On Teaching and Exhortation
-St. Basil the Great.
When so many discourses, through which I have unceasingly instructed you in times past, and throughout the seven weeks of the fast, day and night proclaiming to you the Gospel of God’s grace, have brought you little profit, with what hope shall we approach this present discourse? Even a farmer, when the first seeds he has sown do not sprout, does not return with the same eagerness to sow again in that same place. Truly, I would remain silent now, were it not for the example of Jeremiah, who, because he refused to exhort a hard-hearted people, suffered, as he himself declares, a fire kindled within him: “But His word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay” (Jer. 20:9). If the nature of speech demands that what is signified should not be hidden in darkness, nor should words be used with reckless excess, it is likewise improper to discourse on many things at once, lest through intemperance of speech the benefit carefully gained be rendered useless. For the mind, unable to grasp everything at once, is like a stomach that, overburdened with too much food, cannot digest it. Forced teaching does not long abide in us; but that which we receive willingly and with pleasure is far more firmly imprinted in our memory. For this reason, the sweetness of harmonious song is joined to teaching, so that through the delight of hearing, we may imperceptibly draw benefit from all words, much like wise physicians who, when giving bitter medicine to the sick, often coat the vessel with honey. Thus, the pleasant harmonies of the Psalms are composed for us, so that those in childhood or with youthful dispositions may, under the guise of singing, be wisely instructed in truth.
Those who train young horses do not immediately tighten the reins, for this causes them to rear and throw off their riders; rather, they first grant them freedom, adapting to their impulses, and when they notice their fierceness softened through effort, they take the tamed horses and, through skillful handling, make them more obedient. So too, for those who diligently gather what is useful from every source, like great rivers receiving many tributaries from all directions, much increase is gained. A prudent man should deem it just to add even a little to a little, as in the multiplication of silver, so too in the increase of any knowledge, for this is a good endeavor. What is gained through labor we receive with joy and guard diligently; but what is acquired without effort we possess with some disdain. For this reason, the Almighty Creator, when He did not permit all things necessary for human life to be produced alongside us, as with irrational animals, created us lacking in necessary things to sharpen our understanding. Likewise, He willed that a certain obscurity in Sacred Scripture should exist for the benefit and refinement of our minds: first, so that our minds, delving into it, might be drawn away from evil deeds; second, because what is gained through labor fosters greater love for it, and what is acquired over time endures more steadfastly, whereas what is obtained without effort brings no pleasure in its enjoyment. Such wealth is despised and does not merit careful preservation.
It is not fitting for us to reject harmful foods while neglecting teachings that nourish our souls, but rather, like a flooding stream, we should eagerly carry along all that comes our way. For just as the essence of honey cannot be fully understood by those who merely reason about it without tasting it, so too the goodness of heavenly knowledge cannot be fully explained through our teaching unless, by diligently testing the truth of the teachings, we come to know the goodness of the Lord through our own experience. Our merciful God and Savior Jesus Christ said: “Come unto Me, all ye that labour and are heavy laden, and I will give you rest” (Matt. 11:28). Therefore, though it is perilous to reject those who, through us, seek to draw near to God, desiring to take upon themselves His pleasing yoke, we must first examine their former lives. Those who have done something virtuous should be taught more thoroughly; but for those who, abandoning a sinful life, approach the perfect life consisting in the knowledge of God, we must observe their character, whether they are steadfast and resolute in their intentions. For the fickleness of such people is suspect, as they not only fail to gain benefit themselves but may also cause harm to others. Yet, since through diligence all things can be accomplished, and the fear of God overcomes all spiritual sins, these should not be hastily excluded. Rather, they should be tested fittingly over a long period through arduous trials to prove the steadfastness of their purpose. If they remain firm and unshaken, they may be safely received; otherwise, they should be sent back, lest their testing cause harm to the brethren.
