Will

The Testament is at once a spiritual message, a dogmatic confession, a charter for future abbots and a heartfelt pastoral instruction for monks. According to research, the text of the “Testament” took its final form after the death of St. Theodore the Studite in 826 The essay consists of 6 parts: messages about the illness of St. Theodora; confession of faith; general thoughts about the role of the abbot in the monastery; instructions to the abbot; instructions to monks; epilogue, in which St. Theodore announces his imminent death. The monk begins his speech by outlining his faith in the Holy Trinity and the Lord Jesus Christ, clearly articulating the Diphysite Christology (two natures, two wills and actions in one Person) and confirming his commitment to the 7 Ecumenical Councils. He professes the veneration of honest icons of Christ, the Mother of God, saints and their relics. The author emphasizes the “high, sublime, angelic” character of the monastic image. He gives an extensive set of 24 commandments for the abbot, regulating every aspect of his ministry: the immutability of the rules, personal poverty and non-covetousness, renunciation of the world, pastoral care, discipline and order. The monk calls on the monks to accept the new abbot with respect. He insists on maintaining the angelic vow, peace among one another, refusing to return to worldly attachments, and persevering in obedience to the end in order to receive the “unfading crown of righteousness.” In conclusion, Rev. Theodore expresses deepest humility, promises to pray for the brotherhood and hopes to meet them in the Heavenly Kingdom. * Title of the work in Greek: “ΔιαΒήκη. * Title of the work in Latin: Testamentum. Hearing the Divine David saying: “I am prepared and not dismayed” (Ps. 119:60), and again: “My heart is ready, O God” (Ps. 56:8), I now, having fallen into the incurable illness of my accursed body, and not being able to gather all of you to myself, my children, my brothers and my fathers, on the day of my death, since the monasteries are scattered in different places, and Some of the brethren are absent, and the hour of my departure from this life has already come: then I am drawing up this testament of mine to you in advance, considering it beneficial to your confirmation, so that everyone will hear my last word, and know how I believe and whom I will leave as abbot after my death, so that you all have agreement among yourself and peace about Christ, which peace the Lord left to His holy disciples and Apostles when He wanted to ascend to heaven. So, I believe in the Father and the Son and the Holy Spirit, in the Holy, consubstantial and original Trinity, in whose name I was baptized, and reborn, and received anointing; I confess God the Father, God the Son, God the Holy Spirit, triune in Divinity, just as three are one in Hypostasis; for there is one God, the Holy Trinity in consubstantiality, although He is divided according to the difference of Hypostases. I also confess, One of the Trinity, our Lord Jesus Christ, who, out of infinite love for mankind, came in the flesh, that is, for the salvation of our race, who took flesh from the Holy and Immaculate Mother of God without human seed, and from Her womb, according to Scripture, born by the law of nature, purely (by nature), since He is all perfect according to the Divine, and is not added, remaining what He was, and all perfect according to to humanity, having accepted everything human (except sin); One and the same in Hypostasis, cognizable in two natures, and two wills and actions, according to which he performed both Divine and human. Above all, I abhor all the charms of heretical communication, following the six ecumenical councils and the (seventh) which recently met in Nicaea for the second time against (the iconoclasts) slandering Christians, I bow and venerate the honest and sacred icons of our Lord Jesus Christ, the Mother of God, the Apostles, the Prophets, the Martyrs and all the saints and righteous, I ask their saints for their prayers, propitiating God. I bow with faith and reverence to their most holy relics, as filled with the grace of God. I also accept every God-inspired book of the Old and New Testaments, and together with the lives and sacred writings of all the Holy Fathers, teachers and ascetics. I say this for the sake of the mentally damaged Pamphilus, who came here from the east and slandered these saints, Mark, Isaiah, Barsanuphius, Dorotheus and Hesychius - that is, not those Barsanuphius, Isaiah and Dorotheus, who, as headless along with the headless (akephalas, ἀκεφάλων) and ten-horned with ten-horned, were subjected to anathema by Saint Sophronius in his Livellus 1, but some others of the same name, which I, according to the tradition of the Fathers, recognize, having been convinced through the questioning of His Holiness Patriarch Tarasius, who was in charge at that time, and other reliable persons, both here and in the East, and also by the fact that the image of Barsanuphius stands in the great church along with other images of the Holy Fathers in the series of holy icons, i.e. St. Anthony, Ephraim and many others, and that I did not find any error in their teaching, on the contrary, I found great spiritual benefit. If, after a council review, some error is proven in them, and that they or some others who have fallen into heresy are anathematized; then anathema to them, and anathema again, and anathema to all, from the Father, and the Son, and the Holy Spirit. With this, I confess together that the monastic image is high, sublime, angelic and cleanses every sin with a perfect life, that is, if it is carried out in accordance with the law of the ascetic statutes of the Divine and Great Basil, and not as some people accept one thing and leave the other. For, apart from the three dispensations (monastic residence) indicated in the Divine Ladder, 2 it is impossible to live one’s life legally in any other way. No one should yet acquire either a female slave or