Basil of Caesarea, Letters

1. Which is first in order, knowledge or faith? I reply that generally, in the case of disciples, faith precedes knowledge. But, in our teaching, if any one asserts knowledge to come before faith, I make no objection; understanding knowledge so far as is within the bounds of human comprehension. In our lessons we must first believe that the letter a is said to us; then we learn the characters and their pronunciation, and last of all we get the distinct idea of the force of the letter. But in our belief about God, first comes the idea that God is. This we gather from His works. For, as we perceive His wisdom, His goodness, and all His invisible things from the creation of the world,1225 cf. Rom. i. 20. so we know Him. So, too, we accept Him as our Lord. For since God is the Creator of the whole world, and we are a part of the world, God is our Creator. This knowledge is followed by faith, and this faith by worship.

2. But the word knowledge has many meanings, and so those who make sport of simpler minds, and like to make themselves remarkable by astounding statements (just like jugglers who get the balls out of sight before men’s very eyes), hastily included everything in their general enquiry. Knowledge, I say, has a very wide application, and knowledge may be got of what a thing is, by number, by bulk, by force, by its mode of existence, by the period of its generation, by its essence. When then our opponents include the whole in their question, if they catch us in the confession that we know, they straightway demand from us knowledge of the essence; if, on the contrary, they see us cautious as to making any assertion on the subject, they affix on us the stigma of impiety. I, however, confess that I know what is knowable of God, and that I know what it is which is beyond my comprehension.1226 A various reading gives the sense “but do not know what is beyond my comprehension.” So if you ask me if I know what sand is, and I reply that I do, you will obviously be slandering me, if you straightway ask me the number of the sand; inasmuch as your first enquiry bore only on the form of sand, while your second unfair objection bore upon its number. The quibble is just as though any one were to say, Do you know Timothy? Oh, if you know Timothy you know his nature. Since you have acknowledged that you know Timothy, give me an account of Timothy’s nature. Yes; but I at the same time both know and do not know Timothy, though not in the same way and in the same degree. It is not that I do not know in the same way in which I do know; but I know in one way and am ignorant in one way. I know him according to his form and other properties; but I am ignorant of his essence. Indeed, in this way too, I both know, and am ignorant of, myself. I know indeed who I am, but, so far as I am ignorant of my essence I do not know myself.

3. Let them tell me in what sense Paul says, “Now we know in part”;1227 1 Cor. xiii. 9. do we know His essence in part, as knowing parts of His essence? No. This is absurd; for God is without parts. But do we know the whole essence? How then “When that which is perfect is come, then that which is in part shall be done away.”1228 1 Cor. xiii. 10. Why are idolaters found fault with? Is it not because they knew God and did not honour Him as God? Why are the “foolish Galatians”1229 Gal. iii. 1. reproached by Paul in the words, “After that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements?”1230 Gal. iv. 9. How was God known in Jewry? Was it because in Jewry it was known what His essence is? “The ox,” it is said, “knoweth his owner.”1231 Is. i. 3. According to your argument the ox knows his lord’s essence. “And the ass his master’s crib.”1232 Is. i. 3. So the ass knows the essence of the crib, but “Israel doth not know me.” So, according to you, Israel is found fault with for not knowing what the essence of God is. “Pour out thy wrath upon the heathen that have not known thee,”1233 Ps. lxxix. 6. that is, who have not comprehended thy essence. But, I repeat, knowledge is manifold—it involves perception of our Creator, recognition of His wonderful works, observance of His commandments and intimate communion with Him. All this they thrust on one side and force knowledge into one single meaning, the contemplation of God’s essence. Thou shalt put them, it is said, before the testimony and I shall be known of thee thence.1234 Referred by the Ben. Ed. to Ex. xxv. 21 and 22. The first clause is apparently introduced from Ex. xvi. 34. Is the term, “I shall be known of thee,” instead of, “I will reveal my essence”? “The Lord knoweth them that are his.”1235 2 Tim. ii. 19. Does He know the essence of them that are His, but is ignorant of the essence of those who disobey Him? “Adam knew his wife.”1236 Gen. iv. 1. Did he know her essence? It is said of Rebekah “She was a virgin, neither had any man known her,”1237 Gen. xxiv. 16. and “How shall this be seeing I know not a man?”1238 Luke i. 34. Did no man know Rebekah’s essence? Does Mary mean “I do not know the essence of any man”? Is it not the custom of Scripture to use the word “know” of nuptial embraces? The statement that God shall be known from the mercy seat means that He will be known to His worshippers. And the Lord knoweth them that are His, means that on account of their good works He receives them into intimate communion with Him.

