Opening
ST. BASIL OF CAESAREA
ST. BASIL OF CAESAREA
To Amphilochius, the Canons.
To Amphilochius, the Canons.
On my return from a long journey (for I had been in Pontus on church business and to visit my relatives), with my body weak and sick and my spirits quite broken, I took your reverence's letter in hand. As soon as I received these tokens of that voice which is the sweetest of all voices to me, and of that hand I love so well, I forgot all my troubles. And if receiving your letter cheered me up so much, you should be able to guess how much I value your actual presence. May the Holy One grant me this, whenever it is convenient for you and you send me an invitation. And if you were to come to the house at Euphemias, it would indeed be pleasant for me to meet you there, escaping from my troubles here and hurrying to your genuine affection. I may also possibly be compelled for other reasons to go as far as Nazianzus because of the sudden departure of the very God-beloved bishop Gregory. How or why this has happened, I have no information so far. The man about whom I had spoken to your excellency, and whom you expected to be ready by this time, has, you must know, fallen ill with a lingering disease, and is moreover now suffering from an eye problem arising from his old complaint and from the illness that has now struck him, and he is completely unfit to do any work. I have no one else with me. Consequently it is better, although the matter was left to me by them, for someone to be put forward by them. And indeed one cannot help but think that their words were used merely as a necessary formality, and that what they really wished was what they originally requested, that the person selected for leadership should be one of themselves. If there is anyone among the recently baptized, whether Macedonius approves or not, let him be appointed. You will instruct him in his duties, the Lord, who in all things works together with you, granting you His grace for this work also.
On my return from a long journey (for I have been into Pontus on ecclesiastical business, and to visit my relations) with my body weak and ill, and my spirits considerably broken, I took your reverence's letter into my hand. No sooner did I receive the tokens of that voice which to me is of all voices the sweetest, and of that hand that I love so well, than I forgot all my troubles. And if I was made so much more cheerful by the receipt of your letter, you ought to be able to conjecture at what value I price your actual presence. May this be granted me by the Holy One, whenever it may be convenient to you and you yourself send me an invitation. And if you were to come to the house at Euphemias it would indeed be pleasant for me to meet you, escaping from my vexations here, and hastening to your unfeigned affection. Possibly also for other reasons I may be compelled to go as far as Nazianzus by the sudden departure of the very God-beloved bishop Gregory. How or why this has come to pass, so far I have no information. The man about whom I had spoken to your excellency, and whom you expected to be ready by this time, has, you must know, fallen ill of a lingering disease, and is moreover now suffering from an affection of the eyes, arising from his old complaint and from the illness which has now befallen him, and he is quite unfit to do any work. I have no one else with me. It is consequently better, although the matter was left by them to me, for some one to be put forward by them. And indeed one cannot but think that the expressions were used merely as a necessary form, and that what they really wished was what they originally requested, that the person selected for the leadership should be one of themselves. If there is any one of the lately baptized, whether Macedonius approve or not, let him be appointed. You will instruct him in his duties, the Lord, Who in all things cooperates with you, granting you His grace for this work also.
As for the clergy, the Canons have commanded without making any distinction that one penalty is assigned for those who have fallen away—removal from ministry, whether they are ordained or remain in the ministry that is given without the laying on of hands.
LI. As to the clergy, the Canons have enjoined without making any distinction that one penalty is assigned for the lapsed — ejection from the ministry, whether they be in orders or remain in the ministry which is conferred without imposition of hands.
LII. The woman who has given birth to a child and abandoned it in the road, if she was able to save it and neglected it, or thought by this means to hide her sin, or was moved by some brutal and inhuman motive, is to be judged as in a case of murder. If, on the other hand, she was unable to provide for it and the child dies from exposure and lack of the necessities of life, the mother is to be pardoned.
LII. The woman who has given birth to a child and abandoned it in the road, if she was able to save it and neglected it, or thought by this means to hide her sin, or was moved by some brutal and inhuman motive, is to be judged as in a case of murder. If, on the other hand, she was unable to provide for it. and the child perish from exposure and want of the necessities of life, the mother is to be pardoned.
LIII. The widowed slave is not guilty of a serious sin if she enters a second marriage on the grounds of rape. She is not subject to accusation on this basis. It is the actual purpose rather than the stated reason that must be considered, but it is clear that she is subject to the penalty for digamy.
