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Pogańscy mistrzowie chrześcijan
Zatroskany losem młodych krewniaków biskup Bazyli napisał do nich list z radami, jak się w świecie prawd pisanych poruszać. List okazał się traktatem o pryncypiach w procesie stawania się dorosłym człowiekiem i dotyczy spraw fundamentalnych. Chodzi w nim o sposób na życie. Chrześcijański biskup chce uczyć się od pogan i radzi jak to robić. Trudno o bardziej współczesne zagadnienie niż znajdowanie wspólnego języka z innymi, a jednocześnie trzymanie się prawdy i odrzucanie błyskotliwych nawet urojeń. Dzieło napisane w IV wieku na stałe trafiło do kanonu myśli filozoficznej i pedagogicznej naszej cywilizacji.
127 pages, Paperback
First published January 1, 356
5 people are currently reading
125 people want to read
About the author
Basil the Great
363 books130 followersAfter 370, Christian leader Saint Basil, known as "the Great," Greek bishop of Caesarea in Cappadocia, vigorously opposed Arianism.
Arabic: باسيليوس الكبير
Greek: Μέγας Βασίλειος
People also call him of Mazaca in Asia Minor. He influenced as a 4th century theologian and monastic.
Theologically, Basil supported the Nicene faction of the church, not the followers of Apollinaris of Laodicea on the other side. Ability to balance theological convictions with political connections made Basil a powerful advocate for the Nicene position.
In addition to work as a theologian, Basil cared for the poor and underprivileged. Basil established guidelines, which focus on community, liturgical prayer, and manual labor for monastic life. People remember him, together with Pachomius, as a father of communal monasticism in east. The traditions of east and west consider him.
People refer collectively to Basil, Gregory of Nazianzus, and Gregory of Nyssa as the fathers. The Eastern Orthodox Church and Catholics gave the title of hierarch to Basil, together with Gregory of Nazianzus and John Chrysostom. The Catholic Church recognizes him as a doctor. The epithet "revealer of heavenly mysteries," sometimes refers to Basil.
Arabic: باسيليوس الكبير
Greek: Μέγας Βασίλειος
People also call him of Mazaca in Asia Minor. He influenced as a 4th century theologian and monastic.
Theologically, Basil supported the Nicene faction of the church, not the followers of Apollinaris of Laodicea on the other side. Ability to balance theological convictions with political connections made Basil a powerful advocate for the Nicene position.
In addition to work as a theologian, Basil cared for the poor and underprivileged. Basil established guidelines, which focus on community, liturgical prayer, and manual labor for monastic life. People remember him, together with Pachomius, as a father of communal monasticism in east. The traditions of east and west consider him.
People refer collectively to Basil, Gregory of Nazianzus, and Gregory of Nyssa as the fathers. The Eastern Orthodox Church and Catholics gave the title of hierarch to Basil, together with Gregory of Nazianzus and John Chrysostom. The Catholic Church recognizes him as a doctor. The epithet "revealer of heavenly mysteries," sometimes refers to Basil.
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Displaying 1 - 16 of 16 reviews
August 14, 2025
Very enjoyable. I’ll need to read it through again soon for a better comprehension- but this was an excellent read!
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December 12, 2022Ciekawa rzecz!
"Mówi się, że właśnie z racji niezbyt zdrowego klimatu Platon wybrał na siedzibę swej szkoły Akademię w Attyce. Wszystko po to, by uniknąć zbytniego rozkwitu ciała. Tak samo jak odcina się witki zbyt bujnej winorośli, aby wydała większe owoce. Ja sam zresztą słyszałem od lekarzy, że zbyt wygodny tryb życia jest niebezpieczny dla zdrowia. Jeżeli więc zbytnia troska o ciało nie sprzyja jego zdrowiu, a jednocześnie jest szkodliwa dla duszy, to już absolutnym szaleństwem jest nasze poddaństwo wobec ciała".
"Tak właśnie twierdzi Platon, który twierdzi podobnie jak Paweł, że nie warto troszczyć się o ciało tak, by karmić namiętności".
"Wstyd to mówić, nawet gdyby to robiły zwierzęta, lepiej więc zostawmy te sprawy aktorom".
