Basil of Seleucia - Revision history

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	His date of birth is uncertain but probably around the turn of the 5th century; he was consecrated bishop by 448, a position he held for at least a decade. Basil was a notable figure during the period when the Eastern Church was convulsed by the [[Eutychian]] controversy, and was necessarily obliged to take sides in all the attendant disputes. Those of his writings which have come down to us, though perhaps too rhetorical and involved, suggest that he was a man of great literary ability.<ref name=CE/>		His date of birth is uncertain but probably around the turn of the 5th century; he was consecrated bishop by 448, a position he held for at least a decade. Basil was a notable figure during the period when the Eastern Church was convulsed by the [[Eutychian]] controversy, and was necessarily obliged to take sides in all the attendant disputes. Those of his writings which have come down to us, though perhaps too rhetorical and involved, suggest that he was a man of great literary ability.<ref name=CE/>

	He was appointed [[Bishop of Seleucia in Isauria]], between the years 432 and 447, and was one of those who took part in the Synod of Constantinople, which was summoned in 448 by Patriarch [[Flavian of Constantinople]]<ref name=CE/> to assess the faith of the archimandrite Eutyches. Although in Constantinople he accepted Eutyches' condemnation, he attended the [[Second Council of Ephesus]] the next year (449), where he voted for the rehabilitation of Eutyches and for the deposition of the Patriarch of Constantinople. Later, at [[Council of Chalcedon\|Chalcedon]], he claimed that he had felt obliged to submit to the authority of the other bishops at Ephesus, particularly [[Dioscurus of Alexandria]].<ref>{{Cite web \|url=http://~~ixoyc~~.~~net~~/~~data~~/~~fathers~~/~~624~~.pdf \|title=Acts of the Council of Chalcedon, First Session, 178 \|access-date=2014-03-27 \|archive-url=https://web.archive.org/web/20140211072052/http://ixoyc.net/data/Fathers/624.pdf \|archive-date=2014-02-11 ~~\|url-status=dead~~ }}</ref>		He was appointed [[Bishop of Seleucia in Isauria]], between the years 432 and 447, and was one of those who took part in the Synod of Constantinople, which was summoned in 448 by Patriarch [[Flavian of Constantinople]]<ref name=CE/> to assess the faith of the archimandrite Eutyches. Although in Constantinople he accepted Eutyches' condemnation, he attended the [[Second Council of Ephesus]] the next year (449), where he voted for the rehabilitation of Eutyches and for the deposition of the Patriarch of Constantinople. Later, at [[Council of Chalcedon\|Chalcedon]], he claimed that he had felt obliged to submit to the authority of the other bishops at Ephesus, particularly [[Dioscurus of Alexandria]].<ref>{{Cite web \|url=http://dge.cchs.csic.es/dge-i/lst-trad/Bookzz/Price%20-%20Gaddis%202007.pdf \|title=Acts of the Council of Chalcedon, First Session, 178 \|access-date=2014-03-27 \|archive-url=https://web.archive.org/web/20140211072052/http://ixoyc.net/data/Fathers/624.pdf \|archive-date=2014-02-11}}</ref>

	Like many who had submitted to Dioscurus at Ephesus, he went on to accept the condemnation of both Eutyches and Dioscurus at Chalcedon. Throughout the turmoil, however, his personal confession remained consistent: the one [[Jesus\|Christ]] is fully human and fully divine, and either 'one nature' or 'two nature' language is orthodox if rightly understood.<ref>{{Cite web \|url=http://~~ixoyc~~.~~net~~/~~data~~/~~fathers~~/~~624~~.pdf \|title=Ibid. 176 \|access-date=2014-03-27 \|archive-url=https://web.archive.org/web/20140211072052/http://ixoyc.net/data/Fathers/624.pdf \|archive-date=2014-02-11 \|~~url-status~~=~~dead~~ }}</ref> He is particularly notable for originating the qualified [[Dyophysite]] formula promulgated in the Chalcedonian definition: 'made known in two natures'.<ref>{{Cite web \|url=http://~~ixoyc~~.~~net~~/~~data~~/~~fathers~~/~~624~~.pdf \|title=Price and Gaddis, Introduction to the Acts of Chalcedon, p 73 \|access-date=2014-03-27 \|archive-url=https://web.archive.org/web/20140211072052/http://ixoyc.net/data/Fathers/624.pdf \|archive-date=2014-02-11 \|url-status=dead }}</ref> After Chalcedon, he seems to have continued a zealous opponent of the [[Miaphysitism\|Miaphysite]] party, and in the year 458 he joined with his fellow-bishops of Isauria, in an appeal to the [[Emperor Leo I]], requesting him to use his influence in forwarding the Decrees of Chalcedon, and in securing the deposition of [[Timotheus Aelurus]], who had intruded himself in 457 into the [[Patriarchate of Alexandria]]. This is the last reference we find to Basil and it is commonly supposed that he died shortly afterwards, probably between 458 and 460, although Oxford cites his death at after 468.<ref name=CE/>		Like many who had submitted to Dioscurus at Ephesus, he went on to accept the condemnation of both Eutyches and Dioscurus at Chalcedon. Throughout the turmoil, however, his personal confession remained consistent: the one [[Jesus\|Christ]] is fully human and fully divine, and either 'one nature' or 'two nature' language is orthodox if rightly understood.<ref>{{Cite web \|url=http://dge.cchs.csic.es/dge-i/lst-trad/Bookzz/Price%20-%20Gaddis%202007.pdf\|title=Ibid. 176 \|access-date=2014-03-27 \|archive-url=https://web.archive.org/web/20140211072052/http://ixoyc.net/data/Fathers/624.pdf \|archive-date=2014-02-11 \|quote=If you say “one nature” after the union without qualification, you imply confusion and mixture; if, however, you add [to the phrase] “enfleshed and made man”, and understand taking flesh and becoming man just as the most blessed [[Cyril of Alexandria\|Cyril]] did, then you say the same as we do}}</ref> He is particularly notable for originating the qualified [[Dyophysite]] formula promulgated in the Chalcedonian definition: 'made known in two natures'.<ref>{{Cite web \|url=http://dge.cchs.csic.es/dge-i/lst-trad/Bookzz/Price%20-%20Gaddis%202007.pdf\|title=Price and Gaddis, Introduction to the Acts of Chalcedon, p 73 \|access-date=2014-03-27 \|archive-url=https://web.archive.org/web/20140211072052/http://ixoyc.net/data/Fathers/624.pdf \|archive-date=2014-02-11 \|url-status=dead }}</ref> After Chalcedon, he seems to have continued a zealous opponent of the [[Miaphysitism\|Miaphysite]] party, and in the year 458 he joined with his fellow-bishops of Isauria, in an appeal to the [[Emperor Leo I]], requesting him to use his influence in forwarding the Decrees of Chalcedon, and in securing the deposition of [[Timotheus Aelurus]], who had intruded himself in 457 into the [[Patriarchate of Alexandria]]. This is the last reference we find to Basil and it is commonly supposed that he died shortly afterwards, probably between 458 and 460, although Oxford cites his death at after 468.<ref name=CE/>

	== Theology ==		== Theology ==

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	=== Mariology ===		=== Mariology ===
	In the well-known homily ''On the Annunciation'' now generally recognised as authentic{{r\|o'carroll\|page=71-72}} (for discussion of which, see 'Writings' below), Basil bears witness to a highly developed [[Mariology\|Marian theology]]. Written in the highly-charged theological climate after the Council of Ephesus, the homiletic hymn is of a devotional nature, bearing witness to the blossoming of Mariologial thought. True to form with his Christological convictions, he affirms the divine maternity and title of [[Theotokos]], intertwined with the mystery of the incarnation. O'Carroll notes that "he cannot praise the Theotokos fittingly", declaring that she is the temple truly worthy of God, and "shines above all the martyrs as the sun outshines the stars",{{r\|o'carroll\|page=72}} language consistent with earlier contemporaries like [[Proclus of Constantinople\|Proclus]] and [[Cyril of Alexandria\|Cyril]]. Likewise, Basil makes use of salutatory invocations beginning with Χαῖρε ("Hail")<ref name=":0">{{Cite book \|url=https://press.princeton.edu/books/paperback/9780691057514/religions-of-late-antiquity-in-practice \|title=Religions of Late Antiquity in Practice \|date=2000-06-19 \|isbn=978-0-691-05751-4 \|editor-last=Valantasis \|editor-first=Richard \|pages=360–361 \|language=en}}</ref> which would become a mainstay of Marian devotion in subsequent centuries.		In the well-known homily ''On the Annunciation'' now generally recognised as authentic{{r\|o'carroll\|page=71-72}} (for discussion of which, see 'Writings' below), Basil bears witness to a highly developed [[Mariology\|Marian theology]]. Written in the highly-charged theological climate after the Council of Ephesus, the homiletic hymn is of a devotional nature, bearing witness to the blossoming of Mariologial thought. True to form with his Christological convictions, he affirms the divine maternity and title of [[Theotokos]], intertwined with the mystery of the incarnation. O'Carroll notes that "he cannot praise the Theotokos fittingly", declaring that she is the temple truly worthy of God, and "shines above all the martyrs as the sun outshines the stars",{{r\|o'carroll\|page=72}} language consistent with earlier contemporaries like [[Proclus of Constantinople\|Proclus]] and [[Cyril of Alexandria\|Cyril]]. Likewise, Basil makes use of salutatory invocations beginning with Χαῖρε ("Hail")<ref name=":0">{{Cite book \|url=https://press.princeton.edu/books/paperback/9780691057514/religions-of-late-antiquity-in-practice \|title=Religions of Late Antiquity in Practice \|date=2000-06-19 \|isbn=978-0-691-05751-4 \|editor-last=Valantasis \|editor-first=Richard \|pages=360–361 \|publisher=Princeton University Press \|language=en}}</ref> which would become a mainstay of Marian devotion in subsequent centuries.

