Basil The Great Quotes

I think you should learn, of course, and some days you must learn a great deal. But you should also have days when you allow what is already in you to swell up inside of you until it touches everything. And you can feel it inside of you. If you never take time out to let that happen, then you accumulate facts, and they begin to rattle around inside of you. You can make noise with them, but never really feel anything with them. It's hollow.

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.

Words are truly the image of the soul.

Savory...that's a swell word. And Basil and Betel. Capsicum. Curry. All great. But Relish, now, Relish with a capital R. No argument, that' the best.

I have grown to love secrecy. It seems to be the one thing that can make modern life mysterious or marvellous to us. The commonest thing is delightful if one only hides it. When I leave town now I never tell my people where I am going. If I did, I would lose all my pleasure. It is a silly habit, I dare say, but somehow it seems to bring a great deal of romance into one's life.

What are the dead, anyway, but waves and energy? Light shining from a dead star? That, by the way, is a phrase of Julian's. I remember it from a lecture of his on the Iliad, when Patroklos appears to Achilles in a dream. There is a very moving passage where Achilles overjoyed at the sight of the apparition – tries to throw his arms around the ghost of his old friend, and it vanishes. The dead appear to us in dreams, said Julian, because that's the only way they can make us see them; what we see is only a projection, beamed from a great distance, light shining at us from a dead star… Which reminds me, by the way, of a dream I had a couple of weeks ago. I found myself in a strange deserted city – an old city, like London – underpopulated by war or disease. It was night; the streets were dark, bombed-out, abandoned. For a long time, I wandered aimlessly – past ruined parks, blasted statuary, vacant lots overgrown with weeds and collapsed apartment houses with rusted girders poking out of their sides like ribs. But here and there, interspersed among the desolate shells of the heavy old public buildings, I began to see new buildings, too, which were connected by futuristic walkways lit from beneath. Long, cool perspectives of modern architecture, rising phosphorescent and eerie from the rubble. I went inside one of these new buildings. It was like a laboratory, maybe, or a museum. My footsteps echoed on the tile floors.There was a cluster of men, all smoking pipes, gathered around an exhibit in a glass case that gleamed in the dim light and lit their faces ghoulishly from below. I drew nearer. In the case was a machine revolving slowly on a turntable, a machine with metal parts that slid in and out and collapsed in upon themselves to form new images. An Inca temple… click click click… the Pyramids… the Parthenon. History passing beneath my very eyes, changing every moment. 'I thought I'd find you here,' said a voice at my elbow. It was Henry. His gaze was steady and impassive in the dim light. Above his ear, beneath the wire stem of his spectacles, I could just make out the powder burn and the dark hole in his right temple. I was glad to see him, though not exactly surprised. 'You know,' I said to him, 'everybody is saying that you're dead.' He stared down at the machine. The Colosseum… click click click… the Pantheon. 'I'm not dead,' he said. 'I'm only having a bit of trouble with my passport.' 'What?' He cleared his throat. 'My movements are restricted,' he said. 'I no longer have the ability to travel as freely as I would like.' Hagia Sophia. St. Mark's, in Venice. 'What is this place?' I asked him. 'That information is classified, I'm afraid.' 1 looked around curiously. It seemed that I was the only visitor. 'Is it open to the public?' I said. 'Not generally, no.' I looked at him. There was so much I wanted to ask him, so much I wanted to say; but somehow I knew there wasn't time and even if there was, that it was all, somehow, beside the point. 'Are you happy here?' I said at last. He considered this for a moment. 'Not particularly,' he said. 'But you're not very happy where you are, either.' St. Basil's, in Moscow. Chartres. Salisbury and Amiens. He glanced at his watch. 'I hope you'll excuse me,' he said, 'but I'm late for an appointment.' He turned from me and walked away. I watched his back receding down the long, gleaming hall.

I know many who fast, pray, sigh, and demonstrate every manner of piety, so long as it costs them nothing, yet would not part with a penny to help those in distress.

When I go into the house of one of these tasteless newly rich individuals, and see it bedecked with every imaginable hue, I know that this person possesses nothing more valuable than what is on display; such people decorate inanimate objects, but fail to beautify the soul.

Preserve gratitude like a precious deposit within your soul, and from it you will receive a double portion of delight. Remember the apostolic word, "Give thanks in all circumstances.

Our reasoning brain is weak, and our tongue is weaker still”, remarks St Basil the Great. “It is easier to measure the entire sea with a tiny cup than to grasp God's ineffable greatness with the human mind.”10

I want creation to penetrate you with so much admiration that everywhere, wherever you may be, the least plant may bring to you the clear remembrance of the Creator. If you see the grass of the fields, think of human nature, and remember the comparison of the wise Isaiah. “All flesh is grass, and all the goodliness thereof is as the flower of the field.

You showed no mercy; it will not be shown to you. You opened not your house; you will be expelled from the Kingdom. You gave not your bread; you will not receive eternal life.

3938The bread which you do not use is the bread of the hungry; the garment hanging in your wardrobe is the garment of him who is naked; the shoes that you do not wear are the shoes of the one who is barefoot; the money that you keep locked away is the money of the poor; the acts of charity that you do not perform are so many injustices that you commit.

Basil my dear boy puts everything that is charming in him into his work. The consequence is that he has nothing left for life but his prejudices his principles and his common sense. The only artists I have ever known who are personally delightful are bad artists. Good artists exist simply in what they make and consequently are perfectly uninteresting in what they are. A great poet a really great poet is the most unpoetical of all creatures. But inferior poets are absolutely fascinating. The worse their rhymes are the more picturesque they look. The mere fact of having published a book of second-rate sonnets makes a man quite irresistible. He lives the poetry that he cannot write. The others write the poetry that they dare not realize.

For if we all took only what was necessary to satisfy our own needs, giving the rest to those who lack, no one would be rich, no one would be poor, and no one would be in need.

What does the Spirit do? His works are ineffable in majesty, and innumerable in quantity. How can we even ponder what extends beyond the ages? What did He do before creation began? How great are the graces He showered on creation? What power will He wield in the age to come? He existed; He pre-existed; He co-existed with the Father and the Son before the ages. Even if you can imagine anything beyond the ages, you will discover that the Spirit is even further before.

Angels also often want to contribute more than money to a young company. Angels have the experience, and inclination, to be great mentors and valuable directors.

Everyone is a theologian, even those who have stains on their souls.

The radiance of divine beauty is altogether beyond the power of words to describe.

He who plants kindness gathers love.