"Przyzwyczajenie do złych lektur prowadzi do obrzydliwych uczynków".
"Mówi się, że właśnie z racji niezbyt zdrowego klimatu Platon wybrał na siedzibę swej szkoły Akademię w Attyce. Wszystko po to, by uniknąć zbytniego rozkwitu ciała. Tak samo jak odcina się witki zbyt bujnej winorośli, aby wydała większe owoce. Ja sam zresztą słyszałem od lekarzy, że zbyt wygodny tryb życia jest niebezpieczny dla zdrowia. Jeżeli więc zbytnia troska o ciało nie sprzyja jego zdrowiu, a jednocześnie jest szkodliwa dla duszy, to już absolutnym szaleństwem jest nasze poddaństwo wobec ciała".
"Tak właśnie twierdzi Platon, który twierdzi podobnie jak Paweł, że nie warto troszczyć się o ciało tak, by karmić namiętności".
"Wstyd to mówić, nawet gdyby to robiły zwierzęta, lepiej więc zostawmy te sprawy aktorom".
"Przyzwyczajenie do złych lektur prowadzi do obrzydliwych uczynków".
May 3, 2016
Saint Basile, de Césarée en Cappadoce, est un père de l’Église. Ayant reçu une solide formation à Athènes, il a laissé une abondante littérature, donc ce petit texte, "Pour les jeunes, sur l'utilité des livres profanes". De son temps, au IVème siècle, Chrétiens et Païens vivent ensemble, le temps des persécutions est passé. Le but de ce petit ouvrage est d'indiquer aux petits chrétiens que les préceptes dans lesquels ils sont élevés ne sont pas seulement présents dans les Écritures, et d'une mise en pratique difficile, mais qu'au contraire certains grecs n'ont pas attendu le Christ pour les mettre en pratique, et que la lecture de ces œuvres peut tout autant les édifier qu'attirer les païens. Il cite ainsi en exemple toutes les démonstrations de patience, de longanimité et d'humanité dont ont pu faire preuve Socrate, Périclès, Alexandre et bien d'autres. Par contre, il déconseille très fortement la lecture des auteurs satirique qui aiguisent l'esprit critique, ou des pièces de théâtre qui mettent en scène les passions humaines, comme si ont pouvait être tenté d'imiter les vices qui y sont pourtant dénoncés. Autant je partage les sentiments de l'auteur sur le rôle d'édification indéniable des auteurs profanes, autant je peine à comprendre son sentiment sur les ouvrages satiriques ou le théâtre, d'autant que dans les Évangiles, le Christ est souvent caustique, et ne dédaigne pas l'humour pour dénoncer le vice lorsqu'il qui se cache sous l'apparence de la respectabilité. Il n'en reste pas moins que ce texte est très éclairant sur les sentiments que pouvaient avoir des chrétiens à l'égard d'un héritage dont ils ont su se servir à merveille pour leurs desseins, et la postérité doit leur savoir gré de l'avoir aimé et conservé.
October 25, 2025
This work left me a bit flat. Basil’s presuppositions are so foreign to our age that it’s a challenge to think oneself into his intended readership.
For one thing, he writes in an age when education centered on Ancient Greek literature. For a student in his day, there was no avoiding Homer and Plato, so it was vital to develop strategies for reading non-Christian authors well without compromising one’s Christian faith. He isn’t writing to encourage us to read these authors but to show us how not to shipwreck our faith. Few students today read more than snippets of Greek literature and can easily avoid it altogether. The question becomes: is there any point still in reading the ancient Greeks?
Another presupposition foreign to modern readers is the centrality for Basil of ”the care of the soul” and his focus on developing character and growing in virtue. Education aimed at this above all else, so the purpose of reading literature is the student’s moral advancement. Basil puts a spotlight on how far we’ve descended. It’s not an exaggeration to say that these questions haven’t been on the map in western education for 60 years.
Finally, Basil’s method encourages readers to find a moral truth in every story that confirms some conviction of Christian ethics, such as ”turn the other cheek” or ”love your neighbor”. This seems to aim at a fairly elementary level of moral development in the reader. Worse, it forces us to read this literature against the grain and ask questions of it that the authors didn’t intend to answer. The greatness of the Iliad isn’t found in a list of pithy moral truths, but in the epic account of named individuals who, with all their broken humanity, struggle with the greatest challenges of life and death in all their complexity, tragedy and beauty.
