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Basil of Caesarea Basil of Caesarea For other people named Saint Basil, see Saint Basil (disambiguation). Basil of Caesarea, also called Saint Basil the Great (Greek: Ἅγιος Βασίλειος ὁ Μέγας, Hágios Basíleios ho Mégas; 329 or 330[6] – January 1 or 2, 379), was the Greek bishop of Caesarea Mazaca in Cappadocia, Asia Minor (modern-day Turkey). He was an influen- tial theologian who supported the Nicene Creed and op- posed the heresies of the early Christian church, fighting against both Arianism and the followers of Apollinaris of Laodicea. His ability to balance his theological convic- tions with his political connections made Basil a powerful advocate for the Nicene position. In addition to his work as a theologian, Basil was known for his care of the poor and underprivileged. Basil estab- lished guidelines for monastic life which focus on com- munity life, liturgical prayer, and manual labour. To- gether with Pachomius, he is remembered as a father of communal monasticism in Eastern Christianity. He is considered a saint by the traditions of both Eastern and Western Christianity. Basil, Gregory of Nazianzus, and Gregory of Nyssa are collectively referred to as the Cappadocian Fathers. The Eastern Orthodox Church and Eastern Catholic Churches have given him, together with Gregory of Nazianzus and John Chrysostom, the title of Great Hierarch. He is recognised as a Doctor of the Church in the Roman Catholic Church. He is sometimes referred to by the epithet "Ουρανοφαντωρ" (Ouranofantor), “revealer of The theology of Gregory Thaumaturgus, a student of Origen, in- fluenced Basil through his grandmother Macrina the Elder. heavenly mysteries”.[7] Basil received more formal education in Caesarea 1 Life Mazaca in Cappadocia (modern-day Kayseri, Turkey) around 350-51.[14] There he met Gregory of Nazianzus, [15] 1.1 Early life and education who would become a lifetime friend. Together, Basil and Gregory went to Constantinople for further studies, Basil was born into the wealthy family of Basil the El- including the lectures of Libanius. The two also spent der, a famous rhetor,[8] and Emmelia of Caesarea, in almost six years in Athens starting around 349, where [9] they met a fellow student who would become the em- Pontus, around 330. His parents were renowned for [16][17] their piety.[10] His maternal grandfather was a Christian peror Julian the Apostate. Basil left Athens in 356, martyr, executed in the years prior to Constantine I's and after travels in Egypt and Syria, he returned to Cae- [11][12] sarea, where for around a year he practiced law and taught conversion. His pious widow, Macrina, herself a [18] follower of Gregory Thaumaturgus (who had founded rhetoric. the nearby church of Neocaesarea),[13] raised Basil and Basil’s life changed radically after he encountered his four siblings (who also can be venerated as saints): Eustathius of Sebaste, a charismatic bishop and Macrina the Younger, Naucratius, Peter of Sebaste and ascetic.[19] Abandoning his legal and teaching career, Gregory of Nyssa. Basil devoted his life to God. A letter described his 1 2 1 LIFE spiritual awakening: Gregory eventually arrived, they collaborated on Origen’s Philocalia, a collection of Origen's works .[30] Gregory then decided to return to his family in Nazianzus. 1.2 Annesi Basil attended the Council of Constantinople in 360. He at first sided with Eustathius and the Homoiousians, a semi-Arian faction who taught that the Son was of like substance with the Father, neither the same (one sub- stance) nor different from him.[31] The Homoiousians opposed the Arianism of Eunomius but refused to join with the supporters of the Nicene Creed, who professed that the members of the Trinity were of one substance ("homoousios"). However, Basil’s bishop, Dianius of Caesarea, had subscribed only to the earlier Nicene form of agreement. Basil eventually abandoned the Homoiou- sians, and emerged instead as a strong supporter of the Nicene Creed.[31] 1.3 Caesarea Russian icon of Basil of Caesarea After his baptism, Basil traveled in 357 to Palestine, Egypt, Syria and Mesopotamia to study ascetics and monasticism.[21][22] He distributed his fortunes among the poor, then went briefly into solitude near Neocae- sarea of Pontus (mod. day Niksar, Turkey) on the Iris.[21] Basil eventually realized that while he respected the as- cetics’ piety and prayerfulness, the solitary life did not call him.[23] Eustathius of Sebaste, a prominent anchorite Icon of the Three Holy Hierarchs: Basil the Great (left), John near Pontus, had mentored Basil. However, they also Chrysostom (center) and Gregory the Theologian (right)—from [24] eventually differed over dogma. Lipie, Historic Museum in Sanok, Poland. Basil instead felt drawn toward communal religious life, and by 358 he was gathering around him a group of like- In 362, Bishop Meletius of Antioch ordained Basil as a minded disciples, including his brother Peter. Together deacon. Eusebius then summoned Basil to Caesarea and they founded a monastic settlement on his family’s es- ordained him as presbyter of the Church there in 365. tate near Annesi [25] (modern Sonusa or Uluköy, near the Ecclesiastical entreaties rather than Basil’s desires thus al- confluence of the Iris and Lycos Rivers[26]). His wid- tered his career path.