Academic literature on the topic 'Basil, Saint, Bishop of Caesarea'
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Journal articles on the topic "Basil, Saint, Bishop of Caesarea"
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Gould, Graham. "Basil of Caesarea and the Problem of the Wealth of Monasteries." Studies in Church History 24 (1987): 15–24. http://dx.doi.org/10.1017/s0424208400008202.
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The work of Basil of Caesarea (c.330–79; Bishop of Caesarea in Cappadocia from 370) as an organizer and theologian of the monastic life has long been recognized as an important part of his activity as a bishop, and has been extensively studied. The principal authentic ascetic works of Basil which have formed the basis of this study are traditionally known as his monastic rules, though this description is not strictly accurate, since the rules are in fact composed of a series of questions and answers about the organization and administration of monasteries, about the theological principles of the monastic life, and about the interpretation of particular texts of Scripture. Basil’s answers almost always refer to Scripture, and show his asceticism to have been based firmly on obedience to the commandments of Christ as he interpreted them, particularly to the commandments of love of God and love of neighbour, which are discussed at the beginning of LR. Basil believed that obedience to the commandments could best be practised in the context of the common life, rather than that of the solitary monk.
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Grünert, Anna. "Corporeal vision and contemplation in the epistemological context: a comparison of the “Homilies on the Psalms” by Origen and saint Basil of Caesarea." St. Tikhons' University Review 102 (August 31, 2022): 11–28. http://dx.doi.org/10.15382/sturi2022102.11-28.
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The article considers on the material of the “Homilies on the Psalms” of Origen and saint Basil of Caesarea the use of vocabulary of visual sense in an epistemological context, including the concept of “contemplation”, which goes back to the ancient philosophical tradition. Thus, the aim of the paper is to explain the philosophical meaning of this concept as the highest stage on the path of knowledge as well as its place in the epistemological systems of both authors. On the basis of the description of cognitive processes by early Christian writers we discovered a number of patterns in the composition of the semantic field of vision as the sense that participates in the act of knowledge. At the same time, our study demonstrates that the use of both the concept of “contemplation” and the vocabulary of visual sense partially fits into the philosophical division of the neoplatonic curriculum: while the study by bodily vision of the sensuous world created by God is associated with physics, the contemplation as a study of the supersensuous world by supersensory vision is associated with epoptics. However, in the explanations we have examined, these three steps are never mentioned in a row, in contrast to other texts where Origen and saint Basil follow the scheme of ethics-physics-epoptics. As texts that serves as the basis for comparing the Christian reception of the vocabulary of visual sense in patristic literature of the 3rd and 4th centuries AD we choosed not only the exegetic sermons of individual psalms by Origen and saint Basil of Caesarea, but also a selection of other texts of the same authors representing relevant parallels in their use of vocabulary of visual sense. From the point of view of its scientific relevance, this study is also important because it shows the dependence of the “Homilies on the Psalms” by saint Basil of Caesarea upon the “Homilies on the Psalms” by Origen discovered in 2012 in the Codex Monacensis Graecus 314.
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Panagopoulos, Georgios D. "The theory of επινοια in st. Basil of Caesarea and Eunomius of Cyzicus: philosophical and theological background." Vox Patrum 68 (December 16, 2018): 129–38. http://dx.doi.org/10.31743/vp.3336.
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In the paper our attention is focused on the way in which both Saint Basil of Caesarea and his opponent, the anomoian Eunomius of Cyzicus, integrate in their theological thought the philosophical teaching about the formation of concepts (™p…noia) in human mind and their relation to the external objects. Our inquiry will provide the evidence that the two theologians are acquainted with the same philosophical material concerning human mind’s concepts; nevertheless each of them opted to use a different element from the related philosophical traditions in order to provide support to different theological purposes. Eunomius’ rationalistic doctrine of God’s knowledge, which goes hand in hand with his account of human language and mind, prompted Saint Basil to advance an empirical epistemological view that both makes possible a talk about God based on sense data and keeps fully intact the transcendence of God’s essence.
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Czyżewski, Bogdan. "Starość w nauczaniu św. Bazylego Wielkiego." Vox Patrum 56 (December 15, 2011): 339–48. http://dx.doi.org/10.31743/vp.4228.
