Basil the Great was one of a group of theologians from Cappadocia who were active after the Council of Nicaea in formulating Trinitarian theology, especially the role of the Holy Spirt. He was also one of the founders of Eastern Monasticism.
This is from the Office of Readings for today. It is a good example of how the East deals with anthropology, i.e. its understanding of the human condition.
| From the Detailed Rules for Monks by Saint Basil the Great, bishop |
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The ability to love is within each of us
Love of God is not something that can be taught. We did not learn from someone else how to rejoice in light or want to live, or to love our parents or guardians. It is the same – perhaps even more so – with our love for God: it does not come by another’s teaching.
This seems to me to be in profound contrast with our great investments in religious education.
As soon as the living creature (that is, man) comes to be, a power of reason is implanted in us like a seed, containing within it the ability and the need to love. When the school of God’s law admits this power of reason, it cultivates it diligently, skillfully nurtures it, and with God’s help brings it to perfection.
The underlined area summarizes the Greek concept of paideia, which is related to the Greek word for a young person. It can be translated as either culture or education. It became important for Christianity because of the Greek concept of logos, which can be translated as either word or reason. Logos, or reason shaped life; Jesus is the Word of God, the Divine Logos.
For this reason, as by God’s gift, I find you with the zeal necessary to attain this end, and you on your part help me with your prayers. I will try to fan into flame the spark of divine love that is hidden within you, as far as I am able through the power of the Holy Spirit.
First, let me say that we have already received from God the ability to fulfil all his commands. We have then no reason to resent them, as if something beyond our capacity were being asked of us. We have no reason either to be angry, as if we had to pay back more than we had received. When we use this ability in a right and fitting way, we lead a life of virtue and holiness. But if we misuse it, we fall into sin.
Note that humanity is seen as basically good, and rationale although we can make both good and bad choices.
This is the definition of sin: the misuse of powers given us by God for doing good, a use contrary to God’s commands. On the other hand, the virtue that God asks of us is the use of the same powers based on a good conscience in accordance with God’s command.
Again humanity is seen as basically good and naturally attracted to love.
Since this is so, we can say the same about love. Since we received a command to love God, we possess from the first moment of our existence an innate power and ability to love. The proof of this is not to be sought outside ourselves, but each one can learn this from himself and in himself. It is natural for us to want things that are good and pleasing to the eye, even though at first different things seem beautiful and good to different people. In the same way, we love what is related to us or near to us, though we have not been taught to do so, and we spontaneously feel well disposed to our benefactors.
The Orthodox have not accepted Augustine's notion of original sin so their anthropology is more positive, not only was humanity created in the image and likeness of God, our humanity has also been taken into the Godhead in Christ.
What, I ask, is more wonderful than the beauty of God? What thought is more pleasing and wonderful than God’s majesty? What desire is as urgent and overpowering as the desire implanted by God in a soul that is completely purified of sin and cries out in its love: I am wounded by love? The radiance of divine beauty is altogether beyond the power of words to describe.
Whereas Western theology has generally talked about humanity in terms of redemption (wiping away sin) or salvation (becoming whole or health again), the Eastern concept is one of becoming godlike in union with Christ and the Holy Spirit
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DeleteI do really like the St. Basil quote about the power of reason being implanted like a seed, and the one from St. Catherine as well.
DeleteIt is very nice. And in tune with Jesus's frequent admonition that we be not afraid.
ReplyDeleteTo be sure, Basil could go on for some length on human sinfulness.
https://www.orthodox.net/confess/lament.html#:~:text=Weep%20over%20your%20sin%3A%20it,the%20depths%20of%20your%20heart.
No one disagrees with the evidence that the world is full of evil. Not simply evil persons, but institutions and cultures are full of evil. How do we conceptualize our ability as human persons to respond to the whole mess? Obviously, there are some saints, and even many good people.
ReplyDeleteAs an undergraduate between my junior and senior years, the problems of the world about me were becoming very evident, both in the church and society, even with the inspiration of Pope John and the Vatican Council and President Kennedy, Camelot, the Peace Corp, etc.
For me it was becoming increasing evident that the priesthood and religious life were not for me. Even the life of a lay professor in a Catholic College was full of difficulties as I could see in the lives of some very inspiring lay professors. The Vietnam war and draft were looming. I knew I could not serve.
I began to confront the evil of the world by doing a mental walk around my little town where I knew many people and expanding that outward into the other institutions that I either personally knew or understand from a distance. The conclusion was clear; this world is a very, very messed up place.
However, from that I did not come to the conclusion that we are all messed up.
I didn’t see my parents as being messed up, as part of the problem. Up until this time in life I had operated under the assumption that there were leaders out there in the world and in church who did a good job like my parents did. It was abundantly clear that was not true when I began thinking about the vow of obedience.
I had sadly come to the conclusion that good leaders were few and far between. I decided that my difficulties with the world, its people, its institutions, and its cultures were NOT because there was something wrong with me that I needed to change.
Rather if I was often out of tune with much of the world, including the church world, it just might be because I was doing the right things rather than the wrong things!
I find in this writing by Basil what I found empirically in my own life, that while I may make mistakes, and change my mind about things, when I have to confront a very messed up world, my rationality, and desires are basically good. While some people are inspiring and helpful, many leaders, institutions, and organizational cultures including those of the church are deeply flawed.
I wasn't raised to think in religious terms, certainly not good vs evil. But it seemed to me as a young person that the world was full of people "in charge" making decisions based on short-term benefits that would cause long-term problems. Or they made decisions based on what was good for their bank account or social prestige and then rationalizing it.
DeleteI'm not sure I feel much different now.
I think the human race generally has an inflated sense of its own abilities and powers of understanding. It can conceive of some very good political and spiritual institutions, but they all eventually get jammed up at some point because of people in it for their own aggrandizement.
Being called to God was, for me, first a call to recognize my own shortcomings and desire not to be a trial to myself and others.