CHAPTER 1. Introductory comment concerning the necessity
CHAPTER 1. Introductory comment concerning the necessity of examining even the. smallest theological questions.
My well-beloved and most honorable brother Amphilochios: I applaud your love of learning and your diligence in study. Indeed, I am amazed by the care and sobriety of your thoughts, particularly when you say that none of the words used to describe God should be passed over without exact examination, no matter what their context. You have profited from the Lord's exhortation,
"Every one who asks, receives, and he who seeks, finds." * It seems to me that your eagerness to learn would move even those who are reluctant to share what they know.
But what I admire most about you is that your questions reflect a sincere desire to discover the truth, not like many these days who ask questions only to test others. There is certainly no lack nowadays of people who delight in asking endless questions just to have something to babble about, but it is difficult to find someone who loves truth in his soul, who seeks the truth as medicine for his ignorance. Just as the hunter hides his traps, or an ambush of soldiers camouflages itself, so these questioners spew forth elaborately constructed inquiries, not really hoping to learn anything useful from them, because unless you agree with them and give them the answer they want, they imagine that they are fully entitled to stir up a raging controversy.
But if "Wisdom shall be given to a fool who seeks after wisdom," * how great is the price at which we should
1 Lk. 11:10.
2 Prov. 17:28 (LXX).
ST. BASIL THE GREAT
value the "wise hearer," whom the Prophet places in the company of the "honorable counselor"? * He first deserves to be given a hearty welcome, but then he should be urged on in the company of those who share his zeal, who labor with him in all things, as he presses forward to perfection.
Those who are idle in the pursuit of righteousness count theological terminology as secondary, together with attempts to search out the hidden meaning in this phrase or that syllable, but those conscious of the goal of our calling
(realize that we are to become like God, as far as this is _possible for human nature. But we cannot become like
God unless we have knowledge of Him, and without lessons there will be no knowledge. Instruction begins with the proper use of speech, and syllables and words are the elements of speech. Therefore to scrutinize syllables is not a superfluous task. Just because certain questions seem insignificant is no reason to ignore them. Hunting truth is no easy task; we must look everywhere for its tracks. Learning truth is like learning a trade; apprentices grow in experience little by little, provided they do not despise any opportunity to increase their knowledge. If a man spurns fundamental elements as insignificant trifles, he will never embrace the fullness of wisdom. "Yes" and "No" are only two syllables, yet truth, the best of all good things, as well as falsehood, the worst possible evil, are most often expressed by these two small words. Why do I mention this?
Because in former times someone on trial could join the ranks of Christ's martyrs by a single nod of his head, for this one act signified total commitment to true religion.
If this is so, what theological term is so insignificant that it will not greatly upset the balance of the scales, unless it is used correctly? We are told that "not one jot nor one tittle shall pass away from the law;"* how then could we safely pass by even the smallest point? The questions that 3 Cf. Is. 3:3 (LXX).
*Mt. 5:18.
ON THE HOLY SPIRIT
you want us to examine are both small and great: small, because it only takes a moment to utter the words in question— and for this reason they are thought to be negligible — but the force of their meaning is great. They can be compared to the mustard seed, for it is the smallest of all seeds, but when properly grown its potential is revealed; it is the greatest of shrubs and becomes a tree.°
Anyone who laughs at the subtlety of our use of syllables, while at the same time craftily devising false subtleties of his own, as the Psalmist says,° will end up reaping laughter's barren fruit. But as for us, let us not succumb to the reproaches of men, or be conquered by their contempt, so that we abandon our investigation. Far be it from me to be ashamed of these small matters; indeed, if I ever attain to even a fraction of their dignity, I would congratulate both myself for having won great honor and my brother and fellow-investigator for an achievement far above the mediocre. I am aware that little words express a great controversy, and in hope of winning the prize I will not hesitate to work. I am convinced that this discussion will prove to be useful for me, and fruitful for my hearers.
Therefore, I begin this explanation asking the Holy Spirit to enlighten me, and with your approval, in order to point out the direction that the discussion will take, I will return for a moment to the origin of our question.
Lately while I pray with the people, we sometimes finish the doxology to God the Father with the form
"Glory to the Father with the Son, together with the Holy Spirit," and at other times we use "Glory to the Father through the Son in the Holy Spirit." Some of those present accused us of using strange and mutually contradictory terms. But your wish certainly is to help these people, or, if they should prove completely incurable, to safeguard
5 Cf. Mt. 13:31-32.
® Ps, 119:85 (LXX).