparch informed the king that Vasily was not afraid of threats, that his convictions could not be changed, that his heart was adamant and firm. The king, inflamed with anger, began to think about how to destroy Basil. But at that very time, the king's son, Galat, suddenly fell ill and the doctors had already doomed him to. His mother, having come to the king, said to him with irritation:

– Since you believe incorrectly and persecute the bishop of God, the lad dies for this.

Hearing this, Valens called Basil and said to him:

- If God is pleased with the teaching of your faith, then heal my son with your prayers!

The saint replied:

- O king! If you convert to the Orthodox faith and grant peace to the churches, then your son will remain alive.

When the tsar promised to fulfill this, Saint Basil immediately turned to God with a prayer, and the Lord sent relief to the tsar's son in his illness. After this, Vasily was released with honors to his throne. The Arians, hearing and seeing this, were inflamed with envy and malice, and said to the king:

And we could do it!

They again deceived the king, so that he did not prevent them from baptizing their son. But when the Arians took the king's son to baptize him, he immediately died in their arms. The aforementioned Anastasius saw this with his own eyes and told about this to the king Valentinian46, who reigned in the west, the brother of the eastern king, Valens. Valentinian, surprised at such a miracle, glorified God, and through Anastasius sent great gifts to Saint Basil, accepting which Basil set up hospitals in the cities of his dioceses and gave shelter to many weak and wretched people.

Blessed Gregory of Nazianzus also reports that Saint Basil also healed that eparch Modest, who was so severe towards the saint, by prayer from a serious illness, when he, in his illness, with humility, sought help from his holy prayers.

After some time, a relative of the king, named Eusebius, was put in the place of Modest. In Caesarea in his time there lived a widow, young, rich and very beautiful, named Vestiana, daughter of Araxes, who was a member of the senate. Eparch Eusebius wanted to marry this widow by force to one dignitary, but she, being chaste, and wanting to preserve the purity of her widowhood, to the glory of God, did not want to marry. When she found out that they wanted to kidnap her by force and force her to marry, she ran away to the church and fell at the feet of the bishop of God, Saint Basil47. He, having taken her under his protection, did not want to betray her from the church to the people who came for her, and then secretly sent her to a nunnery, to his sister, the Monk Macrina. Angry at Blessed Basil, the eparch sent soldiers to take that widow from the church by force, and when she was not found there, he ordered them to look for her in the saint's bedchamber. The eparch, being an immoral person, thought that Vasily, with a sinful intention, kept her at his place and hid her in his bedchamber. However, not finding it anywhere. He called Vasily to him and with great fury scolded him, threatened to hand him over to torture if he did not give him a widow. But Saint Basil showed himself ready for torment.

“If you order my body to be cut with iron,” he said, “then you will heal my liver, which, as you see, greatly disturbs me.”

At this time, the citizens, having learned about the incident, rushed all - not only men, but also women - to the eparch's palace with weapons and dracula, intending to kill him for their holy father and their shepherd. And if Saint Basil had not calmed the people, the eparch would have been killed. The latter, seeing such popular indignation, was very frightened and released the saint unharmed and free.

Ellady, an eyewitness to the miracles of Basil and his successor on the episcopal throne, a virtuous and holy man, told the following. One Orthodox senator named Proterius, visiting holy places, set out to give his daughter to serve God in one of the monasteries; the devil, the primordial hater of good, aroused in one slave Proterius a passion for his master's daughter. Seeing the unfulfillment of his desire, and not daring to say anything about his passion to the girl, the slave went to a magician who lived in that city and told him about his difficulty. He promised the magician a lot of gold if he would help him marry his master's daughter with his magic. The wizard at first refused, but finally said:

- If you want, then I will send you to my master, the devil; he will help you in this, if only you will fulfill his will.

The unfortunate servant said:

“Whatever he commands me, I promise to do.

The wizard then said:

– Will you renounce your Christ and give a receipt for that?

The slave said:

- Prepare for this, just to get what you want.

- If you make such a promise, - said the magician, - then I will be your assistant.

Then, taking the charter, he wrote the following to the devil:

- Since I must, my lord, try to tear people away from the Christian faith and bring them under your power to multiply your subjects, I am now sending you the bearer of this letter, a young man, kindled by passions for a girl, and I ask for him, so that you help him fulfill his desire. Through this, I will become famous, and I will attract more admirers to you.

Having written such a letter to the devil, the magician gave it to that young man and sent him with these words:

- Go at this hour of the night and stand at the Hellenic cemetery49, raising the charter to the top; then immediately those who will lead you to the devil will appear to you.

The unfortunate slave quickly went and, stopping at the cemetery, began to call demons. And immediately crafty spirits appeared before him and joyfully led the deceived one to their prince. Seeing him sitting on a high throne, and the darkness of evil spirits surrounding him, the slave gave him a letter from the magician. The devil, taking the letter, said to the slave:

- Do you believe in me?

The same one answered: “I believe”.

The devil asked again:

Do you deny your Christ?

“I renounce,” replied the slave.

Then Satan said to him:

– Often you deceive me, Christians: when you ask me for help, then come to me, and when you achieve your goal, you again renounce me and turn to your Christ, Who, as kind and philanthropic, accepts you. Give me a receipt that you voluntarily renounce Christ and baptism and promise to be mine forever and from the day of judgment you will endure eternal torment with me: in this case, I will fulfill your desire.

The slave, taking the charter, wrote what the devil wanted from him. Then the destroyer of souls, the ancient serpent (that is, the devil), sent the demons of adultery, and they aroused in the girl such a strong love for the lad that she, from carnal passion, fell to the ground and began to cry to her father:

“Have pity on me, have pity on your daughter, and give me in marriage to our slave, whom I have loved with all my might. If you don’t do this for me, your only daughter, then you will see me soon die of severe torment and you will give an answer for me on the day of judgment.

Hearing this, the father was horrified and said with tears:

- Woe to me, a sinner! what happened to my daughter? Who stole my treasure from me? Who deceived my child? Who has darkened the light of my eyes? I wanted my daughter to betroth you to the Heavenly Bridegroom, so that you would be like angels and glorify God in psalms and spiritual hymns (Eph. 5:19), and I myself hoped to receive salvation for you, and you shamelessly repeat about marriage! Do not bring me from sorrows to the underworld, my child, do not shame your noble rank, marrying a slave.

She, not paying attention to the words of the parent, said one thing:

If you don't do what I want, I'll kill myself.

The father, not knowing what to do, on the advice of his relatives and friends, agreed to better fulfill her will than to see her dying a cruel death. Calling his servant, he gave him his daughter and a large estate as a wife, and said to his daughter:

- Go, unhappy, get married! But I think that you will become very remorseful after your actions, and that you will not benefit from this.

Some time after this marriage was completed, and the devil's work was fulfilled, it was noticed that the newlywed did not go to church and did not partake of the Holy Mysteries. This was also announced to his unfortunate wife:

“Don’t you know,” they said to her, “that your husband, whom you have chosen, is not a Christian, but a stranger to the faith of Christ?

When she heard this, she became extremely sad and, falling to the ground, began to tear her face with her nails, tirelessly beat her chest with her hands, and screamed like this:

“No one who disobeyed his parents could ever be saved!” Who will tell my father about my shame? Woe unfortunate me! What a death I have fallen into! Why was I born and why did I not die at birth?

When she sobbed so, her husband heard her and hurried to ask her about the reason for her sobs. When he found out what was the matter, he began to console her, saying that she had been told lies about him and convincing her that he was a Christian. She, calming down a little from his words, said to him:

- If you want to fully assure me and remove sorrow from my unfortunate soul, then in the morning go with me to church and partake of the Most Pure Mysteries before me: then I will believe you.

Her unfortunate husband, seeing that it was impossible for him to hide the truth, had, against his will, to tell her everything about himself - how he betrayed himself to the devil. But she, forgetting her feminine infirmity, hurriedly went to Saint Basil and cried out to him:

- Have pity on me, disciple of Christ, have pity on the disobedient will of her father, who succumbed to demonic seduction! and told him all the details about her husband.

The saint called her husband and asked him if what his wife was saying about him was true. He answered with tears:

Yes, Holy Hierarch, it's all true! and if I become silent, then my deeds will cry out about it, - and he told everything in order, how he surrendered to demons.

The saint said:

– Do you want to turn again to our Lord, Jesus Christ?

“Yes, I want to, but I can’t,” he replied.

- From what? Vasily asked.

“Because,” answered the husband, “I gave a receipt that I renounce Christ and betray myself to the devil.”

But Vasily said:

– Do not grieve over this, for God is philanthropic and accepts those who repent.

The wife, throwing herself at the feet of the saint, implored him, saying:

- Disciple of Christ! Help us where you can.

Then the saint said to the servant:

Do you believe that you can still be saved?

He also said in response:

“I believe, sir, help my unbelief.

After that, the saint, taking him by the hand, signed him with the banner of the cross and locked him in a room located inside the church fence, commanding him to pray to God without ceasing. He himself spent three days in prayer, and then visited the penitent and asked him:

- How do you feel child?

“I am in an extremely distressed state, Vladyka,” answered the young man, “I cannot endure the cries of demons, and fears, and shooting, and blows with stakes. For the demons, holding my receipt in their hands, revile me, saying: “You came to us, and not we to you!”

The saint said:

- Do not be afraid, child, but only believe.

And having given him some food, he made the sign of the cross over him and shut him up again. A few days later he visited him again and said:

- How do you live, child?

He replied:

“From a distance I still hear threats and their cry, but I don’t see myself.

Basil gave him some food and prayed for him, locked him up again and left. Then he came to him on the fortieth day and asked him:

- How do you live, child?

He also said:

- Well, holy father, because I saw you in a dream, how you fought for me and defeated the devil.

Having made a prayer, the saint led him out of the seclusion and brought him to the cell. In the morning he called the whole clergy, the monks and all the people who love Christ, and said:

“Let us glorify the brothers, the lover of God, for now the Good Shepherd wants to accept the dead sheep50 on the frame and bring it to the church: on this night we must beg his goodness, so that He defeats and shames the enemy of our souls.

The believers gathered in church and prayed all night for the penitent, crying out: "Lord have mercy."

When morning came, Basil, taking the penitent by the hand, led him with all the people to the church, singing psalms and hymns. And so the devil shamelessly came there invisibly with all his pernicious power, wanting to snatch the young man from the hands of the saint. The young man began to yell:

- Saint of God, help me!