Care for the needy requires the expenditure of wealth: when all share alike, disbursing their possessions among themselves, they each receive a small portion for their individual needs. Thus, those who love their neighbor as themselves possess nothing more than their neighbor; yet surely, you seem to have great possessions! How else can this be, but that you have preferred your own enjoyment to the consolation of the many? For the more you abound in wealth, the more you lack in love.

Claudia said, “But, Mrs. Frankweiler, you should want to learn one new thing every day. We did even at the museum.” “No,” I answered, “I don’t agree with that. I think you should learn, of course, and some days you must learn a great deal. But you should also have days when you allow what is already in you to swell up inside of you until it touches everything. And you can feel it inside you. If you never take time out to let that happen, then you just accumulate facts, and they begin to rattle around inside of you. You can make noise with them, but never really feel anything with them. It’s hollow.

One of the things Maxwell learned from his reading was the fallibility of men's efforts to understand the world. All of the great scientists had made mistakes. He was acutely aware of his own tendency to make errors in calculation.

the whole idea of a “holy” war was an alien concept to the Byzantine mind. Killing, as Saint Basil of Caesarea had taught in the fourth century, was sometimes necessary but never praiseworthy, and certainly not grounds for remission of sins. The Eastern Church had held this line tenaciously throughout the centuries, even rejecting the great warrior-emperor Nicephorus Phocas’s attempt to have soldiers who died fighting Muslims declared martyrs. Wars could, of course, be just, but on the whole diplomacy was infinitely preferable. Above all, eastern clergy were not permitted to take up arms, and the strange sight of Norman clerics armed and even leading soldiers disconcerted the watching hosts.

Indeed, the Father was and the Son was born. Do not say, “When?” That’s a stupid question. Do not ask, “How?” An answer is impossible. For “when” has temporal overtones and “how” makes us slide toward corporeal ways of conceptualizing his birth.

Had you clothed the naked, had you given your bread to the hungry, had your door been open to every stranger, had you been a parent to the orphan, had you made the suffering of every helpless person your own, what money would you have left, the loss of which to grieve?

After they have squandered their wealth among so many pursuits, if there is any left over, they hide it in the ground and guard it deep within the earth. “For the future,” they say, “is always uncertain; therefore let us take care, lest some unforeseen need should arise.” Yet while it is uncertain whether you will have need of this buried gold, the losses you incur from your inhuman behavior are not at all uncertain

I think you should learn, of course, and some days you must learn a great deal. But you should also have days when you allow what is already in you to swell up inside of you until it touches everything. And you can feel it inside you. If you never take time out to let that happen, then you just accumulate facts, and they begin to rattle around inside of you. You can make noise with them, but never really feel anything with them. It’s hollow.

What then will you answer the Judge? You gorgeously array your walls, but do not clothe your fellow human being; you adorn horses, but turn away from the shameful plight of your brother or sister; you allow grain to rot in your barns, but do not feed those who are starving; you hide gold in the earth, but ignore the oppressed!

Unfortunately, in seeing ourselves as we truly are, not all that we see is beautiful and attractive. This is undoubtedly part of the reason we flee silence. We do not want to be confronted with our hypocrisy, our phoniness. We see how false and fragile is the false self we project. We have to go through this painful experience to come to our true self. It is a harrowing journey, a death to self – the false self – and no one wants to die. But it is the only path to life, to freedom, to peace, to true love. And it begins with silence. We cannot give ourselves in love if we do not know and possess ourselves. This is the great value of silence. It is the pathway to all we truly want.

But the things invented through devotion to art promote business, which is especially to be avoided as harmful to the human being.

Though you speak to yourself in secret, your words are examined in heaven.

I admire your proposing questions not for the sake of testing, as many now do, but to discover the truth itself.

Likeness to God, however, cannot be had without knowledge, and knowledge comes from teaching.

In his earlier campaigns his logistical strategy was direct and devoid of subtlety. The cause would appear to be, first, that in the youthful Alexander, bred to kingship and triumph, there was more of the Homeric hero than in the other great captains of history; and, still more perhaps, that he had such justifiable confidence in the superiority of his instrument and his own battle handling of it that he felt no need to dislocate preparatorily his adversaries' strategic balance. His lessons for posterity lie at the two poles-grand strategy and tactics.

David Hume, the great eighteenth century Scottish philosopher, had put the cat among the pigeons with his notion of scepticism: that nothing can be proved, except in mathematics, and that much of what we take to be fact is merely conjecture.

I discovered from this word both that the human is nothing and that the human is great. If you look toward our nature alone, it is nothing and is worthy of nothing, but if you look toward the honor with which he was honored, the human is great.

But by his own hands, as an artist, he took earth. When you focus on what is taken, what is the human being? When you understand the One doing the molding, the human is great, indeed he is nothing because of the material and great through the honor.

Love of God is not something that can be taught. We did not learn from someone else how to rejoice in light or want to live, or to love our parents or guardians. It is the same – perhaps even more so – with our love for God: it does not come by another’s teaching.

Then, in 333 B.C., he turned south through the Cilician 'Gates' on the direct route towards Syria, where Darius III was concentrating to oppose him. Here, through the failure of his intelligence service and his own assumption that the Persians would await him in the plains, Alexander was strategically out-manoeuvred. While Alexander made a direct approach, Darius made an indirect-and, moving up the higher reaches of the Euphrates, came through the Amanic Gates onto Alexander's rear. He, who had been so careful to secure his chain of bases, now found himself cut off from them. But, turning back, he extricated himself at the battle of Issus by the superiority of his tactics as well as of his tactical instrument-no Great Captain applied this unexpectedness of indirectness more in his tactics.

It tastes good, garlic and salt in it, with the half-sweet white wine of Orvieto on scanty grass under great trees where the ramparts cuddle Lucca. It sounds right, spoken on the ridge between marine olives and hillside blue figs, under the breeze fresh with pollen of Apennine sage. It feels soft, weed thick in the cave and the smooth wet riddance of Antonietta’s bathing suit, mouth ajar for submarine Amalfitan kisses. It looks well on the page, but never well enough. Something is lost when wind, sun, sea upbraid justly an unconvinced deserter.

First, let me say that we have already received from God the ability to fulfil all his commands. We have then no reason to resent them, as if something beyond our capacity were being asked of us. We have no reason either to be angry, as if we had to pay back more than we had received.