Τῼ ΑΥΤῼ ΠΡΟΣ ΑΛΛΟ ΕΡΩΤΗΜΑ

[1] Τί πρότερον, ἡ γνῶσις ἢ ἡ πίστις; Ἡμεῖς δὲ λέγομεν ὅτι καθόλου μὲν ἐπὶ τῶν μαθημάτων πίστις γνώσεως προηγεῖται: ἐπὶ δὲ τοῦ καθ' ἡμᾶς λόγου, κἂν λέγῃ τις προκατάρχειν τὴν γνῶσιν τῆς πίστεως, οὐ διαφερόμεθα (γνῶσιν μέντοι τὴν τῇ ἀνθρωπίνῃ καταλήψει σύμμετρον). Ἐπὶ μὲν γὰρ τῶν μαθημάτων πιστεῦσαι δεῖ πρῶτον ὅτι ἄλφα λέγεται καί, μαθόντα τοὺς χαρακτῆρας καὶ τὴν ἐκφώνησιν, ὕστερον λαβεῖν καὶ τὴν ἀκριβῆ κατανόησιν τῆς δυνάμεως τοῦ στοιχείου. Ἐν δὲ τῇ περὶ Θεοῦ πίστει ἡγεῖται μὲν ἡ ἔννοια ἡ περὶ τοῦ ὅτι ἐστὶ Θεός, ταύτην δὲ ἐκ τῶν δημιουργημάτων συνάγομεν. Σοφὸν γὰρ καὶ δυνατὸν καὶ ἀγαθὸν καὶ πάντα αὐτοῦ τὰ ἀόρατα ἀπὸ τῆς τοῦ κόσμου κτίσεως νοοῦντες ἐπιγινώσκομεν. Οὕτω δὴ καὶ Δεσπότην ἑαυτῶν αὐτὸν καταδεχόμεθα. Ἐπειδὴ γὰρ παντὸς μὲν τοῦ κόσμου δημιουργὸς ὁ Θεός, μέρος δὲ κόσμου ἡμεῖς, καὶ ἡμῶν ἄρα δημιουργὸς ὁ Θεός. Ταύτῃ τῇ γνώσει ἡ πίστις ἀκολουθεῖ καὶ τοιαύτῃ πίστει ἡ προσκύνησις.