LIII. The widowed slave is not guilty of a serious fall if she adopts a second marriage under color of rape. She is not on this ground open to accusation. It is rather the object than the pretext which must be taken into account, but it is clear that she is exposed to the punishment of digamy.
LIV. I know that I have already written to your reverence as fully as I can about the distinctions to be observed in cases of involuntary homicide, and I have nothing more to say on this point. It is up to your judgment to increase or reduce the severity of the punishment according to what each individual case requires.
LIV. I know that I have already written to your reverence, so far as I can, on the distinctions to be observed in cases of involuntary homicide, and on this point I can say no more. It rests with your intelligence to increase or lessen the severity of the punishment as each individual case may require.
LV. Those who attack robbers, if they are laypeople, are prohibited from communion. If they are clergy, they are removed from their orders. For it is said, "All they that take the sword shall perish with the sword." Matthew 26:52
LV. Assailants of robbers, if they are outside, are prohibited from the communion of the good thing. If they are clerics they are degraded from their orders. For, it is said, All they that take the sword shall perish with the sword. Matthew 26:52
LVI. The intentional homicide who has afterwards repented will be excommunicated from the sacrament for twenty years. The twenty years will be assigned to him as follows: for four years he should weep, standing outside the door of the house of prayer, asking the faithful as they enter to offer prayer on his behalf and confessing his own sin. After four years he will be admitted among the hearers, and for five years will go out with them. For seven years he will go out with the kneelers, praying. For four years he will only stand with the faithful and will not take part in the oblation. When this period is completed, he will be admitted to participation in the sacrament.
LVI. The intentional homicide, who has afterwards repented, will be excommunicated from the sacrament for twenty years. The twenty years will be appointed for him as follows: for four he ought to weep, standing outside the door of the house of prayer, beseeching the faithful as they enter in to offer prayer in his behalf, and confessing his own sin. After four years he will be admitted among the hearers, and during five years will go out with them. During seven years he will go out with the kneelers, praying. During four years he will only stand with the faithful, and will not take part in the oblation. On the completion of this period he will be admitted to participation of the sacrament.
A person who commits unintentional homicide will be excluded from the sacrament for ten years. The ten years will be arranged as follows: for two years he will weep, for three years he will remain among the hearers, for four years he will be a kneeler, and for one year he will only stand. Then he will be admitted to the holy rites.
LVII. The unintentional homicide will be excluded for ten years from the sacrament. The ten years will be arranged as follows: For two years he will weep, for three years he will continue among the hearers; for four he will be a kneeler; and for one he will only stand. Then he will be admitted to the holy rites.
LVIII. The adulterer will be excluded from the sacrament for fifteen years. For four years he will weep, for five years he will be a hearer, for four years he will be a kneeler, and for two years he will stand without receiving communion.
LVIII. The adulterer will be excluded from the sacrament for fifteen years. During four he will be a weeper, and during five a hearer, during four a kneeler, and for two a stander without communion.
LIX. The fornicator will not be admitted to participate in the sacrament for seven years: two years as a weeper, two as a hearer, two as a kneeler, and one as a stander. In the eighth year he will be received into communion.
LIX. The fornicator will not be admitted to participation in the sacrament for seven years; weeping two, hearing two, kneeling two, and standing one: in the eighth he will be received into communion.
LX. A woman who has taken a vow of virginity and then broken her promise must complete the same period of penance required for adultery while remaining continent. The same rule applies to men who have professed a celibate life and then fall into sin.
LX. The woman who has professed virginity and broken her promise will complete the time appointed in the case of adultery in her continence. The same rule will be observed in the case of men who have professed a solitary life and who lapse.
LXI. The thief, if he has repented on his own and accused himself, shall only be prohibited from partaking of the sacrament for one year; if he is convicted, for two years. The period shall be divided between kneeling and standing. Then let him be considered worthy of communion.
LXI. The thief, if he have repented of his own accord and charged himself, shall only be prohibited from partaking of the sacrament for a year; if he be convicted, for two years. The period shall be divided between kneeling and standing. Then let him be held worthy of communion.