And what then? One night, a fever, a pleurisy, or an inflammation of the lungs, snatches away this man from the midst of men, stripped in a moment of all his stage accessories, and all this, his glory, is proved a mere dream. Therefore the Prophet has compared human glory to the weakest flower. 3.

think you should learn, of course, and some days you must learn a great deal. But you should also have days when you allow what is already in you to swell up inside of you until it touches everything. And you can feel it inside you. If you never take time out to let that happen, then you just accumulate

[The Holy Spirit] is present as a whole to each and wholly present everywhere. He is portioned out impassably and participated in as a whole. He is like a sunbeam whose grace is present to the one who enjoys him as if he were present to such a one alone, and still he illuminates land and sea and is mixed with the air. Just so, indeed, the Spirit is present to each one who is fit to receive him, as if he were present to him alone, and still he sends out his grace that is complete and sufficient for all. The things that participate in him enjoy him to the extent that their nature allows, not to the extent that his power allows.

As we advance in the spiritual life and in the practice of systematic self-examination we are often surprised by the discovery of vast unknown tracts of the inner life of the soul. They seem like great plains stretching out in mystery and wrapt in mists that sometimes for a moment lift, or sweep off and leave one looking for one brief instant upon great reaches of one’s own life, unknown, unmeasured, unexplored. Men stand at such moments breathless in wonder and in awe gazing upon these great tracts upon which they have never looked before, with kindling eyes and beating hearts; and while they look the mists steal back till all is lost to sight once more and they are left wondering if what they saw was reality, or the creation of their fancy. Or sometimes they see, not far-stretching plains which fill the soul with an awestruck sense of its expansiveness and of how much has been left absolutely uncultivated, not these plains but mountain peaks climbing and reaching upwards till lost in the heavens, echoing it may be with the voice of many streams whose waters fertilize and enrich those small tracts of the soul’s life which have been reclaimed and cultivated and which many a man has thought to be his whole inner self, though he never asked himself whence those rich streams had their source. Now he sees how their source lay in unmeasured heights of his own inner being whose existence he never dreamed of before. In one brief instant they have unveiled themselves. He looks again, and they are shut out from his eyes, there is no token visible that he possesses such reaches, such heights of life. The commonplaces of his existence gather in and crowd upon him, the ordinary routine of life settles down upon him, limiting and confining him on all sides, the same unbroken line measures his horizon, such as he has always known it, the same round of interests and occupations crowd in upon his hours and fill them, the pressure of the hard facts of life upon him are as unmistakable and as leveling as ever, bidding him forget his dreams and meet and obey the requirements of the world in which he lives. And yet the man who has caught but a momentary glimpse of that vast unknown inner life can never be the same as he was before; he must be better or worse, trying to explore and possess and cultivate that unknown world within him, or trying—oh, would that he could succeed!—to forget it. He has seen that alongside of, or far out beyond the reach of, the commonplace life of routine, another life stretches away whither he knows not, he feels that he has greater capacities for good or evil than he ever imagined. He has, in a word, awakened with tremulous awe to the discovery that his life which he has hitherto believed limited and confined to what he knew, reaches infinitely beyond his knowledge and is far greater than he ever dreamed.

Answer me! The circle is complete, and bound in completion,” Basil heard himself say, and knew that it was true. “I charge you, Theron— No, wait.” Formally, he said: “Son of Tremontaine: Alexander Theron Tielman Campion, I charge you, speak!” Theron gave a great gasp, filling his lungs as though coming up from deep water. “The hunt!” he cried. Basil cradled him in his arms. “Hush,” he said. “The hunt is over, you’re with me. You did well.

not heaven and earth and the great seas, not the creatures that live in the water and on dry land, not plants, and stars, and air, and seasons, not the vast variety in the order of the universe, so well sets forth the excellency of His might as that God, being incomprehensible, should have been able, impassibly, through flesh, to have come into close conflict with death, to the end that by His own suffering He might give us the boon of freedom from suffering.

It was the best hour of the day now and Basil was terribly happy. This summer he and his mother and sister were going to the lakes and next fall he was starting away to school. Then he would go to Yale and be a great athlete, and after that-- if his two dreams had fitted onto each other chronologically instead of existing independently side by side-- he was due to become a gentleman burglar. Everything was fine. He had so many alluring things to think about that it was hard to fall asleep at night.

Basil, my dear boy, puts everything that is charming in him into his work. The consequence is that he has nothing left for life but his prejudices, his principles, and his common sense. The only artists I have ever known, who are personally delightful, are bad artists. Good artists exist simply in what they make, and consequently are perfectly uninteresting in what they are. A great poet, a really great poet, is the most unpoetical of all creatures. But inferior poets are absolutely fascinating. The worse their rhymes are, the more picturesque they look. The mere fact of having published a book of second-rate sonnets makes a man quite irresistible. he lives the poetry that he cannot write. The others write poetry that they dare not realize.

There is one last way to break with your past and begin a new stage of your career journey, which is to take some advice that appears at the end of the 1964 film Zorba the Greek. Zorba, the great lover of life, is sitting on the beach with the repressed and bookish Basil, an Englishman who has come to a tiny Greek island with the hope of setting up a small business. The elaborate cable system that Zorba has designed and built for Basil to bring logs down the mountainside has just collapsed on its very first trial. Their whole entrepreneurial venture is in complete ruins, a failure before it has even begun. And that is the moment when Zorba unveils his philosophy of life to Basil: ZORBA: Damn it boss, I like you too much not to say it. You’ve got everything except one thing: madness! A man needs a little madness, or else… BASIL: Or else? ZORBA:…he never dares cut the rope and be free. Basil then stands up and, completely out of character, asks Zorba to teach him how to dance. The Englishman has finally learned that life is there to be lived with passion, that risks are there to be taken, the day is there to be seized. To do otherwise is a disservice to life itself. Zorba’s words are one of the great messages for the human quest in search of the good life. Most of us live bound by our fears and inhibitions. Yet if we are to move beyond them, if we are to cut the rope and be free, we need to treat life as an experiment and discover the little bit of madness that lies within us all.

But wealth is necessary for rearing children,' someone will say. This is a specious excuse for greed; although you speak as though children were your concern, you betray the inclinations of your own heart. Do not impute guilt to the guiltless! They have their own Master who cares for their needs. They received their being from God, and God will provide what they need to live. Was the command found in the Gospel, 'If you wish to be perfect, sell your possessions and give the money to the poor,' not written for the married? After seeking the blessing of children from the Lord, and being found worthy to become parents, did you at once add the following, 'Give me children, that I may disobey your commandments; give me children, that I might not attain the Kingdom of Heaven?