	O'Carroll additionally observes that Basil "marks an advance" over previous theologians in his teachings on Marian intercession, wherein the bishop sets forth a clear understanding of the Virgin's mediatorial capacity, and strongly links it with her divine motherhood. In so doing, he applies Christo-centric theological language to the Virgin in a secondary manner. Basil acclaims her "set as [[Mediatrix\|Mediatress]] of God and men that the dividing element of hatred might be taken away and heavenly and earthly [things] be made one." This helped standardise language and concepts for the medieval Marian doctrine of intercession grounded in her role as Mother of God.{{r\|o'carroll\|page=72}} Her mediatorial role in Basil's theology, Reynolds says, is intrinsically linked to the incarnation and is not explicitly said to involve ongoing mediation. At the same time, his direct invocation of the Theotokos with royal appelations and a plethora of praises of her exalted status suggests a developing understanding of such a capacity on the Virgin's part. Reynolds identifies him as the first person known to have used the term Mediatrix,<ref>{{Cite book \|last=Reynolds \|first=Brian \|url=https://books.google.com/books?id=_yWVkCWe3n0C&q=Shoemaker&pg=PA1 \|title=Gateway to Heaven: Marian Doctrine and Devotion, Image and Typology in the Patristic and Medieval Periods \|date=2012 \|publisher=New City Press \|isbn=978-1-56548-449-8 \|pages=170 \|language=en}}</ref> a short while before [[Antipater of Bostra]]. For Basil, Mary is the one "through whom the angels are rightly glorified," the one "[through whom] the rule of death is destroyed", among many other appellations. Limberis observes that Basil's hymnic oration "reflect[s] the growth of the cult of the Theotokos, sanctioned by the bishops, incorporated into the liturgical cycle of the year."<ref name=":0" />		O'Carroll additionally observes that Basil "marks an advance" over previous theologians in his teachings on Marian intercession, wherein the bishop sets forth a clear understanding of the Virgin's mediatorial capacity, and strongly links it with her divine motherhood. In so doing, he applies Christo-centric theological language to the Virgin in a secondary manner. Basil acclaims her "set as [[Mediatrix\|Mediatress]] of God and men that the dividing element of hatred might be taken away and heavenly and earthly [things] be made one." This helped standardise language and concepts for the medieval Marian doctrine of intercession grounded in her role as Mother of God.{{r\|o'carroll\|page=72}} Her mediatorial role in Basil's theology, Reynolds says, is intrinsically linked to the incarnation and is not explicitly said to involve ongoing mediation. At the same time, his direct invocation of the Theotokos with royal appelations and a plethora of praises of her exalted status suggests a developing understanding of such a capacity on the Virgin's part. Reynolds identifies him as the first person known to have used the term Mediatrix,<ref>{{Cite book \|last=Reynolds \|first=Brian \|url=https://books.google.com/books?id=_yWVkCWe3n0C&q=Shoemaker&pg=PA1 \|title=Gateway to Heaven: Marian Doctrine and Devotion, Image and Typology in the Patristic and Medieval Periods \|date=2012 \|publisher=New City Press \|isbn=978-1-56548-449-8 \|pages=170 \|language=en}}</ref> a short while before [[Antipater of Bostra]]. For Basil, Mary is the one "through whom the angels are rightly glorified," the one "[through whom] the rule of death is destroyed", among many other appellations. Limberis observes that Basil's hymnic oration "reflect[s] the growth of the cult of the Theotokos, sanctioned by the bishops, incorporated into the liturgical cycle of the year."<ref name=":0" />

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	{{Short description\|5th century Roman bishop and ecclesiastical writer}}		{{Short description\|5th century Roman bishop and ecclesiastical writer}}
	'''Basil of Seleucia''' was a Roman{{Clarify}} Bishop and ecclesiastical writer.<ref name=CE>{{Cite Catholic Encyclopedia \|wstitle=Basil of Seleucia \|volume=2 \|first=James \|last=MacCaffrey \|authorlink=James MacCaffrey \|page=330}}</ref> He was [[archbishop]] of [[Silifke\|Seleucia ad Calycadnum]] by 448. He condemned [[Eutyches]] in the year 448, "acquiesced" while "rehabilitating" at the [[Latrocinium]] in 449, "but recanted and signed" the [[Tome of Leo]] in 450.<ref>{{cite web\|title=Basil of Seleucia\|url=http://www.oxfordreference.com/view/10.1093/oi/authority.20110803095450302\|website=Oxford Reference\|accessdate=17 April 2018}}</ref>		'''Basil of Seleucia''' was a Roman{{Clarify\|date=September 2024}} Bishop and ecclesiastical writer.<ref name=CE>{{Cite Catholic Encyclopedia \|wstitle=Basil of Seleucia \|volume=2 \|first=James \|last=MacCaffrey \|authorlink=James MacCaffrey \|page=330}}</ref> He was [[archbishop]] of [[Silifke\|Seleucia ad Calycadnum]] by 448. He condemned [[Eutyches]] in the year 448, "acquiesced" while "rehabilitating" at the [[Latrocinium]] in 449, "but recanted and signed" the [[Tome of Leo]] in 450.<ref>{{cite web\|title=Basil of Seleucia\|url=http://www.oxfordreference.com/view/10.1093/oi/authority.20110803095450302\|website=Oxford Reference\|accessdate=17 April 2018}}</ref>

	==Biography==		==Biography==

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	{{Short description\|5th century Roman bishop and ecclesiastical writer}}		{{Short description\|5th century Roman bishop and ecclesiastical writer}}
	'''Basil of Seleucia''' was a Roman Bishop and ecclesiastical writer.<ref name=CE>{{Cite Catholic Encyclopedia \|wstitle=Basil of Seleucia \|volume=2 \|first=James \|last=MacCaffrey \|authorlink=James MacCaffrey \|page=330}}</ref> He was [[archbishop]] of [[Silifke\|Seleucia ad Calycadnum]] by 448. He condemned [[Eutyches]] in the year 448, "acquiesced" while "rehabilitating" at the [[Latrocinium]] in 449, "but recanted and signed" the [[Tome of Leo]] in 450.<ref>{{cite web\|title=Basil of Seleucia\|url=http://www.oxfordreference.com/view/10.1093/oi/authority.20110803095450302\|website=Oxford Reference\|accessdate=17 April 2018}}</ref>		'''Basil of Seleucia''' was a Roman{{Clarify}} Bishop and ecclesiastical writer.<ref name=CE>{{Cite Catholic Encyclopedia \|wstitle=Basil of Seleucia \|volume=2 \|first=James \|last=MacCaffrey \|authorlink=James MacCaffrey \|page=330}}</ref> He was [[archbishop]] of [[Silifke\|Seleucia ad Calycadnum]] by 448. He condemned [[Eutyches]] in the year 448, "acquiesced" while "rehabilitating" at the [[Latrocinium]] in 449, "but recanted and signed" the [[Tome of Leo]] in 450.<ref>{{cite web\|title=Basil of Seleucia\|url=http://www.oxfordreference.com/view/10.1093/oi/authority.20110803095450302\|website=Oxford Reference\|accessdate=17 April 2018}}</ref>

	==Biography==		==Biography==

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	=== Mariology ===		=== Mariology ===
	In the well-known homily ''On the Annunciation'' now generally recognised as authentic{{r\|o'carroll\|page=71-72}} (for discussion of which, see 'Writings' below), Basil bears witness to a highly developed [[Mariology\|Marian theology]]. Written in the highly-charged theological climate after the Council of Ephesus, the homiletic hymn is of a devotional nature, bearing witness to the blossoming of Mariologial thought. True to form with his Christological convictions, he affirms the divine maternity and title of [[Theotokos]], intertwined with the mystery of the incarnation. O'Carroll notes that "he cannot praise the Theotokos fittingly", declaring that she is the temple truly worthy of God, and "shines above all the martyrs as the sun outshines the stars",{{r\|o'carroll\|page=72}} language consistent with earlier contemporaries like [[Proclus of Constantinople\|Proclus]] and [[Cyril of Alexandria\|Cyril]]. Likewise, Basil makes use of salutatory invocations beginning with Χαῖρε ("Hail")<ref name=":0">{{Cite book \|url=https://press.princeton.edu/books/paperback/9780691057514/religions-of-late-antiquity-in-practice \|title=Religions of Late Antiquity in Practice \|date=2000-06-19 \|isbn=978-0-691-05751-4 \|editor-last=Valantasis \|editor-first=Richard \|pages=~~360-361~~ \|language=en}}</ref> which would become a mainstay of Marian devotion in subsequent centuries.		In the well-known homily ''On the Annunciation'' now generally recognised as authentic{{r\|o'carroll\|page=71-72}} (for discussion of which, see 'Writings' below), Basil bears witness to a highly developed [[Mariology\|Marian theology]]. Written in the highly-charged theological climate after the Council of Ephesus, the homiletic hymn is of a devotional nature, bearing witness to the blossoming of Mariologial thought. True to form with his Christological convictions, he affirms the divine maternity and title of [[Theotokos]], intertwined with the mystery of the incarnation. O'Carroll notes that "he cannot praise the Theotokos fittingly", declaring that she is the temple truly worthy of God, and "shines above all the martyrs as the sun outshines the stars",{{r\|o'carroll\|page=72}} language consistent with earlier contemporaries like [[Proclus of Constantinople\|Proclus]] and [[Cyril of Alexandria\|Cyril]]. Likewise, Basil makes use of salutatory invocations beginning with Χαῖρε ("Hail")<ref name=":0">{{Cite book \|url=https://press.princeton.edu/books/paperback/9780691057514/religions-of-late-antiquity-in-practice \|title=Religions of Late Antiquity in Practice \|date=2000-06-19 \|isbn=978-0-691-05751-4 \|editor-last=Valantasis \|editor-first=Richard \|pages=360–361 \|language=en}}</ref> which would become a mainstay of Marian devotion in subsequent centuries.

