To the people that we meet in our town.
We belong to the refugee
The single mother on her knees, we belong.
We belong to the gang in the yard
To the woman who is hard up and sad
We belong to the kids without dad
To the one going mad, we belong.
These lines from a song, written by a celibate who lives in London, express a recurring theme in church history: celibates, having left the possibility of producing natural children, often possess a sense that they belong in a unique way not only to the church but to the disadvantaged and the poor – spiritual orphans – and have received a call to love and serve them.
Basil the Great who died on 1 January AD 379, was one of these and his initiative, the Basiliad, a large complex for the poor and disadvantaged in his home town, was considered by some at the time as one of the wonders of the world.
Basil was one of the ‘Cappadocian Fathers’, a church leadership trio in what is now Turkey in the fourth century. The trio included Basil’s brother, Gregory of Nyssa, and friend, Gregory of Nazianzus. They guided the church through turbulent times and their influence was felt for many years to come.
Basil was born in AD 329 at Caesarea (central Turkey). His parents and grandparents were Christians. His grandmother, Macrina, who played a large part in his upbringing, had spent seven years hidden in a forest fleeing persecution and her faith exerted a huge influence on Basil.
Basil was a student, first in Constantinople and then Athens. At Athens, he met up with an old friend Gregory (of Nazianzus). They became life-long friends, sharing a great zeal to serve God and keep away from anything that would spoil their love for Jesus. They pooled their possessions and shared what they had, including lodgings and meals, and studied, fasted and prayed together.
A promising career lay ahead for Basil; he was very able but he hated the pride this wrought within him and, encouraged by his friend Gregory and sister Macrina, left aside his career, got baptised, gave his wealth to the poor and dedicated his life to seeking God. Like his friend Gregory, he chose a life of celibacy.
Basil’s mother, Emmelia, and sister, Macrina, had founded a community for women in his hometown. Basil followed their vision, establishing a community of men on the opposite side of the river, which he led for five years until his brother, Peter, took over. Basil founded several other communities in the district, both of men and women, and drew up a rule for them. He was a great believer in community – believing it was better for celibates to live in such a way rather than the solitary existence that monks often led in those days.
Basil felt that caring for disadvantaged people was integral to his calling, a way of loving commanded by Jesus Himself. In his writings and preaching he drew graphic attention to their plight and used all his persuasive powers to encourage the rich to give away their wealth: “For the more you abound in wealth, the more you lack in love,” he wrote.
For Basil, ‘the poor’ were not impersonal recipients of alms and worldly goods given away to rid the soul from that which encumbers. ‘The poor’ had a face and his writings vividly personalized their troubles.
“When someone steals another’s clothes, we call them a thief. Should we not give the same name to one who could clothe the naked and does not? The bread in your cupboard belongs to the hungry; the coat unused in your closet belongs to the one who needs it; the shoes rotting in your closet belong to the one who has no shoes; the money which you hoard up belongs to the poor.”
Part 2: Next week.