But the devil, with such impudence and shamelessness, armed himself against the young man, that he caused pain to St. Basil, dragging the young man along with him. Then the blessed one turned to the devil with these words:

- The most shameless murderer, the prince of darkness and death! Is not your destruction sufficient for you, which you caused yourself and those who are with you? Won't you stop chasing the creatures of my God?

The devil cried out to him:

“God forbid you, oh devil!”

The devil again said to him:

- Vasily, you offend me! After all, it was not I who came to him, but he to me: he denied his Christ, giving me a receipt, which I have in my hand, and which I will show to the universal Judge on the day of judgment.

Vasily said:

- Blessed be the Lord my God! These people will not lower their hands raised to the sky51 until you give that receipt.

Then, turning to the people, the saint said:

- Raise your hands to grief and cry out: “Lord have mercy!” And after the people, raising their hands to heaven, for a long time cried out with tears: “Lord have mercy!”, The young man’s receipt, in front of everyone, was brought through the air right into the hands of St. Basil. Taking this receipt, the saint rejoiced and gave thanks to God, and then in the hearing of everyone he said to the young man:

Do you know this receipt, brother?

The young man replied:

– Yes, saint of God, this is my receipt; I wrote it with my own hand.

Basil the Great immediately tore it apart in front of everyone and, having led the young man into the church, communed him with the Divine Mysteries and offered a plentiful meal to all those present. After that, having given instruction to the young man and indicating the appropriate rules of life, he returned it to his wife, and he did not stop, glorified and thanked God.

The same Yelladiy told the following about St. Basil. Once our great father Vasily, being illumined by divine grace, said to his clergy:

- Follow me, children, and we will see the glory of God, and together we will glorify our Lord.

With these words, he left the city, but no one knew where he wanted to go. At that time, the presbyter Anastasia lived in one village with his wife Theognia. For forty years they lived with each other in virginity, and many thought that Theognia was barren, for no one knew the pure virginity they kept in secret. Anastasius, for his holy life, was worthy to receive the grace of the Spirit of God, and was a seer. Foreseeing in spirit that Basil wanted to visit him, he said to Theognia:

- I'm going to cultivate the field, and you, my sister, clean the house and, at the ninth hour of the day, lighting the candles, go out to meet the holy Archbishop Basil, for he is coming to visit us sinners.

She was surprised at the words of her master, but she carried out his order. When Saint Basil was not far from the house of Anastasius, Theognia went out to meet him and bowed to him.

“Are you well, Mrs. Theognia?” Vasily asked. She, hearing that he calls her by name, was horrified and said:

- I'm healthy, lord saint!

The saint said:

- Where is Mr. Anastassy, ​​your brother?

She replied:

- This is not a brother, but my husband; he went into the field.

Vasily said:

- He's at home - don't worry!

Hearing this, she was even more frightened, for she realized that the saint had penetrated into their secrets, and with trembling fell at the feet of the saint and said:

- Pray for me, a sinner, saint of God, for I see that you can do great and wonderful things.

- Where do I; it is that the saint of my Lord came to me.

The saint, giving him a kiss in the Lord, said:

- It's good that I found you, disciple of Christ; let's go to church and do the service of God.

That presbyter had the custom of fasting all days of the week, except Saturday and Sunday, and ate nothing but bread and water. When they arrived at the church, Saint Basil ordered Anastassy to serve the Liturgy, but he refused, saying:

– You know, master, what is said in Scripture: “the lesser is blessed by the greater” (Heb. 7:7).

Basil said to him:

- In all your other good deeds, also have obedience.

When Anastassy celebrated the Liturgy, then, during the offering of the Holy Mysteries, Saint Basil and others who were worthy saw the Most Holy Spirit descend in the form of fire and surround Anastassy and the holy altar. At the end of the divine service, everyone entered the house of Anastassy, ​​and he offered a meal to St. Basil and his clergy.

During the meal, the saint asked the presbyter:

- Where do you get the treasure and what is your life like? Tell me.

The presbyter replied:

- Saint of God! I am a sinful person and subject to public taxes; I have two pairs of oxen, of which I work with one myself, and with the other - my hired hand; what I receive with the help of one pair of oxen, I spend on calming the strangers, and what I receive with the help of another pair goes to pay taxes: my wife also works with me, serving the strangers and me.

Basil said to him:

- Call her your sister, as it really is, and tell me about your virtues.

Anastasius replied:

“I have done nothing good on earth.

Then Vasily said:

- Let's get up and go together, - and, having risen, they came to one of the rooms of his house.

“Open these doors for me,” Vasily said.

“No, holy hierarch of God,” said Anastassy, ​​“do not go in there, because there is nothing there but household things.”

Vasily said:

“But I came for these things.

Since the presbyter still did not want to open the doors, the saint opened them with his word and, entering, found there one man, stricken with the strongest leprosy,52 from whom many parts of the body had already fallen off, having rotted away. No one knew about him except the presbyter himself and his wife.

Basil said to the presbyter:

“Why did you want to hide this treasure of yours from me?”

“He is an angry and quarrelsome man,” answered the presbyter, “and therefore I was afraid to show him, lest he offend your holiness with any word.

Then Vasily said:

“You are doing a good deed, but let me also serve him this night, so that I can be an accomplice in the reward that you receive.”

And so Saint Basil was left alone with the leper and, locking himself up, spent the whole night in prayer, and in the morning he brought him out completely unharmed and healthy. The presbyter, with his wife, and everyone who was there, seeing such a miracle, glorified God, and Saint Basil, after a friendly conversation with the presbyter and the instruction given by him to those present, returned to his house.

When St. Ephraim the Syrian,53 who lived in the desert, heard about Saint Basil, he began to pray to God that He would show him what Basil is like. And then one day, being in a state of spiritual delight, he saw a pillar of fire, whose head reached the sky, and heard a voice saying:

- Ephraim, Ephraim! As you see this fiery pillar, such is Basil.

The Monk Ephraim immediately, taking with him an interpreter, for he could not speak Greek, went to Caesarea and arrived there on the feast of the Theophany of the Lord. Standing in the distance and unnoticed by anyone, he saw Saint Basil walking to church with great solemnity, dressed in light clothes, and his clergy, also dressed in light clothes. Turning to the interpreter who accompanied him, Ephraim said:

“It seems, brother, that we have labored in vain, for this is a man of such high rank that I have not seen such a person.

Entering the church. Ephraim stood in a corner, invisible to anyone, and spoke to himself like this:

– We, “having endured the burden of the day and the heat” (Matthew 20:12), have not achieved anything, but this one, who enjoys such fame and honor among people, is at the same time a pillar of fire. This surprises me.

When Saint Ephraim spoke of him in this way, Basil the Great learned from the Holy Spirit and sent his archdeacon to him, saying:

- Go to the western gates of the church; there you will find in the corner of the church a monk standing with another man of almost beardless and short stature. Show him: go and go up to the altar, for the archbishop is calling you.

The archdeacon, pushing his way through the crowd with great difficulty, approached the place where the Monk Ephraim was standing and said:

- Father! go, - I beg you - and go up to the altar: the archbishop is calling you.

Ephraim, having learned through the interpreter what the archdeacon had said, answered the latter:

You are wrong, brother! we are strangers and strangers to the archbishop.

The archdeacon went to tell Basil about this, who at that time was explaining the Holy Scripture to the people. And then the Monk Ephraim saw that fire was coming out of the mouth of Basil who was speaking.

Then Basil again said to the archdeacon:

“Go and tell that new monk: Mr. Ephraim!” I ask you to go up to the holy altar: the archbishop is calling you.

The archdeacon went and said as he was ordered. Ephraim was surprised at this and glorified God. After making a prostration, he said:

- Truly great is Basil, truly he is a pillar of fire, truly the Holy Spirit speaks through his mouth!

Then he begged the archdeacon to inform the archbishop that, at the end of the holy service, he wanted to bow to him in a secluded place and greet him.

When the Divine Service was over, Saint Basil entered the vessel-guardian and, calling to the Monk Ephraim, gave him a kiss in the Lord and said:

“Greetings to you, father, who multiplied the disciples of Christ in the wilderness and cast out demons from it by the power of Christ!” Why, father, did you undertake such a labor, coming to see a sinful man? May the Lord reward you for your work.

Ephraim, answering Vasily through an interpreter, told him everything that was in his heart, and communed with his companion the Most Pure Mysteries from the holy hands of Basil. When they sat down to a meal in Basil's house, the Monk Ephraim said to Saint Basil:

- Holy Father! One favor I ask of you - deign to give it to me.

Basil the Great said to him:

“Tell me what you need: I am indebted to you for your work, for you undertook such a long journey for me.

“I know, father,” said Venerable Ephraim, “that God gives you everything you ask of him; but I want you to beg his goodness that He would give me the ability to speak Greek.

Vasily replied:

“Your petition is beyond my strength, but since you ask with firm hope, then let’s go, venerable father and desert teacher, to the temple of the Lord and pray to the Lord, Who can fulfill your prayer, for it is said: “He fulfills the desire of those who fear Him, hears their cry and saves them” (Ps. 145:19).

Having chosen a convenient time, they began to pray in church and prayed for a long time. Then Basil the Great said;

“Why, honest father, do you not accept ordination to the rank of presbyter, being worthy of it?”

“Because I am a sinful lord!” - Ephraim pumped him out through an interpreter.

Oh, if only I had your sins! - said Vasily and added, - let's make a prostration.

When they fell to the ground, Saint Basil laid his hand on the head of the Monk Ephraim and said the prayer laid down at the consecration to the deacon. Then he said to the Reverend:

“Now order us to rise from the ground.

For Ephraim, Greek speech suddenly became clear, and he himself said in Greek: “Intercede, save, have mercy, save us, O God, with your grace”54.

Everyone glorified God, who gave Ephraim the ability to understand and speak Greek. Saint Ephraim stayed with Saint Basil for three days, in spiritual joy. Basil made him a deacon, and his interpreter a presbyter, and then released them in peace.

In the city of Nicaea,55 the impious king once stopped, and representatives of the Arian heresy turned to him with a request that he expel the Orthodox from the cathedral church of that city, and give the church to the Arian congregation. The tsar, himself a heretic, did just that: he took the church from the Orthodox by force and gave it to the Arians, and he himself went to Constantinople. When the entire numerous Orthodox community was plunged into great sorrow, the common representative and intercessor of all churches, Saint Basil the Great, came to Nicaea; then the whole Orthodox flock came to him with cries and sobs, and told him about the insults caused to them by the king. The saint, comforting them with his words, immediately went to the king in Constantinople and, standing before him, said:

- "And the power of the king loves judgment" (Ps.99:4). Why, then, Tsar, did you pronounce an unjust verdict, expelling the Orthodox from the holy church and giving its management to the unthinking?

