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Longer Rules

St Basil the Great, tr. Lowther Clarke, 1925

Rule 17: That It is Necessary Also to Refrain from Laughter (R. 8)

This, neglected by most people, deserves no small watchfulness on the part of ascetics. For to be overcome by incontinent and immoderate laughter is a mark of incontinence and shows that a man has not his emotions under control, and does not suppress the frivolity of his soul by a strict rule. It is not unseemly to reveal merriment to the extent of a cheerful smile, though only so far as Scripture allows when it says: “When the heart is merry the face rejoices”¹; but to shout with loud laughter, and allow the body to shake involuntarily, does not befit one who has his soul under control, or is of proved virtue, or has command of himself.² This sort of laughter also Ecclesiastes reprobates, as specially subversive of the stability of the soul—“I said of laughter, it is error.”³ And, “as the noise of thorns under the pot, so is the laughter of fools.”⁴ And the Lord seems to have experienced the necessary affections of the flesh and whatever emotions testify to virtue, such as weariness on the one hand and compassion for the afflicted on the other; but never to have made use of laughter, so far as we may judge from the narrative of the gospels. Rather He pronounced those who are controlled by it to be unhappy.⁵

Let us not be deceived by the ambiguity of the word laughter. For it is often the custom of Scripture to call the joy of the soul, and its cheerful feelings at good fortune, laughter. So Sarah says: “God made laughter for me.”⁶ And, “Blessed are ye that weep now, for ye shall laugh.”⁷ And the passage in Job— “He will fill a true mouth with laughter.”⁸ For in all these places the word is used for spiritual joy in place of hilarity.⁹ Accordingly he who rises superior to all affections, and suffers, or at least betrays, no incitement from pleasure, but remains continent and firm in the face of every harmful pleasure, he is the true continent man. Such a man is obviously free from all sin. But sometimes one must refrain even from things permitted and necessary for life, when refraining means the benefit of our brethren. As the Apostle says: “If meat maketh my brother to stumble, I will eat no flesh for evermore.”¹⁰ And having a right to live of the gospel, he did not use the right, lest he should give offence to the gospel of Christ.¹¹

Continence therefore takes away sin, weans from lusts, mortifies the body with its natural passions and desires; it is the beginning of spiritual life, the introducer of eternal blessings, and it destroys the sting of pleasure. For pleasure is the great bait used by evil; owing to it we men most readily fall into sin; by it every soul is dragged to death as if by a hook. So whosoever is not unmanned or cozened by it has attained complete avoidance of sins. But if such a one has escaped most, but is mastered by one, he is not continent; just as he is not healthy who is troubled by one bodily illness, and he who is lorded by anyone, whoever it be, is not free. Other virtues being practised in secret are seldom apparent to men; but continence makes the possessor conspicuous the moment one meets him. For as firm flesh and clear skin characterise the athlete,¹² so the Christian is betokened by emaciation of body and paleness, which is the bloom of continence, showing that he is truly an athlete of Christ’s commandments. For he overcomes his enemy by the weakness of his body, and displays his strength in the contests of religion, as it is written: “When I am weak, then I am strong.”¹³ How profitable it is only to see the continent man, reluctantly and sparingly using the necessaries of life, paying nature her dues as a burdensome service, discontented when the time comes to be occupied with them and quickly springing away from table to attend to his work. For I think that no words touch the heart of him who is intemperate in eating or move him to alter his habits so much as merely meeting the continent man. This, I think, is the meaning of eating and drinking to the glory of God; so that even at the table our good works shine forth to the glorifying of our Father Who is in heaven.

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