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Although St. Basil did not live 50 years, the topic of the old age appears in his works quite often. On the other hand, it is clear that Basil does not discuss this issue in one particular work or in the longer argumentation. The fragmentary statements about old age can be found in almost all his works, but most of them can be found in the correspondence of Basil. In this paper we present the most important ad the most interesting aspect of teaching of Basil the Great. As these certificates show that the bishop of Caesarea looked at the old age maturely, rationally estimated passage of time, which very often makes a man different. He experienced it, for example as a spiritual and physical suffering, which often were connected with his person. He saw a lot of aspect of the old age, especially its advantages – spiritual maturity and wisdom. What is more, he pointed also to passage of time, which leads a man to eternity, which should be prepared to, regardless how old he is. In his opinion fear is not seen opinions of St. Basil present really Christian way of thinking, well-balanced and calm.
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Holomidova, Mariia Khrystyiana. "The role and place of the magazine "Missionary" in the founding of the secular order of St. Basil the Great in the UGCC." Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, no. 14 (January 29, 2020): 174–88. http://dx.doi.org/10.52761/2522-1558.2019.14.17.
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The article is intended to acquaint a reader with that important role and place of the Basilian periodical Misionar which it played in the foundation of the Lay Order of Saint Basil the Great in the Ukrainian Greek-Catholic Church by the Righteous Metropolitan Andrey Sheptytsky. The article investigates the initial period of the foundation of the Lay Order of Saint Basil the Great, which was covered in the pages of the periodical Misionar in 1897-1898. The Lay Order of Saint Basil the Great, the earliest name of which is the Brotherhood of Law of Saint Basil the Great, was founded at the Ukrainian Greek-Catholic Church in the time of the Dobromil's reform of the Basilian Order in 1897 by the hegumen of the monastery of Saint Onuphrius in Lviv, father Andrey Sheptytsky, the Order of Saint Basil the Great, the future metropolitan. In the pages of the periodical Misionar, which was also founded by the hegumen and father Andrey Sheptytsky, the Order of Saint Basil the Great, in May in the year of 1897, within June 1897 - December 1898 the materials were published relating to the earliest period of the foundation of the Lay Order of Saint Basil the Great. This is the period when the father A. Sheptytsky, the Order of Saint Basil the Great, fulfilled the duties of the hegumen of Lviv Monastery until August 26, 1898 and later was appointed as a Professor of moral and dogmatic theology at Krystynopol. The first editor of the periodical was the father Platonid Filias, the Order of Saint Basil the Great. By the time the father A. Sheptytsky, the Order of Saint Basil the Great, became the Stanislavsky bishop (1899), he was also the responsible editor of the periodical Misionar. The hegumen and father Andrey Sheptytsky, the Order of Saint Basil the Great, having founded Misionar and having founded the centres of the Brotherhood of Law, used the periodical to popularize the Brotherhood of Law and its development, thus encouraging readers to the perfect Christian life in the world in the community of Brotherhood in order to do good deeds for the benefit of all “Russ community” by joint efforts. The periodical provided information about the formation of centres of the Brotherhood of Law in localities, where the Basilian missions took place. The articles were printed that contributed to the formation of new centres and spiritual formation of community members. In particular, under the heading “The Life of the Saints”, the Basilian fathers, telling about the life of Saint Dalmat, his son Favstva and Saint Isaac, encouraged readers of Misionar to imitate the life of these Saints, the monastic life in the world and the formation of monasteries in villages, like the monastery of St. Isaac. They advised how this could be done. In the heading of the periodical “Misionarski Visti” [Missionary News], it was reported in which localities the centres of the Brotherhood of Law were founded. From May till December 1898, the story “The Christian community” was printed in 12 issues of the periodical that described the life of the law and the Christian life in general. These articles contributed to the spiritual formation of the members of the founded Brotherhood of Law and all readers of the periodical as well as the introduction of the “Rules of St. Father N. Vasyl V. for Mirsky people”, which were concluded by the hegumen and father Andrey Sheptytsky, the Order of Saint Basil the Great for the Brotherhood. Thus, favourable conditions were created for the foundation and development of the Lay Order of Saint Basil the Great, and the periodical Misionar played a special role in this. We can assert that the periodical Misionar occupies an honourable place in the entire now more than 120-year history of the existence and activities of the Lay Order of Saint Basil the Great in the Ukrainian Greek-Catholic Church.
