Editing Basil of Caesarea (section)

==Life==
===Early life and education===
Basil was born into the wealthy [[Cappadocian Greeks|Cappadocian Greek]]<ref>{{Cite book |last1=Perry |first1=Marvin |url=https://books.google.com/books?id=NIMJzgEACAAJ |title=Western Civilization: Ideas, Politics, and Society, Volume I: To 1789 |last2=Chase |first2=Myrna |last3=Jacob |first3=James R. |last4=Jacob |first4=Margaret C. |last5=Von Laue |first5=Theodore H. |publisher=[[Wadsworth Cengage Learning]] |isbn=978-1-111-83170-7 |edition=10th |publication-date=2013 |page=184 |language=en |quote=Saint Basil ({{circa|329|379}}), a Greek who was bishop of Caesarea in Cappadocia (eastern Asia Minor), established the rules that became the standard for monasteries in the East.}}</ref> family of [[Basil the Elder]],<ref>Quasten (1986), p. 204.</ref> and [[Emmelia of Caesarea]], in [[Cappadocia]], around 330. He was one of ten children, and his parents were known for their piety.<ref>''Oratio'' 43.4, ''PG'' 36. 500B, tr. p.30, as presented in Rousseau (1994), p.4</ref> His maternal grandfather was a Christian [[martyr]], executed in the years prior to [[Constantine I]]'s conversion.<ref>Davies (1991), p. 12.</ref><ref name =R1994-4>Rousseau (1994), p. 4.</ref> His pious paternal grandmother, [[Macrina the Elder|Macrina]], a follower of [[Gregory Thaumaturgus]] (who had founded the nearby church of [[Neocaesarea]]),<ref>Rousseau (1994), p. 12 & p. 4, respectively</ref> raised Basil and four of his siblings who also are now venerated as saints: [[Macrina the Younger]], [[Naucratius]], [[Peter of Sebaste]], and [[Gregory of Nyssa]].

Basil received more formal education in [[Caesarea (Mazaca)|Caesarea Mazaca]] in [[Cappadocia]] (modern [[Kayseri]]) around 350–51.<ref name=Hildebrand>Hildebrand (2007), p. 19.</ref> There he met [[Gregory of Nazianzus]].<ref>
{{Cite book
 | last =Norris
 | first =Frederick
 | contribution =Basil of Caesarea
 | year =1997
 | title =The Encyclopedia of Early Christianity
 | editor-last =Ferguson
 | editor-first =Everett
 | place=New York
 | publisher =Garland Press
 | edition =second
 }}</ref> Gregory went to Alexandria, while Basil went to [[Constantinople]] for further studies, including the lectures of [[Libanius]]. The two later met again in [[Athens]] and became fast friends. There they met a fellow student who would become the emperor [[Julian the Apostate]].<ref>Ruether (1969), pp. 19, 25.</ref><ref>Rousseau (1994), pp. 32–40.</ref> Basil left Athens in 356, and after travels in Egypt and Syria, he returned to [[Caesarea (Mazaca)|Caesarea]]. For around a year he practiced law and taught rhetoric.<ref name =R1994-1>Rousseau (1994), p. 1.</ref>

Basil's life changed radically after he encountered [[Eustathius of Sebaste]], a charismatic bishop and ascetic.<ref>Hildebrand (2007), pp. 19–20.</ref> Abandoning his legal and teaching career, Basil devoted his life to God. In a letter, he described his spiritual awakening:
{{blockquote|I had wasted much time on follies and spent nearly all of my youth in vain labours, and devotion to the teachings of a wisdom that God had made foolish. Suddenly, I awoke as out of a deep sleep. I beheld the wonderful light of the Gospel truth, and I recognized the nothingness of the wisdom of the princes of this world.<ref>Basil, ''Ep. 223, 2'', as quoted in Quasten (1986), p. 205.</ref>}}

===Annesi===
[[File:Basil of Caesarea icon.jpg|thumb|Russian icon of Basil of Caesarea]]

After his baptism, Basil travelled in 357 to Palestine, Egypt, Syria and Mesopotamia to study ascetics and monasticism.<ref name="Quasten 1986, p. 205">Quasten (1986), p. 205.</ref><ref name="Encyclopædia Britannica p. 938">''Encyclopædia Britannica'' (15th ed.) vol. 1, p. 938.</ref> [[Eustathius of Sebaste]], a prominent [[anchorite]] near Pontus, mentored Basil.<ref name=McSorley>{{cite CE1913|last= McSorley|first= Joseph|wstitle=St. Basil the Great|volume= 2}}</ref> Basil distributed his fortunes among the poor and went briefly into solitude near Neocaesarea of Pontus (modern [[Niksar]]), on the [[Yeşilırmak (river)|Iris River]].<ref name="Quasten 1986, p. 205"/> He eventually realized that, while he respected the ascetics' piety and prayerfulness, the solitary life did not call him.<ref>Merredith (1995), p. 21.</ref> He and Eustathius also eventually differed over [[dogma]].<ref name=McSorley>{{cite CE1913|last= McSorley|first= Joseph|wstitle=St. Basil the Great|volume= 2}}</ref>