The king said to him:

- You started insulting me again, Vasily! it's not right for you to do that.

Vasily replied:

“It is good for me to die for the truth.

When they competed and bickered with each other, they were heard by the king's chief cook, Demosthenes, who was there. He, wanting to help the Arians, said something rude, in reproach to the saint.

The saint said:

– Here we see before us the unlearned Demosthenes.

The ashamed cook again said something in response, but the saint said:

“Your job is to think about food, and not to cook church dogmas.

And Demosthenes, being put to shame, fell silent. The king, now excited by anger, now feeling shame, said to Vasily:

“Go and look into their case; however, judge in such a way that you do not turn out to be an assistant to your fellow believers.

“If I judge unfairly,” answered the saint, “then send me into prison, but drive out my fellow believers, and give the church to the Arians.”

Taking the royal uk, the saint returned to Nicaea and, calling the Arians, said to them:

“The tsar gave me the authority to bring judgment between you and the Orthodox regarding the church, which you seized by force.

They answered him:

Judge, but according to the royal court57.

The saint then said:

- Go, you Arians, and you Orthodox, and close the church; having locked it, seal it with seals: you with yours, and you with yours, and set up reliable guards on both sides. Then first you Arians will pray for three days and three nights, and then go to the church. And if, at your prayer, the doors of the church open of themselves, then let the church be yours forever: if this does not happen, then we will pray one night and go with litiya58, while singing sacred hymns, to the church; if it is revealed to us, then we will own it forever; if it is not opened to us, then the church will be yours again.

The Arians liked this proposal, while the Orthodox were upset with the saint, saying that he judged not by truth, but by fear of the king. Then, when both sides firmly and firmly locked up the holy church, vigilant guards were posted to it, after sealing it. When the Arians, having prayed for three days and three nights, came to the church, nothing miraculous happened: they prayed here from morning until the sixth hour, standing and crying out: Lord have mercy. But the church doors did not open before them, and they left in shame. Then Basil the Great, having gathered all the Orthodox with their wives and children, went out of the city to the Church of the Holy Martyr Diomedes59 and, having performed an all-night vigil there, in the morning he went with everyone to the sealed cathedral church, singing:

“Holy God, holy strong, holy immortal, have mercy on us!”

Stopping before the doors of the church, he said to the people:

- Raise your hands to heaven and cry out with zeal: "Lord have mercy!"

Then the saint commanded everyone to be silent and, going up to the doors, made the sign of the cross three times over them and said:

Blessed be the Christian God always, now and forever, and forever and ever.

When the people exclaimed: “Amen,” the earth immediately shook, and the locks began to break, the shutters fell out, the seals broke, and the gates opened, as if from a strong wind and storm, so that the doors hit the walls. Saint Basil began to sing:

“Lift up, you gates, your heads, and lift up, you eternal doors, and the King of glory will enter!” (Ps. 23:7).

Then he entered the church with a multitude of Orthodox and, having performed the divine service, dismissed the people with joy. Countless Arians, seeing that miracle, lagged behind their error and joined the Orthodox. When the king found out about such a just decision of Basil and about that glorious miracle, he was extremely surprised and began to blaspheme Arianism; however, being blinded by wickedness, he did not convert to Orthodoxy and subsequently perished in a miserable manner. It was when he was struck and wounded in the war in the Thracian country that he ran away and hid in a shed where straw lay. His pursuers surrounded the shed and set it on fire, and the king, having burned there, went into the unquenchable fire. The death of the king followed after the repose of our holy father Basil, but in the same year in which the saint also reposed.

Once, before Saint Basil, his brother, Bishop Peter of Sebaste, was slandered. They said about him that he allegedly continues cohabitation with his wife, whom he left before consecration to the bishops - it is not fitting for a bishop to be married. Hearing about this, Vasily said:

- It's good that you told me about it; I will go with you and rebuke him.

When the saint approached the city of Sebastia, Peter learned in spirit about the coming of his brother, for Peter was also filled with the Spirit of God and lived with his imaginary wife, not as a wife, but as a sister, chastely. So, he went out of the city to meet St. Basil for eight fields61 and, seeing his brother with a large number of companions, he smiled and said:

“Brother, how would you go against me against a robber?”

Having kissed each other in the Lord, they entered the city, and having prayed in the church of the holy forty martyrs, they came to the episcopal house. Vasily, seeing his daughter-in-law, said:

- Hello, my sister, it is better to say - the bride of the Lord; I came here for you.

She replied:

- Hello you too, most honorable father; and I have long wanted to kiss your honest feet.

And Basil said to Peter:

“I beg you, brother, spend the night with your wife in the church.

“I will do whatever you tell me,” replied Peter.

When night fell, and Peter rested in the church with his wife, Saint Basil was there with five virtuous men. Around midnight he woke these men and said to them:

- What do you see over my brother and over my daughter-in-law?

They also said:

- We see the angels of God wrapping around them and smearing with aromas their immaculate bed.

Vasily then said to them:

“Be quiet, and don’t tell anyone what you saw.”

In the morning, Vasily ordered the people to gather in the church and bring here a brazier with burning coals. After that he said:

- Stretch, my honest daughter-in-law, your clothes.

And when she had done this, the saint said to those who held the brazier.

“Put burning coals in her clothes.

They carried out this command. Then the saint said to her:

“Keep these coals in your clothes until I tell you to.”

Then he again ordered to bring new burning coals and said to his brother:

“Stretch out your felon, brother.”

When he fulfilled this command, Basil said to the servants:

- Pour the coals from the brazier into the phelonion - and they poured out.

When Peter and his wife kept burning coals in their clothes for a long time and did not suffer any harm from this, the people who saw this marveled and said:

– The Lord preserves His saints and grants them blessings while still on earth.

When Peter and his wife threw coals on the ground, they did not smell any smoky smell, and their clothes remained unburnt. Then Basil commanded the aforementioned five virtuous men to tell everyone what they saw, and they told the people how they saw in the church the angels of God hovering over the bed of blessed Peter and his wife, and smearing their immaculate bed with aromas. After this, everyone glorified God, who cleanses His saints from the false slander of man.

In the days of our venerable father Basil in Caesarea there was a widow of noble birth, extremely wealthy; living voluptuously, pleasing her flesh, she completely enslaved herself to sin and for many years dwelt in fornication. God, Who wants everyone to repent (2 Pet. 3:8), touched her heart with His grace, and the woman began to repent of her sinful life. Once left alone with herself, she reflected on the immeasurable multitude of her sins and began to lament her situation like this:

Woe to me, sinful and prodigal! How will I answer the righteous Judge for the sins I have committed? I have corrupted the temple of my body, defiled my soul. Woe to me, the most grievous of sinners! With whom can I compare myself in my sins? With a harlot, or with a publican? But no one sinned like me. And - what is especially scary - I have committed so much evil already after being baptized. And who will tell me whether God will accept my repentance?

Weeping so, she remembered everything that she had done from youth to old age, and, sitting down, she wrote it on the charter. After all, she wrote down one sin, the most serious, and sealed this charter with a lead seal. Then, choosing the time when Saint Basil went to church, she rushed to him and, throwing herself at his feet with the charter, exclaimed:

“Have mercy on me, holy hierarch of God, I have sinned more than anyone!”

The saint stopped and asked her what she wanted from him; she, giving him a sealed charter, said:

- Here, Vladyka, I wrote all my sins and iniquities on this charter and sealed it; but you, the saint of God, do not read it and do not remove the seal, but only cleanse them with your prayer, for I believe that the One who gave me this thought will hear you when you pray for me.

Basil, taking the charters, raised his eyes to heaven and said:

- God! To you alone this is possible. For if You took upon Yourself the sins of the whole world, then the more You can cleanse the sins of this one soul, since all our sins, although they are numbered with You, but Your mercy is immeasurable and unsearchable!

Having said this, Saint Basil entered the church, holding the charter in his hands, and, prostrating himself before the altar, spent the whole night in prayer for that woman.

In the morning, having performed the divine service, the saint called the woman and gave her the sealed charter in the form in which he received it, and at the same time said to her:

“You have heard, woman, that “no one can forgive sins except God alone” (Mark 2:7).

She also said:

- I heard, honest father, and that's why I bothered you with a request to beg his goodness.

Having said this, the woman untied her charter and saw that her sins were blotted out here; only that grave sin that was written down by her after was not blotted out. At the sight of this, the woman was horrified and, striking herself in the chest, fell at the feet of the saint, crying out:

- Have mercy on me, servant of the Most High God, and as you had mercy on all my iniquities and begged God for them, so beg for this, so that it would be completely cleansed.

The archbishop, shedding tears of pity for her, said:

- Arise, woman: I myself am a sinner, and I need pardon and forgiveness; The same one who cleansed your other sins can also cleanse your sin that has not yet been blotted out; but if for the future time you protect yourself from sin and begin to walk in the way of the Lord, you will not only be forgiven, but also be worthy of heavenly glorification. This is what I advise you: go into the desert: there you will find a holy man named Ephraim; give him this charter and ask him to ask for mercy for you from God the Lover of mankind.

The woman, according to the word of the saint, went into the wilderness and, after walking a long distance, found the cell of blessed Ephraim. Knocking on the door, she said:

- Have mercy on me, a sinner, reverend father!

Saint Ephraim, having learned in his spirit about the purpose with which she came to him, answered her:

- Get away from me, woman, for I am a sinful person and I myself need the help of other people.

She then threw the charter before him and said:

- Archbishop Vasily sent me to you so that, having prayed to God, you would cleanse my sin, which is written in this charter; he cleansed the rest of the sins, and you do not refuse to pray for one sin, for I have been sent to you.

Saint Ephraim said:

- No, child, the one who could beg God for many of your sins, all the more can beg for one. So, go, go now, so that you may find him alive before he goes to the Lord.

Then the woman, bowing to the monk, returned to Caesarea.

But she came here just in time for the burial of Saint Basil, for he had already passed away, and his holy body was being carried to the place of burial. Having met the funeral procession, the woman sobbed loudly, threw herself on the ground and said to the saint, as if alive:

- Woe to me, saint of God! woe to me, unfortunate! Did you send me into the wilderness so that, undisturbed by me, you could leave the body? And so I returned empty-handed, having made the difficult journey into the desert in vain. Let God see this and let Him judge between me and you that you, having the opportunity to help me yourself, sent me to another.