For one thing, he writes in an age when education centered on Ancient Greek literature. For a student in his day, there was no avoiding Homer and Plato, so it was vital to develop strategies for reading non-Christian authors well without compromising one’s Christian faith. He isn’t writing to encourage us to read these authors but to show us how not to shipwreck our faith. Few students today read more than snippets of Greek literature and can easily avoid it altogether. The question becomes: is there any point still in reading the ancient Greeks?
Another presupposition foreign to modern readers is the centrality for Basil of ”the care of the soul” and his focus on developing character and growing in virtue. Education aimed at this above all else, so the purpose of reading literature is the student’s moral advancement. Basil puts a spotlight on how far we’ve descended. It’s not an exaggeration to say that these questions haven’t been on the map in western education for 60 years.
Finally, Basil’s method encourages readers to find a moral truth in every story that confirms some conviction of Christian ethics, such as ”turn the other cheek” or ”love your neighbor”. This seems to aim at a fairly elementary level of moral development in the reader. Worse, it forces us to read this literature against the grain and ask questions of it that the authors didn’t intend to answer. The greatness of the Iliad isn’t found in a list of pithy moral truths, but in the epic account of named individuals who, with all their broken humanity, struggle with the greatest challenges of life and death in all their complexity, tragedy and beauty.
March 22, 2019
A helpful explanation of what Christians can glean from literature, with some good examples from antiquity. Though Basil argues his point well, I just wish the book were longer and expanded on its arguments more.
January 16, 2025
Good, very short read on the proper way to read and value literature that doesn’t align with your world view.
January 1, 2026
This was an artful endorsement on gathering true wisdom from where you find it.
I also appreciated Basil's more refined phrase for, "you'll understand when you're older":
"
But to explain what this life is, and in what way and manner we shall live it, requires more time than is at our command, and more mature hearers than you.
"
I also appreciated Basil's more refined phrase for, "you'll understand when you're older":
"
But to explain what this life is, and in what way and manner we shall live it, requires more time than is at our command, and more mature hearers than you.
"
March 27, 2025
Tekst samego Bazylego - bez przypisów - miałby może 12 stroniczek. W tym wydaniu wstęp - taki sobie, ni to popularyzatorski, ni to solidnie historyczny, jak dla mnie stronniczy i nie nachalnie, ale jednak prokatolicki- poświęcony jest historii rywalizacji między myślą grecką a chrześcijańską do końca IV w. mniej więcej. Nudnawe to było, poza ciekawym wątkiem paralelnych biografii Bazylego i Juliana Apostaty.
No więc ten wstęp to prawie połowa tej książeczki. Potem wstęp do korespondencji Bazylego z jego nauczycielem, retorem Libaniuszem i same listy obu panów, w 90% składające się z wyszukanych retorycznych komplementów, prawionych sobie nawzajem.
Wreszcie sam list Bazylego "Do młodzieży o wykorzystaniu literatury pogańskiej" obwieszony gęsto przypisami, które bardziej nabijają objętość niż wnoszą przydatny kontekst.
W sumie ta książeczka to raczej rozczarowanie niż inspiracja. Choć sam list Bazylego sympatyczny, jednoznacznie optujący za etycznym wymiarem literatury.
No więc ten wstęp to prawie połowa tej książeczki. Potem wstęp do korespondencji Bazylego z jego nauczycielem, retorem Libaniuszem i same listy obu panów, w 90% składające się z wyszukanych retorycznych komplementów, prawionych sobie nawzajem.
Wreszcie sam list Bazylego "Do młodzieży o wykorzystaniu literatury pogańskiej" obwieszony gęsto przypisami, które bardziej nabijają objętość niż wnoszą przydatny kontekst.
W sumie ta książeczka to raczej rozczarowanie niż inspiracja. Choć sam list Bazylego sympatyczny, jednoznacznie optujący za etycznym wymiarem literatury.
November 7, 2021
Great little read. He seems to try desperately sell the wisdom of the Pagans while still nonetheless warning against following them too strongly.
