Sketch of the Life and Works of Saint Basil the Great

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Page 67

Both arguments seem a little far-fetched, and might be opposed on plausible grounds. Both literal and allegorical interpretations are given. If Basil is found expressing himself in terms similar to those of Eusebius, it is no doubt because both were inspired by Origen. [477] The Homily on Psalm i. begins with a partial quotation from 2 Tim. iii. 16, "All Scripture is given by inspiration of God, and is profitable," and goes on, "and was composed by the Spirit to the end that all of us men, as in a general hospital for souls, may choose each what is best for his own cure." For him, Scripture is supreme. [478] As is noticed on Hom. IX. [479] of the Hexaemeron, Basil is on the whole for the simpler sense. But he was a student of Origen, and he well knows how to use allegory when he thinks fit. [480] An example may be observed in Letter VIII., [481] where there is an elaborate allegorisation of the "times and the seasons" of Acts i. 7. An instance of the application of both systems is to be found in the Homily on Psalm xxviii. (i.e. in A.V. xxix.). The LXX. Title is Psalmos tho Dauid exodiou skenes, Psalmus David in exitu e tabernaculo." Primarily this is a charge delivered to the priests and Levites on leaving their sacred offices. They are to remember all that it is their duty to prepare for the holy service. As they go out of the Tabernacle the psalm tells them all that it behoves them to have in readiness for the morrow, young rams (Ps. xxix. 1, LXX.), glory and honour, glory for His name. "But to our minds, as they contemplate high and lofty things, and by the aid of an interpretation dignified and worthy of Holy Scripture make the Law our own, the meaning is different. There is no question of ram in flock, nor tabernacle fashioned of lifeless material, nor departure from the temple. The tabernacle for us is this body of ours, as the Apostle has told us in the words, For we that are in this tabernacle do groan.' [482] The departure from the temple is our quitting this life. For this these words bid us be prepared, bringing such and such things to the Lord, if the deeds done here are to be a means to help us on our journey to the life to come."

[477] cf. Fessler, p. 512.

[478] cf. Epp. cv., clx. S: 2, cxcviii. S: 3, and cclxiv. S: 4.

[479] See p. 101.

[480] "Origene sacrifiait tout au sens mystique Eusebe le faisait aller de pair avec le sens historique. Comme lui St. Basile respecte scrupuleusement la lettre; mais comme lui aussi, il voit sous la lettre tous les mysteres du Nouveau Testament et surtout des enseignements moraux. Les differents caracteres que presente son interpretation sont un moyen presque infaillible de connaitre la date des ses grands travaux exegetiques. Aussi ne doit-on pas hesiter a assigner aux premieres annees de sa retraite la composition du commentaire d'Isaie, dans lequel domine a peu pres exclusivement l'interpetation morale; a sa pretrese celle des homilies sur les Psaumes, ou il donne une egale importance au sens moral et au sens mystique, mais en leur sacrifiant sans cesse le sens litteral; a son episcopat, enfin. l'Hexameron, qui, sans negliger les sens figures, s'attache surtout a donner une explication exacte de la lettre." Fialon, Et. Hist. p. 291. The theory is suggestive, but I am not sure that the prevalence of the literal or of the allegorical is not due less to the period of the composition than to the objects the writer has in view.

[481] p. 118.

[482] 2 Cor. v. 4.

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