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Concerning Renunciation of the World

St Basil the Great, tr. Lowther Clarke, 1925

Chapter 1

“COME unto me, all ye that labour and are heavy laden, and I will give you rest,”² says the divine Voice. Whether He means rest beyond or rest here, is immaterial. In either case He calls us and persuades us first to cast off the burden of great possessions by disposing of them to the needy; and then, having thrown off by liberality and confession³ the swarm of sins caused by them, to run to the cross-bearing life of the monks. He then who has decided to obey Christ and hastens to a life of poverty and freedom from distraction is in very truth to be admired and congratulated. But, I implore, let no man do this without careful consideration, nor let him sketch out for himself a life easily endured and salvation won without a battle. But rather let him first experiment and win fair fame for enduring afflictions both bodily and spiritual, lest having engaged in contests for which he is unprepared, and being unable to resist the trials that come upon him, he be found running back to the place whence he started, an object of shame and laughter, returning to the world⁴ with a soul condemned; and lest becoming a stumblingblock to many he lead all to suppose that the life in Christ is impossible of attainment. All you who read the gospels know the dangerous plight of such a man; for in them the divine Voice proclaims: “It is expedient for him that a great millstone be hanged about his neck and he be cast into the sea, rather than that he offend one of these little ones.”⁵ For he will be liable to condemnation not only for leaving the ranks, but also for the destruction of those who are overthrown by his example, though he may try to persuade himself by crazy reasonings that he can live in the world and propitiate the Divine Being by good works— which for him is impossible. For when a man has failed to withstand the artifices of the foe in that life where opportunities for sin are rare because there are no distractions, how can he hope for virtuous achievements in a life so beset by sin and dominated by the foe? Though a man may seem⁶ to guide his life aright, he shall not escape the charge of deserting Christ, any more than those disciples did who are described in the Gospels, of whom the divine evangelist says: ‘But many of the disciples went back and no longer walked with Jesus, saying, His is a hard saying, who can hear it?’⁷ For God Who loves mankind, out of consideration for our salvation, divided the life of men into two modes, I mean matrimony and virginity, for this reason—that he who cannot endure the conflict of virginity might come to live with a woman, well aware of this, that he will have to render account of his restraint, sanctity, and likeness to the saints who married and brought up children. I am thinking of men in the Old Testament like Abraham, who gained great glory by putting God first and sacrificing his only son, steeling his heart to compassion; who kept the doors of his tent ever open, ready to receive those that came expecting hospitality. For it was not said to him: “Sell that thou hast and give to the poor.”⁸ And a still greater exhibition of virtue was given by Job, and very many others, such as David and Samuel. And in the New Testament we find men like Peter and the rest of the apostles.⁹ For from every man shall be required the fruits of love towards God and his neighbour, and he shall be punished for transgression of these commands and of all others. Just as the Lord declares in the Gospels, saying: “He that loveth father or mother more than me, is not worthy of me,”¹⁰ and, He that “hateth not his father, and his mother, and wife, and children... yea and his own life also, cannot be my disciple.”¹¹

Then do the Gospels apply, thinkest thou, also to the married? Behold, thou hast been warned that all men shall give account concerning their obedience to the Gospel, both monks and married people. The only concession to the married man will be pardon for his lack of continence and his desire for and intercourse with woman. But the rest of the commands have been laid down for all alike, and are fraught with danger for those who transgress them. For when Christ told in the Gospels the Father’s commands, He was addressing men living in the world. When once it happened that He was asked a question and answered His disciples in private, He testified saying: ‘¹² What I say unto you, I say unto all.” ‘ Beware then of slackness, thou who hast chosen to live with a woman, as if thou hadst permission to embrace the world. For thou hast need of many toils and watchfulness before attaining salvation, inasmuch as thou hast chosen to dwell in the midst of snares and the might of the rebel powers, and hast incentives to sin ever before thee, and all thy senses are being attacked both night and day by desire of them. Know therefore that thou shalt not escape thy struggle with the rebel. Nor shalt thou attain victory over him without many toils incurred in keeping the Gospel precepts. For how shalt thou avoid battle with the enemy, when thou art stationed in the very trenches?¹³ Which are indeed the whole earth beneath the sky, in which he passes and walks about, as a mad dog, seeking whom he may devour, so we are taught by the story of Job.¹⁴ If then thou refusest the fight against the adversary, go to another world in which he is not to be found.¹⁵ Then thou mayest shun the struggle with him, and freed from peril keep the evangelical precepts in peace. But if this is impossible, hasten to learn how to contend against him, being taught the art by the wrestlings of Scripture, lest, worsted by him through ignorance, thou be handed over to eternal fire. So much has been said in passing against those married people who in their carelessness despise the observance of Christ’s commands.