	O'Carroll additionally observes that Basil "marks an advance" over previous theologians in his teachings on Marian intercession, wherein the bishop sets forth a clear understanding of the Virgin's mediatorial capacity, and strongly links it with her divine motherhood. In so doing, he applies Christo-centric theological language to the Virgin in a secondary manner. Basil acclaims her "set as [[Mediatrix\|Mediatress]] of God and men that the dividing element of hatred might be taken away and heavenly and earthly [things] be made one." This helped standardise language and concepts for the medieval Marian doctrine of intercession grounded in her role as Mother of God.{{r\|o'carroll\|page=72}} Her mediatorial role in Basil's theology, Reynolds says, is intrinsically linked to the incarnation and is not explicitly said to involve ongoing mediation. At the same time, his direct invocation of the Theotokos with royal appelations and a plethora of praises of her exalted status suggests a developing understanding of such a capacity on the Virgin's part. Reynolds identifies him as the first person known to have used the term Mediatrix,<ref>{{Cite book \|last=Reynolds \|first=Brian \|url=https://books.google.~~co.uk~~/books?~~hl=en&lr=&~~id=_yWVkCWe3n0C&oi=~~fnd~~&pg=PA1~~&ots=_D48cBQbIB&sig=iHVvd_3XWg3q5xMqZC6QNpyl9wo&redir_esc=y#v=onepage&q=Shoemaker&f=false~~ \|title=Gateway to Heaven: Marian Doctrine and Devotion, Image and Typology in the Patristic and Medieval Periods \|date=2012 \|publisher=New City Press \|isbn=978-1-56548-449-8 \|pages=170 \|language=en}}</ref> a short while before [[Antipater of Bostra]]. For Basil, Mary is the one "through whom the angels are rightly glorified," the one "[through whom] the rule of death is destroyed", among many other appellations. Limberis observes that Basil's hymnic oration "reflect[s] the growth of the cult of the Theotokos, sanctioned by the bishops, incorporated into the liturgical cycle of the year."<ref name=":0" />		O'Carroll additionally observes that Basil "marks an advance" over previous theologians in his teachings on Marian intercession, wherein the bishop sets forth a clear understanding of the Virgin's mediatorial capacity, and strongly links it with her divine motherhood. In so doing, he applies Christo-centric theological language to the Virgin in a secondary manner. Basil acclaims her "set as [[Mediatrix\|Mediatress]] of God and men that the dividing element of hatred might be taken away and heavenly and earthly [things] be made one." This helped standardise language and concepts for the medieval Marian doctrine of intercession grounded in her role as Mother of God.{{r\|o'carroll\|page=72}} Her mediatorial role in Basil's theology, Reynolds says, is intrinsically linked to the incarnation and is not explicitly said to involve ongoing mediation. At the same time, his direct invocation of the Theotokos with royal appelations and a plethora of praises of her exalted status suggests a developing understanding of such a capacity on the Virgin's part. Reynolds identifies him as the first person known to have used the term Mediatrix,<ref>{{Cite book \|last=Reynolds \|first=Brian \|url=https://books.google.com/books?id=_yWVkCWe3n0C&q=Shoemaker&pg=PA1 \|title=Gateway to Heaven: Marian Doctrine and Devotion, Image and Typology in the Patristic and Medieval Periods \|date=2012 \|publisher=New City Press \|isbn=978-1-56548-449-8 \|pages=170 \|language=en}}</ref> a short while before [[Antipater of Bostra]]. For Basil, Mary is the one "through whom the angels are rightly glorified," the one "[through whom] the rule of death is destroyed", among many other appellations. Limberis observes that Basil's hymnic oration "reflect[s] the growth of the cult of the Theotokos, sanctioned by the bishops, incorporated into the liturgical cycle of the year."<ref name=":0" />

	==Writings==		==Writings==
	Forty-one sermons (''logoi'') on different portions of the Old Testament have come down to us under his name, and are found in [[Jacques Paul Migne\|Migne]],<ref>''[[Patrologia Graeca]]'', LXXXV, 27-474.</ref> where is also his history of the [[List of protomartyrs\|protomartyr]] Thecla and of the miracles wrought at her grave.<ref>''[[Patrologia Graeca]]'', LXXXV, 477-618.</ref> Most of these sermons may be regarded as genuine, though some of them are now generally assigned to Nestorius.<ref name=CE/>		Forty-one sermons (''logoi'') on different portions of the Old Testament have come down to us under his name, and are found in [[Jacques Paul Migne\|Migne]],<ref>''[[Patrologia Graeca]]'', LXXXV, 27-474.</ref> where is also his history of the [[List of protomartyrs\|protomartyr]] Thecla and of the miracles wrought at her grave.<ref>''[[Patrologia Graeca]]'', LXXXV, 477-618.</ref> Most of these sermons may be regarded as genuine, though some of them are now generally assigned to Nestorius.<ref name=CE/>

	Perhaps the most significant of the works ascribed to Basil is ''Homily XXXIX On the Annunciation of the most holy Mother of God''. B Marx argued against its authenticity, instead assigning it to [[Proclus of Constantinople]]. Cunningham agrees that it is spurious but rejects this association in favour of anonymity, dating it to the early 6th century.<ref name="cunningham">{{Cite book \|last=Cunningham \|first=Mary B. \|url=https://www.cambridge.org/core/books/virgin-mary-in-byzantium-c4001000/ADAF05D5E0A3CF85BC40C4F5C5E5570A \|title=The Virgin Mary in Byzantium, c.400-1000: Hymns, Homilies and Hagiography \|date=2021 \|publisher=Cambridge University Press \|location=Cambridge}}</ref>{{rp\|pages=78-81}} Nevertheless, in his extensive assessment of the arguments, R Caro accepts the work as authentic and O'Carroll assigns its precise provenance to Constantinople in 449.{{r\|o'carroll\|page=71-72}} Likewise, Tevel affirms its authenticity.<ref name="peltomaa">{{Cite book \|last=Leena Mari \|first=Peltomaa \|title=The Image of the Virgin Mary in the Akathistos Hymn \|publisher=Brill \|year=2001 \|isbn=90 04 12088 2 \|location=Leiden, The Netherlands}}</ref>{{rp\|pages=78}} Peltomaa is unconvinced of any attribution but agrees with a date preceding the [[Council of Chalcedon]]{{r\|peltomaa\|page=77-85}}, and uses the text in her argument for a 5th century dating of the [[Akathist\|Akathist hymn]]; she cites the work of de Matons who argued that the hymn was dependent both on [[Romanos the Melodist]] and his sources, including Basil.{{r\|peltomaa\|page=46,51}} Cunningham concedes that the majority of scholars are in agreement on a mid-5th century date.{{r\|cunningham\|page=80}}		Perhaps the most significant of the works ascribed to Basil is ''Homily XXXIX On the Annunciation of the most holy Mother of God''. B Marx argued against its authenticity, instead assigning it to [[Proclus of Constantinople]]. Cunningham agrees that it is spurious but rejects this association in favour of anonymity, dating it to the early 6th century.<ref name="cunningham">{{Cite book \|last=Cunningham \|first=Mary B. \|url=https://www.cambridge.org/core/books/virgin-mary-in-byzantium-c4001000/ADAF05D5E0A3CF85BC40C4F5C5E5570A \|title=The Virgin Mary in Byzantium, c.400-1000: Hymns, Homilies and Hagiography \|date=2021 \|publisher=Cambridge University Press \|location=Cambridge}}</ref>{{rp\|pages=78-81}} Nevertheless, in his extensive assessment of the arguments, R Caro accepts the work as authentic and O'Carroll assigns its precise provenance to Constantinople in 449.{{r\|o'carroll\|page=71-72}} Likewise, Tevel affirms its authenticity.<ref name="peltomaa">{{Cite book \|last=Leena Mari \|first=Peltomaa \|title=The Image of the Virgin Mary in the Akathistos Hymn \|publisher=Brill \|year=2001 \|isbn=90-04-12088-2 \|location=Leiden, The Netherlands}}</ref>{{rp\|pages=78}} Peltomaa is unconvinced of any attribution but agrees with a date preceding the [[Council of Chalcedon]]{{r\|peltomaa\|page=77-85}}, and uses the text in her argument for a 5th century dating of the [[Akathist\|Akathist hymn]]; she cites the work of de Matons who argued that the hymn was dependent both on [[Romanos the Melodist]] and his sources, including Basil.{{r\|peltomaa\|page=46,51}} Cunningham concedes that the majority of scholars are in agreement on a mid-5th century date.{{r\|cunningham\|page=80}}

	According to [[Photios I of Constantinople\|Photius]], Basil also dealt in verse with the life and miracles of [[Thecla\|Saint Thecla]].<ref name=CE/><ref>[http://www.ccel.org/ccel/pearse/morefathers/files/photius_copyright/photius_04bibliotheca.htm Photius, Bibliotheca, 168]</ref> This, however, was a poem and is not the same as the prose ''[[Life and Miracles of Saint Thecla]]''. on the basis of the lack of theological content to indicate a late date,		According to [[Photios I of Constantinople\|Photius]], Basil also dealt in verse with the life and miracles of [[Thecla\|Saint Thecla]].<ref name=CE/><ref>[http://www.ccel.org/ccel/pearse/morefathers/files/photius_copyright/photius_04bibliotheca.htm Photius, Bibliotheca, 168]</ref> This, however, was a poem and is not the same as the prose ''[[Life and Miracles of Saint Thecla]]''. on the basis of the lack of theological content to indicate a late date,

ThePatristicsFan: Updated for chronological accuracy.