LXII. He who is guilty of unseemliness with males will be under discipline for the same time as adulterers.
LXII. He who is guilty of unseemliness with males will be under discipline for the same time as adulterers.
LXIII. He who confesses his iniquity in the case of beasts shall observe the same time in penance.
LXIII. He who confesses his iniquity in the case of brutes shall observe the same time in penance.
LXIV. Perjurers shall be excommunicated for ten years: two years weeping, three years hearing, four years kneeling, and one year standing only; then they shall be considered worthy of communion.
LXIV. Perjurers shall be excommunicated for ten years; weeping for two, hearing for three, kneeling for four, and standing only during one year; then they shall be held worthy of communion.
LXV. Anyone who confesses to practicing magic or sorcery must do penance for the same length of time as someone guilty of murder, and must be treated in the same way as someone who convicts himself of this sin.
LXV. He who confesses magic or sorcery shall do penance for the time of murder, and shall be treated in the same manner as he who convicts himself of this sin.
LXVI. The tomb breaker shall be excommunicated for ten years: weeping for two years, hearing for three years, kneeling for four years, standing for one year, and then he shall be admitted.
LXVI. The tomb breaker shall be excommunicated for ten years, weeping for two, hearing for three, kneeling for four, standing for one, then he shall be admitted.
LXVII. Incest with a sister shall require penance for the same length of time as murder.
LXVII. Incest with a sister shall incur penance for the same time as murder.
LXVIII. If relatives within the prohibited degrees of marriage are discovered to have engaged in sinful acts together, they shall receive the same punishment as for adultery.
LXVIII. The union of kindred within the prohibited degrees of marriage, if detected as having taken place in acts of sin, shall receive the punishment of adultery.
LXIX. The Reader who has intercourse with his betrothed before marriage shall be allowed to read after a year's suspension, while remaining without advancement. If he has had secret intercourse without betrothal, he shall be deposed from his ministry. The same applies to the minister.
LXIX. The Reader who has intercourse with his betrothed before marriage, shall be allowed to read after a year's suspension, remaining without advancement. If he has had secret intercourse without betrothal, he shall be deposed from his ministry. So too the minister.
LXX. The deacon who has been defiled in lips and has confessed to committing this sin shall be removed from his ministry. However, he shall be allowed to receive the sacrament together with the deacons. The same applies in the case of a priest. If anyone is found guilty of a more serious sin, whatever his rank may be, he shall be deposed.
LXX. The deacon who has been polluted in lips, and has confessed his commission of this sin, shall be removed from his ministry. But he shall be permitted to partake of the sacrament together with the deacons. The same holds good in the case of a priest. If any one be detected in a more serious sin, whatever be his degree, he shall be deposed.
LXXI. Whoever knows about someone committing any of the sins mentioned above and is found guilty of not confessing this knowledge shall be under punishment for the same length of time as the person who actually committed the sin.
LXXI. Whoever is aware of the commission of any one of the aforementioned sins, and is convicted without having confessed, shall be under punishment for the same space of time as the actual perpetrator.
LXXII. Anyone who has consulted soothsayers or any such persons shall be under discipline for the same length of time as a homicide.
LXXII. He who has entrusted himself to soothsayers, or any such persons, shall be under discipline for the same time as the homicide.
LXXIII. A person who has denied Christ and sinned against the mystery of salvation ought to weep for his entire life and is required to remain in penitence, being deemed worthy of the sacrament at the hour of death through faith in the mercy of God.
LXXIII. He who has denied Christ, and sinned against the mystery of salvation, ought to weep all his life long, and is bound to remain in penitence, being deemed worthy of the sacrament in the hour of death, through faith in the mercy of God.
LXXIV. If, however, each person who has committed the former sins becomes good through penitence, the one to whom God's loving-kindness has entrusted the power of loosing and binding will not deserve condemnation if he becomes less severe when he sees the exceptional greatness of the sinner's penitence, so that he shortens the period of punishment, for the history in the Scriptures teaches us that all who practice penitence with greater zeal quickly receive God's loving-kindness.
LXXIV. If, however, each man who has committed the former sins is made good, through penitence, he to whom is committed by the loving-kindness of God the power of loosing and binding will not be deserving of condemnation, if he become less severe, as he beholds the exceeding greatness of the penitence of the sinner, so as to lessen the period of punishment, for the history in the Scriptures informs us that all who exercise penitence with greater zeal quickly receive the loving-kindness of God.