But thou who lovest the heavenly modes of living and dost practise the angelic life¹⁶ and desire to become a fellow-soldier of Christ’s holy disciples, brace thyself to endure afflictions and come manfully to the assembly of the monks.¹⁷ At the outset of thy renunciation play the man, and be not dragged down by attachment to thy relations according to the flesh, and be strong enough to exchange mortal things for immortal. But when thou layest aside thy property, be resolute, assured that thou dost send it on to heaven; thou hidest it in the bosom of the poor, but shalt find it with God with much interest added. When thou art torn from friends and kindred, be not unduly distressed, for thou art being joined to Christ Who was crucified for thee. And what should we reckon more precious than this?

‘But when by God’s co-operation thou hast conquered thine enemy in this first bout, do not cast thyself away like some dishonourable vessel—for by renouncing earthly affairs thou hast already gained honour with Christ—but with much care and circumspection set about to find a trustworthy guide¹⁸ to thy life, one who understands well how to guide those that go to God, full of virtue, testifying his love toward God by his own works, conversant with the divine Scriptures, not distracted, not covetous, not a busybody, quiet, loving God, loving the poor, not easily provoked or bearing malice, a source of edification to those that visit him, neither vain-glorious nor proud, not susceptible to flattery, not easily turned from his purpose, putting nothing before God. And if thou shouldest find such a man, give thyself to him, rejecting and throwing away all thy own will, that thou mayest be found to resemble a pure vessel, preserving the good things put in thee for thy praise and glory. For if thou shalt leave within thee any of the passions that were originally there, then having turned the good things put into thee sour, thou shalt be thrown away like a useless vessel.

The second round against the adversary of our salvation is as follows. What we learn from good teachers is good, from bad ones altogether bad. For whenever our wicked foe is unable to persuade us to abide in the tumult and destruction of the world, he hastens to persuade us, not to give ourselves to a carefully ordered life or to a man who keeps all our sins under his eye and corrects them, but to some man greedy of reputation, who justifies his own faults by a pretence of sympathy towards those that dwell with him, in order that having made us thus surreptitiously the victim once more of countless vices he may bring us under his own chains of sin. But if thou givest thyself up to a man of many virtues, thou shalt inherit the good things that are in him, and become most blessed in the eyes of both God and men. But if to spare thy body thou seekest a teacher ready to connive at thy passions—or, I should rather say, to share thy fall—then thou hast undertaken the conflict of renunciation to no purpose, since thou hast given thyself to a life of passion, employing a blind guide and being led by him into the pit. “For if the blind lead the blind, both shall fall into the pit.”¹⁹ For “it is sufficient for the disciple to become as his master.”²⁰ These are God’s words and will not fail. Thou must live according to the law of the athlete, or else not be crowned, as the apostle said: And if a man contend in the games, he is not crowned, unless he have contended lawfully.”²¹

If then by God’s grace thou hast found—and thou shalt surely find, if thou seek—a teacher of good works, take heed to thyself, that thou do nothing contrary to his judgment. For²² all that thou dost apart from him is a kind of theft and sacrilege²³ leading unto death, without advantage even if it seem to thee to be good. For if it is good, why is it done secretly and not in the open? Challenge²⁴ those thoughts of thine which are planning to attack thee on thy weak side²⁵ and rob thee; they are leading thee through acts of plausible disobedience to commit base²⁶ actions. Do not try to improve on the incantations of snakecharmers,²⁷ when thou knowest not how to charm, lest haply thou draw the serpents on and be embraced by them, and then finding thyself unable to withstand them be devoured by them mercilessly.

