Kenosis

Christ "emptied Himself" (Philippians 2:7)

NPN2-08A, Basil, Extant Works, 3. Ascetic, Pt. ii

3. Ascetic.

(i) Of the works comprised under this head, the first are the three compositions entitled Tractatus Praevii. The Praevia Institutio ascetica (ÆAskhtikh< proodiatu>pwsiv), is an exhortation to enlistment in the sacred warfare; the second, on renunciation of the world and spiritual perfection, is the Sermo asceticus (lo>gov ajskhtiko>v). The third, Sermo de ascetica disciplina (lo>gov peri< ajskh>sewv, pw~v dei< kosmei~sqai), treats of the virtues to be exhibited in the life of the solitary.

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The first of the three is a commendation less of monasticism than of general Christian endurance. It has been supposed to have been written in times of special oppression and persecution. The second discourse is an exhortation to renunciation of the world. Riches are to be abandoned to the poor. The highest life is the monastic. But this is not to be hastily and inconsiderately embraced. To renounce monasticism and return to the world is derogatory to a noble profession.

The idea of pleasing God in the world as well as out of it is, for those who have once quitted it, a delusion. God has given mankind the choice of two holy estates, marriage or virginity. The law which bids us love God more than father, mother, or self, more than wife and children, is as binding in wedlock as in celibacy. Marriage indeed demands the greater watchfulness, for it offers the greater temptations. Monks are to be firm against all attempts to shake their resolves. They will do well to put themselves under the guidance of some good man of experience and pious life, learned in the Scriptures, loving the poor more than money, superior to the seductions of flattery, and loving God above all things. specific directions are given for the monastic life, and monks are urged to retirement, silence, and the study of the Scriptures.

The third discourse, which is brief, is a summary of similar recommendations. The monk ought moreover to labor with his hands, to reflect upon the day of judgment, to succor the sick, to practice hospitality, to read books of recognized genuineness, not to dispute about the doctrine of Father, Son, and Holy Ghost, but to believe in and confess an uncreate and consubstantial Trinity.

(ii) Next in order come the Proaemium de Fudicio Dei (prooi>mion perikri>matov qeou~) and the De Fide (peri< pi>stewv). These treatises were prefixed by Basil to the Moralia. He states that, when he inquired into the true causes of the troubles which weighed heavily on the Church, he could only refer them to breaches of the commandments of God. Hence the divine punishment, and the need of observing the Divine Law. The apostle says that what is needed is faith working by love. So St. Basil thought it necessary to append an exposition of the sound faith concerning the Father, the Son, and the Holy Ghost, and so pass in order to morals. It has, however, been supposed by some that the composition published in

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the plan as the De Fide is not the original tract so entitled, but a letter on the same subject written, if not during the episcopate, at least in the presbyterate. This view has been supported by the statement "Thus we believe and baptize."

This, however, might be said generally of the custom obtaining in the Church, without reference to the writer’s own practice. Certainly the document appears to have no connection with those among which it stands, and to be an answer to some particular request for a convenient summary couched in scriptural terms. Hence it does not contain the Homoousion, and the author gives his reason for the omission — an omission which, he points out, is in contrast with his other writings against heretics. Obviously, therefore, this composition is to be placed in his later life. yet he describes the De Fide as being anterior to the Moralia.

It will be remembered that this objection to the title and date of the extant De Fide implies nothing against its being the genuine work of the archbishop. While carefully confining himself to the language of Scripture, the author points out that even with this aid, Faith, which he defines as an impartial assent to what has been revealed to us by the gift of God, must necessarily be dark and incomplete. God can only be clearly known in heaven, when we shall see Him face to face. The statement that had been requested is as follows:

"We believe and confess one true and good God, Father Almighty, of Whom are all things, the God and Father of our Lord Jesus Christ: and His one Only — begotten Son, our Lord and god, Jesus Christ, only true, through Whom all things were made, both visible and invisible, and by Who all things consist: Who was in the beginning with God and was God, and, after this, according to the Scriptures, was seen on earth and had His conversation with men: Who being in the form of God thought it not robbery to be equal with God, but emptied Himself, and by means of the birth from a virgin took a servant’s form, and was formed in fashion as a man, and fulfilled all things written with reference to him and about Him, according to His Father’s commandment, and became obedient unto death, even the death of the Cross. And on the third day He rose from the dead, according to the Scriptures, and was seen by His holy disciples, and the rest, as it is written: And He ascended into heaven, and sitteth on the right hand of His Father, whence He is coming at the end of this world, to raise all men, and to give to every man according to his conduct. Then the just shall be taken up into life eternal and the kingdom of heaven, but the sinner shall be condemned to eternal punishment, where their worm dieth not and the fires is not quenched: And in one Holy Ghost, the Comforter, in Whom we were sealed to the day of redemption: The Spirit of truth, the Spirit of adoption, in Whom we cry, Abba, Father; Who divideth and worketh the gifts that come of God, to each one for our good, as He will; Who teaches and calls to remembrance all things that He has heard from the Son; Who is good; Who guides us into all truth, and confirms all that believe, both in sure knowledge and accurate confession, and in pious service and spiritual and true worship of God the Father, and of His only begotten Son our Lord, and of Himself."