[2] Νῦν δὲ ἐπειδὴ πολύσημόν ἐστι τὸ τῆς γνώσεως ὄνομα, οἱ καταπαίζοντες τῶν ἀκεραιοτέρων καὶ ὁμοίως ἐνεπιδεικνύμενοι τοῖς παραδόξοις, ὡς οἱ ἐν τοῖς θεάτροις ἐν ταῖς πάντων ὄψεσι τὰς ψήφους κλέπτοντες, τῇ ἐρωτήσει τοῦ καθόλου τὸ πᾶν συναρπάζουσιν. Ἐπειδὴ γὰρ τὸ τῆς γνώσεως ὄνομα ἐπὶ πολὺ διαβαίνει, καὶ γνωστόν τί ἐστι τὸ μὲν κατὰ ἀριθμόν, τὸ δὲ κατὰ μέγεθος, τὸ δὲ κατὰ δύναμιν, τὸ δὲ κατὰ τὸν τρόπον τῆς ὑπάρξεως, τὸ δὲ κατὰ τὸν χρόνον τῆς γεννήσεως, τὸ δὲ κατ' οὐσίαν, οὗτοι ἐν ἐρωτήματι τὸ ὅλον παραλαμβάνοντες, ἐὰν μὲν λάβωσιν ἡμᾶς ὁμολογοῦντας ὅτι γινώσκομεν, ἀπαιτοῦσιν ἡμᾶς τῆς οὐσίας τὴν εἴδησιν: ἐὰν δὲ ἴδωσιν ἡμᾶς εὐλαβουμένους πρὸς τὴν ἀπόφασιν, περιτρέπουσιν ἡμῖν τῆς ἀσεβείας τὸ ὄνειδος. Ἀλλ' ἡμεῖς εἰδέναι μὲν ὁμολογοῦμεν τὸ γνωστὸν τοῦ Θεοῦ, εἰδέναι δέ τι πάλιν ὃ ἐκφεύγει ἡμῶν τὴν κατάληψιν. Ὡς οὖν ἐάν με ἐρωτήσῃς εἰ οἶδα τί ἐστιν ἄμμος κἂν ἀποκρίνωμαι ὅτι ἐπίσταμαι, συκοφαντήσεις προδήλως, ἐὰν εὐθὺς καὶ τὸν ἀριθμὸν αὐτῆς ἀπαιτήσῃς, διότι ἡ μὲν πρώτη σου ἐρώτησις πρὸς τὸ εἶδος ἔφερε τῆς ἄμμου, ἡ δὲ δευτέρα συκοφαντία περὶ τὸν ἀριθμὸν αὐτῆς περιετράπη. Ὅμοιόν ἐστι τοῦτο τὸ σόφισμα τῷ λέγοντι: «Οἶδας Τιμόθεον; Οὐκοῦν, ἐὰν οἶδας Τιμόθεον, οἶδας αὐτοῦ καὶ τὴν φύσιν: ἀλλὰ μὴν ὡμολόγησας εἰδέναι Τιμόθεον: ἀπόδος τοίνυν ἡμῖν τὸν λόγον τῆς Τιμοθέου φύσεως. Ἐγὼ δὲ καὶ οἶδα Τιμόθεον, καὶ οὐκ οἶδα: οὐ μὴν κατὰ ταὐτὸν καὶ ἐν τῷ αὐτῷ. Οὐ γὰρ καθ' ὃ οἶδα, κατὰ τοῦτο καὶ οὐκ οἶδα: ἀλλὰ κατ' ἄλλο μὲν οἶδα, κατ' ἄλλο δὲ ἀγνοῶ. Οἶδα μὲν γὰρ αὐτὸν κατὰ τὸν χαρακτῆρα καὶ τὰ λοιπὰ ἰδιώματα, ἀγνοῶ δὲ αὐτοῦ τὴν οὐσίαν. Ἐπεὶ καὶ ἐμαυτὸν οὕτω τούτῳ τῷ λόγῳ καὶ οἶδα καὶ ἀγνοῶ. Οἶδα μὲν γὰρ ἐμαυτὸν ὅστις εἰμί, οὐκ οἶδα δὲ καθὸ τὴν οὐσίαν μου ἀγνοῶ.

