9 (41). To the Philosopher Maximus
SAINT BASIL
makes. At one time,96 indeed, he brings forward the ant as an example of the worker who has no reason for shame, and through it he suggests a practical road for us. At another time97 he brings forward the wise bee's wax-moulding implement,98 and through it he suggests contemplation of nature, in which is blended also the doctrine of the Holy Trinity, if, indeed, the Creator is seen by analogy through the beauty of the things created.
But, now, giving thanks to the Father and to the Son and to the Holy Spirit, let us bring our letter to an end, since, as the proverb says,99 everything is best in due measure.
9. To the Philosopher Maximus 1 Words are truly the pictures of the soul. Therefore, we have come to know you through your letter, just as, according to the proverb, we know the lion by his claws. 2 And we are delighted in the discovery that you are not negligent in regard to the principal and greatest of virtues-love both for God and for your neighbor. We consider your kindness toward us a proof of the latter; your zeal for learning, of the former.
96 Cf. Provo 6.6.
97 Cf. Eccli. 11.3. According to Rufinus, the Latin Church ascribes this book to Solomon, but in the Greek Church it is known as 'the Wisdom of Jesus son of Sirach' (translation of Origen's Homily on Numbers 17) .
98 Cf. Sophocles, hag. 366.5 (Nauck): 'The very gaudy wax_moulding implement of the yellow bee.' The actual words used by St. Basil belong to Sophocles and not to Ecclesiasticus.
99 This saying was attributed to Cleobulus, one of the Seven Sages, who lived in Lindus in Rhodes at about 580 B.C.; d. Diog. Laert. 89-93.
I The date of this letter is about 361.
2 The origin of the proverb is found in Lucian, Hermatimus 34: 'They say indeed that one of the sculptors. Pheidias. I believe, after looking at a lion's claw, calculated the size of the whole lion when fashioned in proportion to the claw.'
LETTERS
It is well known to every disciple of Christ that all virtues are contained in these two.
The writings of Dionysius3 for which you ask we indeed received, and they were very numerous; but, as the books are not now at hand, we have not sent them. Our judgment of them is this. We do not admire all the opinions of the man, and there are some we disagree with altogether. In fact, as regards this present impiety which is being spread abroad, I mean that of the doctrine of unlikeness, 4 this man is, as far as we know, the one who first furnished its seeds. Still, I think the cause is not perversity of judgment, but the excessive desire of opposing Sabellius.5 At all events, I like to compare
Dionysius with a gardener, who, in endeavoring to correct the distortion of a bent young tree, misses the mean entirely by excessive counterpull, drawing the plant over to the opposite extreme. We find something similar has happened in the case of this man. For, while vehemently opposing the impiety of the Libyan, he has by his excessive love of display been unconsciously carried over to the opposite evil. At any rate, although it was sufficient for him to show that the Father and the Son are not the same in substance6 [hypokeimenoiJ and to have the victory over the blasphemer, yet, in order that he might win a brilliant and overwhelming triumph, he establishes not only a difference of persons [hypostaseis 1 but also a different of substance [ousza], a subordination of power. and a variation of glory. As a result, he has exchanged evil itself for evil, deviating ·from correctness of doctrine. Moreover, he
3 Dionysius of Alexandria, a most eminent bishop of the third century, a pupil of Origen and his second successor as head of the Alexandrian
School.
4 I.e., the doctrine supported by Actius and Val ens and their followers. the Anomoeans, that there is no likeness in substance of the Father and Son.
5 Sabellius, second and third century.
6 Aristotle, Met. V1.3.l, says: 'Substance seems most of all to be that which first exists.' He has reference here to matter in the .metaphysical sense.
SAINT BASIL
is inconsistent in his writings, at one time denying the doctrine of identity of substance [homoousion] because his opponent misused it for the rejection of the three persons, and at another time admitting it in the defense which he sent to his namesake.7 Besides, he has also made use of utterly unbefitting expressions concerning the Spirit, banishing Him from the Divinity we worship and ranking Him lower, somewhere in the created and ministering order. Such, then, is the man.
But, if I express my personal opinion, I accept the term 'like in substance' if 'invariably' is added to it, for then it conveys the same meaning as consubstantial, according, assuredly, to the sound conception of the word 'consubstantial.'
And the Fathers in Nicea, because they also held this view, consistently introduced the word 'consubstantial' when they addressed the Only-begotten as Light from Light and True
God from True God, and so on. Now, it is impossible to conceive of any variation of light in relation to light, or of truth in relation to truth, or of the substance of the Only-begotten in relation to that of the Father. Therefore, if anyone accepts this interpretation as I have given it, I approve. But, if the qualification 'invariably' is omitted, as was done by those at Constantinople,8 I hold the expression in suspicion on the grounds that it lessens the glory of the Only-begotten. In 7 Dionysius of Rome. a Greek by birth, consecrated July 22, A.D. 259, on the death of Xystus, in the persecution of Valerian. Upon the receipt of a satisfactory explanation. he declared Dionysius of Alexandria free from suspicion of holding doctrines similar to those of Sabellius. Cf.
Athan. Ep. de Senectute Dionysii 1.252. However. Dionysius of Alex. andria had clearly been incorrect in thought and word. as St. Basil declared.
8 At the Acacian Council of Constantinople (360). fifty bishops accepte(l the creed of Ariminum as revised at Nica (at or near modern Hofsa. just to the south of Adrianople). proscribing 'substance' and 'person' and declared the Son 'like the Father. as say the Holy Scriptures: Cf.
Theod. 2.16 and Soc. 2.40.
LETTERS
fact, we are frequently accustomed to think of 'likeness' meaning resemblance as faint and for the most part inferior to the archetype. Therefore, because I believe the word 'consubstantial' is less liable to misinterpretation, I myself adopt it.
But, why do you not visit us, my noble Friend,9 so that we may speak with each other personally and not entrust subjects of so much importance to lifeless letters, espeCially since we have quite determined not to make our own opinion public? Now, see that you do not give us the answer that Diogenes gave to Alexander: 'It is as near from you to this place as from here to you.' For, because of ill health, we are held fast almost like the plants, always in the same place. At the same time we consider it among the greatest of blessings to live a life of retirement. But you, so the report is, are in good health, and, since you have also made yourself a citizen of the world, it would be right for you to come even here, to a part of your own country, as it were, to visit us. For, although the districts and the cities in which you display your excellent achievements are suited to your active personality, yet, for contemplation and for the activity of the mind through which we are linked to God, the best helpmate is solitude. And this quietude, profound and abundant, we cultivate here on the outskirts of the world, so that we may speak with God Himself, who provided it for us. But, if you must by all means honor the powerful and despise us, the lowly, at all events write on other matters to us, and thereby make us happier.
9 Ariste-A title of distinction used by St. Basil for laymen.