Basil of Caesarea (AD 32978), called the Great by later generations, was one of the fourth centurys greatest theologians and pastors. His influence on the foundation of monastic life was enormous. As he toured the early ascetic communities, members would ask Basil about various aspects of living the Gospel life. Their questions and Basils replies were taken down by tachygraphers and eventually became the Small Asketikon, first published in 366. The Regula Basilii is a Latin translation of this work, done in 397. It is one of the major sources of the Rule of Saint Benedict, and Benedict recommends it to zealous monks, calling it the rule of our holy father Basil. This volume represents a new Latin edition, translated and annotated in English by Anna M. Silvas. It also includes three extra questions and answers that survive only in the Syriac translation. Silvas balances masterfully between the rigors of academic research and the interests of an intelligent, non-specialist readership. This volume promises to become an indispensable resource in understanding both the history and the spirituality of monastic life.

The Asketikon of St Basil the Great comprises a new English translation and studies which re-examine the emergence of monasticism in Asia Minor. Rufinus' translation of an earlier edition is compared with the Greek text of the longer edition, as a means of tracing the development of ideas. Silvas concludes that the antecedents of the monastic community of the Great Asketikon are best sought in the domestic ascetic movement in Anatolia as typified at Annisa under theleadership of Makrina.

Basil the Great (330-379) is one of the most important figures in christian history and a theologian and spiritual teacher of ecumenical significance. At a time when the sources of their rich spiritual heritage are beingre-appropriated by Christians of many traditions, it is strange that little attention has been given to basilian spirituality. a life Pleasing to God tells the story of Basil's own spiritual development in the theologically turbulent fourth-century. Its core is a study of those passages of the Ascetic on which illustrate his understanding of the foundation of the christian life and lay out the possibilities, and problems, of christian community.

THERE is but slight apology needed for choosing as a subject for investigation a chapter in the history of monasticism. It may seem, no doubt, at first sight, as if monastic and ascetic ideals could have very little interest for a time such as ours, which is characterized in no small degree by a devotion to material well-being and a prominent display of luxury. But our very remoteness from such ideals makes us, perhaps, all the more curious to see what attraction they can have had for those who lived by them, and to inquire whether they have any value for the world of to-day. It is a matter of some interest to see what remedy was applied by the Christianity of earlier ages to the disease of materialism with which we are now beset, and to see how far the remedy was authorized and adopted by the Church in her struggles, not only with the world outside, but also with the worldly tendencies within herself.

"This introduction brings together major themes in Greek Patristic anthropology - the image of God in the human being the Fall from Paradise, and the human condition in the present life and in the age to come. St. Basil the Great addresses the questions posed by the human condition with characteristic clarity, balance, and sobriety." "The volume begins with two discourses on the creation of humanity and a homily on the causes of evil, translated into English for the first time, and contains a new translation of a famous homily meditating on our human identity and experience. The volume also includes Letter 233 to Amphilochius of Iconium, St. Basil's spiritual son - a succinct and pointed discussion of how the human mind functions, the activity for which God created it, and how it can be used for good, evil, or morally neutral purposes. This letter complements the discussion of emotions in St. Basil's Homily against Anger, also included in this volume. Finally, the book includes excerpts from St. Basil's fatherly instructions to his ascetic communities, commonly known as the Long Rules, or the Great Asceticon."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved

Basil of Caesarea is considered one of the architects of the Pro-Nicene Trinitarian doctrine adopted at the Council of Constantinople in 381, which eastern and western Christians to this day profess as ""orthodox."" Nowhere is his Trinitarian theology more clearly expressed than in his first major doctrinal work, Against Eunomius, finished in 364 or 365 CE. Responding to Eunomius, whose Apology gave renewed impetus to a tradition of starkly subordinationist Trinitarian theology that would survive for decades, Basil's Against Eunomius reflects the intense controversy raging at that time among Christians across the Mediterranean world over who God is. In this treatise, Basil attempts to articulate a theology both of God's unitary essence and of the distinctive features that characterize the Father, Son, and Holy Spirit--a distinction that some hail as the cornerstone of ""Cappadocian"" theology. In Against Eunomius, we see the clash not simply of two dogmatic positions on the doctrine of the Trinity, but of two fundamentally opposed theological methods. Basil's treatise is as much about how theology ought to be done and what human beings can and cannot know about God as it is about the exposition of Trinitarian doctrine. Thus Against Eunomius marks a turning point in the Trinitarian debates of the fourth century, for the first time addressing the methodological and epistemological differences that gave rise to theological differences. Amidst the polemical vitriol of Against Eunomius is a call to epistemological humility on the part of the theologian, a call to recognize the limitations of even the best theology. While Basil refined his theology through the course of his career, Against Eunomius remains a testament to his early theological development and a privileged window into the Trinitarian controversies of the mid-fourth century.

A book-length poem in six sections, Long Rules takes readers to five Trappist monasteries in the southeastern United States to consider the intersections of solitude, family, music, and landscape. Its lines unspool in a loose and echoing blank verse that investigates monastic rules, sunlight, Saint Basil, turnips, Thomas Merton, saddle-backed caterpillars, John Prine, fatherhood, and everything in between. Looking inside and outside the self, Perry asks, what, or whom, are we serving? Winner of the Backwaters Prize in Poetry, this essay in verse contemplates the meaning of solitude and its contemporary ramifications in a time of uncertainty.