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Paczkowski, Mieczysław C. "Biblia i filozofia w konfrontacji Bazylego Wielkiego z apolinaryzmem." Vox Patrum 68 (December 16, 2018): 217–41. http://dx.doi.org/10.31743/vp.3346.
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This article presents the role played by philosophy and biblical exegesis in controversy with Apollinarius of Laodicea. First of all it tries to present the general context of the dispute, then to develop Basil’s theological thinking and apply it to the problematic Christological field, where Apollinarius directed his challenge. Faced with the anthropological-soteriological problem relating to the defence of the integrity of Christ’s human nature, Basil draws on Stoic and Neoplatonic philosophical tradition. Then, this paper focuses attention on Basil’s interpretation of some biblical passages in the confutation of Apollinaris’ doctrine. Basil had started the controversy by describing Apollinarius as supporter of fabulous theories, which are not based on the Scriptures, and of Judaizing ideas which concerned the eschatological renewal. Generally, the Cappadocian prefers to distance himself from Apollinaris and does not intervene in complete manner on the theological debate. The bishop – monk tries to unmask the errors of the opponents’ theories starting with the correct interpretation of the scriptural passages used by Apollinarius. In some points of his works, the Cappadocian insists that the Savior had a soul capable of feeling and suffering. According to the bishop of Caesarea some of anthropological and philosophical principles used by Apollinaris, along with the distorted reading of biblical texts, revealed the ambiguities and the inconsistencies of his arguments.
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Kasprzak, Dariusz. "Eustacjański kontekst doktryny o ubóstwie monastycznym w pismach ascetycznych św. Bazylego Wielkiego." Vox Patrum 55 (July 15, 2010): 257–73. http://dx.doi.org/10.31743/vp.4338.
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We can distinguish two essential approaches to the issue of monastic poverty in the teaching of St Basil: a critical anti-Eustachian and a positive, unpolemical attitude. He pointed out his critical approach to main points of the doctrine introduced by Eustachius i.e.: the refusal of marriage and condemnation of the possession of any property, even in order to use it for charity purposes. It is clearly visible in his late writings – Letters, Moralia. St. Basile proved, in these writings, the necessity of the use of properties, from a biblical and ecclesiastical point of view because – for example to pay taxes. The positive approach which accepted voluntary poverty is clearly visible in his Moralia, Greater Asketikon and Lesser Asketikon. The bishop of Caesarea considered voluntary poverty as the mean to achieve a state of the unity of Christian life. The only Christian purpose is to give glory to the Lord and salvation.
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Khater, Akram. "“GOD HAS CALLED ME TO BE FREE”: ALEPPAN NUNS AND THE TRANSFORMATION OF CATHOLICISM IN 18TH-CENTURY BILAD AL-SHAM." International Journal of Middle East Studies 40, no. 3 (August 2008): 421–43. http://dx.doi.org/10.1017/s0020743808081002.
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On 10 June 1738 Maria Qari wrote her Catholic Melkite bishop, Athnasius Dahhan, an emphatic letter rejecting the authority of the Melkite church to impose the Eastern rite Rule of Saint Basil upon her and her fellowʿabidāt(devotees). She unequivocally states, “It is important that your Excellency knows once and for all that I will only adopt the Augustinian Rule with the Ordinances of Saint Francis de Sales. I will not become a nun under any other circumstances, for God has called me to be free from all that binds my spirit, and I will not accept any oversight [from the Melkite church] . . . Four Jesuit missionaries are in agreement with me on this point.” This is but one missive in a voluminous record of equally rancorous discourses that spanned the better part of two decades (1730–48) and entangled the ten Aleppan devotees, their Jesuit confessors and supporters, the Melkite Church, and the Vatican.
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Strękowski, Stanisław. "Stworzenie świata w wybranych pismach Ojców Kapadockich." Studia Teologii Dogmatycznej 7 (2021): 165–79. http://dx.doi.org/10.15290/std.2021.07.12.
