Basil (Photo credit: el_finco) Not actually Basil the Great, but the herb, which has been used since ancient times as an anti-inflammatory.
Here’s the next bit of the “hospitals chapter” in Getting Medieval with C S Lewis. It follows from this bit on Lewis, this introductory bit, and this description of the very first proto-hospitals in the earliest Christian church
Basil’s House of Healing
The hospital itself, it is generally agreed, begins to emerge in the fourth century from the compassion of a well-known monk—Basil, now called “the Great.” In setting the scene for this story, historian Timothy S. Miller reminds us that Lewis’s “two-edged” description of the faith (body affirming + spirit affirming) characterized monks as well as laypeople – in a way many moderns find surprising. Mentioning some of the monks’ more severe ascetic practices (for example, the unforgettable Simeon Stylites’ long stretches sitting atop a pole in the desert), Miller admits, “Their lifestyles of severe self-denial may seem to pull against the truth that God made us human beings and called us ‘very good’—bodies and all.”
“But,” continues, Miller, “if monastics really thought of the body as evil, then how is it that some of the greatest strides in the history of healthcare arose within monasticism? Monks cared for the ill in Benedictine monasteries, Franciscan leprosaria, the institutions of the monastic ‘hospitallers,’ the many hospitals of the Augustinians, and so on throughout the history of monasticism.” Basil started it all, and his story “decisively dispels” our “myths of body-hating monks.” Continue reading
Posted in Medieval Wisdom for Modern Protestants
Tagged Basil the Great, Benedict of Nursia, Crusades, healing, healthcare, Hospitallers, hospitals, Jerusalem, mercy, Simeon Stylites, the poor
It’s tough for us to appreciate what a threat the Arian heresy was to the church in the 4th century. Basically, it had people worshiping Jesus even though they were convinced he was a fellow creature and not God–nothing short of idolatry according to the God of the Old (and New) Testament!
The Council of Nicea in 325 was supposed to slap down this mis-reading of Scripture, but for decades all it seemed to have done was stir up a hornet’s nest of controversy. For example Bishop Athanasius, the staunchest defender of orthodoxy at Nicea, was exiled by various Arian emperors no fewer than five separate times after the council was over.
Into this boiling pot of theological and spiritual confusion came three men of holy habits and clear thought: the Eastern trio now referred to as the “Cappadocian Fathers.” My friend Edwin and I engraved a cameo of each for Christian History a few years back:
Three Wise Men from the East
The Cappadocian Fathers brought the best gift of all: a powerful scriptural defense of the Trinity and Christ’s divinity against the Arian heretics.
Edwin Woodruff Tait and Chris Armstrong
Basil of Caesarea (“the Great”)
Pugnacious saint and theologian of the Spirit
Mention the “church fathers” to a Western Christian, and Basil the Great is not usually the first name to come to mind. Yet even for the Roman Catholic Church, Basil ranks with his friend Gregory of Nazianzus and John Chrysostom as one of the great propounders and defenders of the faith.
Born around 330, Basil grew up in a world where Christianity was recognized by the Roman government but divided between those who believed in the full divinity of Christ and the Arians who did not. For much of the fourth century, the Arians would enjoy the support of the emperors. The struggle between Christianity and the empire had not ended with Constantine. Continue reading