2023-10-14T15:00:23Z

Updated for chronological accuracy.

← Previous revision		Revision as of 15:00, 14 October 2023
Line 15:		Line 15:
	In the well-known homily ''On the Annunciation'' now generally recognised as authentic{{r\|o'carroll\|page=71-72}} (for discussion of which, see 'Writings' below), Basil bears witness to a highly developed [[Mariology\|Marian theology]]. Written in the highly-charged theological climate after the Council of Ephesus, the homiletic hymn is of a devotional nature, bearing witness to the blossoming of Mariologial thought. True to form with his Christological convictions, he affirms the divine maternity and title of [[Theotokos]], intertwined with the mystery of the incarnation. O'Carroll notes that "he cannot praise the Theotokos fittingly", declaring that she is the temple truly worthy of God, and "shines above all the martyrs as the sun outshines the stars",{{r\|o'carroll\|page=72}} language consistent with earlier contemporaries like [[Proclus of Constantinople\|Proclus]] and [[Cyril of Alexandria\|Cyril]]. Likewise, Basil makes use of salutatory invocations beginning with Χαῖρε ("Hail")<ref name=":0">{{Cite book \|url=https://press.princeton.edu/books/paperback/9780691057514/religions-of-late-antiquity-in-practice \|title=Religions of Late Antiquity in Practice \|date=2000-06-19 \|isbn=978-0-691-05751-4 \|editor-last=Valantasis \|editor-first=Richard \|pages=360-361 \|language=en}}</ref> which would become a mainstay of Marian devotion in subsequent centuries.		In the well-known homily ''On the Annunciation'' now generally recognised as authentic{{r\|o'carroll\|page=71-72}} (for discussion of which, see 'Writings' below), Basil bears witness to a highly developed [[Mariology\|Marian theology]]. Written in the highly-charged theological climate after the Council of Ephesus, the homiletic hymn is of a devotional nature, bearing witness to the blossoming of Mariologial thought. True to form with his Christological convictions, he affirms the divine maternity and title of [[Theotokos]], intertwined with the mystery of the incarnation. O'Carroll notes that "he cannot praise the Theotokos fittingly", declaring that she is the temple truly worthy of God, and "shines above all the martyrs as the sun outshines the stars",{{r\|o'carroll\|page=72}} language consistent with earlier contemporaries like [[Proclus of Constantinople\|Proclus]] and [[Cyril of Alexandria\|Cyril]]. Likewise, Basil makes use of salutatory invocations beginning with Χαῖρε ("Hail")<ref name=":0">{{Cite book \|url=https://press.princeton.edu/books/paperback/9780691057514/religions-of-late-antiquity-in-practice \|title=Religions of Late Antiquity in Practice \|date=2000-06-19 \|isbn=978-0-691-05751-4 \|editor-last=Valantasis \|editor-first=Richard \|pages=360-361 \|language=en}}</ref> which would become a mainstay of Marian devotion in subsequent centuries.

	O'Carroll additionally observes that Basil "marks an advance" over previous theologians in his teachings on Marian intercession, wherein the bishop sets forth a clear understanding of the Virgin's mediatorial capacity, and strongly links it with her divine motherhood. In so doing, he applies Christo-centric theological language to the Virgin in a secondary manner. Basil acclaims her "set as [[Mediatrix\|Mediatress]] of God and men that the dividing element of hatred might be taken away and heavenly and earthly [things] be made one." This helped standardise language and concepts for the medieval Marian doctrine of intercession grounded in her role as Mother of God.{{r\|o'carroll\|page=72}} Her mediatorial role in Basil's theology, Reynolds says, is intrinsically linked to the incarnation and is not explicitly said to involve ongoing mediation. At the same time, his direct invocation of the Theotokos with royal appelations and a plethora of praises of her exalted status suggests a developing understanding of such a capacity on the Virgin's part. Reynolds identifies him as the first person known to have used the term Mediatrix,<ref>{{Cite book \|last=Reynolds \|first=Brian \|url=https://books.google.co.uk/books?hl=en&lr=&id=_yWVkCWe3n0C&oi=fnd&pg=PA1&ots=_D48cBQbIB&sig=iHVvd_3XWg3q5xMqZC6QNpyl9wo&redir_esc=y#v=onepage&q=Shoemaker&f=false \|title=Gateway to Heaven: Marian Doctrine and Devotion, Image and Typology in the Patristic and Medieval Periods \|date=2012 \|publisher=New City Press \|isbn=978-1-56548-449-8 \|pages=170 \|language=en}}</ref> a ~~few~~ ~~decades~~ before [[Antipater of Bostra]]. For Basil, Mary is the one "through whom the angels are rightly glorified," the one "[through whom] the rule of death is destroyed", among many other appellations. Limberis observes that Basil's hymnic oration "reflect[s] the growth of the cult of the Theotokos, sanctioned by the bishops, incorporated into the liturgical cycle of the year."<ref name=":0" />		O'Carroll additionally observes that Basil "marks an advance" over previous theologians in his teachings on Marian intercession, wherein the bishop sets forth a clear understanding of the Virgin's mediatorial capacity, and strongly links it with her divine motherhood. In so doing, he applies Christo-centric theological language to the Virgin in a secondary manner. Basil acclaims her "set as [[Mediatrix\|Mediatress]] of God and men that the dividing element of hatred might be taken away and heavenly and earthly [things] be made one." This helped standardise language and concepts for the medieval Marian doctrine of intercession grounded in her role as Mother of God.{{r\|o'carroll\|page=72}} Her mediatorial role in Basil's theology, Reynolds says, is intrinsically linked to the incarnation and is not explicitly said to involve ongoing mediation. At the same time, his direct invocation of the Theotokos with royal appelations and a plethora of praises of her exalted status suggests a developing understanding of such a capacity on the Virgin's part. Reynolds identifies him as the first person known to have used the term Mediatrix,<ref>{{Cite book \|last=Reynolds \|first=Brian \|url=https://books.google.co.uk/books?hl=en&lr=&id=_yWVkCWe3n0C&oi=fnd&pg=PA1&ots=_D48cBQbIB&sig=iHVvd_3XWg3q5xMqZC6QNpyl9wo&redir_esc=y#v=onepage&q=Shoemaker&f=false \|title=Gateway to Heaven: Marian Doctrine and Devotion, Image and Typology in the Patristic and Medieval Periods \|date=2012 \|publisher=New City Press \|isbn=978-1-56548-449-8 \|pages=170 \|language=en}}</ref> a short while before [[Antipater of Bostra]]. For Basil, Mary is the one "through whom the angels are rightly glorified," the one "[through whom] the rule of death is destroyed", among many other appellations. Limberis observes that Basil's hymnic oration "reflect[s] the growth of the cult of the Theotokos, sanctioned by the bishops, incorporated into the liturgical cycle of the year."<ref name=":0" />

	==Writings==		==Writings==

ThePatristicsFan: Minor update.

2023-10-13T22:27:10Z

Minor update.

← Previous revision		Revision as of 22:27, 13 October 2023
Line 15:		Line 15:
	In the well-known homily ''On the Annunciation'' now generally recognised as authentic{{r\|o'carroll\|page=71-72}} (for discussion of which, see 'Writings' below), Basil bears witness to a highly developed [[Mariology\|Marian theology]]. Written in the highly-charged theological climate after the Council of Ephesus, the homiletic hymn is of a devotional nature, bearing witness to the blossoming of Mariologial thought. True to form with his Christological convictions, he affirms the divine maternity and title of [[Theotokos]], intertwined with the mystery of the incarnation. O'Carroll notes that "he cannot praise the Theotokos fittingly", declaring that she is the temple truly worthy of God, and "shines above all the martyrs as the sun outshines the stars",{{r\|o'carroll\|page=72}} language consistent with earlier contemporaries like [[Proclus of Constantinople\|Proclus]] and [[Cyril of Alexandria\|Cyril]]. Likewise, Basil makes use of salutatory invocations beginning with Χαῖρε ("Hail")<ref name=":0">{{Cite book \|url=https://press.princeton.edu/books/paperback/9780691057514/religions-of-late-antiquity-in-practice \|title=Religions of Late Antiquity in Practice \|date=2000-06-19 \|isbn=978-0-691-05751-4 \|editor-last=Valantasis \|editor-first=Richard \|pages=360-361 \|language=en}}</ref> which would become a mainstay of Marian devotion in subsequent centuries.		In the well-known homily ''On the Annunciation'' now generally recognised as authentic{{r\|o'carroll\|page=71-72}} (for discussion of which, see 'Writings' below), Basil bears witness to a highly developed [[Mariology\|Marian theology]]. Written in the highly-charged theological climate after the Council of Ephesus, the homiletic hymn is of a devotional nature, bearing witness to the blossoming of Mariologial thought. True to form with his Christological convictions, he affirms the divine maternity and title of [[Theotokos]], intertwined with the mystery of the incarnation. O'Carroll notes that "he cannot praise the Theotokos fittingly", declaring that she is the temple truly worthy of God, and "shines above all the martyrs as the sun outshines the stars",{{r\|o'carroll\|page=72}} language consistent with earlier contemporaries like [[Proclus of Constantinople\|Proclus]] and [[Cyril of Alexandria\|Cyril]]. Likewise, Basil makes use of salutatory invocations beginning with Χαῖρε ("Hail")<ref name=":0">{{Cite book \|url=https://press.princeton.edu/books/paperback/9780691057514/religions-of-late-antiquity-in-practice \|title=Religions of Late Antiquity in Practice \|date=2000-06-19 \|isbn=978-0-691-05751-4 \|editor-last=Valantasis \|editor-first=Richard \|pages=360-361 \|language=en}}</ref> which would become a mainstay of Marian devotion in subsequent centuries.