Let us go and sit in the shade," said Lord Henry. "Parker has brought out the drinks, and if you stay any longer in this glare, you will be quite spoiled, and Basil will never paint you again. You really must not allow yourself to become sunburnt. It would be unbecoming." "What can it matter?" cried Dorian Gray, laughing, as he sat down on the seat at the end of the garden. "It should matter everything to you, Mr. Gray." "Why?" "Because you have the most marvellous youth, and youth is the one thing worth having." "I don't feel that, Lord Henry." "No, you don't feel it now. Some day, when you are old and wrinkled and ugly, when thought has seared your forehead with its lines, and passion branded your lips with its hideous fires, you will feel it, you will feel it terribly. Now, wherever you go, you charm the world. Will it always be so? ... You have a wonderfully beautiful face, Mr. Gray. Don't frown. You have. And beauty is a form of genius--is higher, indeed, than genius, as it needs no explanation. It is of the great facts of the world, like sunlight, or spring-time, or the reflection in dark waters of that silver shell we call the moon. It cannot be questioned. It has its divine right of sovereignty. It makes princes of those who have it. You smile? Ah! when you have lost it you won't smile.... People say sometimes that beauty is only superficial. That may be so, but at least it is not so superficial as thought is. To me, beauty is the wonder of wonders. It is only shallow people who do not judge by appearances. The true mystery of the world is the visible, not the invisible.... Yes, Mr. Gray, the gods have been good to you. But what the gods give they quickly take away. You have only a few years in which to live really, perfectly, and fully. When your youth goes, your beauty will go with it, and then you will suddenly discover that there are no triumphs left for you, or have to content yourself with those mean triumphs that the memory of your past will make more bitter than defeats. Every month as it wanes brings you nearer to something dreadful. Time is jealous of you, and wars against your lilies and your roses. You will become sallow, and hollow-cheeked, and dull-eyed. You will suffer horribly.... Ah! realize your youth while you have it. Don't squander the gold of your days, listening to the tedious, trying to improve the hopeless failure, or giving away your life to the ignorant, the common, and the vulgar. These are the sickly aims, the false ideals, of our age. Live! Live the wonderful life that is in you! Let nothing be lost upon you. Be always searching for new sensations. Be afraid of nothing.... A new Hedonism--that is what our century wants. You might be its visible symbol. With your personality there is nothing you could not do. The world belongs to you for a season.... The moment I met you I saw that you were quite unconscious of what you really are, of what you really might be. There was so much in you that charmed me that I felt I must tell you something about yourself. I thought how tragic it would be if you were wasted. For there is such a little time that your youth will last--such a little time. The common hill-flowers wither, but they blossom again. The laburnum will be as yellow next June as it is now. In a month there will be purple stars on the clematis, and year after year the green night of its leaves will hold its purple stars. But we never get back our youth. The pulse of joy that beats in us at twenty becomes sluggish. Our limbs fail, our senses rot. We degenerate into hideous puppets, haunted by the memory of the passions of which we were too much afraid, and the exquisite temptations that we had not the courage to yield to. Youth! Youth! There is absolutely nothing in the world but youth!

Days in summer, Basil, are apt to linger,” murmured Lord Henry. “Perhaps you will tire sooner than he will. It is a sad thing to think of, but there is no doubt that genius lasts longer than beauty. That accounts for the fact that we all take such pains to over-educate ourselves. In the wild struggle for existence, we want to have something that endures, and so we fill our minds with rubbish and facts, in the silly hope of keeping our place. The thoroughly well-informed man—that is the modern ideal. And the mind of the thoroughly well-informed man is a dreadful thing. It is like a bric-a-brac shop, all monsters and dust, with everything priced above its proper value. I think you will tire first, all the same. Some day you will look at your friend, and he will seem to you to be a little out of drawing, or you won’t like his tone of colour, or something. You will bitterly reproach him in your own heart, and seriously think that he has behaved very badly to you. The next time he calls, you will be perfectly cold and indifferent. It will be a great pity, for it will alter you. What you have told me is quite a romance, a romance of art one might call it, and the worst of having a romance of any kind is that it leaves one so unromantic.

Romance of the sleepwalker" Green, as I love you, greenly. Green the wind, and green the branches. The dark ship on the sea and the horse on the mountain. With her waist that’s made of shadow dreaming on the high veranda, green the flesh, and green the tresses, with eyes of frozen silver. Green, as I love you, greenly. Beneath the moon of the gypsies silent things are looking at her things she cannot see. Green, as I love you, greenly. Great stars of white hoarfrost come with the fish of shadow opening the road of morning. The fig tree’s rubbing on the dawn wind with the rasping of its branches, and the mountain cunning cat, bristles with its sour agaves. Who is coming? And from where...? She waits on the high veranda, green the flesh and green the tresses, dreaming of the bitter ocean. - 'Brother, friend, I want to barter your house for my stallion, sell my saddle for your mirror, change my dagger for your blanket. Brother mine, I come here bleeding from the mountain pass of Cabra.’ - ‘If I could, my young friend, then maybe we’d strike a bargain, but I am no longer I, nor is this house, of mine, mine.’ - ‘Brother, friend, I want to die now, in the fitness of my own bed, made of iron, if it can be, with its sheets of finest cambric. Can you see the wound I carry from my throat to my heart?’ - ‘Three hundred red roses your white shirt now carries. Your blood stinks and oozes, all around your scarlet sashes. But I am no longer I, nor is this house of mine, mine.’ - ‘Let me then, at least, climb up there, up towards the high verandas. Let me climb, let me climb there, up towards the green verandas. High verandas of the moonlight, where I hear the sound of waters.’ Now they climb, the two companions, up there to the high veranda, letting fall a trail of blood drops, letting fall a trail of tears. On the morning rooftops, trembled, the small tin lanterns. A thousand tambourines of crystal wounded the light of daybreak. Green, as I love you, greenly. Green the wind, and green the branches. They climbed up, the two companions. In the mouth, the dark breezes left there a strange flavour, of gall, and mint, and sweet basil. - ‘Brother, friend! Where is she, tell me, where is she, your bitter beauty? How often, she waited for you! How often, she would have waited, cool the face, and dark the tresses, on this green veranda!’ Over the cistern’s surface the gypsy girl was rocking. Green the bed is, green the tresses, with eyes of frozen silver. An ice-ray made of moonlight holding her above the water. How intimate the night became, like a little, hidden plaza. Drunken Civil Guards were beating, beating, beating on the door frame. Green, as I love you, greenly. Green the wind, and green the branches. The dark ship on the sea, and the horse on the mountain.