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The creation of the world was a highly debated topic in the first centuries of Christianity with the advent of many attempts to synthesize the views of Greek philosophers on cosmogenesis with the biblical tradition. In the fourth century, theological controversy arose which, as in the case of Arius and his followers, treated the Son as a creature, the most perfect indeed, but a creature that did not have the same dignity and majesty as the Father. To the treatise of St. Basil on the six days of creation (Hexaemeron), St. Gregory of Nyssa responds with his own treatise De opificio hominis. Where the deceased brother ends his series of homilies, Gregory of Nyssa begins his interpretation. It was written probably in the years 380-381, so after the death of the Bishop of Caesarea. Most likely, it was intended as a defense, but also as a correction to the more famous homilies on the history of the creation of the world, presented in the first chapter of the Book of Genesis. At the same time, the treatise of St. Gregory of Nyssa contains his own observations on the text of Genesis, which reflect his deep desire to show the coherence between Scripture and the philosophy of his time.
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Brzozowska, Zofia. "Sophia – God’s wisdom. Quality, energy or separate divine person in the theology of the eastern church (to the 15th century)." Hybris 20, no. 1 (March 30, 2013): 1–21. http://dx.doi.org/10.18778/1689-4286.20.02.
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The representation of Sophia – personified God’s Wisdom, based on the text of old-testament Sapiental Books, took quite an important place in the spiritual culture of Byzantium. What should be noted is the Empire inhabitants’ striving to identify Wisdom with one of the persons of Trinity. A vast majority of the Church Fathers and later East Christian thinkers inclined towards christological interpretation of Sophian images. The Second Hypostasis – the Word Incarnate, was identified with Sophia by Justin Martyr, Athenagoras of Athens, Clement of Alexandria, Origen, Methodius of Olympus, Eusebius of Caesarea, Cyril of Jerusalem, Athanasius of Alexandria, Gregory of Nazianzus, Gregory of Nyssa, Cyril of Alexandria, Theodoret of Cyrus, Anastasius of Sinai, Patriarch Germanus of Constantinople, St. Theodore of Stoudios, Symeon the Metaphrast, St. Simeon the New Theologian, and Philotheos Kokkinos – author of three extensive educational works devoted to Sapiental metaphors, presented in the Book of Proverbs. Several other apologists preferred to identify God’s Wisdom with the Holy Spirit (Theophilus of Antioch, Irenaeus of Lyons, Paul of Samosata). At the same time in the Byzantine theology emerged a completely abstract interpretation of Sophia, based on the views of Saint Basil the Great, Pseudo-Dionysius the Areopagite and Maximus the Confessor. Its highlight was to be a theory, proposed by Gregory Palamas in the fourteenth century, according to which Sophia should be understood primarily as one of the uncreated energies of God.
Dissertations / Theses on the topic "Basil, Saint, Bishop of Caesarea"
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Nachef, Antoine B. S. O. "Mary: virgin mother in the thought of the Cappadocian Fathers." IMRI - Marian Library / OhioLINK, 1997. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1430404478.
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Fotineas, Silouan. "The letters of Bishop Basil of Caesarea: Instruments of Communion." Thesis, Australian Catholic University, 2016. https://acuresearchbank.acu.edu.au/download/4a529912c52bbcc2322189493ec3d6945ec170b9911f70cfdca4bb08d46fc630/3333139/Fotineas_2016_The_Letters_of_Bishop_Basil_of_Caesarea.pdf.
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As its title suggest, this thesis will explore the letters of Bishop Basil of Caesarea as instruments of communion. In particular I will examine how Basil used his letters as instruments for arriving at, maintaining and expressing communion within a pro-Nicene church. For Basil, the divinity of the Father, Son and Holy Spirit was affirmed best through doxological worship and had ecclesiastical communion as its lasting expression. Basil’s letters became the instruments through which he nurtured the fulfilment of his ecclesiological vision of the church as communion. His pastoral and theological message, although often set in an individual and local setting, persistently upheld a social and universal outlook expressed in terms of the church’s communion. He insisted that the most fervent relationship with God involves communion with human persons as well. Personal being within the church is intrinsically relational and communal. When Christians are united in communion with God through partaking of the Eucharist in any given worshipping community, they are united without division and without confusion with all believers and across all periods of time. Basil not only addressed and communicated with people from various walks of life but also became a voice for them as well. Whether letters were addressed to clergy, magistrates, civil or military officials, ascetics, youth, widows, friends or congregations, they found their way to being copied and circulated amongst the faithful and proved to be foundational in bringing into communion the churches of the East. Basil regarded maintaining and expressing communion as of the highest importance for the ministry of the bishop. The act of letterwriting between bishops facilitated their “being in communion” within the Nicene church and when required served as proof of this communion through establishing a canon of communion. Amongst Nicene bishops, an affirmation of a creed in writing became the guarantor of a bishop’s communion and a sign of his collegiality with all other bishops. The collective voice of the bishops on issues of faith, doctrine and morals, was essential not only to safeguard the church’s communion but also to enhance its accessibility. As instruments of communion Basil’s letters reveal what he understood as the characteristics of ecclesial communion. This thesis concludes that key characteristics of communion for Basil are that it be eucharistic, in the Spirit and in Christ, Trinitarian, inspired by the New Testament, traditional, nicene, episcopal, ascetical, institutional, identifying with the poor, catholic, accessible and safeguarded, mutually responsible, doing God’s will, and beneficial.