	O'Carroll additionally observes that Basil "marks an advance" over previous theologians in his teachings on Marian intercession, wherein the bishop sets forth a clear understanding of the Virgin's mediatorial capacity, and strongly links it with her divine motherhood. In so doing, he applies Christo-centric theological language to the Virgin in a secondary manner. Basil acclaims her "set as [[Mediatrix\|Mediatress]] of God and men that the dividing element of hatred might be taken away and heavenly and earthly [things] be made one." This helped standardise language and concepts for the medieval Marian doctrine of intercession grounded in her role as Mother of God.{{r\|o'carroll\|page=72}} Her mediatorial role in Basil's theology, Reynolds says, is intrinsically linked to the incarnation and is not explicitly said to involve ongoing mediation. At the same time, his direct invocation of the Theotokos with royal appelations and a plethora of praises of her exalted status suggests a developing understanding of such a capacity on the Virgin's part. Reynolds identifies him as the first person known to have used the term Mediatrix.<ref>{{Cite book \|last=Reynolds \|first=Brian \|url=https://books.google.co.uk/books?hl=en&lr=&id=_yWVkCWe3n0C&oi=fnd&pg=PA1&ots=_D48cBQbIB&sig=iHVvd_3XWg3q5xMqZC6QNpyl9wo&redir_esc=y#v=onepage&q=Shoemaker&f=false \|title=Gateway to Heaven: Marian Doctrine and Devotion, Image and Typology in the Patristic and Medieval Periods \|date=2012 \|publisher=New City Press \|isbn=978-1-56548-449-8 \|pages=170 \|language=en}}</ref> For Basil, Mary is the one "through whom the angels are rightly glorified," the one "[through whom] the rule of death is destroyed", among many other appellations. Limberis observes that Basil's hymnic oration "reflect[s] the growth of the cult of the Theotokos, sanctioned by the bishops, incorporated into the liturgical cycle of the year."<ref name=":0" />		O'Carroll additionally observes that Basil "marks an advance" over previous theologians in his teachings on Marian intercession, wherein the bishop sets forth a clear understanding of the Virgin's mediatorial capacity, and strongly links it with her divine motherhood. In so doing, he applies Christo-centric theological language to the Virgin in a secondary manner. Basil acclaims her "set as [[Mediatrix\|Mediatress]] of God and men that the dividing element of hatred might be taken away and heavenly and earthly [things] be made one." This helped standardise language and concepts for the medieval Marian doctrine of intercession grounded in her role as Mother of God.{{r\|o'carroll\|page=72}} Her mediatorial role in Basil's theology, Reynolds says, is intrinsically linked to the incarnation and is not explicitly said to involve ongoing mediation. At the same time, his direct invocation of the Theotokos with royal appelations and a plethora of praises of her exalted status suggests a developing understanding of such a capacity on the Virgin's part. Reynolds identifies him as the first person known to have used the term Mediatrix,<ref>{{Cite book \|last=Reynolds \|first=Brian \|url=https://books.google.co.uk/books?hl=en&lr=&id=_yWVkCWe3n0C&oi=fnd&pg=PA1&ots=_D48cBQbIB&sig=iHVvd_3XWg3q5xMqZC6QNpyl9wo&redir_esc=y#v=onepage&q=Shoemaker&f=false \|title=Gateway to Heaven: Marian Doctrine and Devotion, Image and Typology in the Patristic and Medieval Periods \|date=2012 \|publisher=New City Press \|isbn=978-1-56548-449-8 \|pages=170 \|language=en}}</ref> a few decades before [[Antipater of Bostra]]. For Basil, Mary is the one "through whom the angels are rightly glorified," the one "[through whom] the rule of death is destroyed", among many other appellations. Limberis observes that Basil's hymnic oration "reflect[s] the growth of the cult of the Theotokos, sanctioned by the bishops, incorporated into the liturgical cycle of the year."<ref name=":0" />

	==Writings==		==Writings==

ThePatristicsFan: Some additional info. Sourced.

2023-10-13T22:25:03Z

Some additional info. Sourced.

← Previous revision		Revision as of 22:25, 13 October 2023
Line 15:		Line 15:
	In the well-known homily ''On the Annunciation'' now generally recognised as authentic{{r\|o'carroll\|page=71-72}} (for discussion of which, see 'Writings' below), Basil bears witness to a highly developed [[Mariology\|Marian theology]]. Written in the highly-charged theological climate after the Council of Ephesus, the homiletic hymn is of a devotional nature, bearing witness to the blossoming of Mariologial thought. True to form with his Christological convictions, he affirms the divine maternity and title of [[Theotokos]], intertwined with the mystery of the incarnation. O'Carroll notes that "he cannot praise the Theotokos fittingly", declaring that she is the temple truly worthy of God, and "shines above all the martyrs as the sun outshines the stars",{{r\|o'carroll\|page=72}} language consistent with earlier contemporaries like [[Proclus of Constantinople\|Proclus]] and [[Cyril of Alexandria\|Cyril]]. Likewise, Basil makes use of salutatory invocations beginning with Χαῖρε ("Hail")<ref name=":0">{{Cite book \|url=https://press.princeton.edu/books/paperback/9780691057514/religions-of-late-antiquity-in-practice \|title=Religions of Late Antiquity in Practice \|date=2000-06-19 \|isbn=978-0-691-05751-4 \|editor-last=Valantasis \|editor-first=Richard \|pages=360-361 \|language=en}}</ref> which would become a mainstay of Marian devotion in subsequent centuries.		In the well-known homily ''On the Annunciation'' now generally recognised as authentic{{r\|o'carroll\|page=71-72}} (for discussion of which, see 'Writings' below), Basil bears witness to a highly developed [[Mariology\|Marian theology]]. Written in the highly-charged theological climate after the Council of Ephesus, the homiletic hymn is of a devotional nature, bearing witness to the blossoming of Mariologial thought. True to form with his Christological convictions, he affirms the divine maternity and title of [[Theotokos]], intertwined with the mystery of the incarnation. O'Carroll notes that "he cannot praise the Theotokos fittingly", declaring that she is the temple truly worthy of God, and "shines above all the martyrs as the sun outshines the stars",{{r\|o'carroll\|page=72}} language consistent with earlier contemporaries like [[Proclus of Constantinople\|Proclus]] and [[Cyril of Alexandria\|Cyril]]. Likewise, Basil makes use of salutatory invocations beginning with Χαῖρε ("Hail")<ref name=":0">{{Cite book \|url=https://press.princeton.edu/books/paperback/9780691057514/religions-of-late-antiquity-in-practice \|title=Religions of Late Antiquity in Practice \|date=2000-06-19 \|isbn=978-0-691-05751-4 \|editor-last=Valantasis \|editor-first=Richard \|pages=360-361 \|language=en}}</ref> which would become a mainstay of Marian devotion in subsequent centuries.

	O'Carroll additionally observes that Basil "marks an advance" over previous theologians in his teachings on Marian intercession, wherein the bishop sets forth a clear understanding of the Virgin's mediatorial capacity, and strongly links it with her divine motherhood. In so doing, he applies Christo-centric theological language to the Virgin in a secondary manner. Basil acclaims her "set as [[Mediatrix\|Mediatress]] of God and men that the dividing element of hatred might be taken away and heavenly and earthly [things] be made one." This helped standardise language and concepts for the medieval Marian doctrine of intercession grounded in her role as Mother of God.{{r\|o'carroll\|page=72}} For Basil, ~~she~~ is the one "through whom the angels are rightly glorified," the one "[through whom] the rule of death is destroyed", among many other appellations. Limberis observes that Basil's hymnic oration "reflect[s] the growth of the cult of the Theotokos, sanctioned by the bishops, incorporated into the liturgical cycle of the year."<ref name=":0" />		O'Carroll additionally observes that Basil "marks an advance" over previous theologians in his teachings on Marian intercession, wherein the bishop sets forth a clear understanding of the Virgin's mediatorial capacity, and strongly links it with her divine motherhood. In so doing, he applies Christo-centric theological language to the Virgin in a secondary manner. Basil acclaims her "set as [[Mediatrix\|Mediatress]] of God and men that the dividing element of hatred might be taken away and heavenly and earthly [things] be made one." This helped standardise language and concepts for the medieval Marian doctrine of intercession grounded in her role as Mother of God.{{r\|o'carroll\|page=72}} Her mediatorial role in Basil's theology, Reynolds says, is intrinsically linked to the incarnation and is not explicitly said to involve ongoing mediation. At the same time, his direct invocation of the Theotokos with royal appelations and a plethora of praises of her exalted status suggests a developing understanding of such a capacity on the Virgin's part. Reynolds identifies him as the first person known to have used the term Mediatrix.<ref>{{Cite book \|last=Reynolds \|first=Brian \|url=https://books.google.co.uk/books?hl=en&lr=&id=_yWVkCWe3n0C&oi=fnd&pg=PA1&ots=_D48cBQbIB&sig=iHVvd_3XWg3q5xMqZC6QNpyl9wo&redir_esc=y#v=onepage&q=Shoemaker&f=false \|title=Gateway to Heaven: Marian Doctrine and Devotion, Image and Typology in the Patristic and Medieval Periods \|date=2012 \|publisher=New City Press \|isbn=978-1-56548-449-8 \|pages=170 \|language=en}}</ref> For Basil, Mary is the one "through whom the angels are rightly glorified," the one "[through whom] the rule of death is destroyed", among many other appellations. Limberis observes that Basil's hymnic oration "reflect[s] the growth of the cult of the Theotokos, sanctioned by the bishops, incorporated into the liturgical cycle of the year."<ref name=":0" />

	==Writings==		==Writings==

ThePatristicsFan: Edited for better flow.