To those who, despising worldly honors and imitating Christ, choose a life of humility, assign the lowliest tasks by human standards, and observe whether they can perform them with equanimity and without shame, showing themselves as workers before God. If a slave under a yoke seeks refuge with the brethren, he should be exhorted and instructed, then sent back to his master, following the example of the blessed Paul, who, having enlightened Onesimus with the light of the Gospel, sent him back to Philemon. Assure him that the yoke of slavery, if borne patiently in service to his master, will make him worthy of the kingdom of heaven, while also exhorting the master to forgo threats and treat him with greater leniency. But if the master, being himself sinful, commands the slave to act against the law and forcibly compels him to transgress the commandments of our true Master and Lord Jesus Christ, every effort must be made so that the name of God is not blasphemed through the slave’s godless actions. Our labor will not be in vain if we prepare him to heed all instructions given to him, that he may obey God rather than man, or if, having received him, he does not shrink from the trials endured for his sake.
Those who, being joined in marriage, aspire to this life must be asked whether they do so by mutual consent, as the Apostle commanded, and then they should be received in the presence of many witnesses. If one party does not consent and cares less for pleasing God, the Apostolic words should be recalled: “But God hath called us to peace” (1 Cor. 7:15). One who, despising all their possessions, approaches this life with the intent to follow Christ should not leave their wealth in neglect but should strive to gather it, as already dedicated to God, and preserve it diligently, either themselves if possible or by entrusting it to others who, through sufficient testing, have proven capable of managing it faithfully and prudently. They must know it is not safe to entrust it to even the closest kin or to anyone haphazardly. For if one entrusted with the care of royal treasures, though losing nothing, neglects to gain what could have been acquired, is held accountable, how much stricter judgment awaits one who carelessly manages a treasure dedicated to God?
Separation from the world does not mean physically withdrawing from it, but rather detaching the soul from carnal attachments, living without city, home, wealth, or companionship, being without possessions, without necessities for life, without curiosity, unbound by contracts, and unlearned in human sciences; ultimately, being ready to receive in the heart the imprint that comes from divine teaching. The preparation of the heart involves detachment from teachings that, through bad habits, have dominated it. Above all, one must strive to be skilled in speech, to question without contentiousness, to answer without pride, not to interrupt another’s useful discourse, nor to seek to elevate one’s own words for the sake of grandeur. One should measure speech and listening, learn without shame, and teach without envy. If another teaches you something, do not conceal it, as wicked women hide children born of adultery, but openly declare that teaching with sincerity. The tone of voice should be moderate, neither inaudible due to softness nor burdensome to the ear due to excessive force. One must first test within oneself what is to be said before presenting it openly. In meetings, be courteous; in conversations, be pleasant, not seeking favor through jesting but gaining approachability through heartfelt kindness. Harshness, even when reproof is necessary, should always be avoided. All the more, having first learned humility yourself, you will be favorable to those seeking healing. Often, the prophetic manner of rebuke is beneficial, as when Nathan did not directly pronounce judgment on the sinning David but, through the guise of another’s story, made David himself the judge of his own sin, so that, pronouncing judgment against himself, David was not at all offended by the rebuke. For as a stream reveals its source, so the nature of speech reveals the heart that utters it.