Tom Kha Gai (Chicken Coconut Soup) This wonderfully flavored soup is made of chicken simmered in coconut milk and delicately seasoned with galangal and lemon grass. It's a great favorite among Thais and is traditionally served with rice. Give it a try! Makes 4 servings. Ingredients: 14 oz. chicken breasts 4 cups coconut milk 4 cups chicken broth 8 slices fresh galangal (Available in most Asian groceries.) 1 stalk fresh lemongrass, sliced 1 cup mushrooms, sliced 1 tbsp. fresh lime juice 1 tbsp. fish sauce (Available in most Asian groceries.) 1 tsp. sugar 1 tsp. nam prik or Thai chili paste (Available in most Asian groceries.) ¼ cup fresh basil leaves ¼ cup fresh cilantro, chopped Instructions: 1. Take a large saucepan and mix together the coconut milk, chicken broth, galangal and lemongrass. Bring the mixture to a boil over high heat, stirring frequently. 2. Reduce heat to medium and add the chicken. Simmer for a few minutes then add the mushrooms. Season with the lime juice, fish sauce, sugar and chili paste. Continue simmering over low heat until the chicken is cooked through. 3. Remove the lemongrass. Turn off heat and transfer to serving dish. Garnish with basil leaves and cilantro.

When The Artificial Silk Girl first appeared in English in 1933, it was part of an ongoing cultural exchange between Germany and Great Britain. But it was not only the fact that Keun’s novel had been a bestseller in Germany that prompted its instant translation; it was also one of the last accounts of everyday German life before the Nazis came to power. By the time the English translation appeared in Great Britain, Keun’s books had already been banned in Germany. Thus star translator Basil Creighton made a special point of emphasizing the political environment encountered by Keun’s Artificial Silk Girl in Berlin, adding passages in the translation that were designed specifically to help readers position Keun’s novel in the context of then-recent German political developments.

The bread you are holding back is for the hungry, the clothes you keep put away are for the naked, the shoes that are rotting away with disuse are for those who have none, the silver you keep buried in the earth is for the needy. —St. Basil the Great, On Social Justice

You'll find trattorie brimming with the spirit of Sicily no matter which direction you head from the Four Corners. At Zia Pina, you will find no menu at all, just Pina and her helpers cooking up great piles of stuffed sardines, baby octopus, and fried red mullet. At Trattoria Basile, you take your ticket and build your meal piece by piece: a few stuffed eggplant, a plate of spaghetti and clams, maybe a bit of grilled sausage.

They are all dead now, Diocletian and Ignatius, Cyril and Hypatia, Julian and Basil, Athanasius and Arîus: every party has yielded up its persecutors and its martyrs, its hates and slanders and aspirations and heroisms, to the arms of that great Silence whose secrets they all claimed so loudly to have read. Even the dogmas for which they fought might seem to be dead too. For if Julian and Sallustius, Gregory and John Chrysostom, were to rise again and see the world as it now is, they would probably feel their personal differences melt away in comparison with the vast difference between their world and this. They fought to the death about this credo and that, but the same spirit was in all of them.

He had made a discovery of the first magnitude. It opened up an entirely new approach to physics, which led to statistical mechanics, to a proper understanding of thermodynamics and to the use of probability distributions in quantum mechanics. If he had done nothing else, this breakthrough would have been enough to put him among the world's great scientists.

Lamps are made needless by the advent of the sun; and, on the appearance of the truth, the occupation of the Law is gone, and prophecy is hushed into silence. He, on the contrary, who has been empowered to look down into the depth of the meaning of the Law, and, after passing through the obscurity of the letter, as through a veil, to arrive within things unspeakable, is like Moses taking off the veil when he spoke with God. He, too, turns from the letter to the Spirit.

shoulder. “If your young man is innocent he’ll be all right. British justice is deservedly respected all the world over.” “But the p’lice, they’re something chronic; they’ll worm anything out of you,” blubbered Nellie. “Don’t get any wrong ideas about our excellent police force into your head,” Mr. Slocomb admonished her. “They are the friends of the innocent. Of course this is very unfortunate for your young man, but surely——” “There ’e is, my poor Bob, in a nasty cell! Oh, sir, d’you think they’ll let me see ’im?” “Well, really——” began Mr. Slocomb; but the conversation was interrupted by a strident call. “Nellie! Nellie! What are you about? Pull yourself together, girl! We have to dine even if...” Mrs. Bliss, the proprietress of the Frampton, flowingly clothed in black satin, paused in the doorway. “Dear me, Mr. Slocomb; you must be wondering what’s come to me, shouting all over the house like this! But really, my poor nerves are so jangled I hardly know where I am! To think of dear Miss Pongleton, always so particular, poor soul, lying there on the stairs—dear, dear, dear!” Nellie had slipped past Mrs. Bliss and scuttled back to the kitchen. Mr. Slocomb noticed that Mrs. Bliss’s black satin was unrelieved by the usual loops of gold chain and pearls, and concluded that this restraint was in token of respect to the deceased. “Yes, indeed, Mrs. Bliss, you must be distraught. Indeed a terrible affair! And this poor girl is in great distress about young Bob Thurlow, but I would advise you to keep her mind on her work, Mrs. Bliss; work is a wonderful balm for harassed nerves. A dreadful business! I only know, of course, the sparse details which I have just read in the evening Press.” “You’ve heard nothing more, Mr. Slocomb? Nellie’s Bob is a good-for-nothing, we all know”—Mrs. Bliss’s tone held sinister meaning—“but I’m sure none of us thought him capable of this!” “We must not think him so now, Mrs. Bliss, until—and unless—we are reluctantly compelled to do so,” Mr. Slocomb told her in his most pompous manner. “And Bob was always so good to poor Miss Pongleton’s Tuppy. The little creature is very restless; mark my words, he’s beginning to pine! Now I wonder, Mr. Slocomb, what I ought to do with him? What would you advise? Perhaps poor Miss Pongleton’s nephew, young Mr. Basil, would take him—though in lodgings, of course, I hardly know. There’s many a landlady would think a dog nothing but a nuisance, and little return for it, but of course what I have done for the poor dear lady I did gladly——” “Indeed, Mrs. Bliss, we have always counted you as one of Tuppy’s best friends. And as you say, Bob Thurlow was good to him, too; he took him for walks, I believe?” “He always seemed so fond of the poor little fellow; who could believe ... Well! well! And they say dogs know! What was that saying Mr. Blend was so fond of at one time—before your day, I daresay it would be: True humanity shows itself first in kindness to dumb animals. Out of one of his scrap-books. Well, the truest sayings sometimes go astray! But I must see after that girl; and cook’s not much better, she’s so flustered she’s making Nellie ten times worse. She can’t keep her tongue still a moment!” Mrs. Bliss bustled away, and Mr. Slocomb, apparently rather exasperated by her chatter, made his escape as soon as she had removed herself from the doorway. As Mrs. Bliss returned to the kitchen she thought: “Well, I’m glad he’s here; that’s some comfort; always so helpful—but goodness knows what the dinner will be like!” CHAPTER TWO THE FRUMPS DINNER at the Frampton that evening was eaten to the accompaniment of livelier conversation than usual, and now and again from one of the little tables an excited voice would rise to a pitch that dominated the surrounding talk until the owner of the voice, realizing her unseemly assertiveness on this solemn evening, would fall into lowered tones or awkward silence. The boarders discussed the murder callously. One’s

For example, basil is great for curing stomach cramps, and sage is good for anxiety or depression.