2023-09-10T12:55:54Z

Edited for better flow.

← Previous revision		Revision as of 12:55, 10 September 2023
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	Forty-one sermons (''logoi'') on different portions of the Old Testament have come down to us under his name, and are found in [[Jacques Paul Migne\|Migne]],<ref>''[[Patrologia Graeca]]'', LXXXV, 27-474.</ref> where is also his history of the [[List of protomartyrs\|protomartyr]] Thecla and of the miracles wrought at her grave.<ref>''[[Patrologia Graeca]]'', LXXXV, 477-618.</ref> Most of these sermons may be regarded as genuine, though some of them are now generally assigned to Nestorius.<ref name=CE/>		Forty-one sermons (''logoi'') on different portions of the Old Testament have come down to us under his name, and are found in [[Jacques Paul Migne\|Migne]],<ref>''[[Patrologia Graeca]]'', LXXXV, 27-474.</ref> where is also his history of the [[List of protomartyrs\|protomartyr]] Thecla and of the miracles wrought at her grave.<ref>''[[Patrologia Graeca]]'', LXXXV, 477-618.</ref> Most of these sermons may be regarded as genuine, though some of them are now generally assigned to Nestorius.<ref name=CE/>

	Perhaps the most significant of the works ascribed to Basil is ''Homily XXXIX On the Annunciation of the most holy Mother of God''. B Marx argued against its authenticity, instead assigning it to [[Proclus of Constantinople]]. Cunningham rejects this association in favour of anonymity ~~but agrees that it is spurious~~, dating it to the early 6th century.<ref name="cunningham">{{Cite book \|last=Cunningham \|first=Mary B. \|url=https://www.cambridge.org/core/books/virgin-mary-in-byzantium-c4001000/ADAF05D5E0A3CF85BC40C4F5C5E5570A \|title=The Virgin Mary in Byzantium, c.400-1000: Hymns, Homilies and Hagiography \|date=2021 \|publisher=Cambridge University Press \|location=Cambridge}}</ref>{{rp\|pages=78-81}} Nevertheless, in his extensive assessment of the arguments, R Caro accepts the work as authentic and O'Carroll assigns its precise provenance to Constantinople in 449.{{r\|o'carroll\|page=71-72}} Likewise, Tevel affirms its authenticity.<ref name="peltomaa">{{Cite book \|last=Leena Mari \|first=Peltomaa \|title=The Image of the Virgin Mary in the Akathistos Hymn \|publisher=Brill \|year=2001 \|isbn=90 04 12088 2 \|location=Leiden, The Netherlands}}</ref>{{rp\|pages=78}} Peltomaa is unconvinced of any attribution but agrees with a date preceding the [[Council of Chalcedon]]{{r\|peltomaa\|page=77-85}}, and uses the text in her argument for a 5th century dating of the [[Akathist\|Akathist hymn]]; she cites the work of de Matons who argued that the hymn was dependent both on [[Romanos the Melodist]] and his sources, including Basil.{{r\|peltomaa\|page=46,51}} Cunningham concedes that the majority of scholars are in agreement on a mid-5th century date.{{r\|cunningham\|page=80}}		Perhaps the most significant of the works ascribed to Basil is ''Homily XXXIX On the Annunciation of the most holy Mother of God''. B Marx argued against its authenticity, instead assigning it to [[Proclus of Constantinople]]. Cunningham agrees that it is spurious but rejects this association in favour of anonymity, dating it to the early 6th century.<ref name="cunningham">{{Cite book \|last=Cunningham \|first=Mary B. \|url=https://www.cambridge.org/core/books/virgin-mary-in-byzantium-c4001000/ADAF05D5E0A3CF85BC40C4F5C5E5570A \|title=The Virgin Mary in Byzantium, c.400-1000: Hymns, Homilies and Hagiography \|date=2021 \|publisher=Cambridge University Press \|location=Cambridge}}</ref>{{rp\|pages=78-81}} Nevertheless, in his extensive assessment of the arguments, R Caro accepts the work as authentic and O'Carroll assigns its precise provenance to Constantinople in 449.{{r\|o'carroll\|page=71-72}} Likewise, Tevel affirms its authenticity.<ref name="peltomaa">{{Cite book \|last=Leena Mari \|first=Peltomaa \|title=The Image of the Virgin Mary in the Akathistos Hymn \|publisher=Brill \|year=2001 \|isbn=90 04 12088 2 \|location=Leiden, The Netherlands}}</ref>{{rp\|pages=78}} Peltomaa is unconvinced of any attribution but agrees with a date preceding the [[Council of Chalcedon]]{{r\|peltomaa\|page=77-85}}, and uses the text in her argument for a 5th century dating of the [[Akathist\|Akathist hymn]]; she cites the work of de Matons who argued that the hymn was dependent both on [[Romanos the Melodist]] and his sources, including Basil.{{r\|peltomaa\|page=46,51}} Cunningham concedes that the majority of scholars are in agreement on a mid-5th century date.{{r\|cunningham\|page=80}}

	According to [[Photios I of Constantinople\|Photius]], Basil also dealt in verse with the life and miracles of [[Thecla\|Saint Thecla]].<ref name=CE/><ref>[http://www.ccel.org/ccel/pearse/morefathers/files/photius_copyright/photius_04bibliotheca.htm Photius, Bibliotheca, 168]</ref> This, however, was a poem and is not the same as the prose ''[[Life and Miracles of Saint Thecla]]''. on the basis of the lack of theological content to indicate a late date,		According to [[Photios I of Constantinople\|Photius]], Basil also dealt in verse with the life and miracles of [[Thecla\|Saint Thecla]].<ref name=CE/><ref>[http://www.ccel.org/ccel/pearse/morefathers/files/photius_copyright/photius_04bibliotheca.htm Photius, Bibliotheca, 168]</ref> This, however, was a poem and is not the same as the prose ''[[Life and Miracles of Saint Thecla]]''. on the basis of the lack of theological content to indicate a late date,

ThePatristicsFan: Typo correction.

2023-08-06T11:29:32Z

Typo correction.

← Previous revision		Revision as of 11:29, 6 August 2023
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	==Biography==		==Biography==
	His date of birth is uncertain but ~~probbaly~~ around the turn of the 5th century; he was consecrated bishop by 448, a position he held for at least a decade. Basil was a notable figure during the period when the Eastern Church was convulsed by the [[Eutychian]] controversy, and was necessarily obliged to take sides in all the attendant disputes. Those of his writings which have come down to us, though perhaps too rhetorical and involved, suggest that he was a man of great literary ability.<ref name=CE/>		His date of birth is uncertain but probably around the turn of the 5th century; he was consecrated bishop by 448, a position he held for at least a decade. Basil was a notable figure during the period when the Eastern Church was convulsed by the [[Eutychian]] controversy, and was necessarily obliged to take sides in all the attendant disputes. Those of his writings which have come down to us, though perhaps too rhetorical and involved, suggest that he was a man of great literary ability.<ref name=CE/>

	He was appointed [[Bishop of Seleucia in Isauria]], between the years 432 and 447, and was one of those who took part in the Synod of Constantinople, which was summoned in 448 by Patriarch [[Flavian of Constantinople]]<ref name=CE/> to assess the faith of the archimandrite Eutyches. Although in Constantinople he accepted Eutyches' condemnation, he attended the [[Second Council of Ephesus]] the next year (449), where he voted for the rehabilitation of Eutyches and for the deposition of the Patriarch of Constantinople. Later, at [[Council of Chalcedon\|Chalcedon]], he claimed that he had felt obliged to submit to the authority of the other bishops at Ephesus, particularly [[Dioscurus of Alexandria]].<ref>{{Cite web \|url=http://ixoyc.net/data/fathers/624.pdf \|title=Acts of the Council of Chalcedon, First Session, 178 \|access-date=2014-03-27 \|archive-url=https://web.archive.org/web/20140211072052/http://ixoyc.net/data/Fathers/624.pdf \|archive-date=2014-02-11 \|url-status=dead }}</ref>		He was appointed [[Bishop of Seleucia in Isauria]], between the years 432 and 447, and was one of those who took part in the Synod of Constantinople, which was summoned in 448 by Patriarch [[Flavian of Constantinople]]<ref name=CE/> to assess the faith of the archimandrite Eutyches. Although in Constantinople he accepted Eutyches' condemnation, he attended the [[Second Council of Ephesus]] the next year (449), where he voted for the rehabilitation of Eutyches and for the deposition of the Patriarch of Constantinople. Later, at [[Council of Chalcedon\|Chalcedon]], he claimed that he had felt obliged to submit to the authority of the other bishops at Ephesus, particularly [[Dioscurus of Alexandria]].<ref>{{Cite web \|url=http://ixoyc.net/data/fathers/624.pdf \|title=Acts of the Council of Chalcedon, First Session, 178 \|access-date=2014-03-27 \|archive-url=https://web.archive.org/web/20140211072052/http://ixoyc.net/data/Fathers/624.pdf \|archive-date=2014-02-11 \|url-status=dead }}</ref>