Presume not upon the noble instincts of the flesh, nor seek honour. For the fleshly man receiveth not the things of the spirit.”²⁸ Make no attempt to break down any good and true custom, nor in thy pride to trip up those who are engaged in the struggle—thus heaping up for thyself a load of sins—either by softer bedding, or by robes or shoes or any other article of dress, or by variety of food or table arrangements other than the stage of thy renunciation allows, or by standing or sitting or by easier or more refined manual labour. For the mere desire of all these things, let alone their possession, will have a bad result. For indeed, unless thou dost quickly recognise them to be the devil’s stratagems and cast them out of thine heart, they will make thee fall from the life in Christ. But, reflecting within thyself that thou art meaner and more wicked than any other, a stranger and vagabond, received out of pity by those who renounced the world before thee, strive to be last of all and servant of all.²⁹ For this disposition, and not that described above, will bring thee honour and true reputation. Keep ears open to hear and hands ready to fulfil what is heard, keep mouth silent and heart circumspect. Be idle as regards idle talk, prudent and intelligent as regards the salutary readings of the divine Scriptures. Let the hearing of worldly stories be a bitter taste to thee, stories of holy men like the honeycomb. Strive to imitate the character of the ascetics who lived before thee, and do not wait to be taught each thing. Strive to stretch forward³⁰ to the greater virtues and neglect not the lesser. Take every failure seriously, even if what happens to thee be too trivial to cause any scandal. But hasten rather to amend thy fault by repentance, even though many fail in many ways, little or great, and remain without repentance. Judge not the errors of other men. For they have a just Judge Who will render to each according to his works. But do thou hold to what is thine and make thine own burden light, so far as thou canst. For he that makes his burden heavy shall bear it indeed himself. Repentance is salvation, but folly is the death of repentance.

Hide thyself from thoughtless men and show thyself to God as much as possible. Shun all going out, so far as in thee lies, and avoid the outpourings of thy heart. Hast thou left thy cell? Then hast thou forsaken continence.³¹ Hast thou gone to look at the world? Then hast thou fallen in with a harlot, who by her enchantments will draw thee to herself as by a hook—thine ears by her enticing words, thine eyes by the beauty of her face, thy taste by dainty viands. Then, having embraced thy limbs and drawn thee to her bosom, she weakens the stability of thy desire for continence, and thus she corrupts thee, having imperceptibly drawn thee to herself from the life of virtue. But if perchance by God’s help thou art able to escape her nets, thou wilt return to the cell, yet not the same man³²; but rather weak and sickly and disinclined to all virtuous works, and it will be long before H thou art able to resume thy old habit of mind. Since desire for the other mode of life will oppress thee in thy thoughts, and it will require much toil before thou canst give the prize of victory to thy soul. If some crisis happens to make thee leave thy cell,³³ arm thyself with the fear of God as a breastplate, grasp in thy hand the love of Christ, overthrow the attacks of pleasures by perfect continence. Then, immediately the business is finished, spring away without a moment’s delay, but rather using wings to speed thy return, like some innocent dove going back to the ark that sent thee out, bearing in thy mouth the mercies of Christ. Thus wilt thou convince thine inward thoughts that in no other spot is a safe resting-place to be found.:

If thou art young in either body or mind, shun the companionship of other young men and avoid them as thou wouldest a flame. For through them the enemy has kindled the desires of many and then handed them over to eternal fire, hurling them into the vile pit of the five cities under the pretence of spiritual love. When men have successfully braved the sea and every wind and wave and are resting calmly in the haven, he has consigned them to the deep with their bark and all its crew. At meals take a seat far from other young men. In lying down to sleep let not their clothes be near thine, but rather have an old man between you. When a young man converses with thee, or sings psalms facing thee, answer him with eyes cast down, lest perhaps by gazing at his face thou receive a seed of desire sown by the enemy and reap sheaves of corruption and ruin.³⁴ Whether in the house or in a place where there is no one to see your actions, be not found in his company under the pretence either of studying the divine oracles or of any other business whatever, however necessary. For there is nothing more necessary than a soul for whom Christ died. Believe not the insidious thought which suggests to thee that there is no danger involved, but be sure that this very thing is a danger, and let this be made plain to thee by the frequent cases of those who have fallen.

Believe my words, uttered as they are by a heart full of love for the brethren. Go to old men difficult of access, who anoint³⁵³⁶ with their maxims the young men for deeds of virtue and whose appearance cannot harm. ‘³⁷ Keep thy heart with all diligence.’ 2 For just as thieves ceaselessly spy for gold by night and day and seize it unexpectedly and thou knowest it not, so thou must beware lest the enemy deceive thee with the sin of thy ancestor and speedily drive thee forth from the Paradise of delight. For he who robbed Adam of life by his theft of that food, and expected to trip up even Jesus,³⁸ will all the more be ready to mix for thee the first cause of evil, knowing it to be a powerful poison. For the vice of gluttony is wont to display its power not in the abundance of things to eat, but in desire and little tastings. If then desire of a brief taste has power to subject thee to the vice of gluttony, it will hand thee over to death without trouble. For just as it is the nature of water when split up into many channels to make all the ground near the channels fertile, so also the vice of gluttony, if it bursts forth in thy heart watering all thy senses and causing a whole forest of wickedness to grow within thee, will make thy soul an abode of wild beasts. For I have seen³⁹ many slaves of vice restored to health, but no single one have B I seen who ate on the sly or was gluttonous. On the contrary, they either desert the life of continence and are corrupted and return to the world, or else they try to hide themselves among the continent and fight on the devil’s side with their luxurious living. For these men are liars, given to swearing, perjured, contentious, returning blow for blow, clamorous, denying that they have eaten, servile, dainty, querulous, prying, delighting in darkness, willing antagonists of the whole life of virtue. For in order that they may shield their vice of gluttony, they run into a whole swarm of sins. In short, they belong to the saved as far as outward appearance goes, but by their deeds to the condemned.