Reaching for his water glass, Jack rubbed his thumb over the film of condensation on the outside. Then he shot me a level glance as if taking up a challenge. “My turn,” he said. I smiled, having fun. “You’re going to guess my perfect day? That’s too easy. All it would involve is earplugs, blackout shades, and twelve hours of sleep.” He ignored that. “It’s a nice fall day—” “There’s no fall in Texas.” I reached for a cube of bread with little shreds of basil embedded in it. “You’re on vacation. There’s fall.” “Am I by myself or with Dane?” I asked, dipping a corner of the bread into a tiny dish of olive oil. “You’re with a guy. But not Dane.” “Dane doesn’t get to be part of my perfect day?” Jack shook his head slowly, watching me. “New guy.” Taking a bite of the dense, delicious bread, I decided to humor him. “Where are New Guy and I vacationing?” “New England. New Hampshire, probably.” Intrigued, I considered the idea. “I’ve never been that far north.” “You’re staying in an old hotel with verandas and chandeliers and gardens.” “That sounds nice,” I admitted. “You and the guy go driving through the mountains to see the color of the leaves, and you find a little town where there’s a crafts festival. You stop and buy a couple of dusty used books, a pile of handmade Christmas ornaments, and a bottle of genuine maple syrup. You go back to the hotel and take a nap with the windows open.” “Does he like naps?” “Not usually. But he makes an exception for you.” “I like this guy. So what happens when we wake up?” “You get dressed for drinks and dinner, and you go down to the restaurant. At the table next to yours, there’s an old couple who looks like they’ve been married at least fifty years. You and the guy take turns guessing the secret of a long marriage. He says it’s lots of great sex. You say it’s being with someone who can make you laugh every day. He says he can do both.” I couldn’t help smiling. “Pretty sure of himself, isn’t he?” “Yeah, but you like that about him. After dinner, the two of you dance to live orchestra music.” “He knows how to dance?” Jack nodded. “His mother made him take lessons when he was in grade school.” I forced myself to take another bite of bread, chewing casually. But inside I felt stricken, filled with unexpected yearning. And I realized the problem: no one I knew would have come up with that day for me. This is a man, I thought, who could break my heart.

The bread you do not use is the bread of the hungry. The garment hanging in your wardrobe is the garment of the person who is naked. The shoes you do not wear are the shoes of one who is barefoot. The money you keep locked away is the money of the poor. The acts of charity you do not perform are the injustices you commit. - Saint Basil the Great.

Among the first explicit accusations leveled against Origen by these authors, even though some do deal with eschatological issues, none is directed against his apokatastasis doctrine, or at least none is against the eventual universal restoration of all humans. They were well aware that Origen's core doctrine was that of the eventual restoration of all human beings, but they did not criticize this (they limited themselves to counter the claim of the final salvation of the devil), very probably because, as Basil attests […], still at the end of the fourth century a great many Christians believed in the final apokatastasis of all humans. (577)

Salmon en Croute In Celtic mythology, the salmon is a magical fish that grants the eater knowledge of all things. Notes: Nonstick spray may be substituted for melted butter. Keep the phyllo covered with plastic wrap and a damp towel until ready to assemble; otherwise, it will dry out. 2 cloves garlic 1 7-oz. jar sun-dried tomatoes in olive oil 3 cups torn fresh basil leaves salt and pepper to taste 1 package 9x14 phyllo dough, thawed 1 cup melted butter 10 4-oz. salmon fillets, skin removed 2 eggs, beaten with ¼ cup water Preheat oven to 425 degrees. In a food processor, blend garlic, tomatoes with oil, basil, and salt and pepper. Set aside. Grease two large cookie sheets. Carefully lay five sheets of phyllo across each cookie sheet, overlapping and brushing each sheet with melted butter. Repeat. Divide salmon evenly between the cookie sheets and place vertically on top of phyllo, leaving a space between each fillet. Divide and spread basil mixture on top of each individual salmon fillet. Cover salmon with five sheets of phyllo, brushing each sheet with butter. Repeat. With a pizza cutter or knife, slice in between each fillet. Using egg wash, fold sides of phyllo together to form individual “packets.” Bake for 15–20 minutes. Serves 10. Lemon Zucchini Bake Use lemon thyme to add a sweet citrus flavor to everything from poultry to vegetables. If you can’t find it in your area, try chopped lemon balm, lemon verbena, or lemon basil. ¼ cup seasoned bread crumbs ¼ cup grated Parmesan cheese 2 teaspoons lemon thyme leaves 2 large zucchinis, thinly sliced 1 large Vidalia onion, thinly sliced 4 tablespoons melted butter Preheat oven to 350 degrees. Mix bread crumbs, cheese, and thyme. In a round casserole dish, layer half of the zucchini and half of the onion slices. Baste with melted butter. Add half of the bread crumb mixture. Repeat layers and bake, covered, for 20 minutes. Serves 4–6. Body Scrub Sugar scrubs are a great way to slough off stress and dead skin. For unique scents, try layering dried herbs like lavender (revitalizing) or peppermint (energizing) with a cup of white sugar and let stand for two weeks before use, shaking periodically. Then blend with a tablespoon of light oil such as sunflower seed. Slough away dead skin in the shower or tub.