So crying, she threw the charter on top of the saint's bed, telling all people about her grief. One of the clergy, wanting to see what was written in the charter, took it and, having untied it, did not find any words on it: the whole charter became clean.

“Nothing is written here,” he said to the woman, “and in vain do you grieve, not knowing the indescribable love of God that has manifested itself in you.

All the people, seeing this miracle, glorified God, who gave such power to His servants even after their death.

In Caesarea there lived a Jew named Joseph. He was so skilled in the science of healing that he determined, by observing the movement of blood in the veins, the day of the death of the patient in three or five days, and even indicated the very hour of death. Our God-bearing father Basil, foreseeing his future conversion to Christ, loved him very much and, often inviting him to talk with him, persuaded him to leave the Jewish faith and accept holy baptism. But Joseph refused, saying:

In what faith I was born, in that I want to die.

The saint said to him:

“Believe me that neither I nor you will die until you are “born of water and spirit” (John 3:5): for without such grace it is impossible to enter the Kingdom of God. Were not your fathers baptized “in the clouds and in the sea” (1 Corinthians 10:1)? did they not drink from the stone, which was a type of the spiritual stone, Christ, who was born of the Virgin for our salvation. This Christ your fathers crucified, but being buried on the third day, he rose again, and having ascended into heaven, sat down at the right hand of the Father, and from there he will come to judge the living and the dead.

There were many other things useful for the soul, the saint told him, but the Jew remained in his unbelief. When the time came for the repose of the saint, he fell ill and called the Jew to him, as if in need of his medical help, and she asked him:

“What do you say about me, Joseph?

The same, having examined the saint, said to his household:

“Prepare everything for burial, for we must expect his death any minute.

But Vasily said:

- You don't know what you're talking about!

The Jew replied:

- Believe me, lord, that your death will come before sunset.

Then Vasily said to him:

- And if I stay alive until the morning, until the sixth hour, what will she do then?

Joseph replied:

Let me die then!

“Yes,” said the saint, “die, but die to sin in order to live for God!”

“I know what you are talking about, my lord! - answered the Jew, - and now I swear to you that if you live until morning, I will fulfill your desire.

Then Saint Basil began to pray to God that He would continue his life until the morning to save the soul of the Jew, and he received what he asked. In the morning he sent for him; but he did not believe the servant who told him that Vasily was alive; however, he went to see him, as he thought already dead. When he saw him really alive, he went as if into a frenzy, and then, falling at the feet of the saint, he said in a fit of heart:

Great is the Christian God, and there is no other God but Him! I renounce ungodly Judaism and convert to the true, Christian faith. Order, holy father, to immediately give me holy baptism, as well as to my whole house.

Saint Basil said to him:

“I baptize you with my own hands!”

Yerey, going up to him, touched the right hand of the saint and said:

“Your strength, lord, has weakened, and your whole being has finally failed; you cannot baptize me yourself.

“We have a Creator who strengthens us,” Vasily answered.

And, having risen, he entered the church and before the face of all the people he baptized the Jew and all his family; he called him the name John and communed him with the Divine Mysteries, having himself celebrated the liturgy that day. Having instructed the newly baptized about eternal life and having addressed with a word of edification to all his verbal sheep, the saint remained in the church until the ninth hour. Then, giving everyone the last kiss and forgiveness, he began to thank God for all his inexpressible blessings and, when the word of thanksgiving was still on his lips, he gave his soul into the hands of God and, as a bishop, joined the deceased bishops, and like a great verbal thunder - to the preachers on the first day of January 379, during the reign of Gratian, who reigned after his father, Valentinian.

Saint Basil the Great shepherded the Church of God for eight years, six months and sixteen days, and all the years of his life were forty-nine.

The newly baptized Jew, seeing the saint dead, fell on his face and said with tears:

“Truly, servant of God Vasily, even now you would not have died if you yourself had not wanted to.

The burial of St. Basil was a significant event and showed how high respect he enjoyed. Not only Christians, but also Jews and pagans rushed in crowds into the street in great numbers and persistently crowded to the tomb of the deceased saint. Saint Gregory of Nazianzus also arrived at Basil's burial and wept much for the saint. The bishops who gathered here sang tomb chants and buried the honest relics of the great saint of God Basil in the church of the holy martyr Eupsychius, praising God, the One in the Trinity, to him be glory forever. Amen.

Troparion, tone 1:

Your broadcast has gone out into the whole earth, as if you had received your word, and thou hast taught it divinely, thou hast clarified the nature of beings, thou hast adorned human customs, the royal priesthood of the reverend father: pray to Christ God that our souls be saved.

Kontakion, tone 4:

Thou hast appeared as an unshakable foundation to the church, giving all unstolen dominion by man, imprinting with your commands, unrevealed Basil the Monk.

_____________________________________________________

1 Cappadocia - a province of the Roman Empire, was located in the east of Asia Minor and was known during the time of Basil the Great for the education of its inhabitants. At the end of the 11th century, Cappadocia fell under the rule of the Turks and still belongs to them. Caesarea - the main city of Cappadocia; The church of Caesarea has long been famous for the education of its archpastors. St. Gregory the Theologian, who started his education here, calls Caesarea the capital of enlightenment.

2 Emperor Constantine the Great reigned from 324 to 337.

3 Vasily's father, also named Vasily, known for his charity, was married to a noble and rich girl Emmelia. From this marriage were born five daughters and five sons. The eldest daughter, Macrina, after the untimely death of her fiancé, remained faithful to this blessed union, devoting herself to chastity (her memory is July 19); Vasily's other sisters got married. Of the five brothers, one died in early childhood; three were bishops and canonized as saints; the fifth died hunting. Of the survivors, the eldest son was Basil, followed by Gregory, later Bishop of Nyssa (his memory is January 10), and Peter, at first a simple ascetic, then the bishop of Sebaste (his memory is January 9). - Basil's father, probably shortly before his death, took the priesthood, as this can be concluded from the fact that Gregory the Theologian calls the mother of Basil the Great the wife of a priest.

4 Gregory the Wonderworker, Bishop of Neocaesarea (north of Caesarea Cappadocia) compiled the creed and the canonical epistle, and also wrote several other works. He died in 270, his memory is November 17.

5 Neocaesarea - the current Nixar, the capital of Pontus Polemoniacus, famous for its beauty, in the north of Asia Minor; especially known for the church council that took place there (in 315). Iris River in Pontus, originates at Antitaurus.

6 Sophists are scholars who have devoted themselves primarily to the study and teaching of eloquence. - Livanius and later, when Basil was already a bishop, maintained written relations with him.

7 Athens is the main city of Greece, which has long attracted the color of the Greek mind and talent. The well-known philosophers Socrates and Plato, as well as the poets Aeschylus, Sophocles, Euripides and others once lived here. - By Hellenic wisdom we mean pagan learning, pagan education.

8 Proeresius, the most famous teacher of philosophy at that time, was a Christian, as is evident from the fact that he closed his school when the emperor Julian forbade Christians from teaching philosophy. Nothing is known about what religion Hiereus adhered to.

9 Gregory (Nazianzen) was later for some time Patriarch of Constantinople and is known for his lofty creations, for which he received the title of Theologian. He had known Basil in Caesarea, but he became close friends with him only in Athens. His memory is January 25th.

10 Egypt has long served as a place where the Christian ascetic life was especially developed. Similarly, there was a great multitude of Christian scholars, of whom Origen and Clement of Alexandria were the most famous.

11 That is, according to Euvulus, Basil had a mind that exceeded the measure of the mind common to a person, and in this respect he approached the gods.

12 That is, he only deserves the honorary name of “philosopher”, who looks at death as a transition to a new life and therefore leaves this world without fear.

13 Such pictures in ancient times were often used by moralists in order to make a greater impression on listeners.

14 That is, heat, heat, which is very heavy in the east (Matt. 20:12).

15 That is, what we now cannot imagine by any means (1 Corinthians 2:9).

16 That is, various sights, such as the tomb of Christ Golgotha ​​and so on.

17 As now, so in ancient times, the newly baptized, as a token of their cleansing from sins, were clothed in white robes.

18 Here, of course, is Syrian Antioch, by the river Orontes, which was called Great.

19 Homer is the greatest Greek poet who lived in the 9th century. to R. Khr.; wrote famous poems: "Iliad" and "Odyssey".

20 That is, the time has not yet come to replace philosophy and pagan religion with Christian faith. Livanius died a pagan (about 391, in Antioch).

21 Maximus III - Patriarch of Jerusalem - from 333 to 350.

22 The ancient Christians received St. baptism is partly out of humility, partly in the consideration that, having been baptized not long before death, they will receive forgiveness of all their sins in baptism.

23 That is, he was freed from hereditary ancestral sin (Epistle to Ephesians ch. 4, article 22).

24 This miracle was reminiscent of the descent of the Holy Spirit in the form of a dove onto Christ the Savior, who was baptized in the Jordan.

