I am quite conscious that the ECFs are not of interest to everyone, but I have very much enjoyed my own journey of exploring their lives and writings, and yet I sense very much that I've only scratched the surface with respect to my discoveries. Nonetheless, what I have discovered, and continue to discover, is that they often present a very different picture than one would gather from the assertions of Roman apologists. Basil of Caesarea (Ad 329-379), in his later years, founded a monastery that became a home, as it were, for Christians. In his ascetic works, he has what has become known as his "Long Rules" and his "Short Rules" for those living in his community. My personal notes on his life and writings include much that I have transcribed from his works, much like I have done with many other ancient Christian writers. Many of his thoughts expressed in writing are of much interest to me.
But given the thought that so many Roman apologists emphasize the "non-use" of the Bible due (so it is claimed) to illiteracy and non-availability of the scriptures, it is encouraging to find Basil expressing the need for new converts to learn the Scriptures. Now, to be sure, many of the ECFs that I've read testify that they were nurtured from birth on the Holy Scriptures, as Basil testifies of himself elsewhere in his preface On The Judgment of God (De Judicio). But below I offer 2 translations, including the Greek text, of the same citation from Q&A 95 of his "Shorter Rules," which was more or less a catechism. The first translation from Clarke's book was a very difficult one for me to procure, and I managed to find and buy it some ten years or so back. I have throughly enjoyed reading it. Clarke translated and edited Basil's ascetic works. Much of the same material can be found in vol. 9 of the Fathers of the Church series, and in a newer work I would love to obtain if I could afford it by Anna M. Silvas, The Asketikon of St Basil the Great, Oxford Early Christian Studies (Oxford: Oxford University Press, 2005).
At any rate, I hope the following quote given in two translations might peak your interest as it did mine.
Basil of Caesarea (Ad 329-379): Is it expedient for those who have just come [i.e. new converts], to start learning Scripture passages at once?
Answer: This question too has been sufficiently dealt with in the foregoing answers. For it is fitting and necessary that each man should learn by heart from the inspired Scripture according to his need, for the fulfilling of godliness and that he may not grow accustomed to the traditions of men. W. K. L. Clarke, The Ascetic Works of Saint Basil, Translations of Christian Literature Series I, Greek Texts (London: S.P.C.K., 1925), The Shorter Rules, Question & Answer #95 (XCV), pp. 234-235.
Basil of Caesarea (Ad 329-379): Question: Whether it is desirable for new converts immediately to learn things from the Scriptures.
Answer: . . . [it is] proper and necessary that each one should learn that which is useful from the inspired Scripture, both for the establishment of piety, and that he may not be accustomed to human traditions. Trans. by William Goode, The Divine Rule of Faith and Practice, 2nd ed., 3 Vols. (London: John Henry Jackson, 1853), Vol. 3, p. 132.
Greek text: ΕΡΩΤΗΣΙΣ lΕʼ. Εἰ συμφέρει τοῖς ἄρτι προσερχομένοις εὐθὺς τὸ ἀπὸ τῶν Γραφῶν ἐκμανθάνειν.
ΑΠΟΚΡΙΕΙΕ. Καὶ τοῦτο τὸ ἐρώτημα ὑπὸ τῶν προειρημένων κατευθυνέσθω. Τὸ γὰρ πρὸς τὴν χρείαν ἔκαστον ἐκμανθάνειν ἐκ τὴς θεοπνεύστου Γραφῆς ἀκόλουθου καὶ ἀναγκαῖον, εἴς τε πληροφορίαν τὴς θεοσεβείας, καὶ ὑπὲρ τοῦ μὴ προσεθισθῆναι ἀνθρωπίνους παραδόσεσιν. Regulae Brevius Tractate, Interrogatio et Responsio XCV, PG 31:1148-1149.
But given the thought that so many Roman apologists emphasize the "non-use" of the Bible due (so it is claimed) to illiteracy and non-availability of the scriptures, it is encouraging to find Basil expressing the need for new converts to learn the Scriptures. Now, to be sure, many of the ECFs that I've read testify that they were nurtured from birth on the Holy Scriptures, as Basil testifies of himself elsewhere in his preface On The Judgment of God (De Judicio). But below I offer 2 translations, including the Greek text, of the same citation from Q&A 95 of his "Shorter Rules," which was more or less a catechism. The first translation from Clarke's book was a very difficult one for me to procure, and I managed to find and buy it some ten years or so back. I have throughly enjoyed reading it. Clarke translated and edited Basil's ascetic works. Much of the same material can be found in vol. 9 of the Fathers of the Church series, and in a newer work I would love to obtain if I could afford it by Anna M. Silvas, The Asketikon of St Basil the Great, Oxford Early Christian Studies (Oxford: Oxford University Press, 2005).
At any rate, I hope the following quote given in two translations might peak your interest as it did mine.
Basil of Caesarea (Ad 329-379): Is it expedient for those who have just come [i.e. new converts], to start learning Scripture passages at once?
Answer: This question too has been sufficiently dealt with in the foregoing answers. For it is fitting and necessary that each man should learn by heart from the inspired Scripture according to his need, for the fulfilling of godliness and that he may not grow accustomed to the traditions of men. W. K. L. Clarke, The Ascetic Works of Saint Basil, Translations of Christian Literature Series I, Greek Texts (London: S.P.C.K., 1925), The Shorter Rules, Question & Answer #95 (XCV), pp. 234-235.
Basil of Caesarea (Ad 329-379): Question: Whether it is desirable for new converts immediately to learn things from the Scriptures.
Answer: . . . [it is] proper and necessary that each one should learn that which is useful from the inspired Scripture, both for the establishment of piety, and that he may not be accustomed to human traditions. Trans. by William Goode, The Divine Rule of Faith and Practice, 2nd ed., 3 Vols. (London: John Henry Jackson, 1853), Vol. 3, p. 132.
Greek text: ΕΡΩΤΗΣΙΣ lΕʼ. Εἰ συμφέρει τοῖς ἄρτι προσερχομένοις εὐθὺς τὸ ἀπὸ τῶν Γραφῶν ἐκμανθάνειν.
ΑΠΟΚΡΙΕΙΕ. Καὶ τοῦτο τὸ ἐρώτημα ὑπὸ τῶν προειρημένων κατευθυνέσθω. Τὸ γὰρ πρὸς τὴν χρείαν ἔκαστον ἐκμανθάνειν ἐκ τὴς θεοπνεύστου Γραφῆς ἀκόλουθου καὶ ἀναγκαῖον, εἴς τε πληροφορίαν τὴς θεοσεβείας, καὶ ὑπὲρ τοῦ μὴ προσεθισθῆναι ἀνθρωπίνους παραδόσεσιν. Regulae Brevius Tractate, Interrogatio et Responsio XCV, PG 31:1148-1149.
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