Another key to a perfect salad is the sauce, or vinaigrette. Most people don’t think of vinaigrette as a sauce but it is one of the most important in the French repertoire. It always includes mustard, and shallot, garlic, or chives, either vinegar or lemon juice, and most often peanut oil, though olive and canola oil are rapidly becoming more common. The proportions are 1 tablespoon vinegar, 1 teaspoon mustard, ¼ cup (60ml) oil, a pinch of salt. There can be more to a vinaigrette. Try adding a bit of soy sauce (1 teaspoon) when you add the vinegar, mix oils or use just a nut oil—hazelnut and walnut are my favorites, but almond and peanut oil are delicious, too. You can add different herbs aside from the traditional chives—try tarragon, mint, thyme, basil, or fennel fronds—a flavored mustard, a mix of ground peppercorns. One vital tip for making a great salad, whether green, composed, or otherwise, is to thoroughly toss the leaves in the vinaigrette. Some people ask me if they should toss salad with their hands. My resounding response is “Ugh.” Apparently someone at some time said the French do this but I’ve never witnessed this behavior and cannot imagine anything worse. The best utensils for tossing salad are a wooden spoon and fork, though you can use whatever is easiest for you. The point is to fatiguer la salade, tire out the lettuce, by lifting it up and out of the bowl, turning it, and letting it fall back into the bowl as many times as it takes for the lettuce leaves to begin to feel heavy. When they do, they’re perfectly dressed. And finally, toss the lettuce right before you plan to serve the salad. You cannot do this in advance. The acid in the vinaigrette begins to “cook” the leaves almost immediately—they’ll soon be wilted and soft if they’re left to sit.

In the mean time, as there existed no dispute about the navigation of the River Lava, we rowed up very peaceably towards the great city of Pontiana. On our meeting a canoe with a Malay in it, the Admiral, who had been studying Marsden's dictionary all the way, stood up in the barge, made the men lie on their oars, and to their great astonishment, and probably to that of the native, called out in the Malay tongue,— "Which is the way to the sultan's house?" To Sir Samuel's unspeakable delight, the man whom he addressed understood him, and after offering to show us the landing-place, paddled off ahead of us.

Be this as it may, I make a rule of entering a monkey as speedily as possible after hoisting my pendant; and if a reform takes place in the table of ratings, I would recommend a corner for the "ship's monkey," which should be borne on the books for "full allowance of victuals," excepting only the grog; for I have observed that a small quantity of tipple very soon upsets him; and although there are few things in nature more ridiculous than a monkey half-seas over, yet the reasons against permitting such pranks are obvious and numerous. When Lord Melville, then First Lord of the Admiralty, to my great surprise and delight, put into my hands a commission for a ship going to the South American station, a quarter of the world I had long desired to visit, my first thought was, "Where now shall I manage to find a merry rascal of a monkey?" Of course, I did not give audible expression to this thought in the First Lord's room; but, on coming down-stairs, I had a talk about it in the hall with my friend, the late Mr. Nutland, the porter, who laughed, and said,— "Why, sir, you may buy a wilderness of monkeys at Exeter 'Change." "True! true!" and off I hurried in a Hackney coach. Mr. Cross, not only agreed to spare me one of his choicest and funniest animals, but readily offered his help to convey him to the ship. "Lord, sir!" said he, "there is not an animal in the whole world so wild or fierce that we can't carry about as innocent as a lamb; only trust to me, sir, and your monkey shall be delivered on board your ship in Portsmouth Harbour as safely as if he were your best chronometer going down by mail in charge of the master.

How often, again, a person looks forward to some great event that will change the whole environment and interest of his life. A person anticipating such an event looks forward and plans and considers. He asks himself what effect this will produce upon his character: Will he be better or worse for it? Will it make him stronger or weaker? Will it draw out the spirit of sympathy or of antagonism? He imagines himself — and he has, perhaps, a very vivid imagination — in his new surroundings; he lives in them and brings all possible contingencies to bear upon himself that he may as much as possible gauge and measure himself so that he may not be taken unawares. At last the event so long anticipated comes to pass, and all the forecasts prove to be utterly wrong. The effect upon him is different altogether either from what he hoped it might be or feared it would be. The man placed in the setting of circumstances different from those which he had long been used to finds that he is utterly unlike what he had imagined himself to be. His hopes and fears were alike miscalculations. He had planned that the same man as had known himself to be should be in these new surroundings. There was to him, as he looked forward to the change, only one uncertain quantity, and that was the new material or moral or religious world in which he was to find himself. As to these, he had made no mistake; the mistake lay in supposing that he knew the person who was to be placed amid these circumstances. There he was completely mistaken. No sooner did the change take place than he found that he no longer knew the man. He was amazed to find himself wholly different from what he had imagined himself to be. New faults came to light; new virtues sprang to his defense; old temptations came to life in the new soil, and he found that the mere change of external things shows him to be altogether a different person from what he had thought.

선릉백마（（0i0-2i56_3384））강남백마 역삼백마 삼성백마 강남러시아 역삼러시아 삼성러시아 선릉러시아 강남역러시아 역삼역러시아 삼성역러시아 선릉역러시아 선릉역백마 삼성역백마 강남역백마 역삼역백마선릉백마

Draw a line in the sand As you get going, keep in mind why you’re doing what you’re doing. Great businesses have a point of view, not just a product or service. You have to believe in something. You need to have a backbone. You need to know what you’re willing to fight for. And then you need to show the world. A strong stand is how you attract superfans. They point to you and defend you. And they spread the word further, wider, and more passionately than any advertising could. Strong opinions aren’t free. You’ll turn some people off. They’ll accuse you of being arrogant and aloof. That’s life. For everyone who loves you, there will be others who hate you. If no one’s upset by what you’re saying, you’re probably not pushing hard enough. (And you’re probably boring, too.) Lots of people hate us because our products do less than the competition’s. They’re insulted when we refuse to include their pet feature. But we’re just as proud of what our products don’t do as we are of what they do. We design them to be simple because we believe most software is too complex: too many features, too many buttons, too much confusion. So we build software that’s the opposite of that. If what we make isn’t right for everyone, that’s OK. We’re willing to lose some customers if it means that others love our products intensely. That’s our line in the sand. When you don’t know what you believe, everything becomes an argument. Everything is debatable. But when you stand for something, decisions are obvious. For example, Whole Foods stands for selling the highest quality natural and organic products available. They don’t waste time deciding over and over again what’s appropriate. No one asks, “Should we sell this product that has artificial flavors?” There’s no debate. The answer is clear. That’s why you can’t buy a Coke or a Snickers there. This belief means the food is more expensive at Whole Foods. Some haters even call it Whole Paycheck and make fun of those who shop there. But so what? Whole Foods is doing pretty damn well. Another example is Vinnie’s Sub Shop, just down the street from our office in Chicago. They put this homemade basil oil on subs that’s just perfect. You better show up on time, though. Ask when they close and the woman behind the counter will respond, “We close when the bread runs out.” Really? “Yeah. We get our bread from the bakery down the street early in the morning, when it’s the freshest. Once we run out (usually around two or three p.m.), we close up shop. We could get more bread later in the day, but it’s not as good as the fresh-baked bread in the morning. There’s no point in selling a few more sandwiches if the bread isn’t good. A few bucks isn’t going to make up for selling food we can’t be proud of.” Wouldn’t you rather eat at a place like that instead of some generic sandwich chain?

