Basilian monks are Roman Catholic monks who follow the rule of Basil the Great, bishop of Caesarea (330–379). The term 'Basilian' is typically used only in the Catholic Church to distinguish Greek Catholic monks from other forms of monastic life in the Catholic Church. In the Eastern Orthodox Church, as all monks follow the Rule of Saint Basil, they do not distinguish themselves as 'Basilian'. The monastic rules and institutes of Basil are important because their reconstruction of monastic life remains the basis for most Eastern Orthodox and some Greek Catholic monasticism. Benedict of Nursia, who fulfilled much the same function in the West, took his Regula Benedicti from the writings of Basil and other earlier church fathers. Rule of St. Basil Under the name of Basilians are included all the religious that follow the Rule of St. Basil. The "Rule" is not intended to be a constitution like various Western monastic Rules; rather, it is a collection of his responses to questions about the ascetic life—hence the more accurate original name: Asketikon. Attribution of the Rule and other ascetical writings that go under his name to Basil has been questioned. But the tendency is to recognize as his at any rate the two sets of Rules, the Greater Asketikon and the Lesser Asketicon. Probably the truest idea of his monastic system may be derived from a correspondence between him and Gregory Nazianzen at the beginning of his monastic life. St. Basil drew up his Asketikon for the members of the monastery he founded about 356 on the banks of the Iris River in Cappadocia. Before forming this community St. Basil visited Egypt, Coele-Syria, Mesopotamia, and Palestine in order to see for himself the manner of life led by the monks in these countries. In the latter country and in Syria the monastic life tended to become more and more eremitical and to run to great extravagances in the matter of bodily austerities. When Basil formed his monastery in the neighborhood of Neocaesarea in Pontus, he deliberately set himself against these tendencies. He declared that the cenobitical life is superior to the eremitical; that fasting and austerities should not interfere with prayer or work; that work should form an integral part of the monastic life, not merely as an occupation, but for its own sake and in order to do good to others; and therefore that monasteries should be near