25 The Lord Jesus Christ, being in the tomb, was wrapped in white linen.

26 Basil the Great wrote many works. Like all actions of St. Basil were distinguished by extraordinary grandeur and importance, so all his writings are imprinted with the same character of the height and grandeur of the Christian. In his works, he is both a preacher and a dogmatist-polemist and interpreter of the Holy Scriptures and a teacher of morality and piety, and, finally, the organizer of church services. Of his conversations, in terms of strength and animation, they are considered the best: against; usurers, against drunkenness and luxury, about fame, about hunger. In his letters to St. Vasily vividly portrays the events of his time; many of the letters contain excellent instructions on love, meekness, forgiveness of offenses, on the upbringing of children, against the avarice and pride of the rich against a vain oath, or with spiritual advice for monks. As a dogmatist and polemicist, he appears before us in his three books written against the Arian false teacher Eunomius, in an essay against Savelius and Anomei on the divinity of the Holy Spirit. Moreover, Basil the Great wrote a special book on the Holy Spirit against Aetius, whose champion was Eunomius. Dogmatic writings also include some conversations and letters of St. Vasily. As an interpreter of the Holy Scriptures, St. Vasily with nine conversations on "Shestodnev", where he showed himself to be an expert not only on the Word of God, but also on philosophy and natural science. Also known are his conversations on the psalms and on 16 chapters of the book of the prophets. Isaiah. Conversations both on the Six Days and on the Psalms were spoken in the temple and therefore, along with the explanation, they contain exhortations, consolations and teachings. He touched on the teachings of piety in his famous “instruction to young men how to use pagan writers”, and in two books on asceticism. The canonical writings include the epistles of Basil the Great to some bishops. - Gregory the Theologian speaks of the dignity of the works of Basil the Great in this way: “Everywhere one and the greatest delight is the writings and creations of Vasilyeva. After him, writers need no other wealth than his writings. Instead of all - he alone became sufficient for students for education. “Who wants to be an excellent civil orator,” says the learned Patriarch Photius, “neither Demosthenes nor Plato is needed, if only he takes as a model and studies the words of Basil. In all the words of his St. Vasily is excellent. He especially speaks a clean, graceful, majestic language; in the order of thought for him first place. He combines persuasiveness with pleasantness and clarity. Saint Gregory the Theologian says this about the knowledge and writings of Saint Basil: “Who more than Basil was enlightened by the light of knowledge, saw into the depths of the Spirit, and with God explored everything that is known about God? In Basil beauty was virtue, greatness was theology, procession was the unceasing striving and ascent to God, power was the sowing and distribution of the word. And therefore, without stumbling, I can say: their voice went through all the earth, and to the ends of the universe their words, and to the ends of the universes his verbs, that St. Paul spoke about the apostles (Rom. 10, 18)…. - When I have the Six Days in my hands and pronounce it orally: then I converse with the Creator, comprehend the laws of creation and marvel at the Creator more than before - having one sight as my mentor. When I have before me his accusatory words against false teachers: then I see the fire of Sodom, with which crafty and lawless tongues are incinerated. When I read the words about the Spirit: then I find the God I have again and feel in myself the boldness to speak the truth, ascending the degrees of his theology and contemplation. When I read his other interpretations, which he also clarifies for people with low vision: then I am convinced not to stop at one letter, and look not only at the surface, but stretch further, from one depth to enter into a new one, calling on the abyss of the abyss and acquiring light with light, until reach the highest point. When I am busy with his praises to the ascetics, then I forget the body, I converse with those who are praised, I am aroused to achievement. When I read his moral and active words: then I am cleansed in soul and body, I become an organ acceptable to God as a temple, into which the Spirit strikes with the chanter of God's glory and God's power, and through this I am transformed, I come to prosperity, from one person I become another, I am changed by Divine change ” (Funeral word of Gregory the Theologian to St. Basil).

27 The archdeacons were of great importance in the ancient church, as the closest assistants to the bishops.

28 Eusebius was taken to the chair of the bishop, at the request of the people, straight from the civil service and therefore could not have special authority as a theologian and teacher of the faith.

29 One of his most important activities during this time was preaching the word of God. Often he preached not only every day, but also twice a day, in the morning and in the evening. Sometimes after preaching in one church, he came to preach in another. In his teachings, Basil vividly and convincingly for the mind and heart revealed the beauty of Christian virtues and denounced the vileness of vices; offered incentives to strive for the former to move away from the latter, and showed everyone the path to achieving perfection, since he himself was an experienced ascetic. His very interpretations are directed, first of all, to the spiritual edification of his listeners. Whether he explains the history of the world creation, he sets himself the goal, firstly, to show that “the world is a school of theology” (conversation 1 on Six Days), and through this arouse in his listeners reverence for the wisdom and goodness of the Creator, revealed in His creations, small and great, beautiful, varied, countless. Secondly, he wants to show how nature always teaches man a good moral life. The lifestyle, properties, habits of four-legged animals, birds, reptile fish, everything - even the former one-day - gives him the opportunity to draw instructive lessons for the lord of the earth - man. Whether he explains the book of Psalms, which, according to his expression, combines everything that is useful in others: prophecy, history, and edification, he mainly applies the sayings of the Psalmist to life, to the activity of a Christian.

30 Pontus is a region in Asia Minor, on the southern coast of the Black Sea, not far from Neocaesarea. The Pontic Desert was barren, and its climate was far from favorable for health. The hut in which Vasily lived here had neither strong doors, nor a real hearth, nor a roof. True, some hot food was served at the meal, but, according to the words of Gregory the Theologian, with such bread in pieces, from its extreme callousness, the teeth first slipped, and then got stuck in them. In addition to common prayers, readings of St. Basil the Great and Gregory the Theologian and other monks there themselves were engaged in carrying firewood, hewing stones, caring for garden vegetables, and they themselves drove a huge cart with manure.

31 These rules served and serve as a guide for the life of the monks of the entire East and, in particular, for our Russian monks. In his rules, Basil gives preference to a cenobitic life over a hermit and solitary one, since, living together with others, a monk has more opportunities to serve the cause of Christian love. Basil establishes for the monks the obligation of unquestioning obedience to the rector, prescribes to be hospitable towards strangers, although he forbids serving them special dishes. Fasting, prayer and constant work - this is what the monks should do, according to the rules of Basil, and, however, they should not forget about the needs of the unfortunate and sick people around them who need care.

32 Heretics - the Arians taught that Christ was a created being, not eternally existing and not of the same nature with God the Father. This heresy received its name from the presbyter of the Alexandrian church, Arius, who began to preach these thoughts in the year 319.

33 Sebastia is a city in Cappadocia.

34 Proclus, Archbishop of Constantinople (in the middle of the 5th century) says that St. Basil compiled a shorter liturgy in view of the fact that many Christians of his time began to express their dissatisfaction with the length of the church service. To this end, he shortened the usual public prayers, expanding at the same time the prayers of the clergy. – In addition to the liturgies, Basil the Great composed: a) a prayer before communion; b) prayers on the eve of Pentecost and c) prayer and incantation over the possessed.

35 Prayer at the Liturgy of St. Basil the Great.

36 Charter - papyrus paper or parchment, on which they wrote in antiquity; manuscript, scroll (3 Mac. 4:15; 2 John 1:12).

37 “If not for Basil,” says the church historian Sozomen, “the heresy of Eunomius would have spread to Taurus, and the heresy of Apollinaris from Taurus to Egypt.”

38 Julian the Apostate reigned from 361 to 363. Having become emperor, he apostatized from the Christian faith and set the task of his life to restore paganism; that's why he is called "Apostate".

39 Saint Mercury the soldier suffered a martyr's death in Caesarea in Cappadocia. His memory is November 24th.

40 Rapida - (Greek fan, a tool for driving away flies). These are metal circles on rather long handles with images of beetle-winged seraphim on them. With them, the deacons, during their hierarchical service, blow, sway over St. gifts, so that no insect falls into them; at the same time, the ripides remind us that during the sacred service of the liturgy, St. angels, the images of which are on the ripids. Ripids are used in hierarchical service; when serving as a priest, they are replaced by a patron.

41 The veils were, in fact, arranged in front of the section of the temple where the women stood; these veils were lowered during the celebration of the sacrament of the Eucharist, and women, under the threat of being removed from the temple, were forbidden to lift them at this time. The altar was separated from the rest of the church by a through lattice, which later turned into the current iconostasis.

42 Emperor Valens reigned from 364 to 378.

43 This eparch was the ruler of the whole East and at the same time the head of the Praetorians or the royal guard

44 The instrument with which the ancients wrote was nothing like a pen, pencil, or stylus (see Ps. 44, vv. 1-3).

45 That is, that the Son of God is consubstantial with God the Father and equal to him.

46 Valentinian reigned from 364 to 376.

47 Churches in antiquity, from the time of Constantine the Great, were granted the so-called right of asylum: the innocently persecuted hid in them and the authorities had, thus time to be convinced of their innocence.

48 Basil the Great was an extremely sickly person and often completely lost his bodily strength. “Continuous and violent fevers,” he wrote himself, “have exhausted my body so much that I am no different from a web. Every path is impassable for me, every breath of wind is more dangerous than anxiety for swimmers... I have illness after illness.”

49 The graves of the pagans, being unclean, were considered among the ancient Christians as the favorite haunt of demons.

50 Take it on your shoulders, like an eastern shepherd takes a tired sheep on his shoulders.

51 The ancient Christians used to raise their hands to heaven when they pray. From there, in our Church song it says: the recompense by my hand is the evening sacrifice (Stikhira at Vespers).

52 Leprosy is a disease that destroys the whole body of a person and, moreover, is contagious.

53 St. Ephraim the Syrian is a famous Christian ascetic and writer. His memory is January 28. He was named Sirin, that is, the Syrian, because Mesopotamia, in which he was born, was ranked among Syria in ancient times.

54 An exclamation from a small litany pronounced by a deacon at Vespers on the day of Pentecost.

55 Nicaea is a city in the Asia Minor province of Bithynia. The first ecumenical council was here in 325.

56 Demosthenes was the most famous orator of ancient Greece; lived from 384 - 322 BC.

57 That is, as the king himself would judge.

58 Litiya, from Greek. means fervent prayer. It was usually performed outside the temple, but now it is performed in the vestibule.

60 It was in the city of Adrianople, in what is now Bulgaria.

61 The field is a measure of distances; it was equal to our 690 fathoms.

62 Phelon - this was the name in ancient times for upper, long and wide clothes, without sleeves, hugging the body from all sides. Christian antiquity, out of reverence for the Savior and his apostles, who used if not such, then similar outer clothing, accepted the phelonion among the sacred vestments and from ancient times adopted it, both for bishops and priests.

63 That is, having a special gift of eloquence, persuasiveness and power of speech.

64 Gratian ruled the empire (at first with his father Valentinian I) from 375 to 383.

65 Where are the relics of St. Basil - unknown: on Mount Athos (in the Lavra of St. Athanasius) they show only his head; his holy body, according to the legends of Western writers, was taken from Caesarea during the Crusades and transferred by the crusaders in the West - to Flanders. - For his merits to the Church and the extraordinary highly moral and ascetic life of St. Basil is called the Great and is glorified as “the glory and beauty of the Church”, “the luminary and eye of the universe”, the teacher of dogmas, the chamber of learning, the “leader of life”.

66 At the all-night vigil in memory of St. Basil the Great, the Church pronounces two sayings in honor of the Circumcision of the Lord, and one in honor of the ecumenical teacher and Saint Basil - about the high perfection of the righteous and the good from them for their neighbors (Prov. 10, 31 - 32; 11, 1 - 12). The morning gospel in honor of the saint (John 10:1-9) proclaims the dignity of a true shepherd who lays down his life for the sheep. At the liturgy, which happens on the 1st day of January, St. Basil the Great, by reading the Apostle in honor of him, the Church proclaims the most perfect bishop - the Son of God, whom Saint Basil the Great imitated in his life (Heb. 7, 26 - 8, 2). The gospel at the liturgy (one for Circumcision, the other for St. Basil) in honor of the saint proclaims the teaching of Jesus Christ about the blessedness of the poor in spirit, those who hunger and thirst for the truth and are persecuted for the faith of Christ (Luke 6, 17-23), such as St. Basil the Great.