← Previous revision		Revision as of 22:35, 29 October 2023
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	=== Mariology ===		=== Mariology ===
	In the well-known homily ''On the Annunciation'' now generally recognised as authentic{{r\|o'carroll\|page=71-72}} (for discussion of which, see 'Writings' below), Basil bears witness to a highly developed [[Mariology\|Marian theology]]. Written in the highly-charged theological climate after the Council of Ephesus, the homiletic hymn is of a devotional nature, bearing witness to the blossoming of Mariologial thought. True to form with his Christological convictions, he affirms the divine maternity and title of [[Theotokos]], intertwined with the mystery of the incarnation. O'Carroll notes that "he cannot praise the Theotokos fittingly", declaring that she is the temple truly worthy of God, and "shines above all the martyrs as the sun outshines the stars",{{r\|o'carroll\|page=72}} language consistent with earlier contemporaries like [[Proclus of Constantinople\|Proclus]] and [[Cyril of Alexandria\|Cyril]]. Likewise, Basil makes use of salutatory invocations beginning with Χαῖρε ("Hail")<ref name=":0">{{Cite book \|url=https://press.princeton.edu/books/paperback/9780691057514/religions-of-late-antiquity-in-practice \|title=Religions of Late Antiquity in Practice \|date=2000-06-19 \|isbn=978-0-691-05751-4 \|editor-last=Valantasis \|editor-first=Richard \|pages=~~360-361~~ \|language=en}}</ref> which would become a mainstay of Marian devotion in subsequent centuries.		In the well-known homily ''On the Annunciation'' now generally recognised as authentic{{r\|o'carroll\|page=71-72}} (for discussion of which, see 'Writings' below), Basil bears witness to a highly developed [[Mariology\|Marian theology]]. Written in the highly-charged theological climate after the Council of Ephesus, the homiletic hymn is of a devotional nature, bearing witness to the blossoming of Mariologial thought. True to form with his Christological convictions, he affirms the divine maternity and title of [[Theotokos]], intertwined with the mystery of the incarnation. O'Carroll notes that "he cannot praise the Theotokos fittingly", declaring that she is the temple truly worthy of God, and "shines above all the martyrs as the sun outshines the stars",{{r\|o'carroll\|page=72}} language consistent with earlier contemporaries like [[Proclus of Constantinople\|Proclus]] and [[Cyril of Alexandria\|Cyril]]. Likewise, Basil makes use of salutatory invocations beginning with Χαῖρε ("Hail")<ref name=":0">{{Cite book \|url=https://press.princeton.edu/books/paperback/9780691057514/religions-of-late-antiquity-in-practice \|title=Religions of Late Antiquity in Practice \|date=2000-06-19 \|isbn=978-0-691-05751-4 \|editor-last=Valantasis \|editor-first=Richard \|pages=360–361 \|language=en}}</ref> which would become a mainstay of Marian devotion in subsequent centuries.

	O'Carroll additionally observes that Basil "marks an advance" over previous theologians in his teachings on Marian intercession, wherein the bishop sets forth a clear understanding of the Virgin's mediatorial capacity, and strongly links it with her divine motherhood. In so doing, he applies Christo-centric theological language to the Virgin in a secondary manner. Basil acclaims her "set as [[Mediatrix\|Mediatress]] of God and men that the dividing element of hatred might be taken away and heavenly and earthly [things] be made one." This helped standardise language and concepts for the medieval Marian doctrine of intercession grounded in her role as Mother of God.{{r\|o'carroll\|page=72}} Her mediatorial role in Basil's theology, Reynolds says, is intrinsically linked to the incarnation and is not explicitly said to involve ongoing mediation. At the same time, his direct invocation of the Theotokos with royal appelations and a plethora of praises of her exalted status suggests a developing understanding of such a capacity on the Virgin's part. Reynolds identifies him as the first person known to have used the term Mediatrix,<ref>{{Cite book \|last=Reynolds \|first=Brian \|url=https://books.google.~~co.uk~~/books?~~hl=en&lr=&~~id=_yWVkCWe3n0C&oi=~~fnd~~&pg=PA1~~&ots=_D48cBQbIB&sig=iHVvd_3XWg3q5xMqZC6QNpyl9wo&redir_esc=y#v=onepage&q=Shoemaker&f=false~~ \|title=Gateway to Heaven: Marian Doctrine and Devotion, Image and Typology in the Patristic and Medieval Periods \|date=2012 \|publisher=New City Press \|isbn=978-1-56548-449-8 \|pages=170 \|language=en}}</ref> a short while before [[Antipater of Bostra]]. For Basil, Mary is the one "through whom the angels are rightly glorified," the one "[through whom] the rule of death is destroyed", among many other appellations. Limberis observes that Basil's hymnic oration "reflect[s] the growth of the cult of the Theotokos, sanctioned by the bishops, incorporated into the liturgical cycle of the year."<ref name=":0" />		O'Carroll additionally observes that Basil "marks an advance" over previous theologians in his teachings on Marian intercession, wherein the bishop sets forth a clear understanding of the Virgin's mediatorial capacity, and strongly links it with her divine motherhood. In so doing, he applies Christo-centric theological language to the Virgin in a secondary manner. Basil acclaims her "set as [[Mediatrix\|Mediatress]] of God and men that the dividing element of hatred might be taken away and heavenly and earthly [things] be made one." This helped standardise language and concepts for the medieval Marian doctrine of intercession grounded in her role as Mother of God.{{r\|o'carroll\|page=72}} Her mediatorial role in Basil's theology, Reynolds says, is intrinsically linked to the incarnation and is not explicitly said to involve ongoing mediation. At the same time, his direct invocation of the Theotokos with royal appelations and a plethora of praises of her exalted status suggests a developing understanding of such a capacity on the Virgin's part. Reynolds identifies him as the first person known to have used the term Mediatrix,<ref>{{Cite book \|last=Reynolds \|first=Brian \|url=https://books.google.com/books?id=_yWVkCWe3n0C&q=Shoemaker&pg=PA1 \|title=Gateway to Heaven: Marian Doctrine and Devotion, Image and Typology in the Patristic and Medieval Periods \|date=2012 \|publisher=New City Press \|isbn=978-1-56548-449-8 \|pages=170 \|language=en}}</ref> a short while before [[Antipater of Bostra]]. For Basil, Mary is the one "through whom the angels are rightly glorified," the one "[through whom] the rule of death is destroyed", among many other appellations. Limberis observes that Basil's hymnic oration "reflect[s] the growth of the cult of the Theotokos, sanctioned by the bishops, incorporated into the liturgical cycle of the year."<ref name=":0" />

	==Writings==		==Writings==
	Forty-one sermons (''logoi'') on different portions of the Old Testament have come down to us under his name, and are found in [[Jacques Paul Migne\|Migne]],<ref>''[[Patrologia Graeca]]'', LXXXV, 27-474.</ref> where is also his history of the [[List of protomartyrs\|protomartyr]] Thecla and of the miracles wrought at her grave.<ref>''[[Patrologia Graeca]]'', LXXXV, 477-618.</ref> Most of these sermons may be regarded as genuine, though some of them are now generally assigned to Nestorius.<ref name=CE/>		Forty-one sermons (''logoi'') on different portions of the Old Testament have come down to us under his name, and are found in [[Jacques Paul Migne\|Migne]],<ref>''[[Patrologia Graeca]]'', LXXXV, 27-474.</ref> where is also his history of the [[List of protomartyrs\|protomartyr]] Thecla and of the miracles wrought at her grave.<ref>''[[Patrologia Graeca]]'', LXXXV, 477-618.</ref> Most of these sermons may be regarded as genuine, though some of them are now generally assigned to Nestorius.<ref name=CE/>