livestock, since this is not in accordance with our life and is dangerous for our souls. I have outlined all this briefly, because now is not the time to expound it at length, so that no one would attribute to me an incorrect way of thinking, instead of what I believe and confess correctly. Having said all this, it should be said about the Abbot. So, first of all, I leave you (as a mentor) my lord and father and your father, the most reverend hermit, and father, and luminary and teacher. For he is higher in the Lord than me and you, and he is our head, although he has subdued himself, living silently, in Christ-imitating humility; Through his instructions and prayers, I believe, you will be saved, if only you show him due humility and obedience. And then, whomever by general election you will divinely appoint as rector, according to the preliminary fatherly advice, and whom the whole brotherhood desires, I deign to elect him. But come, father and brother, whoever you are, here I am, before God and His chosen Angels, entrusting you with all the brotherhood of Christ, so that you may accept it. How will you accept it? What advice will you give him? How will you observe it? Keep them as the lambs of Christ, as your dearest members, warming them, caring for them and loving them with an equal measure of love; for in every person the love for all bodily members is the same. So open your heart with mercy, receive everyone with mercy, educate them, transform them, complete them in the Lord. Sharpen your mind with insight, excite your zeal with courage; strengthen your heart with faith and hope; go before your brethren in every good work; fight for them against mental enemies, protect, instruct; lead them to the place of virtue, make them heirs of the land of dispassion. Therefore, I bequeath to you these rules, which you must observe. 1. Do not change the statutes and rules adopted regarding everything from my humility, without urgent need. 2. Do not acquire anything from the things of this world; Do not collect even a single piece of silver for yourself. 3. Do not, by any partiality or care, tear away your soul and heart from those entrusted to you by God and devoted to me and who have become your spiritual children and brothers. Do not use what belongs to the monastery on your relatives, or friends, or comrades who were in the flesh, neither during your life, nor after death, nor in the form of alms, nor in the form of an inheritance to the above. For you are not of the world, so that you can have fellowship with those who live in the world, unless someone moves from worldly life into our life; then, in imitation of the Holy Fathers, take care of them. 4. Do not acquire a slave either for your needs, or for your abode, or for the fields; for he too is a man, created in the image of God. This, like marriage, is permitted only for laymen; and you must in your soul imagine yourself as a slave of brothers who are like-minded with you, although in appearance you are considered both their master and teacher. 5. Renounce the completely female gender, do not have female livestock for necessary work, either in the monastery or in the fields; for none of our Reverend and Holy Fathers did this, and yet it is contrary to nature itself (the monastic way of life). 6. Do not ride horses or mules unless necessary, but follow the example of Christ and walk; if necessary, then ride on draft animals 3 . 7. Ensure that among the brethren everything is completely common and indivisible; and none of them should have power over anything, not even the needle. Your soul and body must be divided by equal love for all your spiritual children and brothers. 8. Do not enter into brotherhood or nepotism with any of the worldly people, since you have fled from the world and from marriage; for the Fathers did not have this; and even if it happened somewhere, it would be rare, and this is not the law. 9 . Do not eat with wives, except your own mother and sister, neither with laymen nor with nuns, unless some need or necessity forces you, as the Holy Fathers command. 10. Do not increase your goings and departures, leaving your flock unnecessarily; for it is better, leaving external affairs, to remain in the fence, in order to be able to save the diverse and far-wandering verbal sheep of Christ. 11. Observe invariably that the teachings are read three times a week, and also every evening by you or another one of your children; for this is what was handed down from the Fathers, and this is saving. 12. Do not teach someone the so-called small image, and then the great one, for there is one image, just like baptism; This is what the Holy Fathers usually did 4. 13. Do not violate the laws and rules of the Holy Fathers, and especially the Divine and Great Basil; but if you do or say anything, act as one who has testimony to this in the Divine Scriptures, or according to fatherly custom, without violating the commandments of God. 14. Do not leave your flock to go to another and do not accept the highest rank without the consent of your brotherhood. 15. Do not make friends with any nun; don’t hesitate in the nunnery. Do not talk alone with either a nun or a laywoman, unless necessity forces you, and then let two persons be present, from one side and the other; for in private, they say, they are more likely to be tempted. 16. Do not open the gates of the monastery for women to enter, except in great need; if you are able to talk to them (according to their need), not openly 5, then this is not rejected. 17. Do not spend the night, either for yourself or for your spiritual children, in a worldly house in which there are women, and do not go there often, but when you need to stay or spend the night outside the monastery, choose the houses of reverent men. 18. Do not have a young man as a disciple in your cell out of partiality, but accept service from a person who does not give rise to temptation, and from whomever is necessary from the brethren. 