67 The words “whom thou hast taught divinely” point to the great learning of St. Basil - for his deep knowledge of the laws of nature. St. Basil left behind many writings, in which he explained, among other things, God's wise arrangement of everything that exists. - The words: “human customs have adorned thou” - indicate that St. Basil wrote many rules and regulations, by which he introduced many pious customs into use.

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LIVES OF THE SAINTS

according to Saint Demetrius,

Saint Basil the Great, Archbishop of Caesarea in Cappadocia (†379)

BASILY THE GREAT (Basil of Caesarea) (c. 330-379), saint, archbishop of the city of Caesarea (Asia Minor), church writer and theologian.

Born into a pious Christian family in the Cappadocian city of Caesarea, around 330, during the reign of Emperor Constantine the Great.

His father was a lawyer and teacher of rhetoric. There were ten children in the family, five of whom were canonized: Vasily himself, his older sister - St. Macrina, brother Gregory, ep. Nissky, brother Peter, ep. Sebastia of Armenia, and the younger sister of Blessed. Theoseva, deaconess. Their mother is also counted among the saints. Emilia.

At the age of 26, he went to Athens to study various sciences in the schools there. In Athens, Basil made friends with another glorious saint, Gregory the Theologian, who was also studying at that time in Athenian schools.

Vasily and Grigory, being similar to each other in their good temper, meekness and chastity, loved each other so much as if they had one soul - and they subsequently retained this mutual love forever. Vasily was so passionate about the sciences that he often even forgot, sitting at books, about the need to eat. In Constantinople and Athens, Basil studied rhetoric, philosophy, astronomy, mathematics, physics and medicine. Feeling a call to the spiritual life, he traveled to Egypt, Syria and Palestine. There he studied the works of St. fathers, practiced ascetic exploits, visited famous hermits. Returning to his homeland, he became a presbyter, and then a bishop. St. Basil spoke out in defense of the Orthodox faith. As an archpastor, he took care of the strict observance of the canons of the Church, of the clergy, of church discipline, helped the poor and the sick; founded two monasteries, an almshouse, a hotel, a hospice. He himself led a strict and temperate life, and thereby acquired from the Lord the gift of clairvoyance and miracles. He was revered not only by Christians, but also by pagans and Jews.

Many cases of miraculous healings performed by St. Basil the Great are known. The power of St. Basil's prayers was so great that he could boldly ask the Lord for forgiveness for a sinner who had denied Christ, leading him to sincere repentance. Through the prayers of the saint, many great sinners who despaired of salvation received forgiveness and were resolved from their sins. So, for example, a certain noble woman, ashamed of her prodigal sins, wrote them down and gave the sealed scroll to St. Basil. The saint prayed all night for the salvation of this sinner. In the morning he gave her an unopened scroll, in which all sins were blotted out, except for one terrible sin. The saint advised the woman to go into the wilderness to St. Ephraim the Syrian. However, the monk, who personally knew and deeply revered Saint Basil, sent the repentant sinner back, saying that only Saint Basil was able to ask the Lord for her complete forgiveness. Returning to Caesarea, the woman met the funeral procession with the coffin of St. Basil. In deep grief, she fell to the ground with sobs, throwing the scroll on the tomb of the saint. One of the clerics, wanting to see what was written on the scroll, took it and, unfolding it, saw a blank sheet; thus the last sin of the woman was blotted out through the prayer of St. Basil, performed by him posthumously.

While on his deathbed, the saint converted to Christ his physician, the Jew Joseph. The latter was sure that the saint would not be able to live until morning, and said that otherwise he would believe in Christ and be baptized. The saint asked the Lord to delay his death.

The night passed and, to Joseph’s astonishment, Saint Basil not only did not die, but, rising from his bed, came to the church, himself performed the sacrament of Baptism over Joseph, celebrated the Divine Liturgy, communed Joseph, taught him a lesson, and then, having said goodbye to everyone, with a prayer he went to the Lord, without leaving the temple.

Not only Christians, but pagans and Jews gathered for the burial of St. Basil the Great. Saint Gregory the Theologian arrived to see off his friend, whom Saint Basil, shortly before his death, blessed to accept the See of Constantinople.

For his services to the Orthodox Church, St. Basil is called the Great and glorified as "the glory and beauty of the Church", "the luminary and eye of the universe", "teacher of dogmas", "chamber of learning". St. Basil the Great is the heavenly patron of the Enlightener of the Russian Land - the Holy Equal-to-the-Apostles Grand Duke Vladimir, who was named Vasily in Baptism. Saint Vladimir deeply revered his Angel and built several churches in Russia in honor of him. Saint Basil the Great, along with Saint Nicholas the Wonderworker, from ancient times enjoyed special reverence among the Russian believing people.

HBasil's relics still remain in the Pochaev Lavra. Honest head of St. Basil reverently kept in the Lavra of St. Athanasius on Mount Athos , a right hand him - at the altar Church of the Resurrection of Christ in Jerusalem .

in Moscow in Church of the Nativity of the Blessed Virgin in Vladykino there is an icon of three saints: St. Basil the Great, St. Nicholas and VMC. Barbarians with particles of relics (m. "Vladykino", Altufevskoe highway, 4).

Creations of St. Basil the Great

Saint Basil the Great was a man of predominantly practical activity. Therefore, most of his literary works are conversations; the other significant part is letters. The natural aspiration of his spirit was directed to questions of Christian morality, to something that could have a practical application. But according to the circumstances of his church activity, Saint Basil often had to defend the Orthodox teaching against heretics, or the purity of his faith against slanderers. Hence, not only in many conversations and letters of St. Basil there is a dogmatic-polemical element, but he also owns entire dogmatic-polemical works, in which he shows himself to be a profound metaphysician and theologian. All the works written by St. Basil have not come down to us: Cassiodorus, for example, reports that he wrote a commentary on almost all of the Holy Scriptures.

The surviving works of St. Basil are divided into five groups according to content and form: dogmatic-polemical, exegetical, ascetic, conversations and letters.

Dogmatic-polemical creations

The most important dogmatic-polemical work of St. Vasily - "Refutation of the defensive speech of the wicked Eunomius". The content of this work is determined by the dogmatic provisions of Eunomius, revealed by him in his "Apology"; Saint Basil cites excerpts from this work of Eunomius and writes a refutation of them.

Eunomius, Bishop of Cyzicus, was a representative of that strict Arianism that arose in the 50s. 4th century, to which Arius himself seemed insufficiently consistent.

The founder and first leader of this new Arianism (Anomianism) was Aetius. His only gifted student was Eunomius the Cappadocian, who presented in his works a detailed and systematic disclosure of the theological principles of Aetius.

Possessing a strictly logical mind, he sharply criticized the Nicene doctrine of consubstantiality, and the influence of his views was so strong that such authoritative church figures and writers as Basil the Great, Gregory of Nyssa, Apollinaris of Laodicea, Theodore of Mopsuestia had to come out to fight him. It was created directly by the energy of the Almighty and, as the most perfect work of an artist, is an imprint of all the power of the Father, His deeds, thoughts and desires. Not being equal to the Father either in essence, or in dignity, or in glory, the Son, however, infinitely rises above the creatures and is even called by Eunomius the true God, Lord and King of glory, as the Son of God and God. The Holy Spirit is the third in order and dignity, therefore, the third and in essence, the creation of the Son, different in essence and from Him - since the work of the first creature must be different from the work of God Himself, but also different from other creatures - as the first work of the Son .

Eunomius, who won the favor of the Arian Eudoxius (bishop of Antioch, and from 360 of Constantinople), in 360 became the bishop of Cyzicus, but since his teaching caused church discord, the next year, at the insistence of more confident Arians, he was deposed by Constantius and exiled . On this occasion, Eunomius set forth his doctrine in writing and called his book "Apology"; in it he clearly expressed the essence of his teaching that the Son is a creature, although exalted above other creatures, and unlike the Father in essence and in every respect. This work was highly valued by many Arians and the rigor of the development of the system and dialectical and syllogistic subtleties aroused surprise in many. Therefore, St. Basil the Great, at the request of the monks, undertook in 363-364. written rebuttal.

The work "Against Eunomius" consists of five books, but only the first three undoubtedly belong to St. Basil, and the fourth and fifth in their construction, presentation and language are significantly inferior to the authentic works of St. Basil, in some opinions and interpretations they disagree with his authentic works to the point of contradiction and are not so much a harmonious work specifically against Eunomius as a collection of evidence in general against Arian false teachings. about the Holy Trinity. There was an attempt to assimilate these books to Apollinaris of Laodicea, but recently the view has been established in science that they belong to Didymus of Alexandria.

The first book is busy exposing those sophisms that Eunomius wove around the term "unborn". St. Basil refutes the main position of Eunomius, that the essence of the Deity is unbegottenness. On the basis of common word usage and Holy Scripture, St. Vasily explains that the essence of things is comprehended by the human mind in parts, and is not perceived directly, and is expressed by several different names, each of which defines only one of any sign. The names assimilated to God have the same meaning - both positive: holy, good, etc., and negative: unborn, immortal, invisible and similar. Only from all of them taken together is obtained, as it were, the image of God, very pale and weak in comparison with reality, but still sufficient for our imperfect mind. Therefore, the term "unbegotten" alone cannot be a perfect and complete definition of the essence of God: one can say that the essence of God is unbegotten, but one cannot assert that unbegottenness is the essence of God. The term "unborn" refers only to the origin or mode of being of something, but does not define the nature or being. Finally, St. Basil speaks of the communion of the Divine nature through birth and of the equality of the Father and the Son. Against the paradoxical assertion of Eunomius that he comprehended the very essence of God, St. Basil says that the human mind testifies only to the existence of God, and does not determine what God is, and the Holy Scriptures testify that the essence of God is incomprehensible to the human mind and, in general, to any creature.

In the second book of St. Basil proves that the Son is indeed born from eternity, since there is no time in God. God has in himself a patronymic, coextensive with His eternity; therefore also the Son, eternally existing and always existing, did not at some time begin to be, but when the Father, then also the Son. The Son is not a creature or creation, but as begotten of the Father, He is of the same essence with Him and of equal dignity with Him.

In the third book, briefly and accuratelythe deity of the Holy Spirit is called and the assertion of Eunomius is refuted that He, being third in dignity and order, is third in nature.