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Green, Stephen David. "Christians and Jerusalem in the Fourth Century CE: a Study of Eusebius of Caesarea, Cyril of Jerusalem, and the Bordeaux Pilgrim." PDXScholar, 2018. https://pdxscholar.library.pdx.edu/open_access_etds/4442.
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This thesis addresses Constantine's developments of the Roman province of Palaestina. It analyzes two important Christian bishops, Eusebius of Caesarea and Cyril of Jerusalem, and one nameless Christian traveler, the Bordeaux pilgrim, to illuminate how fourth-century Christians understood these developments. This study examines the surviving writings of these Christian authors: the Bordeaux Itinerary, Cyril's Catechetical Lectures, and Eusebius's Ecclesiastical History, Onomasticon, Preparation of the Gospel, Proof of the Gospel, and the Life of Constantine, and the archaeological remains of several Constantinian basilicas to interpret their views of the imperial attentions that were being poured into the land. Together these accounts provide views of fourth-century Palaestina and Jerusalem that when combined more fully illuminate how Christians understood Constantine's Holy Land policy.
This study focuses on Constantine's developments of the city of Jerusalem, primarily the so-called Triad of Churches (The church of the Nativity, the Eleona, and the Holy Sepulchre) built in and around the city. It likewise considers the countryside of Palaestina outside of Jerusalem. While some Christians were resistant to the developments of Jerusalem, our sources reveal how many Christians supported, or at least desired to experience, the newly developing Christian Holy Land.
This thesis argues that most of the discrepancies over the city of Jerusalem between our sources, especially Eusebius and Cyril, developed from long-standing political tensions between the cities of Caesarea and Jerusalem. The Bordeaux pilgrim, on the other hand, traveled across the Roman Empire to see and experience the developing sites throughout the land with no interest in local political debates. With this added perspective we can see how Christians, separated from the positions of church fathers, experienced the developing Holy Land.
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Perrot, Arnaud. "Le Législateur incertain. Recherches sur la contribution ascétique de Basile de Césarée." Thesis, Paris 4, 2016. http://www.theses.fr/2016PA040200.
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Dans la floraison d’écrits monastiques produits au IVe siècle, les Ascetica attribués à Basile de Césarée ont tenu une place particulière, qui est bien connue. Pourtant, la formation du corpus asceticum, le processus d’éditions multiples dont il a été l’objet, mais aussi les options doctrinales qu’il diffuse n’ont pas été éclaircis de façon satisfaisante. Sur la base d’éléments textuels jusqu’ici négligés, le présent travail se propose de réécrire l’histoire du texte et d’interroger la paternité basilienne de la collection. Il existe, en effet, depuis le Ve siècle au moins et jusqu’à l’époque moderne, un courant minoritaire qui doute de l’opportunité d’attribuer le « livre ascétique » au grand Basile et préfère lui donner pour auteur un autre évêque du IVe siècle, Eustathe de Sébaste, moins estimé de la tradition ecclésiastique. Si le doute sur la paternité basilienne des Ascetica est permis, alors il convient de réévaluer la place de Basile de Césarée dans l’histoire littéraire du mouvement monastique. C’est ce que nous nous proposons de faire dans cet ouvrage, en relisant de près des pièces littéraires qui, jusqu’à présent, n’étaient présentées que comme des « annexes » au dossier des AsceticaThe Ascetica transmitted under the name of Basil of Caesarea have a special importance among the numerous monastic writings which emerged in the 4th century. If this point is very well-known, the gathering of the corpus asceticum, the multiple antique editions of the collection, and the doctrinal options which are found in this sum have not been really enlightened. On the basis of neglected textual and paleographic evidence, the present work aims at rewriting the history of the text and questioning the basilian paternity of the collection. From the 5th century to the Modern Times, some readers refused the attribution of the Ascetica to Basil the Great and preferred to ascribe them to another (but problematic) bishop of the 4th century: Eustathius of Sebasteia. If there are good reasons to reject the basilian paternity of the collection, it is necessary to reevaluate the role played by Basil of Caesarea in the literary history of the monastic movement. In the present volume, I try to re-read some literary texts which, until now, were just regarded as appendices to the dossier of the Ascetica
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Fischer, Zachary. "The doctrine of the eternal generation of the Son in the Trinitarian theology of Basil of Caesarea." Diss., 2015. http://hdl.handle.net/10500/20087.