19. Do not have clothes that are exquisite and valuable, except for sacred ones, but in imitation of the Fathers, have humble clothes and shoes. 20. Do not have a luxurious meal either for yourself or when receiving visitors, being carried away by worries about this, for this is characteristic of sensual life. 21. Do not collect gold in your monastery, but distribute any excess from anything to those in need, for whom your doors should be open, following the example of the Holy Fathers. 22. Don’t have any closets close by, or be overly concerned about saving; but here are the keys for you - the care of souls, to decide and knit according to the Scriptures. Give the gold and what is needed to the steward and cellarer, and as required by the obedience of each, maintaining authority over everything, and giving an appointment to each person, as you judge with the older brothers, and demand an account for each obedience. 23. Do not prefer to the benefit of brotherhood any other human person who is noble and powerful in this age, and do not retreat to the point of blood from observing the Divine laws and commandments, even to lay down your very soul for them. 24. Do not do or undertake, according to your own judgment, any matter, whether it concerns the soul or the body, firstly without the advice and blessing of your lord and father, and then (of the brothers) who have excelled in reason and piety, depending on the task at hand, whether there will be a need for the advice of one, or two, or three or more, as we commanded our fathers and as we ourselves fulfilled. Observe and preserve all this and other things that you have received, so that it may be good for you and you may prosper in the Lord; and I would not like to talk or think about anything else. Come, my children and my brothers, and listen to my tender voice. Receive Mr. Hegumen, just as you all chose him. And no one is allowed to seek another residence other than that established in any way; these are the bonds (that bind us) in the Lord. Salute him as my successor, looking upon him with reverence and reverence. Keep the commandment of obedience to him, as to myself, not humiliating him because of his recent position in the Lord, and not torturing from him any more of the gifts that were given to him from the Holy Spirit; for it is enough for him if he preserves what is commanded by my humility. And if you love me, my children, then keep my commandments and have peace among yourselves. Keep your angelic vow inviolably 6 while leading a heavenly life. Having hated the world, do not turn to the affairs of the world. Having freed yourself from the bonds of addiction, do not bind yourself again with carnal bonds. Having renounced all vain pleasures of this life, out of cowardice do not run away from your ascetic obedience, lest you become a reproach to demons. Endure to the end in the field of obedience, so that you may also receive an unfading crown of righteousness. Guided by humility, renounce your own will, accepting only what is approved by the abbot. “If you know this, blessed are you, if you keep me to the end” (John 13:17); For the face of the martyrs will receive you, and you, crowned in the heavenly kingdom, will enjoy eternal blessings. So, my children, save yourself! for I will now go on the path of no return, where all who have been since the beginning of time have gone, where you will also go a little later, having completed the service of this life. But I do not know, my brethren, where I will go, what judgment will meet me, what place awaits me; for I have not done a single good deed before God, and am guilty of every sin. However, I rejoice and am glad that I am going from the world to heaven, from darkness to light, from slavery to freedom, from pilgrimage to a true home, from a strange and foreign country to my own, “for I am a stranger among you and a stranger, like all my fathers” (Ps. 39:13). I will say even more boldly: I go to the Master, to my Lord and God, Him whom my soul loves, Whom I knew as a Father, although I did not serve Him like a son, Whom I acquired instead of everything, although I did not serve Him like a true servant, I do not speak in wisdom; I said this for your sake, so that you would be diligent and pray for my salvation. If I am worthy of this, I give my word before the truth that I will incessantly pray to my Lord and Master for all of you, that you may be prosperous, that you may be saved, that you may multiply. And I hope to see, accept and kiss each of you about your departure from this world. For I hope that His goodness, both here and in the next century, will gather all of you who have made His commandments together to sing the praises of His all-holy power. Children, remember my humble words, preserve the tradition of Christ Jesus our Lord. To him be glory and power forever and ever. Amen. Our Holy Father and the Great Confessor Theodore reposed, being 67 years old, on the 11th day of November, on Sunday, at the 6th hour of the 5th indictment, in the summer of 6335. St. Sophronius, Patriarch of Jerusalem (as it is written in the Chet-Minea of ​​March 11th) “having assembled a local council, cursed the heresy of the Monothelites, and sent it out everywhere with the writings approved at his Council.” The entire monastic life is contained in three main dispensations and images of ascetic achievement: either in ascetic solitude and hermitage, or in being silent with one and many with two; or finally, to patiently remain in the community (Lev. 1:26). In Slav. lane from modern Greek There is also a muzhesk mesk. Note. The later fathers, due to the increasing infirmities of man, decided first to tonsure him into a small image, that is, into a mantle, and even later they began to give a ryassophore, so that a person would gradually learn monastic life, and thus prepare to accept the great angelic image. According to Greek ἀσμφανως - undecided. In Lat. lane citra mutuum aspectum, that is, without looking at each other. According to Greek ἀδιάψευστον. According to glory. not lying