The fourth book first gives an abbreviated repetition of the evidence against Eunomius set forth in the first and second books, and then explains the passages of Holy Scripture that seem to be evidence against the divinity of the Son and which were actually quoted by the Arians.

The fifth book speaks in detail about the deity of the Holy Spirit, His consubstantiality with the Father and the Son, and explains the passages of Holy Scripture related to this.

"About the Holy Spirit" , in 30 chapters. The work was written at the request of a friend of Basil the Great, the Bishop of Iconium Amphilochius, about 375 on the basis of the changes allowed by Saint Basil in the final doxology. Then they usually ended prayers and hymns with a doxology "To the Father through the Son in the Holy Spirit". This formula was accepted by both the Arians and the Doukhobors, since it allowed for the possibility of explaining it in the sense of their doctrine of the created subordination of the Son and the Spirit - heretics referred to it in support of their opinion. To make such references impossible, St. Basil began to prefer to use doxology "To the Father with the Son and with the Holy Spirit". On this occasion, rumors began, and St. Vasily was accused of innovations. Amphilochius asked St. Basil to justify the change he introduced. In response to this request, St. Basil compiled the named dogmatic-polemical work, which aims to prove that the Son and the Holy Spirit have equal honor with the Father, since They are of the same nature with Him. St. Basil first points out that it is really necessary to reveal the hidden meaning in every utterance and in every syllable, but that heretics direct their sophistic reasoning about syllables and prepositions to the affirmation of their false teaching about the difference in essence between the Father and the Son and the Holy Spirit. The subtle distinction between the prepositions "with", "through", "in" was borrowed by heretics from external wisdom, and in Holy Scripture the use of these prepositions is not strictly maintained, and they are applied to the Father and the Son and the Holy Spirit, so that in the former doxology one cannot find confirmation for Arian views. Turning to the defense of his own formula of doxology, St. Basil first speaks of the glorification of the Son. The heretics argued that since the Son is not together with the Father, but is necessary after the Father, therefore, below the Father, then glory to the Father is given "through" Him, and not together "with" Him, insofar as the first expression denotes a service relationship, and the last - equality. St. Basil asks on what basis the heretics say that the Son is after the Father, and he proves that the Son cannot be inferior either in time, or in rank, or in dignity. Therefore, both formulas of doxology can be admitted in the Church, with the only difference that “when we take into consideration the greatness of the nature of the Only Begotten and the excellence of His dignity, then we testify that He has the glory “with the Father”; and when we imagine that He gives us good things and brings us ourselves to God and makes Him His own, then we confess that this grace is accomplished "by Him" ​​and "in Him". very grateful."

In the final chapter, St. Basil picturesquely depicts the sad state of the Church, like a ship subjected to a terrible storm; it is the result of disrespect for the rules of the fathers, the insidious intrigues of heretics, self-interest and rivalry of clerics, which is worse than open war.

Exegetical creations

Cassiodorus says that St. Basil interpreted all the Holy Scriptures. But now known as undoubtedly authentic interpretations of his conversation "On the Six Days" and some of the psalms.

"Nine Conversations on the Six Days" were pronounced by St. Basil, when he was still a presbyter (until 370), during the first week of Great Lent, in the church, in front of a mixed audience, but mostly from the common people. St. Basil led conversations on some days twice. Their subject was the narrative of the book of Genesis about the creation of the world in six days (Gen. 1:1-26). The conversations stop on the fifth day of creation, and in the ninth conversation of St. Basil only points to the participation of all the Persons of the Holy Trinity in the creation of man, and an explanation of what the image of God consists of and how a person can partake of His likeness is promised in another reasoning. This intention was probably not fulfilled, and the well-known three conversations - two about the creation of man and the third about paradise, sometimes attached to the Six Days as its continuation, are not authentic. Later, Gregory of Nyssa supplemented the "Shestodnev" of St. Basil with his work “On the Structure of Man”, confirming by this that St. Basil did not finish talking about the creation of man; St. Ambrose of Milan also knew only nine conversations of Basil the Great.

In the conversations of St. Basil sets as his task to portray the creative Divine power, harmonious order and beauty in the world and to show that the teachings of philosophers and Gnostics about the creation of the world are unreasonable inventions and that, on the contrary, the Mosaic narrative alone contains Divine truth, consistent with reason and scientific data. In accordance with the didactic-polemical goal of his work, he is guided almost exclusively by the literal meaning of Holy Scripture, eliminating allegorism in interpretation and even in passing rebels against its abuse. He carefully determines the meaning of the interpreted sayings, investigates, using scientific data, the properties and laws of nature, and artistically describes them. The authenticity of the conversations "On the Six Days" is beyond any doubt: already Gregory the Theologian calls them at the head of the works of St. Basil, and throughout the past they were highly valued not only in the East, but also in the West.

"Conversations on Psalms" were spoken by St. Basil, probably still in the rank of presbyter. Thirteen are recognized as authentic: on 1, 7, 14, 28, 29, 32, 33, 44, 45, 48, 59, 61 and 114 psalms. These discourses are probably only part of his commentary on the Psalms; there are fragments of his interpretations on other psalms, if the fragments published by Cardinal Pitra are authentic; in addition, in the conversation on psalm 1, only the first two verses are explained, and on 14 - only the last verses, but in both conversations, the interpretation of the remaining verses is indicated; finally, the discourse on Psalm 1 is preceded by a general preface, treating in general about the merits of the psalms, which apparently implies the intention to systematically explain the entire Psalter.

"Interpretation of the Prophet Isaiah" - a detailed and public explanation of the first 16 chapters of the book of the prophet Isaiah. The author follows for the most part the literal meaning of the text and then gives a moral application of the words of the prophet. The style of this work is significantly inferior in processing to other works of St. Vasily. Quite a large number of places are literally borrowed from the interpretation of Eusebius on the book of the prophets. Isaiah, even more borrowings from Origen.

Ascetic creations

Together with Gregory the Theologian, as the latter testifies, St. Basil already in 358 - 359 years. in Pontic seclusion on Iris, he compiled written rules and canons for monastics. Gregory the Theologian also reports on the written laws of St. Basil for the monks and about the women's monasteries founded by him with written charters.

"Destiny Ascetic" - an exhortation to those who seek Christian perfection to look at themselves as spiritual warriors of Christ, who are obliged to conduct spiritual warfare with all care and fulfill their ministry in order to achieve victory and eternal glory.

"A word of asceticism and exhortation to renounce the world" - contains a call for renunciation of the world and moral perfection. The author compares worldly life with monastic life and gives preference to the latter, not judging the former either, but pointing out that it requires unconditional obedience to the Gospel, gives instructions on various pious exercises and describes the degrees of Christian perfection, which are achieved only by great labors and constant struggle against sinful aspirations. .

“A word about asceticism, how a monk should adorn himself” - In short provisions, he gives excellent prescriptions for the entire behavior of a monk and for spiritual life in general, so that it meets the requirements of ascetic perfection in every respect.

"Foreword on the Judgment of God" . The author says that during his travels he observed endless strife and strife in the Church; and, what is sadder of all, the primates themselves disagree in their convictions and opinions, admit contrary to the commandments of the Lord Jesus Christ, ruthlessly tear apart the Church, mercilessly revolt His flock. Reflecting on the reason for such a sad state, he found that such a disagreement and strife among the members of the Church occur as a result of apostasy from God, when each apostates from the teachings of the Lord, chooses theoretical and moral rules of his own arbitrariness and wants not to obey the Lord, but rather to dominate over it. After exhortations to observe unanimity, the union of peace, strength in spirit, the author recalls the manifestations of Divine judgment in the Old and New Testaments and points out the need for everyone to know the law of God so that everyone can obey it, pleasing God with all diligence and avoiding everything that is objectionable to Him. In view of what has been said, St. Basil considered it proper and at the same time necessary to set forth sound faith and the pious doctrine of the Father and the Son and the Holy Spirit, and to this add moral rules.

"On Faith". He says that he will expound only what he is taught by the inspired Scripture, beingware of those names and sayings that are not literally in the divine Scripture, although they retain the thought contained in the Scripture. Then, in a concise form, the teaching of the Holy Scriptures about the Father, the Son and the Holy Spirit is expounded, with an exhortation to teachers to be devoted to this faith and beware of heretics.

"Moral Rules" , among 80, each subdivided into chapters; the rules are really set forth in the words of Holy Scripture and determine the entire Christian life and activity, both in general and in prison, [and] specifically in different states (preachers of the Gospel, primates living in marriage, widows, servants and masters, children and parents, virgins, warriors, sovereigns and subjects).

"Rules laid out at length" , in questions and answers, consist, in fact, of 55 separate rules, presented in the form of questions from monks and answers from St. Basil, or, to put it better, his succinctly stated reasoning on the most important issues of religious life. As can be seen from the preface, during the compilation of this work, St. Basil was in desert solitude, surrounded by people who assumed the same goal of a pious life and expressed a desire to find out what was necessary for salvation. From the answers of St. Basil, as it were, a complete collection of the laws of monastic life, or a doctrine of the highest moral perfection, was compiled, but without a strict plan.

"Rules Concise" , number 313 - also in questions and answers, contain almost the same thoughts that are disclosed in the lengthy rules, with the difference that the lengthy rules set out the basic principles of spiritual life, and the short ones contain more special, detailed instructions.

Ascetic works of St. Basil give evidence of the form of monastic life that spread in this era in Cappadocia and throughout Asia Minor, and in turn had a strong influence on the development of monasticism in the East: little by little they became the universally recognized rule of monastic life. St. Basil does not recommend the solitary life of anchorites, which he considers even dangerous; he does not seek to reproduce those huge monastic colonies that he observed in Egypt - he prefers monasteries with a small number of inhabitants, so that everyone can know his boss and be known to him. He considers manual labor obligatory, but it must be interrupted for common prayer at certain hours. St. Basil gave instructions full of wisdom and knowledge of life on those cases, frequent in ancient society, when married people insisted on being admitted to a monastery, when slaves sought refuge in them, when parents brought their children to them. Despite its purpose for monastics, the ascetic instructions of St. Basil and for all Christians can serve as a guide to moral improvement and a truly saving life.