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This paper explores the importance of the doctrine of the eternal generation of the Son in Basil of Caesarea's Trinitarian writings. In order to judge the importance of the doctrine for Basil, its impact on all of his exegetical and dogmatic writings on the Trinity were surveyed and evaluated. In his writings, Basil repeatedly addresses his belief that the Father and the Son is the one, eternal God. He considered this possible due to the Son's eternal generation from the substance of the Father. Basil considered the eternal generation of the Son to be both a scripturally warranted and philosophically coherent doctrine that explains how the Father and Son are indelibly same in substance and truly distinct persons. This study concludes that the doctrine of the eternal generation of the Son is essential to Basil's Trinitarian theology throughout his life.Philosophy, Practical and Systematic Theology
M. Th. (Systematic Theology)
Books on the topic "Basil, Saint, Bishop of Caesarea"
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Basil of Caesarea: A guide to his life and doctrine. Eugene, OR: Cascade Books, 2012.
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Basil of Caesarea, Gregory of Nyssa, and the transformation of divine simplicity. Oxford: Oxford University Press, 2009.
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1971-, Corona Gabriella, and Amphilochius, Saint, Bishop of Iconium, fl. 373-394., eds. Ælfric's Life of Saint Basil the Great: Background and context. Woodbridge, Suffolk, UK: D.S. Brewer, 2006.
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The trinitarian theology of Basil of Caesarea: A synthesis of Greek thought and biblical truth. Washington, DC: Catholic University of America Press, 2005.
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Johnston, Charles Francis Harding, 1842-1923, ed. The book of Saint Basil the Great, Bishop of Caesarea in Cappadocia, On the Holy Spirit: Written to Amphilochius, Bishop of Iconium, against the Pneumatomachi : a revised text. Oxford: Clarendon, 1990.
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Sarisky, Darren. Scriptural interpretation: A theological account. Malden, MA: John Wiley & Sons, 2013.
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Klein, Richard. Die Haltung der kappadokischen Bischöfe Basilius von Caesarea, Gregor von Nazianz und Gregor von Nyssa zur Sklaverei. Stuttgart: Steiner, 2000.
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Die Schrift des Apolinarius von Laodicea gegen Photin (Pseudo-Athanasius, Contra Sabellianos) und Basilius von Caesarea. Berlin: W. de Gruyter, 1989.
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Saint Basil of Caesarea and Armenian cosmology: A study of the Armenian version of Saint Basil's Hexaemeron and its influence on medieval Armenian views about the cosmos. Lovanii: In Aedibus Peeters, 2012.
Find full textBook chapters on the topic "Basil, Saint, Bishop of Caesarea"
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Camplani, Alberto, and Federico Contardi. "Remarks on the Textual Contribution of the Coptic Codices preserving the Canons of Saint Basil, with Edition of the Ordination Rite for the Bishop (Canon 46)." In Instrumenta Patristica et Mediaevalia, 139–59. Turnhout: Brepols Publishers, 2017. http://dx.doi.org/10.1484/m.ipm-eb.5.113033.
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"On St. Basil the Great, Bishop of Caesarea." In Funeral Orations (The Fathers of the Church, Volume 22), translated by Leo P. McCauley, 27–100. Catholic University of America Press, 2010. http://dx.doi.org/10.2307/j.ctt32b2vt.6.
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