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Longer Rules

St Basil the Great, tr. Lowther Clarke, 1925

Rule 35: Whether Several Brotherhoods Should Be Formed in the Same Parish

The example of the limbs with their various uses is a good illustration of the problem before us. For we have already shown that if the body is to be well and suitably fitted for every kind of work it needs eyes and tongue, and the other necessary and important members, but a soul which can be an eye to a number of others is difficult and hard to find. For if our discipline requires as Superior of the brotherhood one able to look ahead, well-equipped with utterance, sober, compassionate, one who seeks the ordinances of God with a perfect heart, how is it possible in the same parish to hit upon a number of such men? But if it should happen that two or three are found—which is not easy, nor have we ever known it to happen—it is much better that they should share with one another² the anxiety and lighten the toil. So that when the one is absent or busy or otherwise engaged, as the brotherhood is deprived of its one Superior, there is a second to console them for their loss. Or if this be not so, then one can go to another brotherhood that needs a guide. Moreover, experience of affairs outside the monastery can help us much in achieving the aim we have set before us. Just as in the case of arts generally their skilled exponents are jealously disposed towards rivals, since in the nature of things contentions arise, no one knows how, so also it happens for the most part in this life of ours. For we begin by striving after virtue and being eager to surpass one another, either in hospitality or in augmenting the number of our fellow ascetics, or in other matters of this kind, and go on to fall into contentions. Then again it happens that when brethren come to stay much doubt and difficulty arise in place of the refreshment they expected, since they are divided in mind which party to join. For to prefer one above the other is invidious, and it is impossible to do justice to both, especially when they are in a hurry. And to those who came at the outset to live a common life the disputants will cause much perplexity as to whom they must choose as Superiors over their life, especially as by choosing some they must reject the rest.

From the very first then it comes to pass that men are injuriously affected and led into pride, since they do not conform themselves to be disciples but accustom themselves to become judges and critics of the brotherhood. When therefore no benefit is found in the separation of dwellings, but so many proofs to the contrary, it is entirely unfitting to remain parted from one another. If it should happen that an establishment has been already set up, speedy measures should be taken to rectify the mistake, especially when we have had experience of the evils. To refuse to alter the decision is clearly contentiousness. “But if any man seemeth to be contentious, we have no such custom, neither the Churches of God,”³ as the apostle says. For what reason will they say prevents them from coalescing? The necessaries of life? But these are much more easily procurable in co-operation, since one lamp and one fire are sufficient, and the same is true of all similar things.⁴ For we must in these things especially aim at good management in every way, so as to diminish our store of possessions as far as possible. Further, when you are separated you need a number of men to fetch necessaries for the brethren from outside, but living together only half as many. And how hard it is to find a man who will not bring disgrace on the name of Christ when he goes on journeys, but will meet the world in a manner worthy of his profession, you know without my telling you. Again how can those who persist in remaining apart edify those who are leading the common life either by being peace-makers, should it be necessary, or by urging the observance of other commandments, when they arouse evil suspicions against themselves by failing to show unity? Besides all this we hear the apostle writing to the Philippians: “Fulfil ye my joy, that ye be of the same mind, having the same love, being of one soul, having one mind, doing nothing through factions or vainglory, but in lowliness of mind, each counting others better than himself; not looking to his own things, but each also to the things of others.”⁵

What greater proof of humility than that the Superiors⁶ of the brotherhood should be subject to one another! For if they are equal in spiritual gifts it is better that they should contend together—as the Lord Himself showed us when He sent out the disciples by two and two; and one of the two will gladly choose to be subject unto the other, remembering the Lord’s words: “He that humbleth himself shall be exalted.”⁷ But if it happens that the one suffers, the other gains, by comparison then it is more beneficial that the weaker should be helped by the stronger. And (if we refuse) is it not a clear disobedience of the apostolic command: “Not looking each to his own things, but each also to the things of others”⁸? For I reckon this cannot be carried out in separation, when each section takes care for its fellow denizens, but thought for the others is outside its ken, which, as I said, is clearly opposed to the apostolic command. And the Saints in the Acts⁹ bear witness to this frequently, of whom it is written, in one place: “The multitude of them that believed were of one heart and soul,”¹⁰ and in another place: “All that believed were together, and had all things common.”¹¹ So it is obvious that there was no division among them all, nor did each live under his own authority, but all had one and the same care —and that too although the total number was five thousand, and with such a number one would think perhaps there were no few obstacles to union. But where men living in a single parish are found so inferior in numbers to those, what in reason allows them to remain separated from one another? Would that it were possible, that not only those in the same parish were thus united, but that a number of brotherhoods existing in different places might be built up into a community under the single care of those who are able without partiality and wisely to manage the affairs of all in the unity of the spirit and the bond of peace!

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