LXXV. The man who has been polluted with his own sister, whether on his father's or mother's side, must not be allowed to enter the house of prayer until he has given up his sinful and unlawful conduct. After he has come to understand that terrible sin, let him weep for three years standing at the door of the house of prayer, asking the people as they enter to pray that each and all will mercifully offer earnest prayers to the Lord on his behalf. After this, let him be received for another three years to hearing alone, and while hearing the Scriptures and the instruction, let him be expelled and not admitted to prayer. Afterwards, if he has asked with tears and has fallen before the Lord with a contrite heart and great humility, let kneeling be granted to him during another three years. Thus, when he has worthily shown the fruits of repentance, let him be received in the tenth year to the prayer of the faithful without oblation, and after standing with the faithful in prayer for two years, then and not until then, let him be considered worthy of the communion of the good thing.
LXXV. The man who has been polluted with his own sister, either on the father's or the mother's side, must not be allowed to enter the house of prayer, until he has given up his iniquitous and unlawful conduct. And, after he has come to a sense of that fearful sin, let him weep for three years standing at the door of the house of prayer, and entreating the people as they go in to prayer that each and all will mercifully offer on his behalf their prayers with earnestness to the Lord. After this let him be received for another period of three years to hearing alone, and while hearing the Scriptures and the instruction, let him be expelled and not be admitted to prayer. Afterwards, if he has asked it with tears and has fallen before the Lord with contrition of heart and great humiliation, let kneeling be accorded to him during other three years. Thus, when he shall have worthily shown the fruits of repentance, let him be received in the tenth year to the prayer of the faithful without oblation; and after standing with the faithful in prayer for two years, then, and not till then, let him be held worthy of the communion of the good thing.
LXXVI. The same rule applies to those who take their own daughters-in-law.
LXXVI. The same rule applies to those who take their own daughters in law.
LXXVII. Anyone who abandons his lawfully married wife is subject by the Lord's judgment to the penalty of adultery. However, our Fathers have established as a canon that such sinners should weep for one year, be hearers for two years, spend three years kneeling, stand with the faithful in the seventh year, and then be considered worthy of the oblation, provided they have repented with tears.
LXXVII. He who abandons the wife, lawfully united to him, is subject by the sentence of the Lord to the penalty of adultery. But it has been laid down as a canon by our Fathers that such sinners should weep for a year, be hearers for two years, in kneeling for three years, stand with the faithful in the seventh; and thus be deemed worthy of the oblation, if they have repented with tears.
LXXVIII. The same rule should apply to those who marry two sisters, even if they marry them at different times.
LXXVIII. Let the same rule hold good in the case of those who marry two sisters, although at different times.
Men who lust after their stepmothers are subject to the same canon as those who lust after their sisters.
LXXIX. Men who rage after their stepmothers are subject to the same canon as those who rage after their sisters.
LXXX. The Fathers are silent on polygamy, since it is brutish and completely inhuman. This sin seems to me worse than fornication. Therefore, it is reasonable that those who commit this sin should be subject to the canons: one year of weeping, three years of kneeling, and then reception.
LXXX. On polygamy the Fathers are silent, as being brutish and altogether inhuman. The sin seems to me worse than fornication. It is therefore reasonable that such sinners should be subject to the canons; namely a year's weeping, three years kneeling and then reception.
LXXXI. During the barbarian invasion, many men have sworn pagan oaths, eaten things unlawfully offered to them in magic temples, and thus have broken their faith in God. Let rules be established for these men in accordance with the canons set down by our Fathers. Those who have endured severe tortures and have been forced into denial because they could not bear the suffering may be excluded for three years, be hearers for two years, be kneelers for three years, and then be received into communion. Those who have abandoned their faith in God by touching the tables of demons and swearing pagan oaths without suffering great violence should be excluded for three years and be hearers for two years. After they have prayed for three years as kneelers and have stood for another three years with the faithful in prayer, then let them be received into the communion of the good thing.