It was gluttony that betrayed Adam to death and brought wickedness⁴⁰ upon the world, thanks to the lust of the belly. Through it Noah is mocked, Ham is the subject of a curse, Esau loses his birthright and marries into a Canaanite family, Lot marries his daughters, becoming at once his own son-in-law and a father-in-law, the father becoming a husband and the grandfather a father, on both sides mocking the laws of nature. Gluttony also made Israel idol-worshippers and strewed their corpses in the desert. Gluttony too made one of the prophets the prey of a wild beast, when he had been sent by God to reprove an impious king, and the man whom Jeroboam the king with all his might could not punish is snared by the wiles of the belly and obtains a miserable death.⁴¹ Daniel, though possessing a man’s desires, by mastering the belly became lord of the Chaldaean kingdom, overturned idols, destroyed the dragon, tamed lions, prophesied the Incarnation of God and interpreted holy mysteries. The three holy children showed themselves superior to the pleasures of appetite, despised the wrath of the king, and without flinching braved that terrible burning furnace which E Nebuchadnezzar the king was able to kindle. A golden image made to represent a god they showed to be powerless, and what had been long ago devised by Satan to insult the glory of God they took as spoil and offered to their Lord. The most hostile king himself and all his host arrayed against God they caused to join with all creation in singing God’s praises. And, in short, if thou conquer the belly, thou shalt dwell in Paradise; if thou conquer it not, thou art a mere encumbrance doomed to death.

Regard thyself as a well-guarded treasure of virtues, and let the voice of thy spiritual⁴² father be the key. Let it open thy mouth to receive bread, and close it again. Receive not the serpent as counsellor—instead of giving good counsel he means to seize thee as his prey. Beware of the sin of eating on the sly, even if it be a mere taste. For if he has power to conquer thee in a little thing, he has thrown thee in the struggle and will bind thee in chains. Listen not to everyone that talks, and answer not every chatterer that leads thee to conversations ill-fitting the aim of asceticism. Hear good teachings and keep thy heart in the practice of them. Guard thine ears from worldly stories lest thou defile thy soul with the pollutions of mud. Trouble not to listen to the talk of others, nor put thy head into their conversations, lest thou be ridiculed and make them slander thee. Beware of curiosity and do not wish to see everything, lest thou introduce the venom of vices into thy mind. In all things consider what is spiritually helpful, whether it be seeing, hearing, talking or answering. Do not be hasty to sit down in the presence of a senior.⁴³ But if thou shouldest be bidden so to do, then do not take a seat of equal dignity with his, but look up and down and try to find a lower seat, that God may glorify thee for thy humility. If asked a question, answer in a suitable and humble tone; if not asked, then keep quiet. When someone else is questioned, keep thy lips tightly closed, lest thy tongue, forced out by thy rash heart, injure one who is earnestly practising asceticism, and load thee with the chains of accusations.

