Πᾶσα μὲν ἡ ποίησις τῷ Ὁμήρῳ ἀρετῆς ἐστιν ἔπαινος”
Greek poetry and paideia in the homiletic tradition of Basil
Bibliographic Data
| ID | 8858987 |
|---|---|
| Authors | Sarah Klitenic Wear (Franciscan University of Steubenville, Steubenville, OH, USA, corresponding author) |
| Year | 2017 |
| Volume | 50 |
| Issue | 6-7 |
| Pages | 605-613 |
| Publication date | 2017-09-17 |
| Open Access | No |
| Type | ARTICLE |
| Venue | Educational Philosophy and Theory (JOURNAL) |
| Journal identifiers | ISSN: 0013-1857 • E-ISSN: 1469-5812 |
| Publisher | Taylor & Francis (PUBLISHER • GB) |
| DOI | 10.1080/00131857.2017.1373342 |
| OpenAlex | W2754871040 |
| Language | EN |
| References cited | 13 |
Based on a reading of Basil’s Ad Adulescentes and the epistles, it is clear that Basil finds moral value in Homer and Hesiod. The trickier issue is to what extent Basil uses Homer and Hesiod in his homilies. It seems that Basil does not abandon his respect for the utility of Hellenic paideia for the Christian in his homilies. Rather, he must approach Homer and Hesiod more gingerly because he fears that his uncultivated audience will have difficulty with reading texts allegorically; at the literal level, Homer and Hesiod can potentially corrupt the unsophisticated listener. What we have in the homilies are less explicit references to Homer and Hesiod—they are the source of literary flourish, the origins of which probably went over the heads of Basil’s audience. As seen above, Basil also uses the poets—when read at the literary level—as counter-examples to Christian conduct. Basil in no way, then ‘lies’ or ‘changes his view’ on Greek paideia, as is oftentimes argued by scholars, but, rather, he adjusts his use of paideia depending on what his audience can handle at any given time
Art · Hesiod · Linguistics · Literature · Paideia · Poetry · Reading (process · Theology · Biblical Studies and Interpretation · Byzantine Studies and History · Classical Antiquity Studies · Philosophy
| Highly cited | No |
|---|