In the rules of medicine, when something is composed according to their principles, its benefit is most clearly known through experience. Likewise, in spiritual instructions, when exhortation comes to fruition, its wisdom and benefit are revealed in the amendment of life and complete submission. He who restores one who has fallen must stand above the fallen, but he who has fallen in like manner requires another to restore him. Those who choose blind guides as their leaders deprive themselves of the most precious sight. To rebuke a sinning brother with indignation and anger is not to deliver him from sin but to bring sin upon oneself. For one must gently instruct those who oppose and not be angered when despised; if you see another being despised, show magnanimity toward the sinner and grieve more for his misfortune. Thus, you will avoid suspicion of self-love and prove that you hate not the sinner but the sin. To be anxious about nothing and to do nothing for personal gain is the glory of a Christ-loving and brother-loving spirit. Therefore, every effort must be made to heal the afflicted and, as it were, to set the dislocated member back in its place. If he persists unyieldingly in some vice, abandon him as a stranger, for it is written: “Every plant, which My heavenly Father hath not planted, shall be rooted up” (Matt. 15:13). If someone, not forsaking their ways, desires to serve the passions of the flesh rather than the Lord and refuses to live according to the Gospel’s teaching, no fellowship should be had with them. For we, among a perverse and disobedient people, are accustomed to hear: “Escape for thy life” (Gen. 19:17). If someone comes reluctantly to singing and lacks the spirit of him who said: “How sweet are Thy words unto my taste! yea, sweeter than honey to my mouth” (Ps. 118:103); and if they consider sloth no great harm, they must either be corrected or wholly rejected, lest “a little leaven leaven the whole lump” (Gal. 5:9). One whom general admonitions do not correct, nor separation from prayers brings to repentance, must be subjected to the rules given by the Lord. For it is written: “If thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more: and if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican” (Matt. 18:15–17). This has been done with such a person: once he was rebuked; then accused before two or three; and finally before the whole church. Therefore, when we have admonished him and he has not accepted, let him be rejected. The entire community must declare that he is not received in any worldly matter, so that through our lack of fellowship, he may become wholly a prey to the devil. For just as careless youths in their studies, when punished by their teachers or overseers, become more attentive and understand the teaching, heeding with open ears and committing to memory the same words they ignored before punishment, so too it is with those who do not heed divine teachings or respect God’s commandments. When they suffer God’s chastisement, the divine commands, constantly recalled but unheeded, are at last received as if heard for the first time, as it is said: “The chastening of the Lord openeth mine ears” (Isa. 50:5).
As we must humbly heal those weak in soul, so too the healed must not resent chastisement nor regard as torment the care applied with goodwill for the salvation of their souls. For it is shameful that one afflicted in body trusts physicians so much that, even if they cut off limbs, burn, or cause pain with bitter medicines, they are deemed benefactors; yet we do not regard as such the physicians of our souls who lead us to salvation through painful paths. Since a fearful judgment threatens the leader who does not rebuke transgressors of the law, he who is entrusted with the care of many must fear, knowing that he will give an account for each one. If a brother falls into sin because God’s justice was not first explained to him, or if, having fallen, he persists in sin without being taught the means of correction, the sinner’s blood will be required at the leader’s hands, as Scripture testifies. This is especially true when he neglects to please God, not out of ignorance, but through indulgence, destroying the perfection of teaching to accommodate each one’s vices. However, just as the leader must be a guide to the brethren in all things, so too the other brethren, surpassing in age and understanding, must admonish the leader if he is suspected of any sin. Thus, if something needs correction, we should assist our brother in it, and through him, ourselves, for he is nothing other than a rule for our life, and through correcting a brother, we must also convict ourselves of our own faults. But if the brethren unjustly suspect, they must, upon recognizing their error, abandon that opinion. It is known to you that leaders, standing openly like rocks in the sea, bear the fury of heretical waves, which, breaking upon them, do not overwhelm those behind. What I deem best, I have partly said to you now and will continue to advise throughout my life. Though bodily weakness hinders me (and you well know how it has been with me from youth to this old age, raised alongside me and chastising me by the righteous judgment of God, who wisely orders all things), yet as long as I breathe, I must not neglect anything that serves the building of the good. As there are three kinds of diseases, do not liken yourselves to the incurable, nor let your understanding resemble those afflicted in body. Those with minor ailments come to physicians themselves; those with greater ailments summon physicians to them; but those wholly consumed by an incurable disease reject even the physicians who come to them. To avoid suffering this last fate, diligently guard yourselves, shun men who think unjustly and imprudently, and let yourselves be instructed and taught in the fear of the Lord our God, that you may become partakers of future blessings in Christ Jesus our Lord, to whom be glory and power, together with His eternal Father and the Holy and Life-giving Spirit, now and ever and unto ages of ages, amen.
-St. Basil the Great