[21] owed mother Emmelia, sister Macrina and several other Basil and Gregory Nazianzus spent the next few years women, joined Basil and devoted themselves to pious combating the Arian heresy, which threatened to divide lives of prayer and charitable works (some claim Macrina [27] Cappadocia’s Christians. In close fraternal cooperation, founded this community). they agreed to a great rhetorical contest with accom- Here Basil wrote about monastic communal life. His plished Arian theologians and rhetors.[32] In the subse- writings became pivotal in developing monastic traditions quent public debates, presided over by agents of Valens, of the Eastern Church.[28] In 358, Basil invited his friend Gregory and Basil emerged triumphant. This success Gregory of Nazianzus to join him in Annesi.[29] When confirmed for both Gregory and Basil that their futures 3 lay in administration of the Church.[32] Basil next took ents and was seen by many, particularly those in Alexan- on functional administration of the city of Caesarea.[28] dria most familiar with it, as posing a threat to the unity Eusebius is reported as becoming jealous of the reputa- of the church.[37] Basil entered into connections with the tion and influence which Basil quickly developed, and al- West, and with the help of Athanasius, he tried to over- lowed Basil to return to his earlier solitude. Later, how- come its distrustful attitude toward the Homoiousians. ever, Gregory persuaded Basil to return. Basil did so, The difficulties had been enhanced by bringing in the and became the effective manager of the city for several question as to the essence of the Holy Spirit. Although years, while giving all the credit to Eusebius. Basil advocated objectively the consubstantiality of the Holy Spirit with the Father and the Son, he belonged to In 370, Eusebius died, and Basil was chosen to succeed him, and was consecrated bishop on June 14, 370.[33] His those, who, faithful to Eastern tradition, would not allow the predicate homoousios to the former; for this he was re- new post as bishop of Caesarea also gave him the pow- ers of exarch of Pontus and metropolitan of five suffragan proached as early as 371 by the Orthodox zealots among the monks, and Athanasius defended him. He maintained bishops, many of whom had opposed him in the election for Eusebius’s successor. It was then that his great pow- a relationship with Eustathius despite dogmatic differ- ers were called into action. Hot-blooded and somewhat ences. imperious, Basil was also generous and sympathetic. He Basil corresponded with Pope Damasus in the hope of personally organized a soup kitchen and distributed food having the Roman bishop condemn heresy wherever to the poor during a famine following a drought. He gave found, both East and West. The pope's apparent in- away his personal family inheritance to benefit the poor difference upset Basil’s zeal and he turned around in of his diocese. distress and sadness. It is still a point of controversy His letters show that he actively worked to reform thieves over how much he believed the Roman See could do for the Churches in the East, as many Roman Catholic and prostitutes. They also show him encouraging his [38] clergy not to be tempted by wealth or the comparatively theologians claim the primacy of the Roman bishopric easy life of a priest, and that he personally took care over the rest of the Churches, both in doctrine and in au- in selecting worthy candidates for holy orders. He also thoritative strength. had the courage to criticize public officials who failed in their duty of administering justice. At the same time, he preached every morning and evening in his own church 2 Death and legacy to large congregations. In addition to all the above, he built a large complex just outside Caesarea, called the Basil died before the factional disturbances ended. He Basiliad,[34] which included a poorhouse, hospice, and suffered from liver disease; excessive ascetic practices hospital, and was described by Gregory of Nazianzus as also contributed to his early demise. Historians disagree one of the wonders of the world.[35] about the exact date Basil died.[39] The great institute His zeal for orthodoxy did not blind him to what was good before the gates of Caesarea, which was used as poor- in an opponent; and for the sake of peace and charity house, hospital, and hospice became a lasting monument he was content to waive the use of orthodox terminology of Basil’s episcopal care for the poor.
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