Liturgical Works of Saint Basil

The common tradition of the Christian East testifies that St. Basil compiled the order of the liturgy, that is, he ordered in writing and brought into a uniform stable form the liturgy that has been preserved in the Churches from apostolic times. This is evidenced by a number of testimonies, beginning with St. Gregory the Theologian, who, among the works of St. Basil mentions the rites of prayers, the decoration of the altar, and St. Proclus of Constantinople, who reports on the reduction in the duration of the service [liturgy] of St. Basil and then John Chrysostom, to the cathedrals of Trull and the Seventh Ecumenical. The text of the Liturgy of St. Basil has been attested since the beginning of the 6th century, and his lists agree with each other in essentials, which proves his origin from one original. But in the course of the centuries, many changes in detail undoubtedly took place in it, so that in the latest scientific editions the oldest and latest text of it are compared.

In addition, St. Basil introduced in his district the custom, apparently borrowed from Antioch, of singing psalms for two choirs, which, however, was not agreed, for example, in Neocaesarea, referring to the fact that such an order did not exist under St. Gregory the Wonderworker.

St. Basil the Great belongs to the outstanding preachers of Christian antiquity. His eloquence is distinguished by oriental charm and youthful enthusiasm. "Who wants to be a perfect orator, - Photius says, - he does not need either Plato or Demosthenes if he chooses Basil as a model. His language is rich and beautiful, his evidence strong and convincing." Conversations of St. Basil is ranked among the best works of preaching literature.

Letters

The Benedictines published 365 letters of St. Basil or his correspondents and divided them into three classes: 1 - 46 letters written before the bishopric, 47 - 291 letters dating back to the time of the bishopric of St. Basil, and, finally, those for which there is no data for dating. This chronological distribution of letters is recognized as solid even now, after former doubts and new research.

Letters from St. Basil are distinguished by outstanding literary merit and are of great importance: directed to very many persons of different status, they reflect the life story of Basil the Great himself and his time, and provide church historians with rich and valuable material, which has not yet been completely exhausted. They reflect in colorful images the many-sided activity and exceptional virtues of the mind and heart of St. Basil, his constant concern for the good of all the Churches, deep sorrow for the many and such great disasters that befell the Church in his time, zeal for the true faith, striving for peace and harmony, love and benevolence for everyone, especially for those in need, prudence in knowledge deeds, peace of mind in the face of the most severe and unfair insults and restraint in relation to rivals and enemies. As a shepherd he gives advice in need and doubt; as a theologian he takes an active part in dogmatic disputes; as guardian of the faith, he insists on observing the Nicene Creed and recognizing the divinity of the Holy Spirit; as the guardian of ecclesiastical discipline, he seeks to eliminate disturbances in the life of the clergy and to establish ecclesiastical legislation; finally, as a church politician, he, with the support of St. Athanasius, takes care of the revitalization of relations with the Western Church in the interests of supporting Orthodoxy in the eastern half of the empire.

Material prepared by Sergey SHULYAK

for the Church of the Life-Giving Trinity on Sparrow Hills

Troparion to Saint Basil the Great, tone 1
Your broadcasting has gone out into all the earth, / as if you had received your word, / you taught blasphemously to them, / you have understood the nature of beings, / you have adorned human customs, / the royal sanctity, Father, reverend God, / quench Christ

Kontakion to St. Basil the Great, Tone 4
Thou hast appeared to the unshakable foundation of the Church, / giving all the inescapable dominion of man, / imprinting with your commands, / / ​​unrevealed Basil, reverend.

Prayer to Saint Basil the Great
Oh, great in hierarchs, wise teacher of the universe, blessed Father Basil! Great deeds and labors of yours, for the glory of the saints of the Church you performed: you are a firm confessor and a lamp of the faith of Christ on earth, you were the light of the Faithful Theology, illumine the false teachings, and save the whole world. Now, great in Heaven, have boldness to the Holy Trinity, help us, who come down to you with humility, firmly and unchangingly keep the holy Orthodox faith until the end of our life, from lack of faith, doubts and wavering in the faith and transcend soul-destroying teachings in words. Holy spirit of jealousy, thou art aflame now, O glorious Shepherd of the Church of Christ, kindle with thy intercession also in us, even Christ appoint us to be shepherds, let us enlighten with all earnestness and affirm in the right faith the verbal flock of Christ. I ask, oh, dear to the saint, from the father of the lumenes and everyone, the whole gift of which is prosperous: the Maladyan of the Blagod in the suffering of an increase in an increase, the earnest and the weakness of the fortune, the mournful of the excessive, and the rehabilitation, the rejuvenation, lost their rejuvenation, lost their rejuvenating, lost their rejuvenation, lost their rejuvenation, and the rejuvenation, lost their rejuvenating, and the rejuvenation, the rejuvenating, and the rejuvenation, and the rejuvenation, and the rejuvenation, and the rejuvenation, and the reinsignment. protection, tempted grace-filled help, departed from this temporary life, our father and brothers blessed repose. Hey, holy of God, look graciously from the abodes on high upon us humble, overwhelmed by many temptations and misfortunes, and from the earth raise those who are devoted to the height of heaven. Teach us, the blessing of your archpastoral and holy blessing, and in the autumn, in this one and in all the abundance of the stomach, repentance and obedience of the holy of the Orthodox cordless We will reach the Kingdom of Heaven, along with you and all the saints, grant the Holy Trinity, consubstantial and indivisible, sing and glorify forever and ever. Ah min.

Basil the Great is an ecumenical saint and teacher. They began to call the saint "Great" for his tireless and enormous work for the good of the Orthodox Church. In the struggle for the purity of faith, the life of St. Basil the Great reunited philosophy, theology and monastic asceticism.

Life of Saint Basil

Basil was born around 330 in Caesarea in Cappadocia. His parents were reputed to be noble people, zealots of Christianity, His ancestors (grandfather and grandmother) suffered for the faith during the time of the pagan Diocletian, and his uncle served in the rank of bishop. The boy's father was a lawyer, he dreamed that the heir would follow in his footsteps.

Under the guidance of his parents and highly educated grandmother Macrina, the guy received his first knowledge. And then he went to Constantinople and Athens, where he received an excellent education. The young man perfectly studied many sciences.

At the same time, Gregory the Theologian was also studying in Athens. Young people became friends and their spiritual intimacy flowed through their whole lives.

Saint Basil the Great

Start of ministry

In 357 Basil returned to Caesarea and began to teach rhetoric. But he dreamed of a spiritual life, and leaving teaching, he set off on a journey through countries where asceticism flourished.

In Egypt, the saint studied theological sciences with Archimandrite Porfiry, and here he studied the feat of fasting and visited the ascetics of Orthodoxy. Then he went to Jerusalem to worship the holy places of the earthly life of Jesus Christ, visited Antioch, where he was ordained a deacon.

In Caesarea, leading a strict monastic life, Basil was elevated to the rank of presbyter. Being in a high rank, he also took care of the needs of the flock entrusted to him, zealously preached, which earned him the love and respect of Christians.

But one of the bishops named Eusebius, out of envy, began to express his displeasure to Basil. To which he, in order to avoid the occurrence of turmoil, went to the Pontic desert. He lived near the monastery, which was founded by his mother and older sister.

Important! Here, together with their beloved friend Gregory, they drew up monastic rules and charters, which were soon adopted by Orthodox monasteries.

Gift of the Most High

Soon the Council of Bishops elected Basil to the see of Caesarea, where he showed himself to be a fierce and zealous defender of the Christian faith. He compiled books on the Divinity of the Holy Spirit and its union with the Son and Father in the Holy Trinity.

The labors and deeds of Basil acquired the gift of miracles and insight from the Almighty. One day the saint received a revelation from Heaven about the death of Julian the Apostate, an emperor who tried with all his might to establish paganism and the worship of non-existent gods.

He died from a blow with a spear in the Persian War.

Emperor Valens gave the building of the Orthodox Church in Nicaea to people - adherents of the Arian heresy. Basil suggested that he resort to God's judgment seat: the temple would pass to that side, at whose prayer its sealed doors would be opened.

The Arians prayed around the clock for 3 days. But their attempts were in vain. But when Vasily approached the temple with priests and parishioners, the doors opened after the first prayer of the ascetic.

The sanctity of Basil was witnessed by the Creator during his earthly life. One day, during a service, a Jew joined the congregation. He dreamed of studying the composition of the Holy Mysteries. Having deceived the believers, he pretended to be Orthodox and saw that Presbyter Basil was holding in his hands and crushing the baby into small pieces.

For example, one noble lady, being a notorious harlot, was ashamed to confess her sins aloud to Vasily. She wrote them down on a piece of paper and, sealing the sheet in an envelope, gave it to the cleric. The saint prayed all night to God for the salvation of her soul, and in the morning he gave the woman her letter unopened.

All her sins were blotted out except for one. The saint advised her to go to the desert to Ephrem the Syrian. But he, with all due respect to Basil, sent the harlot back, pointing out that only Basil the Great, by the power of his prayer, is able to ask Heaven for complete forgiveness for her.

Upon returning to Caesarea, the lady met the funeral procession with the coffin of Basil the Great. The former sinner threw herself on the ground in tears and threw her "list of sins" on Vasily's coffin. One of the clerics accompanying the procession did not understand the essence of what was happening and took the "message" in order to clarify the situation and help the woman. Unfolding it, he saw only a blank sheet.

Thus, Saint Basil atoned for her last sin posthumously.

holy relics

Among the believing Orthodox people, Basil the Great is revered on a par with Nicholas the Wonderworker.

Upon the death of the saint, his body was buried in a tomb, next to the remains of his predecessors in the Caesarean cathedra. His tomb became a place of worship for both Christians and Muslims, who revered him as a sheikh.

Important! In honor of his name, many temples and chapels in Cappadocia were consecrated.

The honest head of St. Basil rests on Mount Athos in the Great Lavra. His epitrachelion is kept in the monastery of St. Basil in Constantinople. The hand of the ascetic is kept in the church of St. George the Greek in Venice, and part of his hand is placed in Greece in the Great Meteora Monastery.

The right hand (right hand) rests in Jerusalem in the altar of the Church of the Resurrection of Christ.

Hand of Basil the Great

Help of the saint

Prayer to Saint Basil protects people from enemy persecution and temptations. It saves from doubts and fears, helps to find inner peace of mind.

• helps to heal from ailments, sometimes even from incurable ones;
• helps the study of various sciences;
• helps to overcome difficulties in mastering knowledge;
• serves as a support in prayer for those who are building a new house;
• favors the opening of a new business, enterprise;
• patronizes farmers;
• gives generous harvests;
• gives strength in hard work.

More prayers in different life circumstances:

The saint helps everyone and in any life situation where his holy help is required.

Prayer to Basil the Great