Basil instead felt drawn toward communal religious life, and by 358 he was gathering around him a group of like-minded [[Disciple (Christianity)|disciples]], including his brother Peter. Together they founded a monastic settlement on his family's estate near Annesi<ref name="Encyclopædia Britannica p. 938"/> (modern Sonusa or Uluköy, near the confluence of the [[Yeşilırmak River|Iris]] and [[Kelkit River|Lycos]] rivers<ref>mod. Yeşilırmak and Kelkit Çayi rivers, see Rousseau (1994), p. 62.</ref>). His widowed mother Emmelia, sister Macrina, and several other women, joined Basil and devoted themselves to pious lives of prayer and charitable works (some claim Macrina founded this community).<ref name=westminster>''The New Westminster Dictionary of Church History: The Early, Medieval, and Reformation Eras'', vol.1, Westminster John Knox Press, 2008, {{ISBN|0-664-22416-4}}, p. 75.</ref>

Here Basil wrote about monastic communal life. His writings became pivotal in developing monastic traditions of the [[Eastern Church]].<ref name="Attwater">Attwater, Donald and Catherine Rachel John. ''The Penguin Dictionary of Saints''. 3rd edition. New York: Penguin Books, 1993. {{ISBN|0-14-051312-4}}.</ref> In 358, Basil invited his friend Gregory of Nazianzus to join him in Annesi.<ref>Rousseau (1994), p. 66.</ref> When Gregory eventually arrived, they collaborated on ''[[Origen's Philocalia]]'', a collection of [[Origen]]'s works.<ref>Merredith (1995), pp. 21–22.</ref> Gregory decided to return to his family in Nazianzus.

Basil attended the [[Council of Constantinople (360)]]. He at first sided with Eustathius and the [[Homoiousian]]s, a semi-Arian faction who taught that the Son was of ''like'' substance with the Father, neither the same (''one'' substance) nor different from him.<ref name="Meredith 1995, p. 22">Meredith (1995), p. 22.</ref> The Homoiousians opposed the Arianism of Eunomius but refused to join with the supporters of the [[Nicene Creed]], who professed that the members of the Trinity were of one substance ("[[homoousios]]"). However, Basil's bishop, [[Dianius]] of Caesarea, had subscribed only to the earlier [[Nicene]] form of agreement. Basil eventually abandoned the Homoiousians, and emerged instead as a strong supporter of the [[Nicene Creed]].<ref name="Meredith 1995, p. 22"/> His ability to balance his theological convictions with his political connections made Basil a powerful advocate for the Nicene position.

===Caesarea===
[[File:MHS ojcowie ks Bazyli Wlk Jan Chryzostom Grzeg Wlk XVII Lipie p.jpg|thumb|[[Icon]] of the [[Three Holy Hierarchs]]: Basil the Great (left), [[John Chrysostom]] (center) and [[Gregory the Theologian]] (right)—from Lipie, Historic Museum in [[Sanok]], Poland.]]

In 362, Bishop [[Meletius of Antioch]] [[Ordination|ordained]] Basil as a [[deacon]]. Eusebius then summoned Basil to Caesarea and ordained him as [[presbyter]] of the Church there in 365. Eusebius needed him as an assistant because of his intellectual gifts. Ecclesiastical entreaties rather than Basil's desires thus altered his career path.<ref name="Quasten 1986, p. 205"/>

Basil and Gregory Nazianzus spent the next few years combatting the [[Arianism|Arian heresy]], which threatened to divide Cappadocia's Christians. In close fraternal cooperation, they agreed to a great rhetorical contest with accomplished Arian theologians and rhetors.<ref name=McGuckin143>McGuckin (2001), p. 143.</ref> In the subsequent public debates, presided over by agents of [[Valens]], Gregory and Basil emerged triumphant. This success confirmed for both Gregory and Basil that their futures lay in the administration of the Church.<ref name="McGuckin143"/> Basil next took on functional administration of the city of Caesarea.<ref name="Attwater"/> Eusebius is reported to have been jealous of Basil's quickly developed reputation and influence. He allowed Basil to return to his earlier solitude. Later, however, Gregory persuaded him to return, and Basil became the administrator for the Diocese of Caesarea.<ref>[http://www.newmanconnection.com/faith/saint/saint-basil-the-great "Saint Basil the Great", Newman Connection]</ref>

In 370, Eusebius died. Basil was chosen to succeed him and was consecrated as a bishop on 14 June 370.<ref>Meredith (1995), p. 23</ref> His new post as Bishop of Caesarea also gave him the powers of [[exarch]] of Pontus and [[Metropolitan bishop|metropolitan]] of five [[suffragan bishop]]s, many of whom had opposed him in the election for Eusebius's successor. It was then that his great powers were called into action. Hot-blooded and somewhat imperious, Basil was also generous and sympathetic. He personally organized a [[soup kitchen]] and distributed food to the poor during a famine following a drought.<ref name=McSorley/>