LXXXI. During the invasion of the barbarians many men have sworn heathen oaths, tasted things unlawfully offered them in magic temples and so have broken their faith in God. Let regulations be made in the case of these men in accordance with the canons laid down by our Fathers. Those who have endured grievous tortures and have been forced to denial, through inability to sustain the anguish, may be excluded for three years, hearers for two, kneelers for three, and so be received into communion. Those who have abandoned their faith in God, laying hands on the tables of the demons and swearing heathen oaths, without under going great violence, should be excluded for three years, hearers for two. When they have prayed for three years as kneelers, and have stood other three with the faithful in supplication, then let them be received into the communion of the good thing.
LXXXII. Regarding those who have broken oaths, if they violated their oaths under violent compulsion, they are subject to lighter penalties and may therefore be received back after six years. If they break their faith without compulsion, let them be weepers for two years, hearers for three, pray as kneelers for five, then for two years be received into the communion of prayer without the oblation, and so at last, after demonstrating proper repentance, they shall be restored to the communion of the body of Christ.
LXXXII. As to perjurers, if they have broken their oaths under violent compulsion, they are under lighter penalties and may therefore be received after six years. If they break their faith without compulsion, let them be weepers for two years, hearers for three, pray as kneelers for five, during two be received into the communion of prayer, without oblation, and so at last, after giving proof of due repentance, they shall be restored to the communion of the body of Christ.
Those who consult fortune-tellers and those who follow pagan customs, or who bring people into their homes to discover remedies and perform purification rituals, should fall under the canon of six years. After spending one year as weepers, one year as hearers, three years kneeling, and one year standing with the faithful, they may then be received.
LXXXIII. Consulters of soothsayers and they who follow heathen customs, or bring persons into their houses to discover remedies and to effect purification, should fall under the canon of six years. After weeping a year, hearing a year, kneeling for three years and standing with the faithful for a year so let them be received.
LXXXIV. I write all this to test the fruits of repentance. I do not determine these matters strictly by time, but I pay attention to how people actually repent. If people are in a condition where they find it difficult to give up their own ways and prefer to serve the pleasures of the flesh rather than to serve the Lord, and they refuse to accept the life of the Gospel, there is no common ground between them and me. Living among a disobedient and contradictory people, I have been taught to hear the words "Save your own soul." So let us not agree to perish together with such sinners. Let us fear the fearful judgment. Let us keep before our eyes the terrible day of the Lord's retribution. Let us not agree to perish in other people's sins, for if the terrors of the Lord have not taught us, if such great disasters have not brought us to recognize that it is because of our wickedness that the Lord has abandoned us and handed us over to the barbarians, that the people have been led captive before our enemies and given over to being scattered, because those who bear Christ's name have dared to do such things—if they have not known or understood that it is for these reasons that God's wrath has come upon us, what common ground for discussion do I have with them?
LXXXIV. I write all this with a view to testing the fruits of repentance. I do not decide such matters absolutely by time, but I give heed to the manner of penance. If men are in a state in which they find it hard to be weaned from their own ways and choose rather to serve the pleasures of the flesh than to serve the Lord, and refuse to accept the Gospel life, there is no common ground between me and them. In the midst of a disobedient and gainsaying people I have been taught to hear the words Save your own soul. Do not then let us consent to perish together with such sinners. Let us fear the awful judgment. Let us keep before our eyes the terrible day of the retribution of the Lord. Let us not consent to perish in other men's sins, for if the terrors of the Lord have not taught us, if so great calamities have not brought us to feel that it is because of our iniquity that the Lord has abandoned us, and given us into the hands of barbarians, that the people have been led captive before our foes and given over to dispersion, because the bearers of Christ's name have dared such deeds; if they have not known nor understood that it is for these reasons that the wrath of God has come upon us, what common ground of argument have I with them?
We ought to bear witness to them day and night, both publicly and privately. Let us not consent to be led away with them into their wickedness. Above all, let us pray that we may benefit them and rescue them from the trap of the evil one. If we cannot do this, let us at least do our utmost to save our own souls from eternal damnation.
But we ought to testify to them day and night, alike in public and in private. Let us not consent to be drawn away with them in their wickedness. Let us above all pray that we may do them good, and rescue them from the snare of the evil one. If we cannot do this, let us at all events do our best to save our own souls from everlasting damnation.