	Perhaps the most significant of the works ascribed to Basil is ''Homily XXXIX On the Annunciation of the most holy Mother of God''. B Marx argued against its authenticity, instead assigning it to [[Proclus of Constantinople]]. Cunningham agrees that it is spurious but rejects this association in favour of anonymity, dating it to the early 6th century.<ref name="cunningham">{{Cite book \|last=Cunningham \|first=Mary B. \|url=https://www.cambridge.org/core/books/virgin-mary-in-byzantium-c4001000/ADAF05D5E0A3CF85BC40C4F5C5E5570A \|title=The Virgin Mary in Byzantium, c.400-1000: Hymns, Homilies and Hagiography \|date=2021 \|publisher=Cambridge University Press \|location=Cambridge}}</ref>{{rp\|pages=78-81}} Nevertheless, in his extensive assessment of the arguments, R Caro accepts the work as authentic and O'Carroll assigns its precise provenance to Constantinople in 449.{{r\|o'carroll\|page=71-72}} Likewise, Tevel affirms its authenticity.<ref name="peltomaa">{{Cite book \|last=Leena Mari \|first=Peltomaa \|title=The Image of the Virgin Mary in the Akathistos Hymn \|publisher=Brill \|year=2001 \|isbn=90 04 12088 2 \|location=Leiden, The Netherlands}}</ref>{{rp\|pages=78}} Peltomaa is unconvinced of any attribution but agrees with a date preceding the [[Council of Chalcedon]]{{r\|peltomaa\|page=77-85}}, and uses the text in her argument for a 5th century dating of the [[Akathist\|Akathist hymn]]; she cites the work of de Matons who argued that the hymn was dependent both on [[Romanos the Melodist]] and his sources, including Basil.{{r\|peltomaa\|page=46,51}} Cunningham concedes that the majority of scholars are in agreement on a mid-5th century date.{{r\|cunningham\|page=80}}		Perhaps the most significant of the works ascribed to Basil is ''Homily XXXIX On the Annunciation of the most holy Mother of God''. B Marx argued against its authenticity, instead assigning it to [[Proclus of Constantinople]]. Cunningham agrees that it is spurious but rejects this association in favour of anonymity, dating it to the early 6th century.<ref name="cunningham">{{Cite book \|last=Cunningham \|first=Mary B. \|url=https://www.cambridge.org/core/books/virgin-mary-in-byzantium-c4001000/ADAF05D5E0A3CF85BC40C4F5C5E5570A \|title=The Virgin Mary in Byzantium, c.400-1000: Hymns, Homilies and Hagiography \|date=2021 \|publisher=Cambridge University Press \|location=Cambridge}}</ref>{{rp\|pages=78-81}} Nevertheless, in his extensive assessment of the arguments, R Caro accepts the work as authentic and O'Carroll assigns its precise provenance to Constantinople in 449.{{r\|o'carroll\|page=71-72}} Likewise, Tevel affirms its authenticity.<ref name="peltomaa">{{Cite book \|last=Leena Mari \|first=Peltomaa \|title=The Image of the Virgin Mary in the Akathistos Hymn \|publisher=Brill \|year=2001 \|isbn=90-04-12088-2 \|location=Leiden, The Netherlands}}</ref>{{rp\|pages=78}} Peltomaa is unconvinced of any attribution but agrees with a date preceding the [[Council of Chalcedon]]{{r\|peltomaa\|page=77-85}}, and uses the text in her argument for a 5th century dating of the [[Akathist\|Akathist hymn]]; she cites the work of de Matons who argued that the hymn was dependent both on [[Romanos the Melodist]] and his sources, including Basil.{{r\|peltomaa\|page=46,51}} Cunningham concedes that the majority of scholars are in agreement on a mid-5th century date.{{r\|cunningham\|page=80}}

	According to [[Photios I of Constantinople\|Photius]], Basil also dealt in verse with the life and miracles of [[Thecla\|Saint Thecla]].<ref name=CE/><ref>[http://www.ccel.org/ccel/pearse/morefathers/files/photius_copyright/photius_04bibliotheca.htm Photius, Bibliotheca, 168]</ref> This, however, was a poem and is not the same as the prose ''[[Life and Miracles of Saint Thecla]]''. on the basis of the lack of theological content to indicate a late date,		According to [[Photios I of Constantinople\|Photius]], Basil also dealt in verse with the life and miracles of [[Thecla\|Saint Thecla]].<ref name=CE/><ref>[http://www.ccel.org/ccel/pearse/morefathers/files/photius_copyright/photius_04bibliotheca.htm Photius, Bibliotheca, 168]</ref> This, however, was a poem and is not the same as the prose ''[[Life and Miracles of Saint Thecla]]''. on the basis of the lack of theological content to indicate a late date,

← Previous revision		Revision as of 12:55, 10 September 2023
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	Forty-one sermons (''logoi'') on different portions of the Old Testament have come down to us under his name, and are found in [[Jacques Paul Migne\|Migne]],<ref>''[[Patrologia Graeca]]'', LXXXV, 27-474.</ref> where is also his history of the [[List of protomartyrs\|protomartyr]] Thecla and of the miracles wrought at her grave.<ref>''[[Patrologia Graeca]]'', LXXXV, 477-618.</ref> Most of these sermons may be regarded as genuine, though some of them are now generally assigned to Nestorius.<ref name=CE/>		Forty-one sermons (''logoi'') on different portions of the Old Testament have come down to us under his name, and are found in [[Jacques Paul Migne\|Migne]],<ref>''[[Patrologia Graeca]]'', LXXXV, 27-474.</ref> where is also his history of the [[List of protomartyrs\|protomartyr]] Thecla and of the miracles wrought at her grave.<ref>''[[Patrologia Graeca]]'', LXXXV, 477-618.</ref> Most of these sermons may be regarded as genuine, though some of them are now generally assigned to Nestorius.<ref name=CE/>

	Perhaps the most significant of the works ascribed to Basil is ''Homily XXXIX On the Annunciation of the most holy Mother of God''. B Marx argued against its authenticity, instead assigning it to [[Proclus of Constantinople]]. Cunningham rejects this association in favour of anonymity ~~but agrees that it is spurious~~, dating it to the early 6th century.<ref name="cunningham">{{Cite book \|last=Cunningham \|first=Mary B. \|url=https://www.cambridge.org/core/books/virgin-mary-in-byzantium-c4001000/ADAF05D5E0A3CF85BC40C4F5C5E5570A \|title=The Virgin Mary in Byzantium, c.400-1000: Hymns, Homilies and Hagiography \|date=2021 \|publisher=Cambridge University Press \|location=Cambridge}}</ref>{{rp\|pages=78-81}} Nevertheless, in his extensive assessment of the arguments, R Caro accepts the work as authentic and O'Carroll assigns its precise provenance to Constantinople in 449.{{r\|o'carroll\|page=71-72}} Likewise, Tevel affirms its authenticity.<ref name="peltomaa">{{Cite book \|last=Leena Mari \|first=Peltomaa \|title=The Image of the Virgin Mary in the Akathistos Hymn \|publisher=Brill \|year=2001 \|isbn=90 04 12088 2 \|location=Leiden, The Netherlands}}</ref>{{rp\|pages=78}} Peltomaa is unconvinced of any attribution but agrees with a date preceding the [[Council of Chalcedon]]{{r\|peltomaa\|page=77-85}}, and uses the text in her argument for a 5th century dating of the [[Akathist\|Akathist hymn]]; she cites the work of de Matons who argued that the hymn was dependent both on [[Romanos the Melodist]] and his sources, including Basil.{{r\|peltomaa\|page=46,51}} Cunningham concedes that the majority of scholars are in agreement on a mid-5th century date.{{r\|cunningham\|page=80}}		Perhaps the most significant of the works ascribed to Basil is ''Homily XXXIX On the Annunciation of the most holy Mother of God''. B Marx argued against its authenticity, instead assigning it to [[Proclus of Constantinople]]. Cunningham agrees that it is spurious but rejects this association in favour of anonymity, dating it to the early 6th century.<ref name="cunningham">{{Cite book \|last=Cunningham \|first=Mary B. \|url=https://www.cambridge.org/core/books/virgin-mary-in-byzantium-c4001000/ADAF05D5E0A3CF85BC40C4F5C5E5570A \|title=The Virgin Mary in Byzantium, c.400-1000: Hymns, Homilies and Hagiography \|date=2021 \|publisher=Cambridge University Press \|location=Cambridge}}</ref>{{rp\|pages=78-81}} Nevertheless, in his extensive assessment of the arguments, R Caro accepts the work as authentic and O'Carroll assigns its precise provenance to Constantinople in 449.{{r\|o'carroll\|page=71-72}} Likewise, Tevel affirms its authenticity.<ref name="peltomaa">{{Cite book \|last=Leena Mari \|first=Peltomaa \|title=The Image of the Virgin Mary in the Akathistos Hymn \|publisher=Brill \|year=2001 \|isbn=90 04 12088 2 \|location=Leiden, The Netherlands}}</ref>{{rp\|pages=78}} Peltomaa is unconvinced of any attribution but agrees with a date preceding the [[Council of Chalcedon]]{{r\|peltomaa\|page=77-85}}, and uses the text in her argument for a 5th century dating of the [[Akathist\|Akathist hymn]]; she cites the work of de Matons who argued that the hymn was dependent both on [[Romanos the Melodist]] and his sources, including Basil.{{r\|peltomaa\|page=46,51}} Cunningham concedes that the majority of scholars are in agreement on a mid-5th century date.{{r\|cunningham\|page=80}}

	According to [[Photios I of Constantinople\|Photius]], Basil also dealt in verse with the life and miracles of [[Thecla\|Saint Thecla]].<ref name=CE/><ref>[http://www.ccel.org/ccel/pearse/morefathers/files/photius_copyright/photius_04bibliotheca.htm Photius, Bibliotheca, 168]</ref> This, however, was a poem and is not the same as the prose ''[[Life and Miracles of Saint Thecla]]''. on the basis of the lack of theological content to indicate a late date,		According to [[Photios I of Constantinople\|Photius]], Basil also dealt in verse with the life and miracles of [[Thecla\|Saint Thecla]].<ref name=CE/><ref>[http://www.ccel.org/ccel/pearse/morefathers/files/photius_copyright/photius_04bibliotheca.htm Photius, Bibliotheca, 168]</ref> This, however, was a poem and is not the same as the prose ''[[Life and Miracles of Saint Thecla]]''. on the basis of the lack of theological content to indicate a late date,