His letters show that he actively worked to reform thieves and prostitutes. They also show him encouraging his clergy not to be tempted by wealth or the comparatively easy life of a priest and taking care in selecting worthy candidates for [[holy orders]]. He also had the courage to criticize public officials who failed in their duty of administering justice. At the same time, he preached every morning and evening in his own church to large congregations. In addition to all the above, he built a large complex just outside Caesarea, called the [[Basiliad]],<ref>{{cite book|url = https://books.google.com/books?id=cxAuAAAAYAAJ&q=%22Basiliad%22&pg=PA326| title= The Living Age| volume=48| publisher = Littell, Son and Company| year = 1856| page = 326}}</ref> which included a poorhouse, hospice, and hospital. It was compared by Gregory of Nazianzus to the [[Seven Wonders of the Ancient World|wonders of the world]].<ref>{{cite book|last1=Gregory of Nazianzus|title=Oration 43: Funeral Oration on the Great S. Basil, Bishop of Cæsarea in Cappadocia|page=63|url=http://www.newadvent.org/fathers/310243.htm|access-date=20 February 2016}}</ref>

His zeal for [[orthodoxy]] did not blind him to what was good in an opponent; and for the sake of peace and charity, he was content to waive the use of orthodox terminology when it could be surrendered without a sacrifice of truth. The Emperor [[Valens]], who was an adherent of the Arian philosophy, sent his [[prefect]] Modestus to at least agree to a compromise with the Arian faction. Basil's adamant negative response prompted Modestus to say that no one had ever spoken to him in that way before. Basil replied, "Perhaps you have never yet had to deal with a bishop." Modestus reported back to Valens that he believed nothing short of violence would avail against Basil. Valens was apparently unwilling to engage in violence. He did however issue orders banishing Basil repeatedly, none of which succeeded. Valens came himself to attend when Basil celebrated the [[Divine Liturgy]] on the [[Epiphany (Christian)|Feast of the Theophany]] (Epiphany), and at that time was so impressed by Basil that he donated to him some land for the building of the Basiliad. This interaction helped to define the limits of governmental power over the church.<ref>{{cite book|url = https://books.google.com/books?id=XIEAD2MC1YkC&q=%22Basiliad%22+%22Valens%22+%22modestus%22&pg=PA14| title = Butler's Lives of the Saints| volume = 1|author1=Alban Butler |author2=Paul Burns | publisher = A&C Black |year = 1995| page = 14| isbn = 9780860122500}}</ref>

Basil then had to face the growing spread of [[Arianism]]. This belief system, which denied that Christ was [[consubstantiality|consubstantial]] with the Father, was quickly gaining adherents and was seen by many, particularly those in Alexandria most familiar with it, as posing a threat to the unity of the church.<ref>{{Cite book
 |last         = Foley, O.F.M.
 |first        = Leonard
 |contribution = St. Basil the Great (329–379)
 |year         = 2003
 |title        = Saint of the Day: Lives, Lessons and Feasts
 |editor-last  = McCloskey, O.F.M.
 |editor-first = Pat (rev.)
 |place        = Cincinnati, Ohio
 |publisher    = St. Anthony Messenger Press
 |isbn         = 978-0-86716-535-7
 |url          = http://www.americancatholic.org/Features/SaintOfDay/default.asp?id=1248
 |access-date   = 15 December 2007
|archive-url   = https://web.archive.org/web/20071223104532/http://www.americancatholic.org/Features/SaintOfDay/default.asp?id=1248
 |archive-date  = 23 December 2007
|url-status      = dead
|edition = 5th Revised
 }}</ref> Basil entered into connections with the West, and with the help of [[Athanasius]], he tried to overcome its distrustful attitude toward the Homoiousians. The difficulties had been enhanced by bringing in the question as to the essence of the [[Holy Spirit in Christianity|Holy Spirit]]. Although Basil advocated objectively the [[consubstantiality]] of the Holy Spirit with the [[God the Father|Father]] and the [[God the Son|Son]], he belonged to those, who, faithful to Eastern tradition, would not allow the predicate ''homoousios'' to the former; for this he was reproached as early as 371 by the Orthodox zealots among the monks, and [[Athanasius]] defended him.

Basil corresponded with [[Pope Damasus I|Pope Damasus]] in the hope of having his aid and encouragement against triumphant Arianism; the pope, however, cherished some degree of suspicion against the Cappadocian Doctor.<ref>[http://www.newadvent.org/cathen/04613a.htm Shahan, Thomas. "Pope St. Damasus I." The Catholic Encyclopedia] Vol. 4. New York: Robert Appleton Company, 1908. 23 September 2021{{PD-notice}}</ref>