[3] Ἐπεὶ ἐξηγησάσθωσαν ἡμῖν πῶς εἶπεν ὁ Παῦλος ὅτι: »Νῦν μὲν ἐκ μέρους γινώσκομεν«. Ἆρα ἐκ μέρους τὴν οὐσίαν αὐτοῦ γινώσκομεν, οἱονεὶ μέρη τῆς οὐσίας αὐτοῦ γινώσκομεν; Ἀλλ' ἄτοπον, ἀμερὴς γὰρ ὁ Θεός. Ἀλλ' ὅλην αὐτὴν γινώσκομεν; Πῶς οὖν: »Ὅταν ἔλθῃ τὸ τέλειον, τὸ ἐκ μέρους καταργηθήσεται«; Οἱ δὲ εἰδωλολάτραι τί ἐγκαλοῦνται; Οὐχ ὅτι γνόντες τὸν Θεόν, οὐχ ὡς Θεὸν ἐδόξασαν; Ἢ Γαλάται δὲ οἱ ἀνόητοι ὑπὸ τοῦ Παύλου διὰ τί ὀνειδίζονται λέγοντος: »Νυνὶ δὲ γνόντες Θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ Θεοῦ, πῶς ἐπιστρέφετε πάλιν ἐπὶ τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα;« Γνωστὸς δὲ πῶς ἦν ἐν τῇ Ἰουδαίᾳ ὁ Θεός; Ἆρα ἐπειδὴ ἐν τῇ Ἰουδαίᾳ ἡ οὐσία ἥτις τότε ἦν ἐπεγνώσθη; »Ἔγνω, φησί, βοῦς τὸν κτησάμενον αὐτόν.« Δηλονότι ὁ βοῦς καθ' ὑμᾶς ἔγνω τὴν οὐσίαν τοῦ κυρίου. Καὶ »Ὄνος τὴν φάτνην τοῦ κυρίου αὐτοῦ«. Ἔγνω οὖν καὶ ὁ ὄνος τῆς φάτνης τὴν οὐσίαν. »Ἰσραὴλ δέ με, φησίν, οὐκ ἔγνω.« Τοῦτο ἐγκαλεῖται καθ' ὑμᾶς Ἰσραὴλ ὅτι τὴν οὐσίαν ἥτις ποτέ ἐστι τοῦ Θεοῦ οὐκ ἐπέγνω. »Ἔκχεον, φησί, τὴν ὀργήν σου ἐπὶ τὰ ἔθνη τὰ μὴ γινώσκοντά σε«, τουτέστι τὰ τὴν οὐσίαν σου μὴ κατειληφότα. Ἀλλὰ πολλαχῶς ἡ γνῶσις, ὡς ἔφαμεν. Ἥ τε γὰρ τοῦ κτίσαντος ἡμᾶς σύνεσις καὶ ἡ τῶν θαυμασίων αὐτοῦ κατανόησις καὶ ἡ τήρησις τῶν ἐντολῶν καὶ ἡ οἰκείωσις ἡ πρὸς αὐτόν. Οἱ δὲ πάντα ταῦτα παρωσάμενοι ἐπὶ ἓν σημαινόμενον τὴν γνῶσιν ἕλκουσι, τὴν θεωρίαν αὐτῆς τοῦ Θεοῦ τῆς οὐσίας. »Θήσεις, φησίν, ἀπέναντι τῶν μαρτυρίων, ὅθεν γνωσθήσομαί σοι ἐκεῖθεν.« Ἆρα τὸ γνωσθήσομαι ἀντὶ τοῦ τὴν οὐσίαν μου ἐμφανίσω; »Ἔγνω Κύριος τοὺς ὄντας αὐτοῦ.« Ἆρα οὖν τῶν μὲν ἑαυτοῦ τὴν οὐσίαν ἔγνω, τῶν δὲ ἀπειθούντων ἀγνοεῖ τὴν οὐσίαν; »Ἔγνω Ἀδὰμ τὴν γυναῖκα αὐτοῦ.« Ἆρα τὴν οὐσίαν αὐτῆς ἐγνώρισε; Καὶ περὶ τῆς Ῥεβέκκας: »Παρθένος, φησίν, ἀνὴρ οὐκ ἔγνω αὐτήν.« Καί: »Πῶς ἔσται τοῦτο, ἐπεὶ ἄνδρα οὐ γινώσκω;« Ἆρα Ῥεβέκκας μὲν τὴν οὐσίαν οὐδεὶς ἐπέγνω; Μαρία δὲ τοῦτό φησιν: ὅτι οὐδενὸς ἀνδρὸς ἐνόησα τὴν οὐσίαν; Ἢ τὸ ἔγνω ἐπὶ τῶν γαμικῶν συμπλοκῶν ἔθος τῇ Γραφῇ ὀνομάζειν; Καὶ τὸ γνωσθήσεσθαι τὸν Θεὸν ἀπὸ τοῦ ἱλαστηρίου τουτέστιν ἐμφανισθήσεσθαι τοῖς λατρεύουσι. Καὶ τὸ »Ἔγνω Κύριος τοὺς ὄντας αὐτοῦ« τουτέστιν ἐδέξατο αὐτοὺς διὰ τῶν ἀγαθῶν ἔργων εἰς τὴν πρὸς αὐτὸν οἰκείωσιν.