April 10, 2025
Great little book. I listened to it on Catholic Culture Audiobooks. This would have been good for my Literary Criticism class back in college.
December 28, 2025
10/10 - St. Basil's approach is prudent.
February 7, 2026
“But virtue is the only possession that is sure, and that remains with us whether living or dead.”
St Basil the Great
St Basil the Great
June 29, 2018
St. Basil the Great, Basil of Caesarea, Βασίλειος ὁ Μέγας, Ⲡⲓⲁⲅⲓⲟⲥ Ⲃⲁⲥⲓⲗⲓⲟⲥ—whatever you want to call him, he was preachy. Unco good, as I've heard the Scots say. A monastic and dogmatic fellow, in the literal sense of the word, adhering neck-and-neck alongside the Nicene Creed and rejecting Arianism (which is the doctrine in which I was raised, and which seems more sensible than the Trinity. Alas.). Basil was, by most accounts however, a toppermost chap. Good for the poor and such.
But what about his Greek? It's not too different from his biog. Preachy, unco good, monastic, dogmatic, and inked with good intentions. I supplemented my reading with E.R. Maloney's edition and (sometimes) helpful notes, but there were times when I couldn't make bases or apexes of what St. Basil was trying to tell me. I've read Basil was a revealer of mysteries. Nyet. He obfuscates with his grammar, and sometimes Maloney himself gives up on Basil. Take this charming instance on p. 50: 'The sense of this sentence is as follows: "and the case seems to me as though a painter had represented a sitter as a marvel of manly beauty" [etc.]'
Many examples such as this exist. At whom do we point our pitchforks? Raymond Maloney or Basil? Is St. Basil truly lucid if editors cannot find ways to parse his sentences? At times, St. B. reads as easily as English, but on more than ten occasions I thought I was piecing together fragments of Greek. I blame the commentary for taking the easy way out, giving 'the general sense' where syntactical explications should be setting up camp.
Basil's theme is not terribly original. He does for Greek lit what Milton did for Latin lit: baptise it. Homer leads us towards ἀρετή, which is Christian, so he is good. Euripides and Plato have their fair share to say on ἀρετή, so they are good. Herodotus has moments of ἀρετή. As do...well, take your pick.
A jolly trip into late antiquity, but don't expect the sodomy and sherbet of Hellenism. Perhaps I'll revisit St. Basil another day, out of historical curiosity rather than philological pleasure, and find whatever it was the Catholics found so the Great about his writing.
But what about his Greek? It's not too different from his biog. Preachy, unco good, monastic, dogmatic, and inked with good intentions. I supplemented my reading with E.R. Maloney's edition and (sometimes) helpful notes, but there were times when I couldn't make bases or apexes of what St. Basil was trying to tell me. I've read Basil was a revealer of mysteries. Nyet. He obfuscates with his grammar, and sometimes Maloney himself gives up on Basil. Take this charming instance on p. 50: 'The sense of this sentence is as follows: "and the case seems to me as though a painter had represented a sitter as a marvel of manly beauty" [etc.]'
Many examples such as this exist. At whom do we point our pitchforks? Raymond Maloney or Basil? Is St. Basil truly lucid if editors cannot find ways to parse his sentences? At times, St. B. reads as easily as English, but on more than ten occasions I thought I was piecing together fragments of Greek. I blame the commentary for taking the easy way out, giving 'the general sense' where syntactical explications should be setting up camp.
Basil's theme is not terribly original. He does for Greek lit what Milton did for Latin lit: baptise it. Homer leads us towards ἀρετή, which is Christian, so he is good. Euripides and Plato have their fair share to say on ἀρετή, so they are good. Herodotus has moments of ἀρετή. As do...well, take your pick.
A jolly trip into late antiquity, but don't expect the sodomy and sherbet of Hellenism. Perhaps I'll revisit St. Basil another day, out of historical curiosity rather than philological pleasure, and find whatever it was the Catholics found so the Great about his writing.
April 9, 2025
Good argument for being initiated into pagan wisdom / literature for young people before they can grasp the fullness of the truth of Christ.
May 14, 2015
The basic idea--to find and use the good and to discard the bad in secular literature--is good.
Displaying 1 - 16 of 16 reviews