We believe in one God, the Father Almighty, Maker of Heaven and Earth, and of all things visible and invisible.” These opening words of the Nicene Creed, the central doctrinal statement of Christianity, affirm that the One True God is the source of everything that exists—both physical and spiritual, both animate and inanimate. The Holy Scriptures begin with a similarly striking assertion: “In the beginning God made heaven and begin with a similarly striking earth.” St. Basil the Great declares:

After David had confessed to Nathan that he had " sinned against the Lord," 6 the prophet consoled him by saying: " The Lord hath taken away thy sin, thou shalt not die." 7 But Nathan did not promise David remission of temporal punishment. On the contrary, he continued: " Nevertheless, because thou hast given occasion to the enemies of the Lord to blaspheme, ... the child that is born to thee shall surely die." 8 St. Paul mentions weakness, disease, and death among the evil effects of unworthy communion. " Therefore many among you are weak and sickly, and not a few are fallen asleep." 9 He evidently regards sickness and death as temporal punishments for irreverence shown to the Holy Eucharist; for among the afflicted Corinthians many returned to their senses in consequence of such chastise ments. 10 b) The teaching of Tradition on this subject may be gathered partly from the writings of the Fathers and partly from the penitential discipline of the ancient Church. a) Calvin admits that practically all the Fathers held the Catholic doctrine of satisfaction. 11 In view of this admission a few select texts will suffice for our purpose. St. Basil says: " If thy sin is great and grievous, thou

If you also give from your lack, you will have the vessel of oil ever flowing by the gift of mercy, and the inexhaustible jar of flour.

In anticipation, therefore, prepare yourself for your own burial. Works of piety are an excellent burial garment. Make your departure dressed in the full regalia of your good deeds; convert your wealth into a truly inseparable adornment; keep everything with you when you go!

You are not disappointed when you must spend gold in order to purchase a horse. But when you have the opportunity to exchange corruptible things for the Kingdom of Heaven, you shed tears, spurning the one who asks of you and refusing to give anything, while contriving a million excuses for your own expenditures.

For whoever has the ability to remedy the suffering of others, but chooses rather to withhold aid out of selfish motives, may properly be judged the equivalent of a murderer.

When you are about to give to a poor person on the Lord’s account, that same gift is also a loan: it is a gift because you do not hope to receive it back again, but a loan because the Master in his great beneficence undertakes to make repayment for the poor person. He receives a little in the guise of the poor, but gives back much on their behalf. “The one who has mercy on the poor lends to God.”13 Would you not like to have the Master of all as your guarantor for full repayment

You gorgeously array your walls, but do not clothe your fellow human being; you adorn horses, but turn away from the shameful plight of your brother or sister; you allow grain to rot in your barns, but do not feed those who are starving; you hide gold in the earth, but ignore the oppressed!”28

If we all took only what was necessary to satisfy our own needs, giving the rest to those who lack, no one would be rich, no one would be poor, and no one would be in need.”30

The bread you are holding back is for the hungry, the clothes you keep put away are for the naked, the shoes that are rotting away with disuse are for those who have none, the silver you keep buried in the earth is for the needy.”32

Thus, the Lord explicitly commanded us, saying, “Do not refuse anyone who wants to borrow from you.

It befits those who possess sound judgment to recognize that they have received wealth as a stewardship, and not for their own enjoyment; thus, when they are parted from it, they rejoice as those who relinquish what is not really theirs, instead of becoming downcast like those who are stripped of their own.

Are you poor? You know someone who is even poorer. You have provisions for only ten days, but someone else has only enough for one day. As a good and generous person, redistribute your surplus to the needy.7 Do not shrink from giving the little that you have; do not prefer your own benefit to remedying the common distress.

If you want storehouses, you have them in the stomachs of the poor. Lay up for yourself treasure in heaven.

The bread you are holding back is for the hungry, the clothes you keep put away are for the naked, the shoes that are rotting away with disuse are for those who have none, the silver you keep buried in the earth is for the needy. You are thus guilty of injustice toward as many as you might have aided, and did not.

Give but a little, and you will gain much; undo the primal sin by sharing your food. Just as Adam transmitted sin by eating wrongfully, so we wipe away the treacherous food when we remedy the need and hunger of our brothers and sisters.

For in truth it is the height of inhumanity that those who do not have enough even for basic necessities should be compelled to seek a loan in order to survive, while others, not being satisfied with the return of the principal, should turn the misfortune of the poor to their own advantage and reap a bountiful harvest. Thus, the Lord explicitly commanded us, saying, “Do not refuse anyone who wants to borrow from you.

Is not the person who strips another of clothing called a thief?” Basil asks. “And those who do not clothe the naked when they have the power to do so, should they not be called the same?

Whoever has the ability to remedy the suffering of others, but chooses rather to withhold aid out of selfish motives, may properly be judged the equivalent of a murderer.

You are guilty of injustice towards as many as you might have aided, and did not.”38

When wealth is scattered in the manner which our Lord directed, it naturally returns, but when it is gathered, it naturally disperses. If you try to keep it, you will not have it; if you scatter it, you will not lose it.

The content of the distributive mandate is that whatever one has that is “extra,” over and above one’s actual needs, should be given to those who have less.

Thus, “tearing down one’s barns” means redefining one’s “needs” based upon a change in one’s circumstances. Basil in effect says that if people never have anything extra to share, this is primarily due to the fact that whenever they find themselves in possession of a surplus, they immediately adjust their definition of need to fit the new situation. While the foolish rich man in the parable only thought to tear down his barns one time, such people are in effect constantly tearing down their barns in order to build larger ones, only to tear these down and build them up again:

For us Christians God is inconceivable, incomprehensible, indescribable, and immaterial, as St. Basil the Great says.

Take care then, lest after countless efforts to acquire riches, you end up providing others with resources to commit sins. In that case, you will find yourself doubly punished, both for acting unjustly in your own right, and for furnishing others with the opportunity to do the same.

After all, what is the use of wealth? Do you wish to wrap yourself in fine apparel? Surely two lengths of cloth are sufficient for a coat, while the covering of a single garment fulfills every need with regard to clothing. Or would you spend your wealth on food? A loaf of bread is enough to fill your stomach. Why then do you grieve? Of what have you been deprived? Of the glory that derives from wealth? Had you not sought glory from the dirt, you would have discovered the true glory like a shining beacon leading you to the Kingdom of Heaven. Nonetheless, having wealth is dear to you, though you gain from it no advantage whatsoever. And the futility of chasing after what is worthless is obvious to everyone.