When thou sittest down, do not cross thy legs, for this argues inattention and an unsettled mind. If thou talkest to an inferior or art asked a question by him, thou must not give thy answers carelessly, despising thy brother and thus insulting God. For whoso mocketh the poor, insulteth his Maker,”⁴⁴ says the proverb. Let words of consolation take precedence of all others, manifesting thy love for thy neighbour. Make them also the middle and end of thy conversation, preserving a cheerful countenance, that thou mayest give joy to him who talks with thee. Rejoice in every success of thy neighbour and glorify God, for his successes are thine, as thine are his. Shun the foremost places⁴⁵ and seats at chapter meetings, but seek the last place, that thou mayest rather hear the call, “Friend, come up higher.”⁴⁶ At table, let not thy left hand be unruly nor lord it over the right. Rather let it be idle, or, at best, subservient to the right. Every time thou art summoned to prayer let thy mouth respond, and remain at the office till the last prayer is said, deeming it a great loss to be deprived of any of it. For if, when thou art feeding in order to sustain thy body, thou canst scarce be torn away from the table before satisfying thy needs, and thou wouldest not readily do this without grave necessity; how much more oughtest thou to remain at the spiritual feast and strengthen thy soul by prayer? For as the heaven is better than the earth and things in heaven are better than those on earth, so the soul is better than the body. The soul is a copy of heaven, for in it dwells the Lord. But flesh is of the earth. In it dwell mortal men and irrational beasts. Therefore accommodate the needs of the body to the hours of prayer and be prepared not to listen to any thought that would draw thee away from the office. For the demons are accustomed at the hours of prayer to urge us to depart under pretext of some plausible excuse, that they may withdraw us from wholesome devotion by some specious pretext. Do not excuse thyself, saying: “Alas, my head!” or “Alas, my stomach!” bringing them in as invisible witnesses of a non-existent pain, and infringing the rigour of the vigil in order to gain rest. But rather utter prayer in secret, which God sees in secret, and He will reward thee openly.⁴⁷

Make a profitable business of the best life, that thou mayest find hidden riches in the day of necessity. When it is thy turn to minister,⁴⁸ use besides bodily labour the word of consolation, to show thy love of those to whom thou ministerest, that thy ministry may be acceptable, seasoned with salt. Do not allow another to do the works that fall to thy lot, lest thy reward be taken from thee and given to another, and another be glorified with the wealth that should have been thine, while thou art humbled. Do the works of thy ministry with dignity and care, as if ministering to Christ. For it says: “Cursed is every man that doeth the works of the Lord carelessly.”⁴⁹ Remember that God sees all, and beware of careless ways, the outcome of satiety and contempt, even though the ministrations of thy hands should seem of no consequence. The work of ministering is great and helps to win the kingdom of heaven. For it is a very net of virtues containing all the commands of God. First of all, humility the parent of virtues, carrying with it a multitude of blessings. Then—“I was an hungred and ye gave me meat; I was thirsty and ye gave me drink; I was a stranger and weak and in prison, and ye ministered to me.”⁵⁰ Best of all is it when the debt of service is paid with a humble mind, without pride, anger, or complaint. Strive to follow those who live rightly and inscribe their actions in thy heart. Pray to be of the number of the few. For goodness is rare; wherefore few are they that enter into the Kingdom of heaven. Do not think that all in the cell are saved, good and bad alike. It is not so. For many come to the life of virtue, but few accept its yoke. “For the Kingdom of heaven belongs to violent men, and violent men seize it⁵¹ —these are the words of the Gospel. By violence it means that affliction of the body which the disciples of Christ undergo voluntarily when they forgo their own wishes, and bodily rest, and keep all Christ’s commandments. If then thou wishest to seize the Kingdom of God, become a violent man. Subject thy neck to the yoke of Christ’s service. Fasten the collar round thy throat and let the yoke press thy neck. Make it light by toiling in virtues, by fastings and vigils, by obedience, by quiet, by psalm-singing, by prayers, by tears, by manual labour, by endurance of every affliction that comes to thee from demons and men.

Let not thoughts of pride persuade thee as time goes on to be remiss in labours, lest perchance thou be caught at the door of death devoid of virtues, and be found outside the gates of the Kingdom. Let not the clerical rank 2 make thee proud, but rather let it humble thee. For progress of the soul is progress in humility; but failure and disgrace are the children of pride. Humble thyself in exact proportion to the stage of thy advancement to the higher position of priestly dignity, fearing the example⁵² of the sons of Aaron. Knowledge of piety means knowledge of humility and meekness. Humility is an imitation of Christ, but conceit and audacity and shamelessness an imitation of the devil. Be an imitator of Christ, not of anti-Christ; of God, not of God’s adversary; of the Master, not of the runaway slave; of the Merciful, not of the merciless; of the friend, not the enemy, of mankind; of the sons of the bride-chamber, not of the sons of “darkness.”⁵³ Do not be eager to command the brotherhood, lest thou lay upon thy neck the burden of other men’s sins. Contemplate the work of each day, compare it with its predecessor, and strive to do better. Make progress in virtues that thou mayest come near to the angels. Stay in thy cell⁵⁴ not merely for days or even months, but for periods of many years, praising thy Master by night and day, imitating the Cherubim.

If thou begin thus and end thus, having trodden the narrow way in the short time of thy ascetic life, by God’s grace thou shalt enter Paradise with the splendour of the lamp of the soul, rejoicing with Christ for ever and ever. Amen.

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