Послание 43. К Иосифу, брату и архиепископу 76

And the first letter of your brotherly and paternal holiness was full of depth, although it was small in number of words, and the second is full of all knowledge and humility, having only one drawback - undeserved praise for me, the poor one. And I did not say it for beauty of speech, no, but I said the truth that you shine among our generation in the rank of archbishop, like the Holy Fathers. And I would not be wrong in calling you the pillar and foundation of the Church, my most beautiful brother. For everyone who intercedes and suffers for the truth is its foundation and summit. It's good that you looked through notebooks 77. Your reminder, or rather, order, served as a reason for us to consider and resolve this subject, which, together with other applications, on the advice of our father, I sent to your holiness in the above-mentioned notebooks, without introducing any judgment on my own in the entire work. For it is impossible to be more legal than the law and more just than the rule: you only chose and combined, albeit unskillfully, the opinions and commandments of the divine Fathers, as required by the content of the enemy’s teaching. If you don't mind the trouble to read it, I'm sure it will be useful. Since the world is undoubtedly beautiful - I love it, although I am a sinner - and we must bow to it, we did this as long as possible, “removing a lot of heaviness,” in the words of the divine Cyril, partly by the fact that, according to the general advice, we remained silent when even earlier we declared the adulterer innocent. Then I was there, and silence is partly an agreement, which, as you know, the opponents seized on and tried to divert us from opposition. We do this partly by the fact that when the second acquittal of him was announced for having violated the laws of God, we said: “Let him just stop performing sacred acts, continuing to enjoy honor, according to the rule of St. Basil” 78 . Instead, he served for two years together with the patriarch - that’s what’s scary and exceeds oikonomia. I will not talk about false judgments regarding why we moved away from him, and about how we took part in the blessings from the presbyter at feasts and in the commemoration of the patriarch. But while we were so inclined towards oikonomia, they, on the contrary, stubbornly increased in sin. God foresaw something better - so that we, the humble ones, would not endure the first exile in vain and so that adultery, which had invaded the world, would not be recognized as something unimportant due to excessive indulgence towards the one who combined adulterers. Therefore, now, beloved, the time has come to tell us: until when will you practice oikonomia? Show your readiness to build someday. According to the divine Basil, we need to follow the rules exactly, because some speeches are before the war, and others are after the war. Now we need to spend our days in patience, as you inspired, and pray for the persecutors. I agree and joyfully accept your three venerable sayings: not to divide the Church because of the fall of one man, not to take part in its resolution, and to have fellowship with every priest who has not been condemned. This is their meaning. Forgive me, brother, if I explain these words not for teaching, but for the general benefit. Regarding the first: because of one person we are not separated from the Church, which is “from the north, and the west, and the sea” (Is. 49:12), and even from the local Church, of course, except for those who approve of adultery. For they are not the Church of the Lord; if they are the Church, then we, that is, those who do not accept the one who combined adulterers, are separated from this Church because of one person who was accepted into communion with her. And since they are not the Church of God, then truly they are separated from the Church of God because of one person accepted into communion with them, becoming like those spoken of in the chronicles. We do not separate from her because of such a person. Regarding the second: we do not take part in resolving it, because we do not have communication with those who clearly resolved it. If we had communication with them, then at the same time we would take part in resolving it. But since we do not piously enter into communication with those who permitted it, then, undoubtedly, we do not take part in resolving it. Regarding the third: we have fellowship with every unconvicted priest. Therefore, we have no communication with Joseph, as he was openly condemned, and, of course, those who serve with him, deposed, must also be condemned. If we had fellowship with them as with innocents, then Joseph, who served with them, would also be innocent. But since he is truly condemned, we have no communication with him, and also, of course, with those who served with him, also condemned. So the words of your holiness are firm, and therefore we agree with them. May there be between us, through true agreement here, an indissoluble union in the next century, my dear brother, so that we, the humble, may be rewarded with at least a little in inheriting the valor of our Fathers! As for your city, in it you kindled a high flame of piety, which man will never extinguish. One should not be sad, but rejoice at this, just as I, the accursed one, rejoice at the dispersion of my humble monastery; for this scattering is for the sake of the Lord. And not only is the great glory that so many stood without bending the knee, but at least one, because “better is one who does the will of the Lord than a thousand sinners” (Sir. 16:3). And it is not you who are to blame for their dispersion - although some talk about it - but I, the unfortunate one. May we, if you allow, have communication in both! And you will receive such a reward for the favorable dispersion of the brothers, which I would wish for myself for leaving Thessaloniki for the sake of the law of God. I won’t say anything about my guard - he is such a man, unanimous with Joseph. Do not cease to pray earnestly for my humility, my good and most reverend brother and father. Please note that Theosostos was persecuted for not entering into communication with the one who sacrilegiously ascended your throne, and was boldly expelled from his monastery. Our brothers living with Athanasius were again taken and exiled there. My guard, having set off, brought me a bow from the patriarch, who said: “God will forgive you. We wanted you to be here to help us, but you left and stayed there, I envy you.” Having heard this, I laughed, because at that time I had nothing to answer except the following: if he is jealous, then let him leave himself. However, he relaxed the detention, wanting to give me rest. He brought a bow from Simeon and the news that he wanted to tell the Emperor how exhausted you were in prison, and a humble bow from Leontius, who said: “I have endured need, and may God not deprive me of your word!” I said I don't demand this from him. He was forced to go to the steward, to Arseny and to John and say that Mr. Tarasius allowed him and that only now I have received my sight. He was really scourged. He who is with me greets my shepherd through me with great zeal. τετράς, or τετράδιον – a sheet folded into four parts. To Amphilochius. Rule 70. Works in Russian translation. T.VII. P.103. M., 1892. 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